Parshas Va'Eira-English (1)

7/30/2019 Parshas Va'Eira-English (1)

1/22


2/22


3/22

Dei Chochmah LNafshechah Parshas Vaeira

3

Shalosh Seudos1ofParshas Vaeira 5767

"--;'".

And I appeared to Avraham, Yitchak, and Yaakov as G-d Almighty, but with My

NameHaVaYaHI was not made known to them.2

The Three Pure and Shining Lights

We have been taught that Hashems conduct of the world is through the vehicle

of the ten holy sefiros. Above the sefiros shine the three oros tzachtzachosthree pure

and shining lightswhich are the spiritual source of the ten sefiros. When Hashem

released the Jewish people from Egypt, He revealed the light of the ten sefiros which

brought about the ten plagues suffered by the Egyptians. The dual nature of their

influence is referred to as "" since this same influx of spiritual illumination

healed the Jews even as it caused the destruction of the non Jews. The same

luminescence subjugated the husks and healed the Jews of the [ten types of] spiritual

blindness generally caused by materialism. By the time the Jewish people stood at the

Yam Sufthey had attained the level where they could cry, "-" This is my

G-d and I will exalt Him.3

Prior to the unfolding of the ten plagues, Moshe made three signs which

correspond to the three shining lights which are the source of the ten sefiros.

Together, the sefiros and their source comprise thirteen elements, since they are an

aspect of the thirteen Divine attributes of mercy. The Tzemach Tzedek taught that three

upper lights represent the threeAvos: Avraham alludes to Chessed/ Kindness, Yitzchak

to Gevurah /Might, and Yaakov to Tiferes /Beauty.

1The lesson was delivered at the third meal of Shabbos.

2Shemos 6:3

3Ibid. 15:2


4/22


4

Hashems intention in creating the world was to bestow good on His creatures.

As the verse states, "" The world will be built with kindness.4 The

infinite light of theEin Sofis the source of the Chessed/ Kindness aspect of the sefiros

which filter Hashems endless light so that we can receive it. Hashem then constricted

His infinite light. This constriction is the source of the Gevurah / Might aspect of the

sefiros. The penetrating line of His light that was then allowed to enter into the midst

of the place of constriction is the source of the Tiferes / Beauty aspect of the sefiros

[since it balances both the endless light and the constrictions.] These three stages are thethree shining lights since they are the source of the entire creation which consists of

the ten sefiros (from the level ofAdam Kadmon and below).

This is the deeper meaning of the opening verse of our parshah: And I

appeared to Avraham, Yitchak, and Yaakov as G-d Almighty [ -- ], but with My

Name HaVaYaH I was not made known to them.5 The name Shakai alludes to the

attributes of Chessed, Gevurah, and Tiferes. [The Midrash says that when the initial

explosive expansion of the universe reached its ideal point, Hashem said to His world

Enough. The Name Shakai is a contraction of the phrase .]Hashem only revealed the name HaVaYaHto Moshe since this corresponds directly to

the Torah which was given through Moshe. It is fitting that Moshe used this Name that

represents the ten sefiros to subdue Pharaoh who said that he did not knowHaVaYaH.

The Nature of Shevat

This is the deeper significance of the month of Shevat. The sign of Shevat is a

water vessel. This vessel represents the attribute of Yesod which is revealed through

Hod, and which and alludes to Moshes ability to teach the Torah because he admits that

created beings can do nothing at all. It is only through this admission which beganthrough an honest admission that it is not Moshe who delivered the people but

Hashemsince Moshe was reluctant to put himself forward to redeem themthat

Moshe merited to draw and distribute the waters of the Torah. [Note: One meaning of

4Tehillim 89:3

5Shemos 6:3


5/22


5

Hod is lhodos, to admit. It is through this deep admission of absolute powerlessness

that Moshe revealed the attribute ofYesod, which allowed him toinfluence the people

so that they could receive the Torah from him.] In this sense, Moshes power of

admission is what enabled him to draw the waters of the Torah to others. This is alluded

to in the verse which opens Moshe Rabbeinus review of the entire Torah in Devarim

which began in the month of Shevat: "-" Moshe took

upon himself to expound [beerwhich is literally a well] this Torah.6

He drew forth

from the supernal stream of Torah for the entire nation, by hiding his face and admittingthat the redemption and giving of the Torah were not in any mortals capability without

the kindness of Hashem.

