Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

Shalosh Seudos1 of Parshas Bamidbar 5767

" ' - , , : - - - , , ". , -
And Hashem spoke to Moshe in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after they came out of the land of Egypt, saying: Take the sum of all the congregation of the children of Israel, by their families, by their fathers houses, according to the number of names, every male, by their polls.2 Rashi explains: In the wilderness of SinaiHashem counted the Jewish people so many times as a sign of His affection for them. He counted them after the exodus from Egypt, and again after the incident of the golden calf to discern how many remained. Then when He wished to rest His Shechinah on them, He again counted them. The Mishkan was erected on the first of Nissan and they were counted on the first of Iyar. The Divine Image Each mitzvah in the Torah is eternal and applies to every person at all times. We must toil to understand how this mitzvahwhich stems from Hashems love for usis relevant to each of us today. The Zohar offers a hint. On the verse, " "Surely man walks in the image [btzelem]...3 it explains, As long as the Divine image remains with a man, he continues to exist in the world.4 [As long as the Divine image is within the person, he walks in the world. Once it leaves, he dies.] We
1 2

The lesson was delivered at the third meal of Shabbos. Bamidbar 1:1-2 3 Tehillim 39:7 4 Zohar III:43a 3

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

see from here the vast importance of a Jewish image and form. A Jewish boy receives his tzelem Elokim from the time he is circumcised. Rav Yaakov Tzemach cites the Arizal when he explains that the manifestation of the Divine image is completely different within Jews and non-Jews. [Note: The Maharal explains that in a non-Jew the material is predominant and the tzelem is subsidiary, while in a Jew the opposite is true.5] One who has the eyes to see can immediately discern the difference between the two, just as one can see the difference between light and darkness. Rav Yaakov Tzemach adds that one can tell the difference only if he guards his eyes from unseemly things. This includes non-Jewish writings, since one who is careless in this matter loses his own holy Divine image, G-d forbid. Yet every Jew has a bris, a covenant with Hashem. When one is careful regarding personal purity he empowers his tzelem Elokim, and one can see on him that he is one of the blessed nation that Hashem chose for Himself and separated from all other nations of the world. Every Jew is a prince. When we are occupied with Torah and prayer and are careful to be holy and pureespecially regarding pollution from non-Jewish ideologiesour tzelem Elokim rests more fully upon us. We all say during Korbanos: And from Your love that You loved him, and from the joy that You took in him, You called his name Yisrael and Yeshurun...6 The name Yisrael is an acronym for There are sixty myriad letters in the Torah. In addition, the name Yeshurun is an acronym for There are sixty myriad souls. [These are the six hundred thousand root souls of the Jewish people.] When a Jew sees his friend and rejoices in having had the privilege to see the Kings son since the Divine image rests upon each of us, he merits true closeness to Hashems Torahthe sixty myriad lettersas well.

5 6

Derech HaChaim on Avos 3:17 This immediately precedes Shema of Korbanos. 4

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

The first step in attaining true closeness to the Torah is to genuinely feel love for our fellow Jews. After this, one must progress to the level where he lets go of all the impurity of the non-Jewish world. The Purification of the Sotah The seven weeks of Sefiras HaOmer are a test, just as the sotah was tested in the times of the Tannaim if her husband suspected her of wrongdoing. Just as she would offer a sacrifice of barley, essentially animal feed, to remind her of her of the lowliness of her behavior, so too would we bring the Omer offering of barley.7 During this period, each of us is tested to see if we are truly connected to the holy Shechinah or if we are merely enamored with the foreign woman of non-Jewish values and ideals, G-d forbid. Is our main goal to reveal holiness in the world, or are we motivated by the desire for self-gratification? Of course, self-gratification is the diametric opposite of true dveikus to Hashem. During the entire period of Sefiras Haomer one must work to purify himself and do his utmost to enter Shavuos with all the days complete.8 Yet even if one fails, he should continue to do his utmost in any way he can. The Baal Shem Tov and his students revealed that if one does his utmost during even one day of Sefirah he can rectify the entire period. Therefore, one who stumbled and fell should pick himself up and keep doing whatever good he can. Even if one purifies himself on the very last day of Sefirah, he can still uplift all the days he thought he had lost and make them shine like a dazzling gem. [Note: Rav Pinchas of Koretz explains that the very word sefirah means to shine.] In the merit of this great cleansing, one is given strength to purge all non-Jewish influences from his life.

