Parshas Mishpatim English
-
Upload
harav-michael-elkohen -
Category
Documents
-
view
222 -
download
0
Transcript of Parshas Mishpatim English
-
8/3/2019 Parshas Mishpatim English
1/24
-
8/3/2019 Parshas Mishpatim English
2/24
-
8/3/2019 Parshas Mishpatim English
3/24
Dei Chochmah LNafshechah Parshas Mishpatim
3
Shalosh Seudos1ofParshas Mishpatim 5767
" ".
Now these are the ordinances which you shall set before them.2
Rashi explains: Now these are the ordinancesEvery place where scripture uses
the term these [eileh], it is meant to set the forthcoming words apart from that which
preceded them. The term, now these [veileh], however, is meant to bridge and add the
forthcoming words to that which preceded them. [In this instance, the term now these
serves to teach that] just as the preceding subject involved laws that were given at Sinai,
so too were these laws given at Sinai. And why is the subject of civil jurisprudence
juxtaposed with the subject of the laws of the altar [which immediately precedes it]? To
teach that we are to place the chambers of the Sanhedrin adjacent to the kodesh, the
inner part of the sanctuary.
The Union ofYaakov andLeah3
The Arizal reveals that that there are various groups of Jewish souls. Some souls
emerge from the union of Yisrael and Rachel which takes place during Mussaf on
Shabbos.4 [Note: This is a very high union where Zeir Anpin and the Nukvah (lower
feminine aspect)are elevated to the level of the highermentalities ofAbba/Chochmah
and Imma /Binah. The mission of these souls is to imbue even the most mundane
1The lesson was delivered at the third meal of Shabbos.
2Shemos 21:1
3When these names are italicized, they indicate their respectivepartzufim, their transpersonal
sefirah aspects, rather than the actual historical figures of Yaakov and Leah.4
When we discuss the unions of variouspartzufim known by names of the avos or imahos, we
are referring to the spiritual place which it was their mission to rectify in order to imbueintrinsic holiness in their offspring and form the Jewish people.
-
8/3/2019 Parshas Mishpatim English
4/24
Dei Chochmah LNafshechah Parshas Mishpatim
4
actions of the week with the holiness of Shabbos.] Other souls emerge from the lower
union of Yaakov and Rachel reached during the weekday morning ShemonahEsrei
prayer. [Note: When we speak of a spiritual union during prayer which gives birth to a
group of Jewish souls, we mean a spiritual union which yields spiritual bounty.] A total
of twenty-four groups of souls emerge from the three unions between Yaakov andLeah.
At true midnight (chatzos), Rachel enters intoImma and Leah is joined with the entire
expanse ofZeir Anpin andNukvah. This zivug generates ten groups of souls. There is
another union ofYaakov andLeah during the dawn [kadrusah dtzafrah is an Aramaicterm for alos hashachar]which generates two groups of souls. In addition, the spiritual
trace that remains after Maariv also brings about a unification of Yaakov and Leah.
This trace lasts the entire night sinceMaariv may be recited the whole night long, and it
gives rise to twelve additional soul groups.
The twenty-four students of the Arizal stemmed from the twenty-four unions
which emerge from Yaakov andLeah, and it was their task to draw the light of the final
redemption into the world. These souls are alluded to in the verse: " ,
- ." The watchman said: The morning comes, and also the night...
5
[Theseare the souls that are generated through the spiritual unions of the partzufim that take
place during the day and throughout the night.] The verse continues: " - ,
" ...If you will inquire, inquire; return, come.6 This is meant to teach that the
ultimate redemption depends on the Divine service, the inquiry, of these souls. Their
task is to petition Hashem regarding the exile of the Shechinah.7 [This results in the
returning and coming of the redemption alluded to in the verse.]
5Yeshayah 21:12
6Ibid.
7Shaar Hagilgulim,Hakdamah 39
-
8/3/2019 Parshas Mishpatim English
5/24
Dei Chochmah LNafshechah Parshas Mishpatim
5
The Souls of Redemption
Each group of souls possesses a distinct nature. The souls that stem from the
union between Yisrael andRochel are drawn primarily to learn Torah. This desire is so
powerful that they often neglect to focus their formidable strengths on bringing the
redemption. Although these souls are the strongest, the light of redemption is not
revealed through them. It is through the work of the souls that emerge from the union of
Yaakov andLeah that the redemption will arrive. These souls naturally gravitate toward
the Divine service of prayer and emunah. This is the deeper meaning of the verse, " ; -" This will be written for a generation to come
[literally, the final generation], and a people that will be created will praise G-d.8
Our
spiritual work in the end of days is to praise Hashem and pray to Him, since it is this
avodah which will bring the ultimate redemption.
The Weak Eyes ofLeah
Generally, the spiritual place ofLeah [along the array of the sefiros in the
anthropomorphized form of the Partzufim]is from the chest ofZeir Anpin and above.
This represents praying in the usual sense for children, a healthy life, and sustenance.
