Dei Chochmah LNafshechah

Parshas Bchukosai

Shalosh Seudos of Parshas Bchukosai 5769

"..."
If you go in My statutes, and observe My commandments, and do them...1

Wisdom and Work As we explained last week, the shofar has aspects that are both work and wisdomboth Binah and Chochmah. This is hinted at by the Midrash: even though it appears as though the sound of the shofar is only a product of art, of Chochmah, it also is rooted in the work of Binah. The work aspect is associated with Dovid HaMelech and Arich Anpin which is the root of Binah, and the wisdom aspect is associated with Shlomo HaMelech [the wisest of all men] and the higher light of Atik which is the root of Chochmah. The shofar not only draws down the inner mochin of Chochmah [to Zeir Anpin], but it also ascends [with the upward labor of Binah] to the highest root, which is Atik. We see from here that the two aspects of ChochmahBinah and Arich-Atik are linked together. Or as was discussed at the beginning of last weeks lesson, the Yesod dAtik shines forth through the forehead of Arich. The purpose of our avodah is to reveal the light of Yesod dAtik so that it becomes clear that the shofar is not just a reflection of Yesod dBinah, but also that of Yesod dAtik. In this way, the aspects of the art and work of the shofar are shown to be one. Hashem gave us the Torah so that we would fulfill it. As the opening verse of our parshah states: If you will go in My statutes, and fulfill My commandments, and do them We need to be worthy of going with the Torah, of walking in it, because its
1

Vayikra 26:3 3

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purpose is not only to be studied, but to be fulfilled. Its nature is not only that of wisdom, but of work, because its essence is that it is a means through which we can make yichudim. This is the inner nature of Yesod dAtikstudy for the sake of making a yichud. [In last weeks lesson, we saw that Daas and Yesod dAtik are linked. One way to understand this is that the aspect of study or Daas must be linked with the ability to forge a yichud so that G-dliness is revealedYesod.] The aspect of Yesod dAtik is very hidden in the world, however, because the capacity for making yichudim has been forgotten. Most people only see that the Torah is a body of wisdom, not that involves labor [the intense spiritual and emotional avodah of yichudim]. Yet, the truth is that one must work to unify Hashems Name while one studies Torah. The entire structure of Reisha dlo Isyadah develops from Yesod dAtik. Yesod is the root, and the tree grows from its foundation, its root. The root lies below the trunk of the tree and the entire structure rests upon that root. When you see a very tall tree, one must realize from where it is actually receiving its vitalityfrom its root, which is its most essential part. Because it is the trees most essential and vital part which nourishes the entire structure, it is actually higher than the entire tree. Although Reisha dlo Isyadah is technically the absolutely highest part of the entire structure, nevertheless in a certain sense Yesod dAtik is higher. Torah lishmah, the study of Torah for its own sake, is associated with Reisha dlo Isyadah [also in the sense that one studies not for mental exercise, but for a higher purpose of dveikus, not for mere knowing], but it rests upon Yesodupon the effort to fulfill and do the Torah, which means making a yichud. One must become an expert in the light of yichud, and constantly devote oneself to the study of Torah and the light of yichud. [Note: The making of a yichud in this context is the attaining of dveikus and the revelation of Hashems presence. We would normally associated that avodah with prayer, but the true nature of Torah is that it is actually one with prayer, it is one with the search for dveikus and yichudit is only that this nature is not obvious. The Chochmah element of Torah is clear to all, but the avodah and dveikus of Torah is in

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eclipse. This is the shofar-yovel connection with Shavuos, which is the yovel-fiftieth day of the period of Sefiras HaOmer. The Torah was received on the day of yovel because, like the shofar-yovel itself, it comprises the two aspects of Chochmah-Atik and BinahArich, of wisdom and work.] Hashem gives wisdom to the wise.2 This is why the aspect of Yesod dAtik is very hidden. [The true wisdom of Chochmah and yichud is only gifted to the wise, and since the wise are few and far between, almost no one is aware of these concepts and how important they are.] As the verse says, And He buried [Moshe] in the crevice [ ]"The Tikkunei Zohar reveals that Moshe Rabbeinu and the great aspect of Yesod dAtik that he expressed is hidden within the thirteen [ ]"rectifications of the beard, the tikkunei dikna. [These are the thirteen points of Arich Anpin which parallel each of the thirteen attributes of Divine mercy.] Rabbi Shimon bar Yochai was also hidden within the light of the thirteen tikkunei dikna, which is a very lofty secret. [Note: In the Zohar, we find that Rabbi Shimon is himself a manifestation of the soul of Moshe Rabbeinu.] Despite the fact that this aspect of Yesod dAtik and the great tzaddikim Moshe Rabbeinu and Rabbi Shimon are very hidden, nevertheless Hashem does not abandon His people and does provide us with the pathway to join the wisdom and work elements so that we can unify all of the worlds. We find this concept reflected in the Baal Shem Tovs teaching that Torah scholars who study all the time also need to perform the thirty-nine labors in accordance with the Torah. We would think that this is contradictory: if they study Torah constantly, how will they also perform all of this worldly, productive physical labor in accordance with the Torahs dictates? It means that they must do the work of making yichudim; Hashem will reveal to them how to complete their avodah by activating the labor-element of the Torah of dveikus and yichud together with their study of its wisdom. The Torah has the power to unify Hashems Name, but it is still a hidden matter that each person must exert himself to discover.
2