Each tzaddikin his own personal avodah travels the path of the Avos outlined

above. The first stage is Chessed, emulating Hashem who wishes to grant His goodness

to His creatures. This goodness is alluded to in the verse: "--" G-ds

kindness is all day long.7 The tzaddik reveals the boundless goodness of Hashem to

mankind, much like Avraham who taught the world that Hashem is the Master of the

Building. Avraham planted his tent in the public domain so that all who passed throughshould visit him and honor Hashem.

After the initial stage, when the tzaddik goes in the way of Chessed by

following in the footsteps of Avraham, he sees that it is impossible for him to serve

Hashem altruistically without Divine assistance. Like Yitzchak who sealed his tent from

visitors [at least while he lived in his fathers house] to avoid extraneous thoughts of his

own honor, this tzaddik begins to serve Hashem with limits, which are an aspect of

constriction. This indicates the deep introspection of the tzaddikwho wishes to serve

Hashem in the deepest depths of his heart and soul. This tzaddikwishes to return to hissource and is an aspect ofohr chozer, returning light, since he is not working to draw

down Hashems kindness. On the contrary, he wishes to return to his Creator.

6Devarim 1:5

7Tehilim 52:3


6/22


6

Although the purpose of creation is to draw down the awareness of Hashems

glory to those who live with us in our material world, a tzaddikon this levelonly wishes

to do this if his motives are truly for the sake of heaven. Any admixture of arrogance is

completely unacceptable to him. To ensure this purity, he returns the light to its

supernal source.

The Birth ofTiferes

In this way the tzaddikenters an aspect ofibur, spiritual gestation, much like a

fetus developing while it is hidden in the womb. This [constriction] is a kind of pseudo-Egypt that the tzaddikexperiences before he is born / redeemed. He must not remain in

this state since the purpose of creation is for us to reveal Hashems kindness. Surely one

must completely nullify his own interests and desires to fulfill Hashems will.

When the tzaddikgives birth to the new level ofTiferes, he is again able to give

to others and reveal Hashems kindness, but in a very different way than he did when he

was in an aspect of Chessed. [The absolute admission of powerlessness matured the

tzaddik and enabled him to overcome the tendency to hubris by always looking to

Hashem.] Once the light returns from its source, it is an aspect of ohr yashar, directlight. Tiferes is the middle kav, the down-trending middle line that can access the light

of Kesser all the way until Yesod. This light, which represents Yaakov, reaches the

lowest places and is alluded to by the very name which is a contraction of -

ten that descends to the heel. This indicates that the highest spiritual illuminations

alluded to by the letteryudcan reach the lowest spiritual depths symbolized by the heel,

which is the literal meaning of the Hebrew word ekev. Once he has attained this level,

the tzaddikcan truly make a dwelling place for Hashem in this lower world.

The New Year of the TreesAccording to Beis Shammai, the first of Shevat is the RoshHashanah for the

trees. Beis Hillel, on the other hand, held that this landmark feel out on the fifteenth of

the month.8 As is well known, Beis Shammai represent the aspect ofGevurah / Might.

8FirstMishnah inRosh Hashanah


7/22


7

So we learn from this that we can access the element of the returning light associated

with Gevurah on the first of the month. This indicates returning to our source as a

preparation for the aspect of Yaakov /Tiferes that will be revealed on the fifteenth of

Shevat. It is this ultimate unification that reveals the splendor of the fruits and trees

which represent the [vitality, beauty, and nourishment] of the holy Torah.

On the festival of Tu BShevat, new sap rises in the trees. This is a symbol of

the revelation of the hidden Torah of the highest levels of the mochin that each Jew must

grasp after finally admitting his powerlessness in the month ofHod.The Distinction between Chochmah andKesser

Our main avodah is to be completely nullified to Hashem. This is alluded to in

the verse, , You made everything in Chochmah / Wisdom.9 The

letters of the word also form the words - which can be understood as, Whatstrength [do we have]? Clearly, the level ofChochmah is an aspect of self-nullification

before Hashem.

Yet the exalted level of Kesser is also an aspect of bitul to the Creator. The

difference between Chochmah and Kesseris that Chochmah is nullification to Hashemthrough the Torah, while Kesseris a more powerful bitul through pure faith in Hashems

presence.

But it is impossible to come to the bitul of Kesserthrough emunah and

teshuvahbefore one comes to bitul through Chochmah. At the very least, one must be

absolutely steadfast that he will nullify his will before the desire of the Creator and

fulfill the entire Torah.