[One reason why this is prayer merely from the chest and up is because, although such
prayers strengthen emunahthey generally do not enable one to overcome his baser
nature. These prayers only affect the higher elements of a person but do not strongly
affect his lower cravings.] After midnight, however, the union extends across the entire
expanse of Zeir Anpin. This represents turning Torah concepts one has learned into
prayers [as discussed by Rebbe Nachman at length]. These prayers are most often said
with feeling and by definition are petitions regarding spirituality and are most often said
with dveikus [and rarely by rote].
The ultimate redemption rests with those souls that emerge from thiszivug. This
is why the Arizalspecifically revealed the deep kavanos in the prayers. [This itself is an
8Tehillim 102:19
-
8/3/2019 Parshas Mishpatim English
6/24
Dei Chochmah LNafshechah Parshas Mishpatim
6
aspect of turning prayer into Torah study, since when done correctly the kavanos enable
us to grasp how high the prayers reach, which inspires tremendous dveikus.] This also
explains why the Baal Shem Tov worked so hard to instill within people an
understanding of the importance of praying with great focus and dveikus. The Arizal
actually said that in the ultimate future, there will be a claim on those souls that grasped
the greatness of prayer yet did not work to pray at length with dveikus. Why didnt they
rise at midnight to recite Tikkun Chatzos? There is less of a claim on simple people who
did not truly grasp the power of prayer.This is the deeper meaning of the verse, " " And Leahs eyes
were weak [from weeping in prayer]...9 Leah, the paradigm of prayer, cries from
neglect since people dont often focus on praying as they should. On the contrary; they
rush through their prayers and sometimes even skip segments of it. All they really want
is to discharge their obligation and get on with their lives. The verse continues, "
- " ...But Rachel was of beautiful and fair to look upon.10
Rachelwhich represents Torahis beautiful in peoples eyes. People spend as much
time as possible learning, since Torah is important to them.
The Torah of the Hidden Mind
The Zohar states that Rabbi Shimon bar Yochai, his son Rabbi Elazar, and
Rabbi Abba engaged in the Torah ofMochah Sesimaahthe deep Torah of the hidden
mind. Although every mitzvahcan be performed in a superficial manner, it can also be
performed in a much deeper way through this deep Torah which reveals the mystery of
the essential unity between the Jewish soul and its Creator that is achieved with each
mitzvah. Rabbi Shimon bar Yochai began this revelation, and the earlier Kabbalists
expanded on his teachings by explaining how to connect with Hashem by focusing on
His Names. The Arizal revealed much more regarding how to enter the path ofyichudim
9Bereishis 29:17
10 Ibid.
-
8/3/2019 Parshas Mishpatim English
7/24
Dei Chochmah LNafshechah Parshas Mishpatim
7
through contemplating the Divine Names and the Partzufim. The Baal Shem Tovwent
even deeper, revealing how to properly makeyichudim.
In a vision, the Baal Shem Tov asked Moshiach when he will arrive, and
Moshiach replied, When your wellsprings will spread and people will make yichudim
and aliyos like you do. Clearly the kavanos are not merely technical, that one
unthinkingly contemplates a Divine Name by rote. As the Maggid of Kozhnitz said,
each Name discussed in the Arizals work is actually an opening, a kind of spiritual
ladder to enter into the light of Divine yichudim. This is how the Baal Shem Tovexplained the verse, " " From my flesh, I will see G-d.11 Despite
our physicality, we can nevertheless make great yichudim and ascend to the highest
spheres by truly seeing only Hashem in every experience. Rebbe Nachman of Breslov
takes this a step further by explaining that one can experience the highest yichudim
through practicing the 613 mitzvos. He reveals that one can attain the deep dveikus that
Adam did before he sinned: to be always so absolutely connected to Hashem that one
makes theyichudim of the mitzvos even when not physically engaged in the mitzvos.
The verse states that atSinai," - You did not see any
image.12
The Tzemach Tzedektaught that this indicates that the Jewish people were not
worthy at that time to reach the ultimate level of seeing Hashem. But in the future we
will merit the fulfillment of the verse, " , ' " For you will see,
eye to eye, Hashems return to Tzion.13
Hashem wishes for us all to reach this towering
level, one that is accessed by those who merit to become truly expert in the avodah of
yichudim. This aovodah is the true character of how to fulfill the holy Torah. It is not
meant to be merely a series of mindless acts. One should use the mitzvos to come to true
dveikus to Hashem. There are myriads of levels in dveikus. The first step is simply
connecting to Hashem and that everything is from Him, as alluded to in the verse:
11Iyov 26:19
12Devarim 4:15
13Yeshayah 52:8
-
8/3/2019 Parshas Mishpatim English
8/24
Dei Chochmah LNafshechah Parshas Mishpatim
8
" ' " I set Hashem before me always.14 Above this level is the deeper
path of connecting to Hashem through the inner dimension of the Torah. The next level
is connecting to one of the Divine Names. Those on even a higher level ascend to the
upper worlds and the realm of the holy Partzufim. One on this level grasps Hashem as
He fills all worlds and surrounds all worlds. The next level is that one grasps the level of
Adam before the sin.