Daniel 2:21 5

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The Power of Yearning Now we have a new way of understanding the Mishnah in Avos: Moshe received the Torah from Sinai3 The word Sinai [ ]has the same numerical value as the word for, the [burning] bush .The bush was filled with thorns, and a person must feel that he is "" the Hebrew equivalent of on pins and needlesall the while that he waits and yearns for Hashem to reveal Himself to him. He knows that one can only receive the Torah of Sinai through perfecting the area of Yesod, and longing and yearning for holiness is also the aspect of Yesod. He must be filled with desire to unite with Hashem, and must beg Him to open up the pathways of his mind so that he will be able to absorb the light of Torah. It follows, then, that after receiving the Torah of Sinai, Moshe Rabbeinu, transmitted it to Yehoshua. Once a person is bound to the holiness of Yesod, he merits to draw down the mochin; the influence of Yesod ascends up to Abba and Imma. This is the deeper meaning of Moshe Rabbeinu transmitting the Torah of Sinai/Yesod to Yehoshua" the letters yud and hei represent the mochin of Abba and Imma. Through binding oneself to the power of Yesod, he merits Chochmah and BinahAbba and Imma. And Yehoshua to the eldersHe then merits the lights of Arich [which is the aspect of the greater wisdom of the elders]. And the elders to the prophetsHe then goes on to reach the lights of Reisha dlo Isyadah which extend down to the level of the mouth of Arich. [Prophecy is associated specifically with the mouth, as we find in the word itselfit is the produce of the lips, the .The lips themselves parallel Netzach and Hod, which are known to be the spiritual roots of prophecy.] To the men of the great assemblyOnce a person has followed this great pathway that began with the light of Yesod and rose to higher and higher states, he reaches the point of being able to make a yichud of ten times the

Avos 1:1 6

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Name [ "which is associated with the lower area of Malchus / Asiyah, where one has to work the hardest to reveal G-dliness], which has a total numerical value of the word assembly. [10 x 52 = 520, plus an additional 10 for each yichud individually = = 530] At this point, he will merit to actively engage in the avodah of yichudim and work to bring them about. The main purpose of Torah study is in order to fulfill it, to reveal the aspect of Yesod dAtik which is hidden within the holy of holies [of the Beis Hamikdash]. This is embodied by the innermost yud that is within the foundation stone in the holy of holies. [Note: The point of the tzaddik and the perfected aspect of Yesod dAtik which is an element of Kesser is associated with the apex of the yud of the Shem HaVaYaH. It is also called the foundation stone, because it was from the that all of the universe spiraled out into being, just as all of spiritual reality is rooted in the kutzo shel yud that is barely detectable but which nevertheless is the root from which the rest of the four letters flow.] One must seek to merit to study Torah truly for its own sake, lishmah, for the purpose of unifying Hashems Name. For the Torah is not a wisdom, but is work, that one should attain a state of dveikus while learning. Go in My Statutes This is the deeper meaning of Hashems command to, Go in My statutes We must merit to go with the Torah, to walk with it in the way of wisdom and work, throughout all of the worlds. Even though this is no simple matter, nevertheless we must cultivate the aspect of, Moshe received the Torah from Sinaiwe must long for and beg Hashem to help us to unify His Name and remember Him constantly. We must yearn and pray to come to study Torah for the purpose of making a yichud. In return, And I will see it [the sign of the rainbow] to remember the eternal covenant.4 [Note: The tzaddik and Yesod are associated with the sign of the rainbow, which signifies the protective power of the purity of Yesod of the tzaddik himself. It also

Bereishis 9:16 7

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embodies the directed and focused nature of the avodah of the tzaddik, which never misses the mark and is always geared toward the making of yichudim. Rabbi Shimon bar Yochai was himself the embodiment of the sign of the rainbow, and for this reason the sages taught that, in his merit, the rainbow was not seen in the sky in his lifetime the rectification that he made was sufficient and no further reminder of the bris was necessary.] Through learning Torah lishmah, we will merit that it will be revealed to all that Shlomo HaMelech never sinned, chas vshalom. The fact that the verse records that Shlomo HaMelech did that which was evil in the eyes of Hashem is only to rectify the thousand days of the week of the world of Asiyah. [Note: The error attributed to Shlomo HaMelech was that he married a thousand women, far more than the eighteen limited by the Torah. Yet his marriage to them was his attempt to rectify the apparent multiplicity in the worldthe thousand days of the week of Asiyahand unify them under the single banner of Hashems unity.] His intention was to reveal Hashems presence in the world and redeem the souls of the Jewish people. And even though we have yet to be redeemed completely, nevertheless it was only in Shlomo HaMelechs merit that when the destruction of the Beis Hamikdash took place, Hashems fury was spent on mere stones and blocks of wood rather than upon the Jewish people. When Shlomo HaMelech married the daughter of Pharaoh, the angel Gavriel struck a reed into the Mediterranean Sea and laid the groundwork of Rome, the destroyer of the Beis Hamikdash.5 Yet this itself is a comfortthe sign of the future destruction was the reed, which symbolizes that the destruction will only obliterate wood and stone, and not the Jewish people itself. Yet the fact that the destruction was incomplete is not sufficientwe also have not achieved a complete redemption either. And we will not until we seek out the light of Yesod dAtik. It was this lack that made Shlomo HaMelech unable to share his great wisdom with others [i.e. the masses could not understand his lofty intentions and as a result doubted his righteousness]. His Torah
5

