Dei Chochmah LNafshechah

Parshas Vayakhel-Pikudei

Shalosh Seudos1 of Parshas Vayakhel-Pikudei 5768

-" , - : ... : ". ,

These are the accounts of the Mishkan, even the Mishkan of the testimony, as they were rendered according to the commandment of Moshe, through the service of the Leviim, by the hand of Itamar, the son of Aharon HaKohen... And the hundred talents of silver were for casting the sockets of the Mishkan, and the sockets of the veil: a hundred sockets for the hundred talents, a talent for a socket.2

Rashi explains: The sockets of the sanctuary[the sockets] of the forty-eight boards of the Mishkan, which had ninety-six sockets, together with the four sockets of the paroches makes a total of one hundred. The Torah says that all of the other sockets were of copper. Upholding the Mishkan The main support of the Mishkan was from the placement of the boards within their sockets, which were donated by the Jewish people through the fixed rate of the half-shekel regardless of the wealth of the individual donor. It is this that the verse describes when it lists the measure of the hundred talents of silver, one talent for each

1 2

The lesson was delivered at the third meal of Shabbos. Shemos 38:21,27 3

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socket. These were the sockets that upheld the boards which formed the structure of the Mishkan itself. Reb Nosson of Breslov explains why it was necessary that the silver of the sockets come equally from every Jew: They were commanded to each bring a halfshekel to teach us that no Jew is complete on his own; he has to join together with his fellow. The main rectification is achieved when everyone is brought together in love and unity, when each one is just a half until he is united with his friend, and that friend with yet another, until all of the varieties of opinions and personhoods become one within the absolute and simple unity of Hashem Himself. This process is most precious before Hashem. This is why, The wealthy shall not add and the poor shall not give lessso that there should be no division or difference among them. It is necessary so that, Each mans wealth will atone for his soul, and the poor will not hear rebuke3so that the wealthy will not lord it over the poor and they will all achieve the rectification of tzedakah, which is to support the Torah in mutual love and respect. The main objective is to be united and subsumed within Hashems oneness, and this is only possible when a person is humble and self-effacing, when he nullifies his ego before his fellow Jews, when he, Does not regard the wealthy above the poor.4 The giving of a uniform halfshekel demonstrates that all are equal before Hashem and everyone has a part to play in the establishment of the Mishkan, and through this Hashems absolute unity is revealed in the midst of variety and multiplicity. This is also why all the other offerings for the Mishkan were given in accordance with the persons means, as Rashi explains at the beginning of Parshas Terumah. The unique nature of the half-shekel offering was to highlight to the wealthy that there is nothing to be prideful in their resources, because Hashem could just as easily build the Mishkan through the offerings of the poor, and He has the power to enrich the poor and impoverish the wealthy in any case. Although He does choose to give the merit of charity to those whom He has blessed with abundance, nevertheless the actual framework of the Mishkan is provided by each person equally.
3 4

Mishlei 13:8 Iyov 34:19 4

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And the wealthy have no cause for pride, For all is from You, and from Your hand do we give to You.5 The main act of tzedakah is in supporting Torah scholars who give birth to halachos, because this is a manifestation of the Mishkan built by Moshe Rabbeinu in every generation. And the main way in which we accomplish this is by revealing Hashems absolute oneness from among a multiplicity of actions.6 This means that the basis of the integrity of the structure of the Mishkan derives from a relationship of equality between Torah scholars and those who support them, that they should be in a state of complete unity of the soulthat the silver sockets and the boards they support should be all of a piece. It is only when the supporters are unified with the talmidei chachamim and do not feel above them and the scholars do not feel superior in their scholarship that they are truly bound together and equal. Then the holiness of the boards also rests upon the sockets and the structure can stand securely, and the light of the yichud can shine brightly. The Half-Shekel Offering The Arizal revealed the inner meaning of this mitzvah: In the midline of the head there is a parting that is free of hair, and half the hair falls to one side and half the hair to the other. The two segments represent Netzach and Hod; the parting itself represents Yesod within Atik. This halfway parting is embodied in the machatzis hashekel, which is referred to in the verse as thiswhich refers to Yesod [the masculine]. "" , This shall they give, all who pass among them that are numbered, half a shekel.7 The word for all [ ]also refers to Yesod, which passes among them that are numbered, it passes between Netzach and Hod which are the numbers of the Jewish people [like numerous hairs] that are called Netzach and Hod. This is why the value of the half-shekel translated to twenty gerah units, because the word [ with its kollel] has the same gematria as the word or
5 6