This is the deeper meaning of the Midrashic teaching:

If only they had abandoned Me and kept to My Torah. This indicates that inorder to achieve the level of "" , which can also be read as they had abandoned

the aspect of self, which is complete nullification to Hashem, one must first accept

upon himself to observe the entire Torah.

9Tehilim 104:24


8/22


8

The conversation between the holy Baal Shem Tov and Moshiach is well

known. The Baal Shem Tov asked Moshiach, When will you come? Moshiach

replied, This is how you will know: when your teachings will spread throughout the

world and people will be able to makeyichudim [Divine unifications] and aliyos [acts of

cosmic spiritual uplifting] like you. Then all the kelipos will dissipate and it will be an

auspicious time, and the salvation will come.10

There are two different types ofyichudim. The first is theyichudofChochmah

which is attained through the unification of the Divine Names and the letters and wordsof Torah and prayer. But the tzaddikuplifts all theyichudim ofChochmah to theyichud

ofKesserso that the loweryichudim should shine with the light of simple pure emunah

in the immanence of the Creator. Whether the tzaddikim focus on Divine Names during

prayer or their Torah study, as they eat or engage in any other physical activity, they

always aim to reach theyichudofKesser.

The Targum renders the verse, You made everything in Wisdom, as,

Everything is clarified through Chochmah. This alludes to the avodah oftzaddikim to

clarify the sparks and reveal Hashem in every place, at all times. Any person can worktowards this by trying to elevate the mundane through remembering that everything is a

vehicle to reveal G-dliness. For example, while eating one can focus on the word

"" foodwhich has the same numerical value as the Divine Names HaVaYaH

andADNI. [40+1+20+30=91 (food) 10+5+6+5=26 (HaVaYaH) 1+4+50+10=65 (ADNI)

26+65=91] Through even such simple thoughts, one elevates his food and can even

access an aspect of theyichudofKesser, simple faith, according to his level.

The Higher YichudofAtik

But the exalted level of raising up the YichudofChochmah to Kesseris only the

lower level ofKesser, known asArich Anpin. Although coming to simple emunah is the

main task of every Jew, there is a higher level still. As the Bris Menuchah writes, the

path of the higher level ofKesserknown asAtikincludes both avodos together.

10End of the workBen Porat Yosef, and in theBaal Shem Tov al HaTorah, Parshas Noach note

#13


9/22


9

At this towering level, the three highest levels ofAtik which represent the

three levels of the shining lightsjoin with the level of the seven lower sefiros within

Atik which give life to the ten holy sefiros within Arich. [Each lower level is like a

garment that enclothes the higher level which gives it vitality.] The three higher levels

ofAtik[which are completely aboveArich] and the ten sefiros ofArich correspond to an

aspect of the thirteen Divine attributes of mercy. This higher level of Kesseris alluded

to in the verse, This is my G-d and I will exalt Him which we cried at the splitting of

the sea. It is also the meaning of the Talmudic passage that reveals that in the ultimatefuture the tzaddikim will make a circle dance around Hashem and point to Him, so to

speak, saying: And they will say on that day, this is Hashem for Whom we have hoped.

We will exult and rejoice in His salvation.11

In the beginning of ones avodah, one focuses on all the Names yet nullifies it

all to simple emunah. This is an aspect of the verse, You have seen no image.12

This can be understood more clearly through an anecdote relating to Maharash

of Kinon who, after learning all the kavanos, would approach his next prayer like a

newborn infant, with complete freshness, simplicity, and faith. This means that he usedhis deep understanding to access the simple emunah of Kesser through the words of

Torah andprayer. One should strive to access the level of simple faith where everything

is unified at the Source of all the Divine Names.

Regarding the preciousness of simple faith, the verse states, I rejoice in Your

words like one who has found a vast fortune ( ).13 Rav Boruch of Mezhibuzh

taught that that the word "" has a numerical value of 360 [300+30+30], which is the

same as "" [300+60]. [This is an acronym for but often refers to the entire

Talmud.] He explains that one who remembers, I am Hashem, your G-d, Yourwords, is likened to one who has learned the entire Talmud.