Sifri, Parshas Eikev 16 8

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was, therefore, wisdom uncoupled to work, and the light of Yesod dAtik was hidden away. This is the deeper reason why he could have said, Father has diedhe was not able to draw down the light of Arich and Atik so that it would be clear to all that Dovid HaMelech had never really died. And, in truth, Dovid Melech Yisrael is alive and well, but his light is still in eclipse. If we wish to take it out of eclipse and reveal it to all we must do the work of seeking Yesod dAtik, the light of yichudim, which is Torah lishmah. And this is all the more true in Yerushalayim, the city of Dovid, where it is easier to perceive Hashems light. In the city of Dovid we must seek the light of Dovid, and reveal that Hashem was with Dovidthat the halachah follows his opinion at all times. The halachah can also be read as ,the bridethe sweetness of emunah. May Hashem have mercy on us so that we will be worthy of revealing His presence absolutely everywhere, with the arrival of our righteous redeemer in mercy. 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.6 We must join the aspects of Chochmah and nefesh, or the work of yichudim, so that the light of Yesod dAtik which is hidden in Chochmah will be revealed. We must fulfill the exhortation of the parshah and walk in My statutueswe must go in them, live them all the time. And it will be a crown to your headthis will awaken the redemption and the light of Kesser and serve as the way to rectify everything. Even though we are very far from this great goal, nevertheless the seeking and yearning themselves bind us to the aspect of Yesod, and the desire to study Torah lishmah will make us worthy of heavenly assistance" And he transmitted it to Yehoshua. May Hashem have mercy on the souls of the Jewish people and bring us to

From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. 9

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study Torah lishmah, 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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Nesiv Chaim 20
Nesiv Mitzvosecha, Nesiv Emunah, Pathway 3:11, continued: "I have already informed you that there is an inner light and a surrounding light, as well as a great surrounding light. The 'breath' that emerges from the supernal 'mouth' [of Adam Kadmon] is a surrounding breath, because after it emerges from the mouth the vapor encircles. The faithful prophets therefore enclothe themselves within it, and Bilaam also had power in his mouth that derived from this breath. This vapor which is the surrounding light is from the side of that 'head that is not known' which gives off droplets and causes everything to sprout forth [ is also related to it being the source of .]From there it is drawn to the mouth, and it returns to emerge from there, to surround down below for the faithful prophets. Chessed within Reisha d'lo Isyadah spreads out and illuminates the Galgalta, and Da'as within Reisha d'lo Isyadah spreads out and shines within the mouth of Atika Kadisha" The concept that underlies this teaching is, "And from my flesh, I see G-d." [Note: This means that the form of the physical body is a living parable and parallel of that which exists on the spiritual plane. By paying close attention so the structure and function of the body, the Kabbalistic tradition teaches us important spiritual principles.] Within the human head there is a bony skull, beneath which lies a membrane. Below the membrane is an airspace that lies between the skull and the brainthe Aviraand a part of the Divine light within the human soul shines there. This airspace is called Da'as d'Atik by the Kabbalists. The lower seven sefiros of Atik are within the world of Atzilus, and they are enclothed within Arich Anpin. The upper three levels of Atik are above the world of Atzilusthere, in the Avira, is Da'as d'Atik. The soul of a person is located there, in the place that is called Avira.