Divrei HaYamim I:29:14 Likutei Halachos, Hilchos Apotropos #1 7 Shemos 30:13 5

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pathway. It is expressed as a half-shekel because Yesod is a masculine attribute and is draws from the right-hand side, which is Netzach, rather than from Hod. This is also related to the fact that, The wealthy shall not add, and the poor shall not diminish from it. The wealthy [indicates Tiferes, the higher parallel of Yesod] comprises the aspect of yud [ten], and so he cannot give more than ten gerah, while the poor which is [the lower aspect of] Yesod cannot give less than ten. This is why they shall each give ten gerah, which is the machatzis hashekel.8 Uniting the Good Days and the Bad Days This matter is explained further in the Idra, where we find that in the upper worlds, in the realm known as Arich Anpin, there are hairs that lie to both sides of the head which parallel Netzach and Hod. They are the innermost root of two different types of Jewish souls. The concept also has relevance to all of us in the sense that we all go through situations that are better and others that are difficult. We have Jews who are privileged to learn Torah and those who do not merit to occupy themselves with Torah study but who support it instead. Sometimes a person is in the aspect of Netzach and other times he is in the aspect of Hod. Even so, there needs to be absolute unity between these two statesthe boards must be one with the sockets that uphold themand a person must not place a higher value on the good days over the bad days, on the wealthy over the poor. A person must serve Hashem with integrity no matter what his circumstances may behe must join all of the good and the bad so that the attributes of Netzach and Hod are one. This is what is meant by the machatzis hashekel expressing the pathway that runs between Netzach and Hod, like to letters vav to the side of a clear parting on the head. This is the, Pathway of the righteous [that] is like a shining light,9 which derives from Yesod within Atik that animates the clear pathway along the midline of the head of Arich Anpin.
8 9

Taamei HaMitzvos, Parshas Ki Tisa Mishlei 4:18 6

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It is well known that at its root Yesod does incline toward the left-hand side of Hod in order to shed light into Malchus [the feminine]. The chiddush here is that the pathway of Yesod is the route- of ,of twenty, in the sense that it stands at the point of balance so that it can draw from the ten of the right side of Netzach and then later incline toward the leftward ten of Hod to bear its influence to Malchus. The Pathway of the Baal Shem Tov It was the general practice of the Baal Shem Tov to focus on drawing the simpler people to Hashem. Even his greatest disciples initially had a very difficult time grasping his intention in this. On Shabbos, the Baal Shem Tov would only give shirayim to the simple folk at both of the main meals, and it was only during Shalosh Seudos that he would sit privately with his close students and focus on them. In truth, every single motion of the Baal Shem Tov was permeated with the deepest meaning, and certainly this particular practice of paying especial attention to the simple people was rooted in the highest realms. The tzaddik haemes is the expression of Daas that is hidden within Yesod of Atik, and this is the pathway through which all positive influences flow down into the world. The three great aspects of blessingchildren, life and good health, and sustenanceare the manifestations of the three permutations of the Divine Name HaVaYaH that are sourced in the high level of Yesod within Atik. Since the true tzaddik embodies this lofty level, he is the appropriate channel for these positive influences to enter the world [through his prayers and blessings]. This is why the Baal Shem Tovs attention was directed toward the unsophisticated and plain folkthey already have the quality necessary to receive his positive influence: humility. The scholarly require a great deal of heavenly assistance to shed the pride that their learning confers before they can reach that level of bitul. This is the goal of the talmidei chachamim who parallel the boards; the word is an analogue of the word ,connection. They must become connected with the simpler people who parallel the sockets and then, in turn, become bound to Hashem.