The Arizalreveals that at this ultimate level, Adam did not perform the mitzvos
through physical actions but rather through Divine unifications. As the verse states," " To work it and to guard it.15 [Adam was commanded to work and
guard the Garden of Edena paradise that required no cultivation, and which did not
need to be guarded from any marauding person or animal.] To work alludes to
positive commandments, and to guard signifies that Adam fulfilled the negative
commandments.16 [Since Adam sinned, the world became more material than it had
been previously, and it is therefore impossible now to achieve or sustain this level
without physically doing the mitzvos. Even so, one on this level is also connected to the
deeper level of doing mitzvos throughyichudim as well.]Every Jew is obligated to serve Hashem as Moshe did, every second of every
day. Moshe saw Hashem, as the verse states: " ' " He beholds the image of
Hashem...17
This indicates that he truly served Hashem in an aspect ofChochmah, truly
grasping Hashems immanence even as he grasps Hashems transcendence. At the same
time Moshe also attained the level ofArich Anpin. This is alluded to in the verse: "
" My servant, Moshe...18 The level ofArich Anpin is reached by one who never
stops being a servant of Hashem for even one instant. This indicates that he fulfills the
613 Torah commandments and the seven Rabbinic commandments as he deeply
14Tehillim 16:8
15Bereishis 2:16
16ZoharII:165b
17Bamidbar12:8
18 Ibid. 7
-
8/3/2019 Parshas Mishpatim English
9/24
Dei Chochmah LNafshechah Parshas Mishpatim
9
contemplates Hashems immanence and transcendence,. One who merits this level has
grasped Kesser. This is alluded to in the numerical value of these mitzvos: 613+7= 620,
the numerical value ofKesser. [20+400+200=620] On this level, one gives Hashem the
greatest pleasure at all times.
The War of Amalek
This explains a seemingly enigmatic Midrash. Moshe had a difficult time
understanding the form that the half-shekel was to take until Hashem showed him a coin
of fire and said, " " This is what they shall give.19 As is well known, the
Hebrew word, "" alludes to the Shechinah, which is the revelation of Hashems
Kingship in the world. The main element ofMalchus is [the desire to declare Hashem
King in ones day-to-day life, which is achieved through] thinking about and deeply
contemplating that Hashem is the ultimate reality. The Zohar states that every level can
only be accessed through Malchus, yet people do not understand its greatness since
appears to them to be very narrow. This is the significance of the verse, " -
" I called out to G-d from the narrow place...20 Slthough emunah at first appears
to be very constrained, one must merit the end of the verse, " " ...G-d
answered me from the wide-open place.21
Through connecting to emunah /Malchus
despite the difficulty, one merits to add the two letters - [which represent theMochin
mentalities] to - [which represents the emotions and a lower state where everything
seems difficult] and completes Hashems name.
This is the main fight of Amalek in each generation: to prevent us from
completing the Divine Name, as it were, by drawing down the light of the mochin
through deep thought and contemplation of Hashem, each person according to his level.
But one must not stay on one level. He should enter the depths ofemunah through the
kavanos and learn through the works of the holy Baal Shem Tov to understand the
19Bamidbar Rabbah 12:3
20Tehillim 118:5
21 Ibid.
-
8/3/2019 Parshas Mishpatim English
10/24
Dei Chochmah LNafshechah Parshas Mishpatim
10
proper path of true dveikus. One must internalize that his entire life and every detail of it
depends primarily on prayer, as the verse states: " " Prayer to G-d is my
life.22
One must learn how to make every prayer fresh. His prayer for today should
never resemble his prayer of yesterday or the day before. The tzaddiknever prays in a
stagnant manner. Every prayer is said with true dveikus and with new holy yichudim
before Hashem. Every Jew has a spark of his soul that stems from Yaakov andLeah that
prompts him to do the avodah of prayer that will bring Moshiach. It is our task to
uncover and broaden this during every prayer of each day.
The Union of Prayer
The first step is the union between Yaakov and Leah before chatzos, which
alludes to praying on a simple level [with as much fervor as one can by working to pay
careful attention to the meaning of each word of prayer]. The next step is to connect to
the union of Yaakov and Leah after chatzos. This alludes to making ones prayer an
aspect of Torah through praying with dveikus and kavanos. This level is the level
attained in the month of Shevat, which is represented by the letter /tzaddik. This is the
avodah oftzaddikim who are always occupied with dveikus andyichudim. But the main
tikkun is to achieve the level of Adar and change the aspect of night into day.
This transformational third step is alluded to in the description of Rav Brunah
who was glad the entire day because he juxtaposed his prayers with redemption. 23
This is theyichudofkadrusah dtzafrah, of the dawn, where one joins the morning and
night together with prayer. This indicates that one enters so completely into the light of
emunah and dveikus that he truly feels completely subsumed in Hashem. At this level,
one merits to attain the aspect of Adam before the sin and fulfills the 613
commandments by his deep contemplation and connection. This was the level required
of the four who entered the pardes to enter and exit safely. This joining of redemption
22Ibid. 42:9
23Berachos 9b
-
8/3/2019 Parshas Mishpatim English
11/24
Dei Chochmah LNafshechah Parshas Mishpatim
11
and prayer is symbolized by the placement of the Sanhedrin next to the altar. The altar
represents ones Divine service, and the Sanhedrin represents the Torah. This teaches
that ones avodah must reach the level where he fulfills the mitzvos of the Torah through
it. This is the light of David HaMelech. On the one hand, the halachah always follows
David, which indicates that he is the ultimate in Torah.24 Yet he says about himself,
" " And I am prayer.25
The Rectification of Purim
The Baal Shem Tov and Rebbe Nachman of Breslov revealed that these avodos
are not merely the province oftzaddikim. On the contrary, they apply to every Jew who
is connected to true tzaddikim and learns their holy works. By doing so, a spark of the
tzaddik enters into a person such that even the most distant Jew can also make holy
unifications.