11Yeshayah 25:9

12Devarim 4:15

13Tehillim 119;162


10/22


11/22


11

However, after this, the tzaddikim attain an even more lofty elevation, known as

Reisha DLo IsyadaahThe Head that is not knownthese are the ten lower sefiros

ofArich [They are not known since they are above any kind of clear comprehension to

anyone in this physical world. Even to those who touch this sphere, it takes on

completely different appearances. Sometimes, it appears one was, and at other times, it

assumes an entirely different structure.] This Head alludes to the three heads ofAtik

which stand alone above the lower spheres. In practical terms, this means that one

experiences the level of subsuming the Torah and contemplation of Divine Names withsimple faith, even as one takes tremendous pleasure in Torah study and meditation on

the Names. At this level, they shine to him in a completely new way.

TheAvodah of Tu BShevat

This is the avodah of Tu BShevat on which the ultimate redemption depends.

We find that every lack a person experiences is a direct result of insufficient Daas. As

the Mishnah states: If you have acquired Daas, what are you missing? Rebbe

Nachman of Breslov actually writes that even physical deficiencies such as infertility,

ill-healthy, and lack of a sufficient livelihood, are all the result of a lack ofDaas.

15

Thisis the natural outcome of our failure to pursue Torah study wholeheartedly. One who

does not systematically work to attain the Torah will not have any sustaining power in

his spiritual progress. As the Gemara says: One has this in him, has everything. But

one who does not have Torahwhat does he have?16

One who is lacks anything in the world should see this as a call from Hashem to

remind him that he is lacking in Toraheach according to his level. Even though one

must seek after Torah assiduously, he must not forget to also uplift his study to emunah

by connecting to Hashem to such an extent that he feels the deep pleasure of absolute

nothingness. [He must feel only the Creator and lose his sense of self.] The truth is that

every Jew is filled with a burning desire to learn the four aspects of Torah which

correspond to the four letter of the Divine Name HaVaYaHand the deep secrets which

15Likutei Moharan 21

16Nedarim 41a


12/22


12

the tzaddikim are just beginning to reveal. These deep Torah concepts are an expression

of the apex of theyudof the nameHaVaYaH.

But the first step is to believe that each of us can actually merit the light of

Torah. After all, Hashem gave it to us and commanded us to make a dwelling place for

Him through the Torah, and we each have a portion in Torah.

Let Your Soul Know Wisdom

This is the meaning of: "" Let your soul

(nefesh) know (dei) wisdom (Chochmah) and it will be a crown (Kesser) for yourhead.17 We must feel our powerlessness, yet attain our portion in Torah that is

symbolized by the sap which rises on Tu BShevat. We must beg Hashem with all of our

hearts to grant us our portion in Torahthis is the Kings daughter which brings one

to completion in all dveikus and holiness. The more Torah we learn, the more we are

connected with and encompassed by our Creator. We must see how far we are from

Torah and plead and yearn until we merit its holiness. The feelings of powerlessness and

the heartfelt prayer are an aspect ofnefesh,which enables us to attain Chochmah. This

is, Let your nefesh know Chochmah. And it will be a crown to your headthese arethe two levels of Kesser which we then attain. At the very least, we must uplift

everything to the realm of simple faith, and try to reach the pleasures ofAtik.

Tu BShevatis the time when we reveal the aspect ofYesod/ Foundation. This

can only be accomplished through the attribute ofHodwhich illuminated the month of

Shevat. This means that one can only merit true holiness which is the foundation of

Torah if he praises [also from the root hod] Hashem and admits his complete inability to

attain anything without Hashem. Both are elements ofHod.

The verse states: And you will know that I am Hashem, your G-d, for I am the

One who releases you from beneath the burdens of Egypt.18

The Baal Shem Tov

explains that this is the main spiritual work of a Jew: to be completely nullified to

Hashem. This was the purpose of Hashem taking us out of Egypt.

17From the Shabbos zemerDror Yikrah, based onMishlei 24:14.

18Shemos 6:7


13/22


13

When one Jew presents a challenge before his fellow Jew, this is an aspect of

the constriction of Egypt / Mitzrayim. We must understand that such suffering is only

mean to remind us to enter into the aspect of bitul even more. The main element of

redemption is this nullification of the self within Hashem.

This great work begins on Rosh Chodesh Shevat, continues until Tu BShevat,

and culminates on Purim [when we receive the Torah anew]. Now we have gained a

taste of the meaning of And you shall know that I am Hashem, your G-d, but in the

future we will see this eye to eye, when Hashem returns to Tzion, with the advent ofour righteous redeemer. Speedily in our days, amen!