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Netzach and Hod are the roots of the aspects of Zeir Anpin and Malchus, respectively. Regarding Zeir Anpin, the verse says, He establishes the heavens with understanding.10 [Zeir Anpin-Yesod is associated with the heavens for a number of reasons; it is the accrued influence of the six lower sefiros which are like the multihued heavens, and is also a masculine aspect like the heavens that bestow abundance on the feminine earth below.] Malchus, on the other hand, is mainly rooted in Hod which is where Chochmah predominately shines. Abba established the daughter [Malchus].11 Even though Yesod inclines toward Hod in order to shed its light down to Malchus, nevertheless at the higher level Yesod within Atik inclines toward Netzach which is associated with Binah. This side of Netzach-Binah is associated with Dovid HaMelech who is the comprehensive soul that expresses all of the latent powers of the fallen souls [as he was himself originally destined to be a ,a miscarriage, and his falling was only to teach that the individual can repent fully]. Because the fallen or simple souls do not shine with the light of Torah themselves, they must have it shine into them in order to exist. This is expressed by the statement of Dovid, the sweet singer of Yisrael: Sweet song in Your right hand, eternally [ which is to the right side].12 This is why the true tzaddik focuses on the simple people. Although he is illuminated by the Torah, he is influenced by the side of Dovid-Netzach to show his appreciation of the souls associated with Dovid HaMelech and bring about a unity between Netzach and Hod. He is Exalted over the Haughty The way of the true tzaddik is also to demonstrate to the great that they havent yet begun to serve Hashem at all. Even though it seems to them as though they already know the ways of Torah and dveikus, the tzaddik makes clear to them that, relative to the absolute truth, they have not even tasted of genuine Yiddishkeit in their lives. He can do this because he cleaves to the aspect of, I will sing to Hashem for He is exalted over
10 11

Mishlei 3:19 Zohar III:258a 12 Tehillim 16:11 8

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the haughty.13 Because the great scholars feel that they have already achieved something spiritually, they need to be brought down to the humility of the simple people. The true tzaddik accomplishes this by putting them down [somewhat] and creating some distance between himself and them. It is only then that the person of higher stature can receive the light of the tzaddikhe needs to be as humble as the plain folk who know just how little they know. This pathway of the tzaddikthe path of the machatzis hashekelis the level of the crown of crowns, and the highest light can only penetrate to his students if they really feel that they are one with the entirety of the Jewish people and honor them all accordingly. The students must be, of the humble of the earth,14 nullified completely before the Creator like Moshe Rabbeinu, who was, the humblest in all the earth. The World of Delight The true source of humility derives from the fact that when Hashem created the universe, He first generated a tzimtzum that was in the form of a circle, which is like a coin. Within this circular conceptual space, He made a kind of garment; its upper half is associated with the half-shekel offering, the coin illuminated by the fire of Binah that Moshe Rabbeinu saw. This half-circle is like a garment, in the sense that the lower worlds of Beriyah-Yetzirah-Asiyah are like a garment in comparison to the world of Igulim. This world of the garment, the Olam HaMalbush, is a world of delight where the letters are rearranged from below to above.15 [When Hashem created the world, He first imbued the letters of the Hebrew alphabet with His infinite light. In this manner, the twenty-two letters became a kind of tallis or enfolding garment that holds the light of Hashem. At first, Hashem set the letters in their proper order. Alef was first, then beis, and so on, until the final taf. But then Hashem created what is known as Olam HaMalbush. To do this, He folded the
13 14

Shemos 15:1 Tehillim 76:10 15 See Sefer Vayakhel Moshe 9

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garment, as it were. This caused the first eleven letters from alef until chaf to stand next to each corresponding letter of the remaining eleven from lamed until taf. This arrangement of alef beis was: ,-, -, -, -etc. Below the Olam HaMalbush, He formed the worlds discussed in Eitz Chaim: Adam Kadmon, Atzilus, Beriyah, Yetzirah, and Asiyah. But the soul of Moshiach comes from the higher realm of the Olam HaMalbush, which is the source of the level of yechidah, of pure delight in Hashems existence.] In terms of avodah, this deep teaching means that the tzaddik does not derive delight from all of the ways in which Hashem reveals Himself to him, through new Torah concepts and lofty avodos. Rather, he delights in the essential source in the highest realm which is the root of faith itself [which does not require demonstrations]. He delights in the existence of Hashem Himself, from the essence of the purity of the light at its source. Even when the tzaddik studies Torah and prays, he is really bonded with the essential G-dly light within the letters, the light that is the source of faith. He does not receive his spiritual vitality from the many ways in which Hashems light is revealed in an obvious way; rather, he is enlivened by the current of Divine light accessed by simple faith which animates all holy endeavors. The Shechinah aspect of Rachel is built up through the engagement of the imagination by way of the letters, but the essence that animates the letters is faiththe simple reality of Hashems existence. Within the body of the Jewish people as a whole, the tzaddik himself corresponds more with the outer expression of revelationthe letterswhile the souls of the simple Jewish people correspond with the life-giving faith itself. Even though the tzaddik is outwardly an expression of the revelation of Gdliness accessible through Torah study and prayer, an articulation that is like the limbs and organs of the body, inside his true delight is found in pure and simple faith which is like the higher animating soul. This is why the greatest tzaddikim have a particular