One may think this is a very strange thing: How can people so distant and
lacking in good be brought to such a high level that they can make yichudim? This is
actually the rectification of Purim. Even the most distant person puts on a completely
new garment of holiness even though he is not fitting for it. [This is one reason why we
wear costumes on Purim.] Although he has not yet done complete teshuvah in the areas
of personal purity and his fulfillment ofmitzvos, he can still make such a yichud. This
person is aping the true tzaddikim who are worthy of performing yichudim,and his
antics cause a very elevated degree of mirth on high. This is the holy aspect of a kof
a monkey or ape. For in truth, every Jewish soul is completely distant from even the
smallest sin. No Jew truly sins of his own volition. Every sin we violate is only at a
superficial and external level. Our inner most selves always remain pure. When we
reveal the ultimate laughter of the future by doing yichudim despite our shortcomings,
we arouse our innermost identities and move ever closer to becoming our true selves.
24Sanhedrin 93b
25Tehillim 109:4
-
8/3/2019 Parshas Mishpatim English
12/24
Dei Chochmah LNafshechah Parshas Mishpatim
12
This is our task: to transform the elements of night, which represent the exile,
into day, which alludes to the ultimate redemption. This explains the laughter of the
entire month of Adar. We must be filled with mirth as if we were already tzaddikim. We
must act like the tzaddikim even though we are not yet on their level.
For in truth each of us is a tzaddikinside; it is our task to reveal this inner self.
This then is the spiritual work of the month of Adar. This month is symbolized by the
letter . At first we must ape the higher levels in an aspect ofkof. If we are pleased
with every spiritual effort we make and rely on Hashem to help us truly transform ouractions by doing what we can, we transform this kofinto kadosh, holiness, which also
starts with the letter kuf. In this manner we merit the fulfillment of the verse, "
-- , " And it will come to pass that he who is
left in Tzion and he who remains in Yerushalayim will be called holy. 26 This is the
aspect of holy mirth that is dominant during this month.
May Hashem draw upon us the light of the holy tzaddikim through learning their
holy works and fulfilling them. May we never be distanced from Hashem through
feeling alone. We must believe in the tzaddikim who teach us that we are never trulylost.
The Arizal reveals that the evil within always tries to erode our resolve by
weakening our belief in the tzaddikim. In this vein, the Baal HaTanya taught that one
can be a great sage and pray with fervor but still lack emunah in the tzaddikim. This is
caused by having never eradicated the evil within which sometimes remains from earlier
incarnations. Since such a person doesnt believe in the tzaddikim,he also doubts their
levels or the importance of following their ways. Sadly, this causes him to completely
miss fulfilling his mission in life [despite his learning and prayer, which are nonethelessvery precious].
But one who believes in the tzaddikim will learn their words and merit the
avodah ofyichudim until the heavens are opened to him. As each person merits to
26Yeshayah 4:3
-
8/3/2019 Parshas Mishpatim English
13/24
Dei Chochmah LNafshechah Parshas Mishpatim
13
follow the way of the tzaddikim, their avodos that were formerly hidden will spread
throughout the entire world and reveal the inherent holiness of each and every Jewish
soul. We will then merit to see our righteous redeemer. He will come when we unify the
avodos ofChochmah and Binah. This is the meaning of the [Tikkunei Zoharand the]
Arizals statement that the soul of Moshiach is waiting in the heavenly chamber ofKan
Tzippur, the birds nest. Kan is a nest and alludes to Imma/Binah [because it is the
place where the mother dwells]. Tzippuris an allusion to Chochmah [since one can only
access Chochmah by flying high above the seemingly mundane nature of this world].
27
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.28
Nefesh is an aspect of prayer. With the advent of Adarone must prepare for
Purim by recognizing the importance of prayer when it is created out of Torah and
joined together with it. Through this, one ascends step by step until he fulfils the
writings of the Baal Shem Tov, the Vilna Gaon, and their students and fulfills the deep
unifications ofdveikus and emunah that Adam was slated to perform before he sinned.
This deep level is an aspect of Kesser; through rising incrementally in the avodos of
prayer one comes to have a crown to his head. But this level can only be accessed if
he fulfills the continuation of thezemer, ...Guard your holy Shabbos. Shabbos alludes
to the righteous, and this indicates that one can only attain such great yichudim by being
connected to tzaddikim and learning their works. One must truly believe in their
greatness and trust that Hashem plants them in each generation.