Translated and Adapted by Rav Micha Golshevsky.


14/22

Derech Eitz Hachayim Part Five

14

Derech Eitz Hachayim

Part Five: The Baal Shem Tovs Revelation

The Arizals Intention

We see from that which we have already learned, that even though Hashem

revealed such a great light in the time of the Arizal, nevertheless if we only had his

works to rely upon, we would be like blind people stumbling around in the darkness.

Whether our difficulty stems from the cryptic nature of his writings and their concision

and what appear to be internal contradictions, or whether our trouble derives from our

own tendency to materialize the concepts, either way we are beset by dangers and

challenges when learning the Arizals teachings. And even those people who do study

his teachings properly can fall into error when praying with kavanos, since the matter of

yichudim is very lofty, very subtle and it is all too easy to materialize the concepts.

We have already explained that our sages prophesized long ago that the wisdom

of Kabbalah would serve as a protective force over the Jewish people during the time

preceding Moshiachs arrival, that it would strengthen us with pure and true faith, in the

awareness that there is nothing but G-d. In its merit, we will be able to come to greater

and greater degrees ofbitul until we ultimately unite fully with our Creator and become

vehicles devoted purely to the revelation of G-dliness. How can we reconcile this goal

with all of the potential pitfalls that we know exist within the study of Kabbalah and the

work of kavanos and yichudim? We have been taught the Creator rejoiced when this

wisdom was revealed in the world, that the Kings treasures had been made available to

any seeker. But have the Arizals words not remained sealed and concealed so that we

are nearly as much in the dark as we were before? Its as though, as soon as the seeker

approaches the Kings gate to feast his eyes on the vision of the holy of holies, he gets

struck with blindness, G-d forbid! What benefit, then, is there from what has been

revealed?


15/22


15

Rav Aharon of Strasheleh was also bothered by this issue, and addressed it as

follows: It was certainly not the intention of the Arizal and his student Rav Chaim Vital

zl that the teachings should remain in their hidden state. For, if so, how could he have

written in his introduction [toEitz Chaim] that the revelation of this wisdom in the latter

generations causes great rejoicing on high and that it would protect us? How could the

teachings accomplish these purposes when it remains a closed book before all those who

come to study it, and the Arizal couched his teachings in impenetrable parables that use

the physical body as a model, which is well known to all who have approached hiswork?1

The Arizals Teachings by Way of the Baal Shem Tov

We have no other recourse than to conclude that all of the beautiful praises

recorded until now that highlight the greatness of the study of the Arizals teachings

depend upon a single conditionthat they are studied in the proper manner. To ensure

that the Arizals words are approached in the right way, a unique soul was sent down

into the world: the light of the seven days, our master, the holy Baal Shem Tov. He

came to remove all of the barriers and potential pitfalls that lie along the path of thestudy of the Arizals teachings. He came to teach the Jewish people the art of working

toward the tachlis, of attaining dveikus and attachment to the Creator both above

[when in a state of elevation], and below [when caught up in the mundane aspects of

our existence]. The Baal Shem Tov laid down the path of inner work so that every Jew

can maintain a state of unity with the Creator, each person at his own level.

The Lutzker Rebbe also approached this issue in his introduction to theLikutei

Amarim of the Maggid of Mezeritch: Because the holy Arizal could not expand

endlessly on the concepts that he shared with his studentshe did not devote a great

deal of time to the need for leaving material concepts behind us when considering the

parables and paradigms that make use of physical terms. It was also unnecessary for him

to deal with this at length since he only shared his teachings with his holy students who

1Shaarei HaYichud vHaEmunah, Chapter 18


16/22


16

were themselves filled with surpassing wisdom and understanding. As the generations

have gone on, however, we have only deteriorated due to our many sins; our hearts are

less receptive, and this wisdom has almost completely been forgotten. There is only a

trace of it left among the rare few at any given time, and even they were hard-pressed to

absorb more than the more superficial understanding that could be extracted from the

Arizals teachings.