7 8

Zohar III:93b Ibid., III:96b 5

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

Uniting with Hashems Will Yet it would appear that to ask a person to serve Hashem for the sake of heaven alone requires that he transcend his human nature. Hashem did create everyone with an ego and natural arrogance, after all. How can we possibly expect to attain the level of serving Hashem absolutely for the sake of heaven? The answer is that every Jew has a tzelem Elokim, and if we just distance ourselves from the evil that dulls its expression, we will be able to access our true identity. In this state, we will see that all our yearnings and interests in things that seem physical are actually misdirected longings for spiritual closeness with Hashem. This is an aspect of the Father and son as onewhen we are able to unite fully with our Father in heavenand it is expressed by the Torahs numerous repetitions of the phrase, I am Hashem, your G-d. This means that the I accesses the intrinsic connection we have at every instance with the Creator of all things. Although Hashem is constantly evaluating our level of avodah during Sefiras Haomer, when we come to Shavous we offer the two breads specifically from chometz wheat. Although this was prohibited during Pesach because it represents arrogance, on Shavous we are required to bring a chometz offering since the Sefirah period enabled us to even serve Hashem through our lower middos. We wish only to give Hashem pleasure and we cast off any non-Jewish values that could prevent our attaining connection to Him. In this manner one soars ever higher and reveals a deep desire only see our King.9 We are purified [just as a woman goes through a seven-day period of cleansing] and resemble a bride who yearns to be one with her Beloved.10 This is the deeper meaning of the statement of many tzaddikim, that on the night of Shavuos every Jew merits a revelation of Eliyahu HaNavi and to see the Divine chariotthe merkavah.11 [This very often refers to a deep and moving revelation in
9

Shemos 19:9, Rashi there. Shaar Hakavanos, Shavuos 11 Rebbe Nachman, Rav Levi Yitzchak of Berditchev, and the Chasam Sofer. See Chayei Moharan #552, 132. 6
10

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

ones intellect.12] We merit such distinction by striving to purify our lower and external aspects through the Sefirah period and prepare for our deep encounter with the King on Shavuos. We must be so filled with self-sacrifice that we just want to serve Hashem, whether or not we actually merit to accept the Torah. During each of the seven weeks of Sefirah we purify the bride, the Shechinah, so that we can be wholehearted with Hashem, just as a child longs for his father. As the verse states, You are children to Hashem, your G-d.13 Our Desire is to See our King! The Zohar explains that we should never have feared to enter into an intimate communication with Hashem; we should never have asked Moshe to act as an intermediary.14 Quite the contrary; Hashem has great pleasure when we ask to see our King, and this is a distinction of which we really are all worthy. However, Derech eretz precedes the Torah. We must continually evaluate our commitment to purify ourselves of all foreign values and become worthy to truly receive the light of Hashem through the Torah. But first each person must recognize that he is filled with selfishness and negative thoughts, with bad characteristics and actions. He must honestly see how mush he has sinned and wish to rectify this with his entire heart. He must keep himself in check by continuously evaluating his progress and [doing what he can until he merits] to purify himself from any other desires but to serve Hashem with his entire being. A person should never say, I know just how far I really am. How can I lie and say that my only desire is to serve Hahsem, when I know that all my negative desires and interests have not disappeared? G-d forbid that one should believe such a blatant falsehood! The Baal HaTanya said that every single Jew only desires to unify Hashem and the Shechinah [by bringing the Divine presence into the world]. When we see a
12 13

Ben Ish Chai, Shut Rav Paalim III:4 Devarim 14:1 14 Shemos 20:15 7

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

negative desire that seems to be part of our spiritual makeup, this is only a lie erected by the side of evil to trick a person into betraying their true spiritual identity. In reality, the intrinsic holiness of every Jewish soul is exceedingly lofty and stems form the highest spiritual realms. Through our efforts during the sefirah to purify ourselves from all impurity through heartfelt prayer to Hashem [during sefiras haomer and throughout the day] He purifies us of all bad and enables us to reach our true identity: Our desire is to see our King!