One who has not yet merited to believe in the greatness of the tzaddikim must
repent and rectify the source of the evil within. He must trust in the tzaddikim who are
an aspect of Mordechai HaTzaddik. It is only in this way that he can truly connect to the
27Sefer Adam Yashar, inyan Tzelem Haadam
28 From the Shabbos zemerDror Yikrah, based onMishlei 24:14.
-
8/3/2019 Parshas Mishpatim English
14/24
Dei Chochmah LNafshechah Parshas Mishpatim
14
highest level of prayer which is joined to Torah and access the powerful luminescence
of the oral Torah. This Torah is continuously renewed in every generation in an aspect
ofMegillas Esther. The megillah does not mention the Name of Hashem outright. There
are only allusions in the first and last letters of certain verses. This teaches that the main
yichudim cannot be attained by focusing on Hashems Name alone. One must
understand that he needs to access the deep secrets that these Names unlock. He must
climb the rungs of the ladder of true connection and fulfill the 613 Torah
commandments and the seven main rabbinical ordinances through yichudim until he ison the level of Adam before the sin. In this way we will merit the true redemption
speedily in our days. Amen.
Translated and Adapted by Rav Micha Golshevsky.
-
8/3/2019 Parshas Mishpatim English
15/24
Nesiv Chaim 10b
15
Nesiv Chaim 10, Part 2
The Light ofBitul
Nesiv Mitzvosecha,Nesiv Emunah, Pathway 2.3:
"Know, that it is impossible for the Ohr Ein Sof to be enclothed [and
descend via] any of the ten sefiros unless the light of Chochmah has first been
enclothed within them. 'You have made them all with Wisdom'" All light that
descends from above must be cloaked in a number of garments [or filters]. The light of
Ein Sofis cloaked byAdam Kadmon, and this in turn is cloaked byAtzilus, andAtzilus
in turn is cloaked by Chochmah. The reason why the light must first be enclothed within
Chochmah before it can be revealed is expressed by a teaching of the Baal Shem Tov, as
passed down to the Maggid and transmitted by the Baal HaTanya. Chochmah is a
synthesis of the two words, "the power of what"which indicates the state of
bitul. [If we say that the sense of self is , then or whatis that of non-self, or bitul.]
The only way that created beings can receive illumination from G-d is through
nullifying themselves before Him. The ultimate root of all of the Torah's inner
dimension is the revelation of Hashem's light, and this is only possible through
Chochmah, which is bitul. The more bitul a person attains, the more Divine light he has
access to. And this is also true of the organization of the worlds; each world that is
higher than its fellow is only loftier because it has a greater degree of bitul to the
Creator. This is why its light is higher. The world that is lower contains a greater degree
of or the sense of self, and that is why its light is less.
We learn from here that anyone who wants to enter into the inner dimension of
Torah and the upper worlds [of dveikus]meaning, that he seeks to apprehend more
and more of G-dmust nullify himself more and more. This world is very lowly and it
is difficult to perceive Hashem here because it is filled with ,, with the sense of self
ego and substance. The tzaddikim who reached lofty levels only managed to do it by
-
8/3/2019 Parshas Mishpatim English
16/24
Nesiv Chaim 10b
16
divesting themselves from this world by way ofbitul. And this is true of everyone who
wishes to gain access to spiritualityhe must work through the pathway of bitul and
also become [to the degree that is possible for him]. This is the deeper sense of,
"You made everything with Wisdom"all spirituality is only attainable through the
aspect ofChochmah, the , which is bitul.
(In general, all of the sefiros are bitul as well: bitul of self; bitul of awareness of
external reality; absolute bitul; the bitul of love; the bitul of dread, etc. At each level
[and in each way] one must nullify himself more and more before Hashem [to access ahigher revelation of love, dread, etc.)
The Quality ofChessed
"So, in this way, the six 'extremities' [sixsefiros ofZe'ir Anpin] can only
receive the Ohr Ein Sofif the light ofChessedhas been enclothed within them first.
The reason for this is that all forms ofshefa [Divine abundance] change as they
descend, but this not true ofChessed, which is a primal light which illuminates
from the end of the world (of) Atzilus until the lowermost point of the world of
Asiyah. It does not become dense or lose its force, and its light is so great that it canmitigate ('sweeten') below just as it does above. 'But the eyes of the wicked shall
fail'because of the abundance of its great light, it is impossible for theklippos to
draw sustenance from the shefa that descends by way of Chessed. It is for this
reason that all forms ofshefa must be enclothed within it. But when the generation
lacks merit, the shefa descends without the cloak of Chessed, and it alters and
becomes dense and the klippos draw sustenance from it. This is why one must
always ask [Hashem] for an unearned kindness [ ], from the One who is the
Master ofratzon [desire or will]"After having already learned that all apprehension of G-dliness is only possible
through bitul which is the nature ofChochmah, the Komarna Rebbe now explains that
the light can only descend from level to level by virtue of the light ofChessed. We will
see that the descent of the light, of shefa or Divine abundance, is only mediated by the
-
8/3/2019 Parshas Mishpatim English
17/24
Nesiv Chaim 10b
17
attribute ofChessed. When a person asks for something from G-d, it should be that he
asks for it as a chessed, an unearned gift. If notif he asks through force and not by
appealing to Hashem's unconditional love and kindnessthen it is possible for the
klippos to take hold of it and draw from it. It is therefore necessary to only make
requests of Hashem by appealing to His lovingkindness, by asking for an unearned gift.
