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Transcript of Parshas Va'Eschanan English
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Shalosh Seudos1ofParshas Vaeschanan 5767
"'.-,'--
-,--.-
-,".
And I beseeched Hashem at that time, saying:ADNIHashem, You have begun to
show Your servant Your greatness, and Your strong hand. For what force is there
in heaven or on earth that can do according to Your works and according to Your
mighty acts? Please let me go over and see the good land that is beyond the
Yarden; that goodly hill-country, and Levanon.2
The Secret of Moshes Prayer
When Moshe Rabbeinu pleaded with Hashem for clemency, we find that he
addressed Hashem as HaVaYaHElokim. [Although the verse seems to indicate that
the Name Moshe used was ADNI-HaVaYaH, this is incorrect, since we see that the
vowelization of the Shem HaVaYaH is that ofElokim.] The Zohar reveals that when
these two Names are together, it indicates that Hashems Name is complete. 3 We can
explain this in the context of the teaching of the Arizal on the verse "-
" Who [mi] is this/she [zos] that comes up from the wilderness?4 The word
" has a numerical value of 50 [ =40=10 ]. This fifty corresponds to the fifty gates of
Binah, which is the deeper meaning of the Name Elokim. The word zos alludes to the
aspect ofMalchus [shethe feminine concept], signified by the name ADNI. In light
1The lesson was delivered at the third meal of Shabbos.
2Devarim 3:23-25
3Zohar Hakadosh, Parshas Vayakhel
4Shir HaShirim 8:5; See Shaar Hakavanos,Drushei HaLailah #10
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of this teaching we learn that Moshe tried to sweeten the judgments through the aspect
of , ofBinah andMalchus.
As is well known, the prayer of Moshe was an attempt to bring the ultimate
redemption since his entering the land would have triggered a complete rectification and
we would never have been exiled.5
[It therefore especially important for us to study
Moshes attempt, his Vaeschanan, especially since his prayers drew down immense
gifts of kindness from the Otzar Matnas Chinam, from Hashems Treasury of
Unearned Gifts, which sustain us during our long exile.6 An additional important
question concerning the ultimate redemption is the apparent contradiction regarding
how it will come about.] On the one hand, our sages say clearly that the redemption will
come in the merit of Yitzchak.7 On the other hand, it is very well known that the
redemption depends on the arrival and avodah of Eliyahu HaNavi [as implied in the
verse at end ofMalachi]. So which is the pivotal element in the ultimate redemption
that of Yitzchak, or that of Eliyahu?
Three Weeks of Suffering and Seven Weeks of Consolation
After our double affliction on Tisha BAv, Hashem doubly comforts the
Jewish people: "" I, even I, am He who consoles you. 8 The
Baal HaTanya explains that the three weeks of mourning correspond to blemishes in
the three upper sefiros of Chochmah, Binah, and Daas. These three sefiros are
rectified during the seven weeks of consolation, which correspond to the seven lower
sefiros ofAtik which are encased in the partzuf ofArich Anpin. This towering level
[associated with Kesser] alludes to the light of Moshiach through which everything
will be rectified.
5See PriTzaddik, Parshas Matos
6See the teachings of the Arizal on Parshas Vaeschanan
7Shabbos 119b
8Yeshayah 51:12
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From My Flesh, I See G-d
The true tzaddikim are always powerfully connected to Hashem, as the verse
states: "'," And you who cleave to Hashem
your G-d, you are alive every one of you this day.9 Of course, there is always a level of
evil which stands in counterpoint to the good since, Hashem made this opposite to
that.10
The aspect of unholiness which corresponds to the holiness of Moshe is the
idolatry referred to as PeorMoshe fights against this aspect at all times. [This is why
Moshe Rabbeinu was buried, opposite Peorto counterbalance the negative force ofPeor.]
11
There are two essential paths to dveikus in Hashem, just as every person is a
made up of two distinct elements, the body and the soul. Hashem created both elements
to enable us to connect to and grasp Him. We all have a specific physical form to enable
us to recognize our Creator through the Divine image in which imbued in which each of
us was created. As the verse states, "" And from my flesh, I see G-
d.12 [Theoretically, one can connect to Hashem through two paths: through deep
contemplation of the Divine image in our body, and through our soul.] Unfortunately,the physical has been so misused and blemished over the years that it is [all but]
impossible to see the Divine through our physical bodies. [TheLeshem explains that this
distortion of the material through the first sin resulted in the klippos or husk-like forces
of negativity grabbing hold of the physical and making it virtually impossible to connect
to Hashem through these elements.13
]
Today, the only way to attain dveikus to Hashem is through the pathway of
the soul, not the body. This means exploring and meditating on the deeper meaning of
each limb, as discussed in the mystical works. As the Baal Shem Tov explains, todaywe can only see Hashem through, From my soul I see G-d. [This does not contradict
9Devarim 4:4
10Koheles 7:14
11Devarim 34:6
12Iyov 19:26
13See Sefer HaDeiah I,Drush #5, 7:8
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the verse inIyov, since that can also be read, From contemplating the deeper meaning
of my flesh, I will come closer to G-d.]