The Two Waters The Divrei Shalom explains that the entire Torah revolves around the concepts of feminine and masculine waters. [These waters represent our yearning for Hashem and His yearning for us, like a bride yearns for her groom and a groom for his bride.] These two waters are alluded to in the letter alef of Anochi, which is built of an upper and lower yud joined by a vav. [The first letter of the Ten Commandments includes their entirety, and the Ten Commandments allude to the entire Torah.] The upper yud of the alef represents the upper waters, while the lower yud represents the lower waters. They are joined by a vav, since the only way to truly draw down the upper waters is through the Torah, which is symbolized by a vav since there are six orders of the Mishnah [and the tablets were six tefachim cubed]. The verse states that there are six steps to the throne of Shlomo,15 and the Zohar explains that these represent the six orders of the Mishnah, and the Gemara which is based on the Mishnah. The Man that sits on the Throne of Yechezkels vision of the merkavah alludes to Hashem, since each part of Torah that one merits to learn enables one to climb the Throne of Hashem to approach Him. The Talmud tells us that all agree that Hashem gave us the Torah on Shabbos.16 What is the significance of this? On

15 16

Divrei HaYamim 9:18 Shabbos 86 8

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

Shabbos evening we access the lower feminine waters of yearning by crying to Hashem that we wish to attain true closeness to Him, while on Shabbos day the upper masculine waters of the Divine flow of influence. During Minchah-time of Shabbos we merit both aspects of yearning and receiving. Shavuos is the ultimate time of unity between the lower and upper waters, since both the Masculine and Feminine aspects share the same crown, in an aspect of Arich AnpinKesser. On Shabbos, Malchus is raised up to the aspect of Abba, and only Zeir Anpin ascends to Arich. During Shavuos, both ascend to the towering heights of Arich Anpin. Hashem desires that every Jew should be filled with powerful enthusiasm and longing to ascend to the highest spiritual worlds while fulfilling every mitzvah. We must long to reveal Hashems glory in the world through each and every Jew who draws near to Hashem. This is why we sing many songs and give over inspiring Torah on Shabbos, especially during at night. They demonstrate our powerful longing to connect with Hashem, the Eternal King. Similarly, as we say each blessing, when we intone the words, King of the universe, we must be filled with longing. This is the time to raise the mayin nukvin, as discussed in the Kavanos of the Arizal. Purifying our Gaze On Shabbos day, we draw down the shefa, the spiritual influx that enables us to grasp the King, each of us according to his level. On Shabbos, we feel the closeness of Hashem, not only in the deeper aspects of Torah, but in every letter of the entire Torah. On every level, even in the world of Asiyah / Action, we can access the Most High. This parallels the revelation at SinaiAnd Hashem descended on mount Sinaiwhere all veils were removed everyone could finally see Hashem. Yet even at mount Sinai, Hashem did not descend or reveal His presence lower than ten tefachim from the ground.17 This indicates that in order to merit this closeness, one needed to completely remove his gaze from this lower world. We can

17

Sukkah 5a 9

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

still access these levels but only if we remove our inner sight from the material and rectify the world through toiling to see the Divine Names [that animate all existence], and use every aspect of this world to serve Hashem, through yichudim and dveikus. In this manner we subjugate all material existence and elevate the holiness hidden in every material experience and action. The Threefold Torah One who attains the aspect of the lower waters through yearning for Hashem with his entire soul, and also achieves the upper waters through trying to grasp Hashems honor in every world and on every level, will merit the aspect of the Threefold Torah.18 [The Torah has three basic parts: Torah, Neviim, and Kesuvim.] This is the level of Yaakov Avinu, who embodied the sefirah of Tiferes [which is third of the lower seven]. This light of Yaakov shines during the third meal of Shabbos and is referred to as Raavah Draavin, will of wills, and it means attaining unity between the upper and lower waters. The moment that one grasps Hashems honor in the upper worlds [through his great longing] one also sees the revelation of Hashems honor in this material world. This is the level of Shavuos as well. During this festival, the Jewish people come to the ultimate level of yearning to see Hashem, where the upper and lower waters are absolutely unified. On this most holy day we cry out of longing for closeness to Hashem and to truly reveal Him in all the worlds by learning every aspect of the holy Torah, the revealed as well as the hidden Torah of Atikah Sesimaah. On this lofty night we merit to adorn the Shechinah with the twenty-four books of Tanach which are the twenty-four adornments of the bride by reciting the beginning and the end of each sefer, as we yearn to climb the Throne of Glory, one step at a time. This is our way to reach the threefold Torah, and when we do, we can approach the level of the angels and see the merkavah and the Divine Throne when the dawn arrives.