But G-d, in His mercy, revealed the light of Yisrael upon us, the holy Baal

Shem Tov and his disciples who devoted themselves completely to drinking thirstily hisevery word. The Baal Shem Tov revealed the precious and glorious source of this

wisdom, how it illuminates every detail of the way of the upper world, as well as the

means of uniting it with the lower world through every motion and step and word and

act. His way is expressed by the words of the sages about Chanoch, that he made

yichudim over every stitch that he sewed. This concept will be explained at greater

length further on Within the Baal Shem Tovs teachings we can find a number of

allusions to specific lessons in Eitz Chaim as well as particular kavanos of the Arizal

and words of theZohar, and his explication of them. They are familiar to all those whohave heard his delightful wordsthe hundreds and thousands of great Torah scholars

into whose hearts his teachings have penetrated like a burning fire, setting their souls

aflame to serve the Creator.

The son of the Maggid of Mezeritch, Rav Avraham HaMalach, also wrote in the

introduction to his work Chessed LAvraham: Mere human beings were given

permission to reveal a little bit about the beginning [i.e. primordial] nature of the

Creator to others who dare to approach the great and dark [obscure] fire. And this

[knowledge] was unfortunately darkened even further [i.e. made even more obscure]

because of our long exile in which G-ds people has suffered generation after

generation. [Our diminishing understanding] has rendered the Torah of Truth, what we

call Kabbalah which really is the Torah of truth, to become even more dark and

material, until there are even people who believe that they can set a hand against the


17/22


17

King [i.e. ascribe material concepts to the Creator, G-d forbid]. The truth is that they

have nothing more in hand than thorns and thistles [i.e. dross, klippos; to remedy the

situation], G-d said let there be light, and a light began to shine by way of His

servants, our masters, and by way of the teacher of our own teachers, the light of our

eyes, through whom He revealed the Torah of truth in the midst of darkness. This is the

genuine Toras Emes, which revealed a little bit of His nature and the path that His

nation should follow when they desire to look upon that great fire.

Rav Tzvi Elimelech of Dinov also wrote: We received from our teachers thatthe sparks that derive from the soul of the Olam HaTikkun [as opposed to the World of

Tohu, where the fallout from the sheviras keilim is located] would begin to act in the

generations that followed the year 5335 [two years after the passing of the Arizal].

Nevertheless, most of the world was still stumbling around in the darkness even during

that period, and there were many who opposed the dissemination of this wisdom. Even

among those who studied this wisdom, there were those who did not know how to

derive a path in Divine service from its principles, and this led them to materialize the

conceptsFinally, Hashem sent us the lifesaving gift of the holy and lofty soul of the

Baal Shem Tov who illuminated the eyes of the world and taught us how to apply these

concepts, to extract a complete and pure avodah from the principles of this wisdom.

When a discerning person learns the works of his students, he can see how they

enclothed this wisdom into garb that can be grasped and used by a sensitive soul.

Know that the teachings of the Baal Shem Tovs students cannot be understood

unless one studies Kabbalah. Such a person will see that their words are broader than the

sea and reach up to heaven, and their purpose is to grasp the ways of avodah truly and

purely, illuminated by the concepts that are taught in Kabbalah.2

Now, having broadened our understanding of the matter, we should return to the

words of Rav Aharon of Strasheleh regarding the real revelation of the Arizals

2See the Addenda of Rav Tzvi Elimelech of Dinov to the workSur Meira vAsei Tov, #6; in

" .Hotzaas Emes, p. 7


18/22


18

teaching: It is certain that the Arizals intention [when describing the rejoicing on high]

was to our times. The proof of this is that he decreed that his writings should not be

revealed for one hundred years [after his passing]. And, truly, his work was hidden

completely for several generations, until the light of Yisrael, that heavenly angel, the

holy Baal Shem Tov began to explain the Arizals teachings with Divinely-inspired

insight. He was visited by Eliyahu HaNavi and revealed the hidden treasures of this

wisdom; he balanced out concepts and delved into them, made corrections and

supplemented a great deal that helps to clarify the bond between the soul and the body.As he taught on the subject of, And from my flesh, I see G-d. [Meaning, the means

through which we can achieve dveikus when navigating through our material existence.]

The Baal Shem Tov began to redeem the Jewish people, and he made this wisdom

accessible to our human reality to some extent so that it can help us to serve Hashem

purely. His intent was to help every Jew gain some awareness of Hashems unity within

his heart, each person on his level. In this way, every Jew should have the ability to,

slowly but surely, rise [in the way of running and returning] through all of the worlds to

G-d. This was clear from the words that he shared with his holy students, and whichthey then transmitted to their own students, each one disseminating his teachings and

explaining them through the vehicle of their own ruach hakodesh.