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The Arizal revealed that soul-level rooted in Da'as d'Atik hidden within Avira is that which influences the mouth. In the upper worlds, there is a place at which this Da'as extends downward until the "mouth" of Arich. In the realm of avodah, when a person merits to cleave to Hashem in his innermost soul, he becomes worthy of speaking prophecy. When that happens, his mouth opens and speaks the Divine words that flow through him of their own accordthis is a kind of prophecy. When Rav Moshe of Kozhnitz would speak at the third meal of Shabbosan experience that transcended time and spaceit was clear that beforehand he had no idea what he would say. The speech flowed from his mouth naturally, a pure product of his great dveikus. If, for an instant, he fell from that level and hesitated to consider what he was about to say, he would immediately stop speakingeven if he was in the middle of a word. He did not want to speak even a single letter during the third meal of Shabbos that was not given to him as a gift from heaven. There is a kind of bestowal from above that is known as "the source of drawingdown," and it extends from Da'as d'Reisha d'lo Isyadah which is linked to the "mouth." The light of prophecy and ruach hakodesh is rooted in this aspect. The Shechinah rests upon the head of every single tzaddik"And upon my head, G-d's Shechinah"and this is also a manifestation of the concept of Reisha d'lo Isyadah. The "head that is not known" is emunah that transcends reason and understanding. Because the tzaddik has emunah in Hashem that transcends reason, he merits to bond with the upper three levels of Atik, Reisha d'lo Isyadah. "The wise man has eyes in his head"1the tzaddik is always focusing his attention on the Shechinah above his head, and this makes him worthy of more G-dly perception.2 Even so, "it is not known"the tzaddik is not aware of this process consciously since he is only wrapped up in the light of the Shechinah that is above him. We have already learned that the light of the soul shines in the space known as the Avira, between the skull and the brain. When one cleaves to the Shechinah, this light
1 2

Koheles 2:14 Zohar III:187a 12

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shines into the mouth and graces the person's words with the light of prophecy. Hashem's presence is then revealed by way of the person's mouth. "See Sha'ar HaShechivah, regarding the ruach that 'her husband' instills within 'her,' which is drawn down from supernal Da'as within the Dikna [the 'beard' of Arich Anpin] expressed by the middos 'Notzer Chessed, v'Nakeh.'3 The source of this downward-drawn influence is in Da'as d'Reisha d'lo Isyadah which is hidden within the 'mouth,' together with the root of the Galgalta which is revealed within the 'mouth.' From there, the spirit of prophecy and ruach hakodesh which 'her husband' instilled within 'her,' which arouses the yearning of mayin nukvin for 'her husband,' from there is an arousal that reaches all the way up to Reisha d'lo Isyadah, and it causes the breath of prophecy to flow down and the vapor of all of the prophets to drip downward. See Likutei Torah, Parshas Ekev [where we learn that] there is no wellspring below without its parallel light above. Neshamah which uplifts mayin nukvin from Malchus to Ze'ir [Anpin] in the manner of the 'spirit instilled within her by her husband,' is the sum total of all of the souls" The quality of Da'as discussed here includes both chassadim and gevuros, and the gevuros spread forth until the Gevurah within Mocha Sesima'ah (i.e. Gevurah of Arich is enclothed within Chochmah of Arich). At that level, there is also an expression of the Name Elokim [signifying gevuros] which has a total gematria of one thousand. This is accomplished by "squaring" the articulated Name as follows: , , , , From there, the light is drawn down until the "two shoulders." The Shechinah is associated with the concept of, "And he will rest [ ]between his shoulders." [Note: The Beis Hamikdash was built upon the strip of Binyamin's land, and rested like a head between the "shoulders" of Yehudah's land. The word for shoulderhas a value of five hundred. Two "shoulders" is equal to one thousand.] The Divine light spreads out to influence both the right and the left hand sidesthe aspects of both Hevel and Kayin.
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Pri Eitz Chaim, Sha'ar Kriyas Shema al Ha'Mita, Chapter 6 13

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So, too, the light descends until Ze'ir Anpin and from there [it is expressed in the] Name "to Malchus. This descending light inspires Malchus to yearn from Hashem, because this Name "is rooted in an extremely lofty place. While the abstract concepts that we have just learned are rooted in the language of the Kabbalists, it is essential that we understand that they also apply to our personal avodah in a very down-to-earth way. When a person yearns for Hashem, he is aligned with the essence of the Name ,"which parallels Binyamin who longs for Yosef. We can understand the dynamic of this yearning by considering how a person feels after having once heard a Torah lesson from a rebbe that inspired him profoundly. After enough time passes, he will feel a very great longing to hear another teaching from that rebbe. Spiritually, what has happened is that the dveikus experienced by that tzaddik drew down upon him the light of Reisha d'lo Isyadah, and it extended into the Avira and illuminated his soul with a very lofty light. This light infused the words of the tzaddik with something like ruach hakodesh, and so their influence was able to spread out to the "shoulders"to the middoswhich then enabled him to make a deep impression on Malchusthe student. In this way, the rebbe shone the light of "into the student, which then caused the student to feel a great yearning to receive even more from the tzaddik. In general, all of the yearning that a person feels for Hashem is a reflection of the light of the Name ,"which is rooted in Reisha d'lo Isyadah. "See Sha'ar HaNesirah, Chapter 2. The spirit that is drawn down from the two 'shoulders''one thousand days'that thousand is from Mocha Sesima'ah of Atik where there are 'a thousand worlds sealed with chains.' When they are drawn to ['her'] Yesod, there is also an aspect of a thousand, for there is 'a single chayah which rules over a thousand keys.'4 [Its 'thousand'-elef aspect is expressed in the Name] alef-lamed-shin-dalet-yud [the Name ,]" "until it spreads out to the thousand days of exile for the purpose of [uplifting] mayin nukvin, and [to do the
4