Two Forms ofDveikus
We can now return to the original subject of our discussion, which is that there
two basic forms ofavodah. We have that of "generating a vessel" which is associated
with Malchus, a level at which one feels the presence of Hashem in a truly direct
manner, in the way of an "image." [Note: Not, chas v'shalom, to justify the ascribing of
form to that which is Ineffable, rather this level is achieved by activating the faculty of
the imagination. For example, the Ramban suggests one imagine he is surrounded by
divine light as has already been discussed elsewhere.] Even though this level is very
small compared to true dveykus nevertheless it is an important stage which empowers
and enables a person to continue seeking genuine dveikus at a higher level. We have
already learned that dveikus means bitul, and the more one nullifies himself before
Hashem, the greater degree ofdveikus he will attain.
After one reaches a degree of "direct" dveikus, one must continue his avodah so
that he can reach a degree ofdveikus that is totally abstract in the sense that it involves
no imaginative images. This higher form of "hidden" dveikus is the awareness that there
is no reality but Hashem, and the more a person is steeped in this consciousness and
intensifies it, the greater dveikus he experiences. This is also a kind of bitulit is a
nullification of the "direct" and imagination-based form of dveikus in pursuit of
something higher and more true. But one cannot attain this higher form without first
developing the vessel of the "direct" form.
In prior lessons we have explained the aspects of the "ear, nose and mouth" [of
Adam Kadmon], so a brief summary should suffice. The light that emerges from the
"ear" signifies the [Binah] contemplation of G-dlinessthis is the deep focus on the fact
-
8/3/2019 Parshas Mishpatim English
18/24
Nesiv Chaim 10b
18
that there is no existence but G-d's, and it is the contemplation ofyichud. The "nose"
signifies the sense of Divine love and awe/dread. The "mouth" is to be understood
straightforwardly: using the mouth to speak to Hashem. This last avodah gives rise to
both lights and the vessels [to contain them]. On the surface, it appears as though this
avodah is somehow lesser than the levels that preceded it because it is the "direct" form
of dveikus which is arguably lower than that of love and awe. [The Arizal writes
explicitly that yichudim are the highest level of connection to Hashem and that speech is
lower.] However, this is not the case; it is specifically through the dveikus of the"mouth" that one becomes at all able to attain the "higher" dveikus of love and awe, of
hisbonenus contemplation which is the "hidden" dveikus.
This dynamic applies to all of our Divine service. If we apply the principle to
Torah observance in general, we can understand clearly that if a person claimed to be
able to attain genuine dveikus of love and awe without Torah study, prayer or fulfillment
of mitzvos it would be completely false. Dveikus is impossible without Torah and
mitzvos, because the Torah and its mitzvos are the vessel and "direct" form ofdveikus,
together with its more superficial emotional arousal and engagement of the imaginativefaculty. It is only by investing in them and then using them as a springboard for higher
avodah that it is possible to reach genuine dveikus of the "hidden" type.
Now we turn to the teachings of the Arizal, in Sha'ar Ha'Akudim, Chapter 1:
"Afterward, the lower ta'amim [that sit below the line of the letters]; they are
analogues of the letters that emerge from the 'mouth' ofAdam Kadmon, from there
outward..." As we have already learned, this is the dveikus generated by the faculty of
speech. "Here, the lights that emerge are joined together completely"Here, the
inner and surrounding lights achieve total joining. "For they emerge from a single
channel alone" Because two types of lights emerge from a single place, it means that
they crash into one anotherthe surrounding lights bang into the inner lightsand from
this contact a vessel is formed. "The reason for this is that the extent to which the
lights gain distance [from their origin] and spread out below" Meaning, to a
-
8/3/2019 Parshas Mishpatim English
19/24
Nesiv Chaim 10b
19
lowlier place. "To that extent does it become more possible to grasp them and
receive them." If so, the "lower" form of dveikus associated with the mouth actually
turns out to be much "higher"because it is what makes ascent to higher levels
possible. There is a great value to the "direct" avodah of, "I place Hashem before me
always"this is the sense of His presence. Through it, one can eventually reach a
dveikus that is not resting upon the activation of the imagination and the visualization of
something that can be sensed.
"Since the surrounding and inner lights have already joined together asone, the formation of vessels has begun. At this stage, however, they are at the
greatest degree of refinement [subtle spirituality], as will be explained, and so here
only the aspect of a single vessels is revealed. The lights, however, subdivide into
ten"
The physical form of the human body is an analogue of the world ofAdam
Kadmon; the human being includes all of the worlds. His physical ear parallels the ear
of Adam Kadmon which signifies hisbonenus; his nose parallels the nose ofAdam
Kadmon which is the root of love and awe; his mouth parallels the mouth ofAdamKadmon which is the root of speech, and it is the "mouth of Adam Kadmon" that
generates the primary vessel. This vessel is the root ofMalchus, the source of the
imaginative faculty which serves as the means through which it is possible to feel the
direct presence of Hashem, so to speak.