After the Baal Shem Tov, a way was illuminated by one of these students who

were the pillars of the worldthe holy successor of the Baal Shem Tov, light of the

exile, the true gaon and man of G-d, the great Maggid of Mezeritch, our master Rav

Dovber. He explained the Baal Shem Tovs teachings to an even greater extent, and

spread from his wellsprings outward by virtue of his heaven-sent ruach hakodesh.

Sparks of holy fire flew from his mouth to his students when he taughtfrom the

wellsprings of G-ds wisdom that resided within him. He revealed its hidden matters and

clarified its mysteries, and established many parables to make the concepts more

accessible. He provided humanity with a path to follow so that they could srve Hashem

in accordance with these holy teachings and be bound up with Hashems Oneness, to


19/22


19

unite the Holy One and His Shechinah. His holy students then transmitted these words

to the masses, and they used their influence to explain them even further, as everyone

knows. Their holy words burned like fiery coals, and they were able to inflame the

hearts of all those who sought Hashem and His Oneness, to bind themselves to Hashem

with a willing dveikus.

After the Maggid, Hashem brought us the light of the east, which shines upon

the earth and those who dwell upon it like the sun at its zeniththe Admor, splendor of

Yisrael, our holy master Rav Shneur Zalman of Liadi, Baal HaTanya and author of theShulchan Aruch HaRav. His wisdom, broader than the sea, began to spread its light and

he, in his ruach hakodesh, explained the hidden secrets of this wisdom. In the depths of

the sea, he paved a path so that the ways of this wisdom could shine, all in accordance

with the tradition that he received from his own master, the Maggid. He added more

clarifications after delving even further, and this wisdom became like an ever-increasing

wellspring and like an unstoppable river, to satisfy the questions of all those who seek

Hashem, Hisyichud, and His service, each person according to his level. His teachings

also inflamed the hearts of those who sought it out; their light is a taste of the hiddenlight and they implant yichudand love and awe in the hearts of those who study them.

When he began to reach the masses and share his teachings with thousands and tens of

thousands of Jews to help draw the hearts of Yisrael closer to their Father in heaven, he

provided them with wondrous practical advice to develop in avodah that was uniquely

geared to each individual and his needs; words cannot adequately describe the wonder

of what he accomplished I saw it with my own eyes while the sun still shone on earth

[during the lifetime of the Baal HaTanya]; we had cause to rejoice in his words just as in

the words of Torah that had been given at Sinai uniquely into the heart of each and

every person. His teachings filled us with the light of true life and helped us to scale the

heights of holy wisdom.3

3Shaarei HaYichud vHaEmunah, loc cit


20/22


20

The Radziner Rebbe also discusses the place of the Baal Shem Tov in revealing

the Arizals teaching in his introduction to the workBeis Yaakov: G-d, in His kindness,

has established sages and seekers of His Name in every generation, and He opens the

gates of Torah for them in accordance with the needs of their times He sent the

redeemer and glory of the Jewish people to usthe holy one of Yisraelour master, the

Baal Shem Tov, who came and opened the gates of wisdom, understanding and

knowledge for us. He set out to teach Hashems pure Torah and prepared his heart to

explain its hidden wisdom, to bring it closer to human understanding and what can begrasped in this era. The Baal Shem Tov taught the people that everything that appears in

our Torah is meant to be accessible to the Jewish soul, for the Torah was not given to

heavenly angels; it was given to the children of Yaakov that Hashem had chosen. There

is nothing that appears in the Torah that is not directed toward each and every individual

Jewish soul, so that it can be grasped and understood on some level [so that it brings

him closer to Hashem].

Even in our lowly generation, with our limited capacity, Hashem has sent us

profound teachings to help us understand and connect with the Torahs secrets whichreach to the ultimate levels. Hashem opened an inner gate of wisdom that, until the Baal

Shem Tovs time, had been closed. He opened it before all of the community of Yaakov

so that we could know that it is not in heavenanyone who seeks Hashem

wholeheartedly will find a straight and well-paved path of understanding in his words so

that he can hear and understand and fulfill all of the Torahs words. All of the Divine

attributes and sefiros that are discussed and which are hidden from us are part of the

conceptual structure through which Hashem conducts His providence, from the loftiest

of levels down to the lowliest of degrees. Through these teachings, a person can

apprehend whatever lies within his capacity to absorb. All of the events that are

recorded in the Torah apply to the Jewish people both collectively and individually

throughout every generation. The Torah teaches every one of us how to conduct

ourselves in balance and justice in every single detail. The opening of the gate of heaven


21/22


21

began with theZohar Hakadosh, and it continued with the writings of the Arizal which

systemized the concepts of theZoharin clear and scholarly language so that they could

penetrate the hearts of the wise. In this way, one could come to fulfill, And from my

flesh, I see G-d.