This is a reference to a statement in the Zohar, Parshas Vayakhel. 14

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work of] clarifying from them the blood of the chayos to uplift mayin nukvin. There is, within 'her' inner Yesod the choicest element of the birur [that comes of] the ruach that 'her husband' instilled within 'her.' [This spirit] is completely good, it is the life of 'her' soul. This aspect is bound to Reisha d'lo Isyadah, where all of the clarifications are good to the greatest extent possible; from its head to its feet, it is entirely good. Here, it is the choicest of 'her' nefesh, and it is alluded to in the verse, 'I did not know my soul.'5 The choicest of 'her' nefesh is that element of ruach that 'her husband' instilled within 'her,' which is drawn down from its source in Reisha d'lo Isyadah, [from] which ruach drips down upon everything. It is bound at every instant with the most profound love to that great source. In the ultimate future, the entire upright structure of Malchus will be entirely good, and it will all be bound to Reisha d'lo Isyadah. And the choicest of 'her' nefesh is the essence of 'her' vitality. About it, the verse says, 'And it shall give its water'it is the water of 'her' essence, as we will explain" Hashem brought us down into exile only so that we should yearn for Him. Even though we find it difficult to serve Him in exile, the fact that we are here is for a purpose. All yearning stems from lack, and all lacks that exist were only created to engender longing and yearning for Hashem within us. This is meaning of Yesod d'Nukva [what is referred to as "her Yesod" above]. Yesod always indicates pleasure, and Nukva is the source of the souls of the Jewish people. The greatest delight for the souls of the Jewish people is feeling yearning for Hashem. In that place of yearning, the light of the Name " "when written out fully shines. (This Name has a total gematria of one thousand when it is fully articulated, and when it is written simply it has the same value as Moshe, 345.) This is the light of Moshe Rabbeinuthe tzaddik who teaches the souls of the Jewish people to yearn for Hashem. The Komarna Rebbe writes above that, "from there are drawn down the thousand days of exile," because the only reason for the descent into exile is to awaken
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Shir HaShirim 6:12 15

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yearning for Hashem. Yearning has the power to uplift all of the darkness and obscuring of the Divine presence that prevails in exile. The main thing is that this yearning should also reach down to the level of the animal soul. [Note: The light of "is the vehicle of yearning. It has the same value as that of ,or animal.] The animal soul must also reach this level of the "choicest innermost aspect" of Yesod d'Nukvait reaches it by realizing that it, too, is absolutely bonded to Hashem and is never divided from Him. This is the nature of Shabbos [when physical delights become a part of a spiritual arousal], when everything is incorporated within G-dliness. This aspect is bound to the lofty level of Reisha d'lo Isyadah, which is "entirely good." It is the place of emunah that transcends all reason, where there is no breakage or hiding of Hashem's presence. This is the animating force and light that extends all the way down to the nefesh of every person, and it is the "choicest part" of the soul, because it always transcends the obscuring of Hashem's presence. Every person comprises two soulsthe Divine soul which is entirely holy, and the animal soul which is the area of all of our tests and trials. The Torah says over and over, "the nefesh that sins"this is the action of the animal soul. How are we to overcome the trials that constantly beset our animal soul? We need to remember that the concept of the Name "applies to it also; the animal soul also yearns for G-dliness. It innermost essence and root is that longing to always remember that Hashem orchestrates every single event and there is no existence other than Him. This awareness is the root of prophecy. Even though it seems as though the Divine soul and the animal soul are in conflict, when one reaches to their innermost root one finds that they are both united and bound together as one. "This is the meaning of the teaching, 'Even he saw a skull'6this means Kadisha'floating upon the surface of the water'this is Chessed d'Reisha d'lo Isyadah which is revealed within the mouth, which is the place of Da'as d'Reisha d'lo Isyadah. From there [emerges] every wellspring of water within Malchus, the
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source of all of the souls and the wellsprings. 'He said to it [lit. "her"]'about the aspect of Nukva'I'that is within these aspects, all of which are from Reisha d'lo Isyadah, Malchus d'Adam Kadmon and of Atik, and understand this well [, which can also mean, 'and the Name ' .]'"Because you drowned [others]'with [a flood of] prophecy, through the revelation of the 'mouth' of Atik which is expressed via the faithful prophets, 'You were drowned'by being uplifted to the Ayin [which is] Reisha d'lo Isyadah. 'You were drowned'with [a flood of] prophecy and ruach hakodesh showered upon all created beings, until the 'spirit that is instilled within "her" by "her husband,"' which is the garment of the souls. "'And, in the end, those who drowned you'meaning, the essence of Reisha d'lo Isyadah, 'will be drowned'in the future world the spirit of prophecy will come forth in such a tide that Divine knowledge [will be freely available]. As the verse says, 'And your sons and daughters will prophecize.'7 All of them will know Him when Divine awareness [yediah] becomes revealed to the eyes of all. 'For they will see, eye to eye, [Hashem's return to Tzion].'8 This is the revelation of G-dliness, and then Da'as which is the aspect of Moshiach will emerge from exile, and free choice will be nullified, and the knowledge of 'that which is above that head,' will be revealed, as is taught in the name of the holy of holies, Rav Yisrael ben Eliezer [Baal Shem Tov]. He taught that the aspects of Moshiach and the resurrection of the dead refer to Da'as, and he meant that they signify the revelation of Reisha d'lo Isyadah, the uppermost yechidah of Atzilus" The tzaddik has emunah that transcends reason and understandingthis is his aspect of Reisha d'lo Isayadah. This is the force that then descends to affect every other part of himall of the levels of his mind, his middos, his speechand this is what enables him to affect others. The starting point, however, is always the yearning for Hashem that is rooted in Reisha d'lo Isyadah. The main avodah, in fact, is "to delight upon Hashem"to enjoy the avodah of emunah. The sum total of the Divine service of
7 8