The Lights ofAkudim
"These lights are calledAkudim. The meaning of this can be discerned
from the verse, 'And I lifted my eyes and saw in the dream, and behold the he-
goats which leaped upon the flock were streaked, specked and grizzled [akudim,
nekudim u'verudim].'1
The verse also says, 'I have seen all that Lavan does to
you'2
This verse hints at the concept of which we speak here"
1Bereishis 31:10
2Ibid., 31:12
-
8/3/2019 Parshas Mishpatim English
20/24
Nesiv Chaim 10b
20
A very deep concept that applies to avodas Hashem is being revealed to us
herethe matter of, "Akudim, Nekudimu'Verudim." The concept ofAkudim relates to
the "mouth ofAdam Kadmon," and afterward is the avodah ofNekudim which alludes to
the shevirah [the primordial breakage of the vessels]. Later still, the aspect of Verudim
signifies the work of rectification. In the world ofVerudim, the vessels are stronger than
they were originally, in the world ofAkudim. [Note: This is similar to a teaching of the
Rambam, that a rope that has been cut and then retied is stronger in the place of its new
knot than it is at any other point of its length. This refers to the process of teshuvah, andas we learn here this dynamicthe original state, its breakage and then its repairis
also true of all of the worlds.]
Even though the "mouth ofAdam Kadmon" is the source of all of the vessels
[that developed later], nevertheless speech is not action. The dveikus that is achieved
through action is stronger than that which is achieved through speech alone. If Hashem
had not given us mitzvos of action to perform and had only given us the Torahif only
dveikus of speech had been available to uswe would have surely attained a degree of
dveikus. But it wouldn't have been complete. Through action mitzvos we are able todraw G-dliness down to the world ofAsiyah, the world of action. And we know that
action is the main thing. If a person does not fulfill action mitzvos he is completely at a
distance from G-d, because we have learned that all of the worlds were only created in
order that Hashem should have a dwelling place in the lower worlds. This means that He
desired that the Jewish people would fulfill the 613 commandments of the Torah in
action, literally, through use of all of their limbs and organs. By activating the 248 limbs
in Divine service, they become a vehicle that expresses and carries the "248 limbs of the
King."
To come to this, however, it is necessary for there to be an intermediate stage
between the upper degrees and the lower degrees, and this intermediate point is the
mouth. The "ear" and the "nose" are internal [their avodah is that of contemplation and
emotion, which are inner states], and even though we hear external noise via the ear and
-
8/3/2019 Parshas Mishpatim English
21/24
Nesiv Chaim 10b
21
smell that which is external to us via the nose, nevertheless all of their processing is
internal. The first point at which we see the formation of an external vessela more
this-worldly manifestationis the mouth, which is the place of speech. This quality of
speech is made use of to speak to Hashem, and it comprises two elements. On the one
hand, it is somewhat more materialized and actualized than thought and contemplation;
on the other, it is not physical at all since we find that it is essentially far easier to pray a
great deal than it is to doa great many action mitzvos. This is because bringing mitzvah
down to the level of real action demands that one make Hashem King in the lowerplaces, in the lower worlds. It was the shevirah and the subsequent potential for repair
that made it possible that G-dliness could be revealed all the way down in the world of
action.
Descending and AscendingDveikus
We are speaking here of the world of speech, rooted in the "mouth ofAdam
Kadmon," but it is important to realize that the power of speech is not merely to speak a
great deal, but afterward to rise upon the acts of speech to a higher level ofdveikus.
When we recite the Shema, we begin with the upper yichud '
' and the awareness it brings us to is that there is nothing but Hashem.
Afterward we "descend" to the lower yichudwhen we recite Boruch Shemthis is the
"crowning" of Hashem as King here down below by having awareness of His absolute
dominion also in the experience of individuated existence. But it is not enough to remain
in that state of "direct" dveikus; we must return to the root of the "hidden" and higher
dveikus, which is again the loss of self-awareness and focus on Hashem's absolute
existence alone.