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kinship with the simple people and why the Baal Shem Tov focused on them to a greater degree than on his own disciples. This can be compared to the tzaddik who enters into the kodesh hakodashim and sees the half-coin of the yud and hei of Hashems Name above the aron hakodesh superimposed over the cloud of smoke that hovers there. The smoke alludes to the simple people, but it is precisely there that the highest light of emunah is revealed to the tzaddik. This means that when a simple person open a Gemara and tries to learn what he can, it brings the greatest delight on high. Yonasan and Shaul Shaul HaMelech embodied the aspect of Yesod, yet we learn of him that he was occupied with matters of vows and oaths.16 Vows are associated with Binah [teshuvah], whose influence flows down to Netzach on the right side. Even though the actual verbalization of an oath reflects Malchus, the fact of the self-prohibition is related to Binah, yet it is the sagewho has the ability to overturn it when necessary. Shaul, an expression of Yesod [and Chochmah, since he is from the side of RachelYosef], receives from his counterpart side, which is Binah. This is why Shauls son Yonasan was in danger of his life, because Yonasan represents the proper child of the tzaddikthe disciple of high standingwho runs the risk of losing his life-giving connection with the tzaddik because his mentor lavishes so much attention on the simple people. Because the disciple cannot understand this practice, it has the potential to drive him away. He does not understand that this is the natural result of the influence of Leah-Binah-Dovid HaMelech as it flows down so that the light of Yesod can reach Malchus. This flow of influence from the tzaddik down to the lower echelons of the Jewish people is really the way in which all of the souls will be rectified, but it can be confusing for those who are already on a high level. This danger can be understood from the practice of a certain tzaddik who prayed every night

16

Shmuel I:14:24; Midrash Tanchuma, Shemos #12 11

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for six years that he not be forcibly driven away from the light of the truth and fall into the many forms of self-deception to which countless people are prey. Amalek constantly attempts to hide the point of truth from people, to make them forget that there are tzaddikim whose level transcends that of the revelations of Torah, because they are bound up with the light of emunah and joy in Hashems existence itself. This is why Amalek can only fight against Yehoshua and not Moshe Rabbeinu himself; but Moshe Rabbeinu bestows his own influence on his student so that Yehoshua can go out and do battle with Amalekhe carries with him the power to reveal the absolute unity that transcends all hierarchies that divide. This level of holiness is very lofty and hidden, and it is just this type of tzaddik that focuses on the simple people that causes so much confusion in the heart of the talmid chochom. Yet this tzaddik receives the presence of the Shechinah every day, and he merits to pray in a state of total self-forgetting and dveikus. To come to this within ourselves, we must learn to unify that good days and bad daysthe scholar and simple person within ourselvesand constantly delight in Hashems existence and pure emunah regardless of external successes or failures. In truth, all conflict that exists is a reflection of this division between good and bad, wealth and poverty, success and failure. If we could only realize that, at the source, Hashem is good to alleverything is goodconflict would be eliminated. As the Arizal taught, the hidden light has seventeen aspectsthe gematria of the word , good. He also taught that the 72-Name [which is the gematria of the word Chessed] actually splits into two parts: "and 55"and 17. Nun-hei stands for the unity of Netzach and Hod, and the result is the grasp of the seventeen lights of Hashems pure goodness. When we honor every situation and every person, we make it possible for the Shechinah to be revealed there, because the Shechinah can only be revealed in the place of kavod. We do not have to have a sense of the holiness of the situation or the person we have to reach for that which is higher, which is faith in the essential holiness sourced

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in Hashem Himself which exists unchanging regardless of the presence or absence of an observable revelation. The Light of Shabbos This unity comes alive on Shabbos, when all of the Jewish people are joined in the simplicity of singing the Shabbos zemiros at the tableboth the greatest scholar and the most humble person. Everyone is equal in the expression of delight in the Creator on Shabbos, and this carries through to Motzei Shabbos, when the light of the bearer of good tidings, Eliyahu HaNavi, descends to redeem us. 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 unite the light of Chochmah to the light of simplicity which is the aspect of nefesh so that we can receive the spiritual vitality provided by pure and simple faith. If a person finds himself feeling far from taking pleasure in the fact of Hashems existence, he should make an effort to bind himself to simple Jewsthe wealthy man and the poor man as one. Then he will receive new insight as to how he can delight in emunah itself. Generally, people only enjoy spiritual light in its state of being revealedthe state of Netzach and Hodbut by valuing every Jew he will come to see and feel that every good point shines from one Jew to another because we are all really part of a single whole. This is the essence of Dovid HaMelech, and this was how, Dovid and Yehonasan were bound together until Dovid rose to greatness. This is the unity of the two redeemers, and when ones nefesh comes to know Chochmah, it will be a crown to your head. Through this, one comes to even higher levels of awareness that are beyond consciousness, beyond that which one can articulate or feel, but its light shines nevertheless in an aspect of a makif or crown. This highest light is the animating
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From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. 13