Yoel 3:1 Yeshayah 52:8 17

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the tzaddikim is this delighting in emunah"Yisrael rejoices in his Maker." It is actually the greatest form of Divine service: taking pleasure in the relation of Hashem's oneness. This delight extends downward into all of the rest of the avodos of the tzaddik, so that the ultimate goal of everything he does is only to give Hashem nachas ruach and reveal His existence. Because the tzaddik is aware that the innermost vitality of Malchus is directly sourced in Reisha d'lo Isyadah, he looks at a world of apparent divisiveness and sees only Hashem's unity. This illuminated perspective is the aspect of the light of Shabbos, and it is the knowledge that there is nothing but Hashem. This is the force like prophecy that enables the tzaddikim to instruct the animal soul how to reach dveikus as well. "And, in the end, those who drowned you will be drowned"ultimately, everyone will merit to reach the level of absolute bitul associated with Reisha d'lo Isyadah and in so doing become worthy of prophecy. As the verse says, "And your sons and daughters will prophesize" It is Hashem's ultimate desire that all of the Jewish people be worthy of receiving prophecy. The Rishonim taught that Hashem's proclamation, "I am Hashem, your G-d, who took you out of the land of Egypt, to be your G-d," means that He took us out so that we could ultimately receive direct communication from Him. That is what it means, that He should "be for us Elokim." Every single Jew contains within himself a spark of prophecy. The sages taught, "If they aren't prophets, they are the sons of prophets."9 This spark is at its strongest during prayer, when one feels close to Hashem. For the average person, this feeling of closeness is the form of prophecy that is appropriate to his levelthis is his experience of the Shechinah. But there are higher levels to strive for, since actual prophecy feeling Hashem's reality deeply and communicating it outward for everyone to experience as wellis our higher destiny. "For they shall all know Me, from the least of them to the greatest of them;"10 "For they will see, eye to eye, Hashem's return to

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Pesachim 66b Yirmiyah 31:33 18

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Tzion."11 When Moshiach comes, all of the Jewish people will be able to see all of the upper worlds and all of the holy Names; the supernal merkavah will be revealed to each and every Jew. This is the meaning of the words of the Baal Shem Tovthat the force of Moshiach is that of Da'as d'Duchra [swhich is from the "masculine" side of Ze'ir Anpin], and when he arrives and revolutionizes our Da'as, free choice will be nullified because choice is only possible when one does not see G-dliness clearly. [Note: The term Da'as d'Duchra also appears sometimes as Da'as d'Dchura.] The awareness that will be revealed when Moshiach comes is rooted in Reisha d'lo Isyadah, and it will allow us to know perpetually that Hashem exists and there is nothing but Him. "See the Toldos [Yaakov Yosef] on Parshas Vayishlach, where we learn that the Egyptian exile signifies the removal of Da'asthe removal of profound emunah from [within the Jewish people], which is the sure knowledge that there is a Creator of all who supervises to renew every element of creation with fresh vitality from instant to instant. It is the emunah that He fills all worlds and surrounds all worlds, and there is literally no space devoid of Him, nor any motion, thought, deed or word. Pharaoh, the 'back of the neck' [ ,] = signifies forgetting [these essential truths]. He made them forget about constant dveikus through faith with the Life of the worlds. While Da'as was revealed by Moshe, it was still at the level of Da'as d'Nukva [from the feminine side, which is Malchus]. The earlier exodus was via the Nukva-state and the singing [at the sea] was performed in the Nukvastate, but when Moshiach comes with the supernal Da'as of yechidah and the Kesser of Atzilus, the masculine-aspect of Da'as [Da'as d'Duchra] will be revealed. Then, 'Your eyes will see your Master'12they will see, eye to eye, the Divine light that is enclothed within the letters of the Torah and within prayer, and the angels and heavenly chambers and the Shechinah. Examine the source there well"

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Yeshayah 52:5 Ibid., 30:29 19