Yitzchaks Power to Mitigate Judgments
"-" These are the generations of Yitzchak, son of
Avraham.14
On this verse, the Zoharcomments: In the ultimate future, the righteous
will know Hashem in their hearts.15 In the future, the Jewish people will sweeten all
judgments through the aspect of Yitzchak. The name Yitzchak itself alludes to this
sweetening, since the numerical value of Yitzchak is 208eight times twenty-six, the
numerical value of the Shem HaVaYaH. These eight Divine Names of " allude to
the five kindnesses which sweeten the three judgments. These three judgments
correspond to three of the four sons which the Torah spoke of that are mentioned in the
Hagadah. We sweeten these three judgments through deep contemplation of, through
the spiritual aspect of my flesh, I see G-d, until we elevate ourselves above the physical
and merit dveikus.
But this is only possible through learning Torah, since without the Torah it is
impossible [to achieve or sustain] true dveikus to Hashem. It is only through diligent
study that a person can remove all of the material illusions and obstacles from their
physical nature so that they can cleave to Hashem.
The Mitigation of Judgments by Eliyahu
But the aspect of Yitzchak, the sweetening of these three judgments via the five
kindnesses, is not enough to bring the true redemption. We also need the aspect of
Eliyahu. The numerical value of the name Eliyahu is fifty-two and it alludes to the
aspect of the permutation of the Shem HaVaYaHwhich equals fifty-two and alludes to
Malchus. This is known as the " . [ """"=52=" ]
14Bereishis 25:19
15ZoharI:135a
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The fifty-two of Eliyahu alludes to the remaining two judgments that were not
sweetened by Yitzchak [since each of the dinim parallels a Shem HaVaYaHwhich has a
numerical value of 26, and 2 x 26 = 52]. These two judgments are personified by the
wicked son of our hagadah. These additional two hamtakos or sweetenings are all
about tempering the apparently exclusive physical nature of this world with spirituality.
[The alluring physicality of our material world is doubly hard to overcome, however,
and this takes huge efforts.] One does this through connecting to the spiritual essence of
each limb [or object], while bearing in mind its physical manifestation. Thiscontemplative process mitigates the dinim in the material plane so that even ones
physical self is transformed into a vehicle for the spiritual, which is an aspect of Eliyahu
[who ascended to heaven with his physical body, in a heavenly chariot or vehicle].
Dveikus through Torah andMitzvos
Rav Aharon of Strashele explained that Moshes request to enter the land is
meant to teach us that there are essentially two paths to avodah: through learning Torah
and through the physical fulfillment of mitzvos. The dveikus afforded through Torah
study is a connection that is completely removed from the physical. One cleaves to
Hashem through the aspect of, from my soul, I see G-d. Although this is the path of
unity with Hashem through deep contemplation of the Shem HaVaYaH, it does not
transform ones very flesh into a vehicle for the Divine. However, one who accepts the
yoke of heaven by fulfilling physical mitzvos can ascend to the level where every sinew
and limb is a vehicle for Divine revelation.
The tzaddikim experience the overwhelming joy of connection with Hashem,
which is the path of Torah / Yitzchak, whose very name means laughter. This is the
intense delight that we will experience in the ultimate future. As the verse states: "
" Then our mouths will be filled with laughter, and our
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tongues with joyous song.16
At the same time, the tzaddikim never lose sight of the
pathway of Eliyahu, which transforms the body into a vehicle of holiness.
This second level of Eliyahu is discussed by the Arizal himself when he teaches
how one should connect to Hashem on each spiritual world. He teaches that one must
ascending in his thoughts while contemplating the unity of the holy merkavah, the
Divine chariot, until he makes all of his limbs and sinews a vehicle for Divinity. Then
he can fulfill the verse, "'" For I am Hashem, who dwells
within the children of Yisrael.