18

Midrash Tanchuma, Yisro 10 10

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

In this manner our innermost desires are revealed and we attain the dizzying heights of Atik, the highest aspect of Kesser which is associated with the will. Similarly, every Jew needs to purify himself in his external and lower aspects, but in his innermost being he is always a reflection of the I of Atikah. During Shachris on Shavuos, we merit that the Hashem sends a deep revelation to finally free us of our enslavement to materialism and enable us to see His unity in everything. Then we can finally understand that there is nothing but Hashem. At this point we see how everything declares the honor of Hashem just as when He came down to meet us at Mount Sinai. At that moment, we all stand filled with love and awe, and the baal korei reads out the first word of Divine speech: AnochiI. This alludes to the level of upper and lower waters that are joined together on this most holy day. The Dairy and Meat of Shavuos Morning Then we enjoy our yom tov meal which should consist of some kind of dairy [many have this during kiddush] followed by meat. [Note: According to the Zohar one should wait half an hour between and may not have both in the same meal, but the Mishnah Berurah holds that one may have meat shortly after milk, even in the same meal.] Milk symbolizes ones great yearning for true dveikus [like the nursing infant who is utterly dependent on his mother and longs for her sustenance] while meat alludes to the level of seeing Hashem in everything. [Meat alludes to strength and is very nourishing. This represents that one is nourished with by Divine that he grasps in everything.] We achieve these levels in direct accordance with how much we prepare during Sefirah. The main way to prepare is by fulfilling the verse, And Yisrael camped [singular] there opposite the mountain.19 Our sages tell us that the Jewish people are referred to in the singular form since every Jew felt completely at one with his fellow Jews. It is only when one internalizes that every single Jew is literally an embodiment of

19

Shemos 19:2 11

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

a spark of the Divine from above that one can truly unite with his friend. It is only through selfless love of ones fellow Jews that he can learn Torah for the sake of heaven, in holiness and purity. Only one who merits this level will truly see Hashem in others, and in every material object and worldly circumstance. To help us come to these great levels, Hashem gifted us with three days of special purification before receiving the threefold Torah. During these days we must attain a true appreciation for every word of the Torah and rejoice in even the smallest achievement. As Rav Boruch of Mezhibuzh said on the verse, I rejoice over Your words, as one who has found a great treasurethe treasure [ ]is the Shas [which has the same numerical value of 360].20 One should rejoice when he learns even one word of Torah as if he had learned the entire Talmud. As the Baal Shem Tov said, one who grasps even a little bit of holiness is likened to one who has grasped it all. Through even one word of Torah one can grasp the light of Hashem who is one with the Torah. When one merits this he basks in the light of love and desires nothing more than to connect to Hashem. Naturally, with each word, one is filled with an even stronger desire to learn more and grasp even more of the glory of Hashem. As we say before the morning Shema: Light up our eyes with Your Torah. These are the two aspects of the lower and upper waters that we attain during these special days.

Let Your Soul Know Wisdom This is the meaning of the phrase: "" Let your soul know (dei) wisdom (Chochmah), and it will be a crown (Kesser) for your head.21 Chochmah is the aspect of the upper waters, while the nefesh alludes to the lower waters. In this manner, one attains the levels of Kesser symbolized by the joining of the two letters yud by the vavthe sum total of the alef of Anochi.

20 21

Tehillim 119:162 From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. 12

Dei Chochmah LNafshechah

Parshas Bamidbar / Shavuos

This is the main achievement of one who truly receives the Torah: discovering a fresh revelation of Hashem in every simple word of Torah that he utters. Every word affords a new revelation of Hashem, until he merits that the Shechinah speaks from his throat. As the Maggid Meisharim told the Beis Yosef, I am the Mishnah which speaks from your throat. Even though we are so far from this in our outer aspects, in our innermost selves we are very close to these levels, especially since, Hashem wants the heart.22 May Hashem help us truly attain these levels and purify us from our klippos until we merit to accept the Torah as is fitting on Shavuos. Then we will merit to see the advent of our righteous redeemer, speedily in our days. Amen.

Translated and Adapted by Rav Micha Golshevsky.

22

Sanhedrin 106 13