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The Komarna Rebbe referred to three different levels here. "Filling all worlds" is the concept of the kav, or the line of light from Ein Sof that Hashem extends into the conceptual space of the created worlds so that His light can reach each being in accordance with its level. "Surrounding all worlds" is the concept of the Ohr Ein Sof that circles the conceptual space of the created worlds, and it also refers to the fact that there is G-dliness everywhere. "There is no space devoid of Him" is an even higher level, which is that the essence of G-dliness is in every single place. [Note: We might have thought that the revelation of G-dliness within the created universe is an attenuated expression of His presence. Actually, it is the same throughoutthe only difference is the extent of the layers of filters that make this light more difficult to perceive at each level.] The klippah of Pharaoh is the forgetting of the presence of G-dliness everywhere. It was the task of Moshe Rabbeinu to reveal the light of Da'as to the Jewish people. At first, the revelation was in the feminine mode, which is that we have faith in these truths but not actual experience of them. The masculine mode that will prevail with the arrival of Moshiach will enable us to really see all of the things that we have faith in nowthe upper worlds, the Divine Names, angels and heavenly chambers and the souls of the tzaddikim. While it is true that these levels are very lofty, nevertheless, this is our ultimate destiny. The more we are able to enjoy the contemplation of these concepts now, the more we arouse the higher aspect of Da'as that characterizes the time and the light of Moshiach. The Baal Shem Tov taught that this distinction is at the root of the difference of opinion between Beis Hillel and Beis Shammai as to how one should dance before the bride to gladden her. Beis Shammai taught that we dance before the bride and praise her in accordance with her good qualities, but we do not attribute qualities to her that we don't see. Beis Hillel taught that we dance and extol her virtues of being "beautiful and charitable," regardless of what we know of her. The higher level is the experience of

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emunah [the "bride"] as being always beautiful and kindenjoyable and lovelyreally feeling the beauty and delight of emunah in a tangible way. "We have already explained that everything that happens in the world from the top of Adam Kadmon until the smallest blade of grasscomprises [aspects of] worlds, souls and G-dliness [olamos, neshamos, Elokus]. His G-dliness fills all worlds, and He is within all the worlds and does not change. The root of all of these are the three supernal headsthree crowns which enclothe Ein Sof, so that it will be possible in the lower worlds to apprehend in even the smallest degree the sweetness of the bonded relationship, the lusciousness of the delightful glow of His glory that comes from fulfilling and learning the Torah, performing mitzvos with proper focus. These heads are the source of yichud, blessing and holiness; of worlds, souls and Elokus; lights, sparks and vessels; submission, separation and sweetening" The purpose of the study of the Torah's inner dimension is to reach beyond Da'as d'Nukva and come to a level of Da'as d'Duchra where faith is illuminated by Reisha d'lo Isyadah and all of the pleasure that it signifies. When one follows this path, he finds that he naturally speaks words of Torah and holiness, without thinking of them first. When the tzaddik speaks spontaneously, it is a kind of ruach hakodesh, and when one merits to hear those words, they influence the hearts of others and draw them to feel greater longing for Hashem. This yearning is the serenity and holiness of Shabbos, which transcends all division and obscuring of Hashem's presence. When one enters into this state of mind, all of his past, present and future, everything that happens to him, is all Elokus. We will now return to where we were holding in the Arizal's teachings, in the Otzros Chaim.

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Otzros Chaim, Sha'ar Ha'Akudim, Chapter 4: "Know that when the Kesser ascended to the Emanator, then in the same measure and the same time, the revelation of yechidah which is the light that it had from the Kesser withdrew from Malchus. When Kesser ascended and withdrew, its intention was not to illuminate [Malchus], however a trace of it remained in [Malchus], and when the Kesser finished hiding itself and Malchus finished rising until the end of Yesod, it returned to shine the essence (the light of the Emanator) into her as it had done previously, which is the yechidah aspect of Malchus. After Kesser rose to the Emanator, Malchus also rose to Yesod and was one degree closer to the Emanator, and then received from Him (or 'that which') she used to receive before from Kesser. However, all the while that Kesser did not finish rising, Kesser intervened between the Emanator and Malchus, and Kesser then also did not shine into Malchus. The dynamic was the same with regards to the chayah aspect (within Ze'ir Anpin) which receives from Kesser, and also with regards to Chochmah and Binah, and so on. "Likewise, when Chochmah ascended on high to the Emanator, the portion that Malchus would have received form it withdrew, and all that was left was a trace until Chochmah finished rising to its Emanator, and then the light returned to what it had been before. This dynamic can be applied to the remainder, because they are subdivided into many subsections. For when [until] Chochmah finished rising to Kesser, its illumination was withdrawn from all that was beneath it, but once it had already ascended within Kesser, it returned to what it had been before. When it rose a second time to the Emanator, the light was removed a second time, and when it finished rising, the light return to its original strength. One who delves into the matter on his own will understand the other variations that apply in this manner to the makifin of Ze'ir Anpin and Nukva, which they take when they return and ascend on high"