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power of emunah itself that transcends all revelations and expressions. The entire redemption depends on this, because both the sin of the golden calf and its origin in the initial eating of the Tree of Knowledge resulted in Daas falling from place of yichudah ilaah down to the place of yichudah tataah. This means that the avodah of Leah-Binah fell down to the level of the heart where pure contemplation is impossible, because the heart is sullied by unclean thoughts and desires and humanity is in an overly-material state. The way we correct this is by raising Daas back up to the level of Kesser, by connecting with tzaddikim who follow the path of Moshe Rabbeinuthe higher path of Kesser and delighting in the fact of Hashems existence alone. This is the meaning of the verse, And Moshe raised up the Mishkan on the eighth dayhe uplifted the aspect of Leah-Binah [associated with eight, since it is the eighth sefirah from below to above] to the higher place where Daas belongs so that it could be repaired. May Hashem help us to rise up to the place of the higher Daas, not to see this world at all but only to see the simple fact of Hashems absolute existence. When the aspect of Kesser is reached, negativity will lose its force and we will merit to enter and leave in peace, with the arrival of our righteous redeemer speedily and in our days. Amen.

Translated and Adapted by Rav Micha Golshevsky.

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Nesiv Chaim 13b

Nesiv Chaim 13, Part 2

We now return to our path, the path of life, in our study of the Otzros Chaim of the Arizal. After having learned that, at the beginning, everything was only Ohr Ein Sof, Hashem wanted to reveal His mercy [i.e. He chose to create a universe in which His mercy could be expressed upon an object], He therefore constricted Himself to form the chalal hapanui, the vacated space in which the world was created. Hashem drew a line or channel through which His infinite light could penetrate the space, and He enclothed it with the supernal world of Adam Kadmon, from which emerge a number of other worlds. We are not involved in a discussion of the lights that emerge from the "ear, nose and mouth" of Adam Kadmon. In the prior lesson, we learned that there are four alefforms associated with the nose and the mouth, two of which are like "breath" and two of which are like "speech." [See Nesiv Chaim, Lesson 12.] We will now continue with an explanation of how these four alef-forms are drawn down in the realm of the "mouth" of Adam Kadmon. Otzros Chaim, Sha'ar Ha'Akudim, Chapter 2: "Now these four alef-forms that we visualized above in our discussion of the 'nose' enter into the 'mouth' and become four expiration-breaths [ ]there. When we multiply the word by four we have a total value of '[ "flour'], because the teeth within the mouth grind down the four 'breaths' until they are flour, and their action is completed" We are immediately faced with a question, because when we first studied the matter of the "mouth" we learned that the four alef-forms comprise two "breaths" and two acts of "speech." Why, then, did the Arizal then go on to teach that they are four exhalation-breaths?
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We can find our answer in that which we have already learned in the Nesiv Mitzvosecha, where the Komarna Rebbe explains that there are lights and vessels. "Light" indicates bitul to the ultimate Ayin, and the "vessel" indicates the sense of individuated self and yeish-ani. The goal is to have the yeish-aspect nullified to the Ayin. "If there is no flour, there is no Torah." One must take the light and the vesselthe "mouth" which is both a light and a vessel, as we have already learnedwhich parallel Kesser and Malchus, respectively. As discussed earlier, it is necessary that there be some element of yeish, each person in accordance with the mission with which Hashem has entrusted him. Whether he teaches others or only learns himself, and so on, all that he does has some degree of yeish involved. The main avodah is to join the yeish to Gdliness, to Ayinto take that which one does and transform it into absolute bitul before Hashem. The root of this avodah is in the mouth of Adam Kadmon, and it is there that one grinds down the yeish-aspect into flour so that it becomes Ayin. For this reason, even though at the mouth there is both breath and speech, it is the site where the vessel of speech is broken down to absolute Ayin. Even though there is some very refined aspect of yeish that remains, there is only enough of it to serve as a vessel for the greater revelation of Ayin. Inner Light and Surrounding Light Before we move on to the next teaching of the Arizal, we need to preface it with a concept found in the Eitz Chaim, in Sha'ar Ha'Akudim: the seat of the nefesh is in the liver; the seat of the ruach is in the heart; and the seat of the neshamah is in the mind. Surrounding the body from head to toe is a makif which is chayah, and surrounding that makif is another encircling light that extends to a circumference of four amos, and it is called yechidah. These are the five levels of the soul. He goes on to explain there that chayah is also called Abba and it surrounds, and neshamah is Imma-Binah and is internal. We know, however, that Abba and Imma are always bound together. This teaches us that the surrounding light and the inner light that are a person's internalized
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elements of Divine awareness shine into one another. In so doing, they refine the person's body. For example, when a person travels to the tzaddik and hears Torah from him, the Torah that he hears and that which he understands and can grasp with his mind becomes an inner light for him. On the other hand, when he travels to the tzaddik and witnesses his elevated practices and the extent to which the tzaddik is immersed in Torah study and prayer and how he eats with holiness, how he is always joyous, all of this is not a quantifiable study where the student can describe or repeat that which he has learned. That which he receives is a surrounding lightit is an inspiring influence that transcends his own grasp. Because the student believes that the tzaddik is far, far beyond him, he is able to receive an illumination upon his soul in the form of a makif. The surrounding light and the inner light are joined; if the student was to hear exactly the same words of Torah from a simple person, they would not have nearly the influence that they have when he has received them from his rebbe, in whom he has faith that he is connected to a very lofty place. But when he hears and understands words of Torah from the tzaddik, the surrounding light illuminates that inner light, which then reflects back to the surrounding light, and between the two lights his own body goes through a genuine process of refinement. Either light, on its own, will not serve to refine his physical nature. Human beings are naturally more immersed in the state of yeish than in that of Ayinpeople spend their whole lives chasing after the ani, their own self-interest. They think of themselves all day long and are incabable of self-forgetting. The tzaddikim, however, are attached to G-dliness all the time, and only the least part of themselves is dedicated to maintaining the necessary yeish that keeps them alive, and that too is only for the purpose of attaining bitul. Since there is such a gap between the way the tzaddikim live and the way the average person lives, how can it be possible for the latter to refine himself? By receiving the inner light through absorbing the teachings of the tzaddik and simultaneously receiving the influence that is only possible through faith in