This is the deeper meaning of the verse, "I have seen all that Lavan does to
you" Lavan represents the "supernal whiteness" [ Lavninus Ha'elyon or Loven
Ha'elyon]this is the absolute upper yichud which is "all whiteness." [Note: Rav
Nosson of Breslov explains that Lavan's source was in this supernal place, but he
corrupted it. Instead of reaching the fiftieth gate of holiness where everything is the
-
8/3/2019 Parshas Mishpatim English
22/24
Nesiv Chaim 10b
22
absolute oneness of Hashem, Lavan connects to this oneness to lie and misrepresent
something bad as good, since in the source everything is one. This is why he is called
Lavan; he whitens every bad to good and can provide an answer to allow any sin. The
very word , forms a conjunction for ' , allowing the heart to access the fifty gates
of impurity.] This light is meant to be drawn down to the place of action ["all that Lavan
does ) to you"] so that it can be made palpable in the world ofAkudim, by speaking)
to Hashem and using the power of speech for Torah study and prayer. Afterward, it is to
be drawn down even further, to the place ofNekudim and Verudim, by serving Hashemthrough the actual fulfillment ofmitzvos. But this process is not meant to be a masking
or dilution of the original light; it should be "all that Lavan does to you"the supernal
whiteness of absolute yichud must descend straight and uncorrupted, and then be
returned in a rectified state to its source. This is the sum total of all avodah. As the
Kotzker Rebbe taught on the verse, "And you shall know today and restore it to your
heart, that Hashem is G-d in the heavens above and upon the earth below, there is
nothing else"there is no other avodah other than knowing that Hashem is G-d both
above and below. This is the man element of serving Hashem."And he began with Akudim, because they are the lights that emerge
from the mouth ofAdam Kadmon, and it was in them that the existence of vessels
began to be revealed, by becoming these ten lights that are both inner and
surrounding. They are joined and bound together as one within a single vessel, and
for this reason they are calledAkudim [which indicates binding]. As the verse says,
'And he bound Yitzchak his son'meaning that he tied him, as we will explain"
The fact is that the vessel within the world ofAkudim is not a true vessel; it is
only that in the world ofAtzilus [which is below that ofAdam Kadmon], it serves as theroot and source of all of the vessels [that will eventually emerge]. Within it, there are ten
other vessels, and they are the means through which G-dliness will come to be revealed
in action. But at this prior level ofAkudim, we remain in the world of speech which is
only slightly more material than thought and feeling. At this primary stage, the vessel is
-
8/3/2019 Parshas Mishpatim English
23/24
Nesiv Chaim 10b
23
still "single" [it has not yet diversified into its actual vessels], and it serves as a bridge
between the completely abstract mochin which are the lights of the "ear" and the "nose",
and the actual vessels of action.
Subduing Evil
There are times when a person might feel that the fulfillment of mitzvos is
difficult for himthis is what theZohar Hakadosh calls a kind of evil, in the sense of,
"And to the wicked, G-d said, 'What is it to you, to speak of My laws?'" This does not
mean actual evil in the simple sense, like a wicked person who is evil through and
through. We are speaking here of an essentially good person who, in a moment of
weakness, has fallen into a bad state, where he finds that he has to struggle to perform a
mitzvah. He is at war with the klippah into which he has fallen. When a person is in that
place, it is important for him to know that when he applies himself to fulfill the mitzvah
in any case, he is killing off the sitra achra. It's as though, by tying on his tefillin, he is
binding and strangling the sitra achra. This is not only true oftefillin, but also of every
single mitzvah. This can also be the case when a person is studying Torah and his heart
is hardly in it; he has to struggle to continue and he finds it bitter and burdensome. This
bitterness that a person can feel while fulfilling a mitzvah is actually the means through
which the person takes the sitra achra and breaks it, and he now has a hand in breaking
down all of the klippos that exist in the world. He literally draws down G-dliness to the
lower worlds, and this is the ultimate purpose of creation.
This is a very difficult form of Divine service, however, and in order to
accomplish it properly one must have first activated the more refined vessel, which is
that of speech: to speak out one's heart to Hashem. For a person who is immersed in
dveikus of the mind, it is something of a step down to begin speaking with Hashem.
There is less delight in it, and one does not feel the same degree ofyichud. Nevertheless,
it is specifically this descent that allows a person to build the intermediate vessel of
speech, which then enables him to draw G-dliness down to the lowest places, to the
world of action.
-
8/3/2019 Parshas Mishpatim English
24/24
Nesiv Chaim 10b
24
"But the higher lights of the ears and the nose were not discussed in this
verse, because the formation of a vessel is not yet revealed in them. Later, further
on with G-d's help, we will explain the aspects ofNekudim and Verudim" The
Torah mentions Akudim, Nekudim u'Verudim but not the levels that are higher than
Akudim, higher than the letters [and speech]. That is the level of dveikus that is very
lofty, completely in the mind, and it is the root of all dveikus.
However, there is also dveikus at levels below that of the letters. The Baal Shem
Tov taught that when a person prays he has to take the letters and the words andilluminate them. This is what is meant by the verse, "Make a tzohar[source of light] for
the ark [ = word]." When a person prays without feeling dveikus it means that he
has the further work of contemplation either before or after having spoken, until he
develops a more refined vessel so that the light can shine. When he does this, he will
come to feel G-dliness. Thought, after all, is higher than speech, and through activating
his thoughts he will be able to illuminate the word. Until he has uttered the word, he has
not yet drawn downElokus to the vessel, and it is still possible to think about the words
and illuminate them. When he does this before speaking, it is not like doing it afterward[and having to catch up], because the latter work involves uplifting the word that is
without vitality and light, not infusing it with light before it was said. This is mainly the
work oftzaddikim who uplift the prayers throughout all of the worlds by bringing lights
to the vessels. This illumination allows the tzaddikim to bring the words back up to their
place above that of the vessels. But it is only possible to uplift them once they have
already been formed and brought down to the world.
When a person illuminates his prayer properly, then throughout his day he can
later fulfill the mitzvos in action still bound up with his prayer, and those mitzvos are
empowered by the vessel of prayer.
Translated and Adapted by Rav Micha Golshevsky.