17
This person also fulfills the verse, And you whocleave to Hashem your G-d, each of you are living this day. 18 This verse signifies that
one should draw down the revelation of dveikus even into the aspect ofElokim,
HashemElokeichem, your G-d, since the NameElokim expresses the lower and most
material aspects of creation.
This is why Moshe asked to enter Eretz Yisrael. It is only in the holy land that
one can perform the physical mitzvos in a manner that will completely sweeten all
judgments and reveal G-dliness even in the lowest aspects. Had Moshe entered and
accomplished this task, he would have brought the ultimate redemption whose purposeis to reveal Hashems presence even in the lowest level of physical reality.
This is the meaning of the double comfort that is afforded to us after our double
destruction: the double dveikus to Hashem available through Torah and through mitzvos.
Unfortunately, the forces of evil wait in ambush to push people into twofold
sins. Their first aim is to cause a person to stumble into blemishing his nefesh through
profanity and the like, G-d forbid. Many people mistakenly believe that such sins are no
big deal, but the sad reality is that they leave a very great blemish on the soul, as we see
from the great punishment for this sin, as discussed in [numerous sources, including]
Shabbos 33. After causing us to fall into forbidden speech, the evil within begins to
work on us to correspondingly negative action.
16Tehillim 126:2
17Bamidbar35:34
18Devarim 4:4
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This is the exact inverse of the steps to the twin consolation of Torah and
through mitzvos. First we must live with the spiritual reality of Torah, and only then can
we become a physical vehicle for the Divine by assuming the yoke of physical mitzvos.
Guarding Our Speech
A person who does not work on at least the first step of divesting himself from
materialism is forbidden to learn works of Kabbalah, since he will surely invest the
spiritual concepts that he learns with a false material identity.
Speaking profanity leads to sinful deeds. Even if the person who speaks does
not fall to such actions themselves, the younger generation copy what they hear, and
they do act inappropriately because of it. When a person speaks in a manner that is not
in keeping with the honor of the Kingsince His precious children should certainly not
speak this wayhe empowers the klippah of Peor, which works to bring about our
downfall through sin. [Peormeans uncovering and is the root ofhefkeirus.]
This is so insidious and harmful! Hearing improper language from any Jew, and
especially from a young child or bochur, should make us feel absolutely devastated. We
should literally tear our garments and make a large outcry on account of our having
reached such low levels. When we see that there are new and terrible decrees and
children are lost to their parents, we should search ourselves thoroughly to discover
what failings within us have brought about such terrible consequences.
It is especially important for one who wishes to be careful in his speech to guard
his eyes, since these blemishes cause evil speech. Abba is the foundation of the
daughter /Malchus. Abba / Chochmah is the aspect of sight, while the daughter /
Malchus is an aspect of speech. What one sees influences what one says.
One must act with the holy gevuros of Yitzchak and Eliyahu, who was truly
zealous for the honor of Hashem. Although one must sweeten the harsh judgments, this
can only be done through engaging in holy judgments or gevuros [by acting with self-
restraint]. He must distance himself completely from every unseemly sight both at home
and while traveling. Even when in the company of others, if he hears that they speak in a
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way not in keeping with the holiness of a Jew, he is obligated to separate himself from
them until they do a true teshuvah.
The side of evil is always trying to instigate harsh decrees against the Jewish
people, and its main ammunition is found by pushing us into sin. The only genuine way
to combat this evil is through dveikus, through the holy vitality of connection with
HashemYou who cleave to Hashem are all alive this day. Through the dual path of
dveikus in our innermost selves through Torah and the outer elements through mitzvos,
we will merit to overcome the forces of evil. Since all of the Jewish people is a singleorganic whole, we all have a responsibility to attain both aspects ofdveikus. The claim
that this is the task of tzaddikim is false, since the verse clearly states that we are all
righteous.19
But until we really work to achieve dveikus, the wicked son will have free
reign to wreak havoc through the two lower gevuros, G-d forbid!
She Who Rises from the Wilderness
This is especially important during the month of Menachem Av. The seven
weeks of consolation parallel the seven lower sefiros ofAtikencased inArich Anpin.
The Arizal explains that in the realm ofArich,Zeir Anpin andNukvah [the six
lower sefiros from Chessedto Yesod, and the feminine aspect ofMalchus] stand on the
exact same level [unlike in lower levels where Nukvah only extends to the level of the
torso ofZeir Anpin]. This is a yichudon the level ofHaVaYaH-Elokim and is the
deeper meaning of the mitzvah to blow the chatzotzros, the silver trumpets. The word
is a contraction of the words, , half-forms. [On a simple level this
alludes to] the lower aspect of /Malchus, which is joined with the supernal aspect
of " , the fifty gates ofBinah in Imma. [These are likened to two halves of a whole
because] this causes a unification between the spiritual and physical duality, through
such powerful dveikus that even the physical becomes a medium for the spiritual. [So
19Yeshayah 60:21
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the two broken halves of physical and spiritual are joined as one and made wholethe
two half-forms are joined.]