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the tzaddik and his loftier level, slowly but surely the student is purified and refined. Then his own yeish can also attain bitul, at the level that is appropriate for him. With this preface we should now find it easier to understand the rest of the words of the Arizal in this segment, which continues with the concept of the lights and vessels that shine in the "mouth" of Adam Kadmon. He explains that the root of the external aspect of the vessel is actually higher than the root of the inner aspect of the vessel. This is, at first, difficult for us to grasp, since even physically we see that a vessel's insidewhat it containsis necessarily more refined than its external nature. [Note: This is true physically. In order for a vessel made of one substance to contain another substance, the vessel's substance must be more dense than that which it contains.] The main element of everything that exists in this world is its inner nature, not its outer nature. For example, containment of the liquid that is within a vessel is the purpose of the outer vesselthe inner matter is the essential part, and the outer vessel only serves to hold it. It is just as obvious to any sensible person that a more innerdirected individual is of greater stature than a purely superficial person. The former is always focused on the fact that everything is G-dliness, while the latter only seek the vain exteriors of worldly things. If so, it appears as though the inner aspect is of greater value. Why, then, have we said that the spiritual root of an external thing is higher than the root of an inner thing? It is certainly true that the surrounding light is loftier than the inner light, because the reason why the makif surrounds is because it is too great and powerful to constrict itself into a vessel. This can be compared to what happens when a person hears a teaching from a tzaddik and sees his holinessthe experience of the lofty nature of the tzaddik is higher than the Torah that the student is able to grasp and absorb. If so, shouldn't we find that the lower manifestation of that which is "external" [i.e. physical reality] is really more rarified than that which is "within?" "You should not be perplexed when considering that which was written earlier, that from the light that emerges from the left ear and enters into the mouth