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We have a great general principle in avodah, which is that whenever a person loses a level that he had previously had, it is only for the further purpose of ascent later on, of coming into greater closeness with Hashem afterward. At the moment when one loses the level, it engenders a great deal of yearning, and this longing is what allows him to later reach an even higher level. Everyone experiences some element of prophecy at some time [as described earlier]; the verse says, "And your people, they are all tzaddikim." For most people that elevated state only comes once in a while; for a tzaddik, it is constant. So too, every person experiences some aspect of Kesser, which is self-nullification before Hashem, and true joy in Elokus. In his own way, even a simple person can taste of the light of Reisha d'lo Isyadah, which is the most elevated emunah. When he does, he also can speak words of Torah spontaneously that are like a taste of ruach hakodesh, and this makes him feel even more yearning for Hashem. This is the essence of redemption and the light of Moshiach. Yet this light is sometimes revealed only to afterwards disappear. The loss of the light or its level is only for a further purpose, which is that he should feel more yearning. Nevertheless, while the light that shone into him previously is in eclipse his aspect of Kesser does not shine into his aspect of Malchus. It does retain a trace of the influence of Kesser, however. Afterward, when Kesser finishes rising to the "mouth" of Adam Kadmon, Malchus goes back to receiving that light, because in the interim it also drew closer. Now, it receives from the Emanatorfrom the ultimate Sourcethat which it used to receive from Kesser. This enables Malchus to receive the influence of the makif called chayah, which had not been available to it previously. In avodas Hashem, there is constant flux"running and returning"revelation and obscuring. It is essential, then, that we learn not to get off track by finding that the inspiration that we felt once has disappeared. The light has merely ascended, and its withdrawal is what triggers a further rise. During the actual ascent, however, one doesn't feel anything, which we see from the description in the Otzros Chaim. It is very

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important to realize that the actual ascent is characterized not by feeling the light, but by feeling a desire for it. In the Arizal's teaching, we find that there is a point at which Kesser interposes between the Emanator and Malchusit appears from the perspective of the recipient to be blocking the light rather than sharing it. The structure of the sefiros and worlds is intensely hierarchical; the level of the lower is dependent on the attainment of the higher. When a person is in a state of katnushe is himself somewhat blockedhe cannot receive from the level above him, and so it appears to him as though the level above is the blockage. He doesn't blame himself for the disruption; instead, he blames others. One of the results of katnus is an unwillingness to introspect and repent, and so the student in katnus is likely to blame his teacher rather than himself. Because their souls really are bonded, there is something to this. If the tzaddik is in a process of aliyah, he takes the soul of his student along with him. But as we have already learned, during the ascent itself, one doesn't experience light but rather the yearning for it. So the tzaddik is, in a way, responsible for the student's loss of his level; the student merely fails to realize that what appears to be a fall is actually part of an ascent. In terms of avodah, this dynamic is called "Kesser interposing between the Emanator and Malchus." The evil inclination tries to capitalize on the time of katnus to drive a person downward altogether, G-d forbid. It does this by trying to convince the person that other people are to blame for his apparent yeridah. If it is true that the ascent of the tzaddik causes the student to lose his way temporarily, it is just as true that this dynamic was created by Hashem. The Baal HaSulam emphasized that, ultimately, the student must learn to attribute his ups and downs in avodah to the Creator's will, and not anyone else's guilty action. So, too, if a student finds that his rebbe is not demonstrating acceptance of him, he must learn to attribute the phenomenon to the Creator's will alone. It is well known that the Chid"a sat through the lectures of his teacher, the Rashash, and his master did not show any positive interest in him. The Rashash only showed interest in another

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student, the Toras Chochom. The Rashash explained to the Chid"a that his manner toward him was not of his own volition; it was decreed by heaven. He told his student that it was determined that, in his current incarnation, the soul-mission of the Chid"a was to study the revealed and hidden Torah in a straightforward manner, not according to the way of the Rashash himself. This means that the actions of the Rashash were designed by heaven to bring about a particular result, and were not the product of any personal aversion on his part, G-d forbid. Similarly, one must learn to not become confused about whether the tzaddik draws him closer or not, because the matter depends upon Hashem's will. If Hashem wants the tzaddik to draw him closer, he will. And if not, not. Naturally, one should beg Hashem that the tzaddik will draw him closer before he travels to learn from him, because that is the nature of the hierarchical spiritual arrangement. But if it does not happen, the student must realize that it was not due to any personal aversion to him on the part of the tzaddik. The more one is attached to Hashem, the less is he inclined to make a big deal about people. All the while that one carries a resentment against anotherwhether it has to do with something spiritual or physicalit is a sign that he has drifted away from Hashem. A person who is truly bonded to Hashem bears no regard for other people [meaning, for their particular attitude toward himself, not that he is callous or unfeeling], because he ascribes everything that happens to him to the action of Hashem's will alone. Blessed is Hashem forever, amen and amen.

Translated and Adapted by Rav Micha Golshevsky.

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