Since that time, the gate has been opened to enter into Hashems garden, the

pardes of wisdom; and the spring that flows out from the house of G-d began to gather

strength. The Arizal cultivated students, many great and holy scholars Nevertheless,

we did not merit to learn more than a drop from themand even the tiny bit that wehave collected of their teachings is like amassing a sheaf here and there. While the

Arizals students writings are crowned the crown of a good name [meaning, they have

great provenance], nevertheless their teachings are not focused, and we did not find that

the little that remained of their writings was enough to open our eyes so that we could

enter into the chambers of holiness4

The Relationship between Chassidus andKabbalah

Before we set out to explain the nature of the teachings of Chassidus and the

details of those matters of Kabbalah that were rejuvenated by them, we need to firstexplain that the benefit that Chassidus brought to Kabbalah was really twofold. The first

aspect is that it helps to save the student of Kabbalah from falling into materialization of

4Introduction toBeis Yaakov, p. 53; See there his summary of the chain of transmission of

Chassidus, teacher to student, until the time of Rav Mordechai Yosef of Ishbitze: And [the Baal

Shem Tov] began to teach the inner meaning of Torah in the Torahs own language [in more

formalized and clearly systematic ways], to explain the Torahs words in an orderly and correct

manner, so as to spread from his holy and pure wellsprings, firmly founded on the basis of truth

and faith. He shared holy awareness with his students that followed him devotedly, and removed

all of their confusions [about the deeper teachings], clarifying all of their questions that perplexed

them. He gathered together pure fine meal [clear teachings] to explain the words of the sagesthat are garbed by many layers [of parable and cryptic language] that conceal their light. All of

[his] words are founded on the mountains of holiness, and he expounded Torah to the masses

and shared understanding with his students until they could grasp the words of Rabbi Shimon bar

Yochai and the Arizal as clearly as they grasped the most straightforward matters ofhalachah

He was the first to open the gate, and he began to establish and set forth the basic principles of

true Kabbalah, and taught how all of the Torahs words serve as a garment for the loftier matters

that are far beyond the grasp of mortals, and nevertheless every single word applies to each and

every particular Jewish soul.


22/22


22

thepartzufim and sefiros [because these matters in Chassidus are explained in terms of

avodah and so they remain purely conceptual]. Chassidus similarly helps to keep a

person from the even subtler error of materialization of the concepts ofyichud[which it

does by the process just described].

The second aspect is that the Baal Shem Tov revealed a new Torah. Hashem

revealed, through him, to the entire world the innermost light of the Torah, the Torah

ofAtika Sesimaah which emerged from the uppermost part of the Head, from Reisha

dlo Isyadahthe Head ofAtik Yomin. [Meaning, the innermost light of the Torah isreally what the Torah is at its sourceits highest place described as the Head ofAtik

Yominand this is what is meant to be revealed fully in the ultimate future. This is the

Torah of practicalyichud, of revealingElokus throughout all of the worlds. Chassidus is

the beginning of the revelation of the new Torah that will distinguish the time of

Moshiach.] This is the Torah of the ultimate future which is going to be revealed by

Moshiach.

In His great mercy, Hashem has graced us with a taste of this lofty Torah now,

during these latter generations; He has afforded us a taste of the hidden light, which isthe innermost point of the wisdom of Kabbalah. By studying this wisdom through the

lens ofChassidus, the gateway opens before us, and it clears the path that ascends all the

way until the illumination of the Torah ofAtika Sesimaah. Through this Torah of

Moshiachthe innermost essential point of all of the corpus of Kabbalahwe are given

the ability to ascend and attach ourselves to our source with ultimate dveikus and unity.

This is the essential nature of the teachings ofChassidus, and our next task is to delve

more deeply into its particulars through careful examination of the Chassidic masters we

have already cited.

Translated and Adapted by Rav Micha Golshevsky.

Date post:	04-Apr-2018
Category:	Documents
Upload:	michael-alkohen
View:	223 times
Download:	0 times

Parshas Va'Eira-English (1)

Documents