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and forms the external aspect of the vessel, and from the left nostril the inner aspect of the vessel is produced. While it is true that the surrounding light is greater than the inner light, nevertheless the inner nature of the vessel is greater than the external nature of the vesselwhich we see ourselves with our own eyes. This is not so of the lights, because the light that is so great that it cannot be limited by the vessel or received within it, instead shines outside in the manner of a makif. The lesser light remains within the vessel. Yet when it comes to the vessels themselves, this is not the case. If so, how can it be that the outer aspect of the vessel derives from the ear, which is higher, while the inner aspect of the vessel derives from the nose, which is lower? "The answer is that one must be aware that the light is entirely even [it is of even intensity throughout itself], and when it sought to enter and be confined within the vessel, the light that could not be contained remained outside in the manner of a makif. The inner light shines within the vessel, and it penetrates halfway through the thickness of the walls of the vessel on the inner side. The makif shines from outside upon the vessel and penetrates halfway through the thickness of the walls of the vessel from the outer side. It is through the action of these two lights that the vessel is illuminated and is refined. We need that half of the vessel from without should be illuminated by the light of the makif. The makif-light is very great and it would have not been possible for its illumination to penetrate and shine into the wall of the vessel because of the vast distance and difference between them; it was therefore necessary that the lowly inner aspect of the vessel be matched with the lowly inner light, and they would be able to shine into one another. The loftier outer aspect of the vessel would be illuminated by the loftier makif-light. If not, the outer aspect of the vessel would have remained without any illumination" The Simple Man

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This last statement of the Arizal alludes to a very deep concept. The truth is that the outer aspect has advantages over the inner aspect at its root. Rebbe Nachman of Breslov devoted a great deal of attention to this matter, and we will address it in a straightforward and down-to-earth manner. It appears to be a simple fact that a Torah scholar is of greater stature than a simple person, because the former is filled with the Torah's wisdom and the latter is not. Nevertheless, there is a unique point within the simple person which elevates him far above the Torah scholar. It is well known that Hashem is revealed in the way of simplicity. [Note: Hashem's absolute unity is called , and the most elemental and vital faith in Him is ]. A scholarly person is accustomed to investigating into everything so that he can understand it intellectually, but a simple person has simple faith that the matter in question is so. Since the pinnacle of holiness is the light of Kesser which is a "simple light" [the undifferentiated and pure light of Hashem's unity], it actually turns out that, in a certain way, the simple person has an advantage that the scholar lacks. We can compare this to an infant. Surely an adult is greater than a tiny child. The adult has mastered any number of subjects and knows a great deal, and the infant lacks all of this. Nevertheless, anyone can sense that a happy baby has some unique charm or quality that an adult lacks, even if this quality is not an intellectual one. Not only that, the infant is far from a master of order, cleanliness and good mannersbut the infant's charm is a reflection of his nearness to G-dliness that comes from simplicity. This is why the Baal Shem Tov specifically sought out simple people and shared his shirayim with them at his pure Shabbos table. The great Maggid of Mezeritch was doubtful about this practice, since it seemed to him wrong when the table was filled with great scholars who were true tzaddikim. How could the Baal Shem Tov ignore such great people and only pay attention to the simple Jews in attendance? This was the Baal Shem Tov's practice at the evening and morning Shabbos meals; it was only when they reached the third meal that the Baal Shem Tov would begin to reveal the Torah's secrets
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to his righteous students. While the Maggid certainly thrust these doubts away from himself with both hands and trusted in his master's decisions, nevertheless he had entertained the question in his mind for a moment. During the third meal, the Baal Shem Tov laid his hands upon one of his students and said that each of them should lay hands upon the other, and all of them ascended to a trance-state of dveikus during which they all began to hear a heavenly recitation of Tehillim. The light of their fervor was so powerful and overwhelming that the Maggid was struck with a thought of repentance and heavenly awe. It made his entire body break out in a sweat until the soles of his feet were damp. Just then, the Baal Shem Tov removed his hands from his student and said, "This is the how the angels hear the Tehillim that are recited by simple Jews who speak to Hashem with such simplicity. They are so close to Hashem." This is how the Baal Shem Tov explained to the Maggid why he would seek out the simple peoplethose who have this point of simplicity. Rav Shimshon of Kinon was one of the greatest mystics who knew all of the kavanos, nevertheless it is said of him that he prayed like a newborn child.1 His fellow Kabbalists explained that there is no doubt that Rav Shimshon knew all of the kavanos of prayer with absolute clarity, yet for all their loftiness the person who prays with them runs the risks of losing the point of simplicity. The tzaddik must, therefore, rise to an ever higher level and return to simplicitynot the simplicity of the unlearned, but a much deeper and greater experience of peshitus. This is what we have been speaking about all alongthat the yeish of a person must be refined and transformed into ayin, and then he can reach a much higher level of ayin. This is the order of avodah: one must study Torah and serve Hashem even though it bolsters the yeish, but one must then refine himself and serve Hashem with selfsacrifice, for the sake of heaven. This brings him to a much higher level of ayin. We can now return to the matter at hand. In this world we can see with our own eyes that the inner nature of something is greater than its outer nature, just as the scholar
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surpasses the simple man. Nevertheless, at the highest spiritual roots, the opposite is true; the outer aspect of the vessel has a quality that the inner aspect lacks. The reason why is because the outside is closer to the simple light [of Ein Sof which is the origin of everything]. If so, it would seem natural that the simple man should remain higher than the "inner" man, yet this is not the case. The inner light illuminates the inner man [the Torah scholar], and this light is concentrated within the vessel. The concentration of light within the vessel serves to purify his body, and so the inner part of the vessel becomes more refined. Since he lacks the simplicity of the simple man, he runs the risk of falling into pride and self-seeking. He might even begin to think that he has the authority to disagree with the Rishonim and Acharonim, since his yeish has been bolstered so much by the light that fills the vessel. Not so the simple man who exists with absolute simple faith in every word of every Rishon or Acharon. Yet if the Torah scholar will continue and study Torah for the sake of heaven he will become more refined and ultimately reach a greater degree of bitul than is possible for the simple man. The reason why the outside shines so much more than the inside is because simple people feel within themselves the holiness of the light of the tzaddikim way before Torah scholars grasp it. Simple people are "external" and they are therefore closer to the makif-light. This is expressed by the words of Yechezkel HaNavi: "The voice of the masses is like the voice of the Almighty."2 The masses have a grasp of the voice of the Almighty, because they have point within them that is sensitive to the holiness of the tzaddik, and it is because they are closer to the makif-light. While the Torah scholar may find it more difficult initially to sense this surrounding light, if he refines himself further through Torah lishmah and bitul, he eventually begins to feel the makif-light as well. For him, this is because the inner and outer lights are attracted to one another more and more as the vessel becomes more refined [i.e. the wall "thins"], and what ultimately happens is that he is able to receive
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far more than the simple people because his vessel is ready, both within and without, to absorb the surrounding light. "There is another reason, and it is very close to the first reason. The makif-light is powerfully drawn to join with the inner light. If the outer half of the thickness of the wall of the vessel would not have been more refined, the makif-light could not have penetrated and the inner light would have lacked illumination from the surrounding light. However, because the outer half of the thickness of the wall of the vessel was pure, the makif-light could penetrate halfway through to reach the inner half-thickness of the wall. The lights could then shine into one another even though the inner half of the thickness of the wall was not refined. There was not a problem [of occlusion] because the inner light also penetrated halfway from its inner side, even if the wall itself was not so refined. If you would like to pose the question that this seems to defy our own experience, since the inner aspect of the vessel is more refined that the outer, the answer is as follows: While it is true that the inner light is less than the surrounding light and this is what enabled it to be contained within the vessel, it also resulted in the inner light having provided a more complete illumination within the vessel [because it is confined and not dispersed]. The makif-light is far greater, nevertheless because it is not attached to the vessel or contained within it, it does not provide as much illumination to the external aspect of the vessel. Now the matter has been made clear." The Torah scholar may only be illuminated with the small inner light [to begin with], but nevertheless he is bound up with the light of the Torah and avodah [he is "within the vessel"]. This is not so of the simple person. Even though the makif-light shines upon him, it is not bound together with him nor does it press him or pressure him. It is a great light, but it is at a distance from him and diffused around him. In terms of practicalities, every person has to focus on two areas of avodah: drawing close to the tzaddikim and contemplating their holy ways in order to receive their kedushah by way of the makif-light; he must also study Torah and the teachings of

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the tzaddikim and refined his inner vessel with their light. In that way, the inner aspect of the vessel will be refined by the inner light, and the outer aspect of the vessel will be refined by the surrounding light. It is obvious that it is impossible to exist in a constant state of attachment to the makif-lights every hour of the day. The surrounding light is a makif [something that is inspiring but not yet absorbed fully], but one must fill the inner part of his vessel with Torah day and night. Yet the former, the makif, is still higher. When engaged in these two aspects of avodah, the surrounding and inner lights get closer and closer together and they shine into one another. Then, the person's Torah study is not a form of selfseeking and ani, but becomes Torah lishmahTorah with Ayin and Elokus. This brings to ever-further refinement of the vessel until it reaches the state of Ayin completely, and the person merits complete dveikus. With the arrival of our righteous redeemer in mercy, speedily and in our days. Amen.

Translated and Adapted by Rav Micha Golshevsky.

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