Dveikus through Torah is an aspect of the , the I, which alludes to the
aspect of the state of nothingness ofArich Anpin. Reaching the inner aspect of
Atik, on the other hand,is symbolized by dveikus in mitzvos, even in the outermost parts
of a person. One who attains both of these levels can enter Eretz Yisrael and attain
absolute connection to Hashem.
There are very many who attain a level that parallels that of the Diaspora, ofchutz laaretz. That is a deep feeling of closeness to Hashem through prayer and
learning Torah. But only the most righteous experience deep dveikus through fulfilling
each and every mitzvah. They feel a deep connection to Hashem every time they put on
their tallis or tefillin, which represent all mitzvos, since one should long all day to crown
Hashem with each and every mitzvah. [The tallis here represents the garment one
weaves through each mitzvah, and tefillin represent the crowning of Hashem.]
It is incumbent on every Jew to strive to reach this level of feeling the light and
sweetness of every single mitzvah. We must wish with all our hearts to achieve trueconnection to Hashem face-to-face, as our sages explain the verse: This [which
implies a direct connection] is Hashem in Whom we have hoped.20
The Vilna Gaon
explains that the entire Torah was given on condition that we fulfill it. We must work to
merit the inner and outeryichudim to be found in Torah and mitzvos.
But if we do not manage to guard ourselves well, Peorcomes and instigates all
kinds of awful decrees against the Jewish peopleHashem protect us from now on!
The first step in fighting its influence is to realize that there are no concessions
when it comes to holiness and personal purity. Every father must pay careful attention tohis children regarding these delicate yet essential areas of spiritual development. It is
our job to ensure that the children are not wandering the streets where damaging
philosophies and influences abound. We must also do our utmost to ensure that our
20Yeshayah 25:9
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friends and neighbors are not drawn into such evils. This is especially true today when
the side of evil has drawn so many Jews into sin through evil speech and sights. Such
spiritual failings are literally the cause of the continued destruction of the Beis
Hamikdash.
The beginning of the rectification is achieved through the double consolation of
gazing at the holy words of Torah to counter the evil effects of having seen the
unseemly. But this is only in the merit of Moshe who begged Hashem to enter Eretz
Yisrael. Through his prayers he caused that no matter where a person has fallen, he canpick himself up through experiencing the vitality of bonding with Hashem. In addition,
if one will only fulfill this verse, he is protected from all evil and sin.
When the situation looks bleak we must never say that our troubles are a mere
coincidence. Instead, we must have mercy on our children and our friendsand
ourselvesand seek the real cause. This is especially important regarding hardships that
our family and friends experience, G-d forbid. We must all do a deep soul-searching to
repair what needs fixing, especially in areas of personal purity since, Their G-d hates
licentiousness.
21
Let no person say that it is enough that he has kept himself pure; why doesnt he
watch just as carefully over his family and friends? Like Yitzchak and Eliyahu, he
should help others and enable them to repair what they have damaged, especially those
closest to him.
This is especially true during these crucial days. If we do not do a thorough
search, what will become of us? On the other hand, one who has done his best to
discover his flaws must know that, Hashem is not a tyrant.22
All He wants is that we
do whatever we can.
We must work to sanctify ourselves and others to the best of our ability.
21Sanhedrin 93a
22Avodah Zara 3a
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The Rectification of Tu BAv
Parshas Vaeschanan is always read during the first of the seven weeks of
consolation, which corresponds to the ChesedofAtikwhich is encased in the galgalta,
the skull ofArichAnpin, which is the housing of the level of Kesserwithin Arich
Anpin. The Komarna Rebbe revealed that Kesser[ ] in Hebrew has a numerical value
of 620 because it corresponds to the 613 Torah commandments and the seven main
rabbinic commandments.
The Arizal taught that the ChessedofAtikis enrobed in the Chessedof the firstday of creation, and is known as chessed dkulah yomah, the kindness which is
entirely of the day.23 This alludes to the whitening effect ofAtik on the galgalta of
Arich. In our context this refers to the whitening or purification of our mitzvos in
action so that they are performed with absolute dveikus. It is through this that the
Shechinah rests on ones physical self.
This is similar to the feeling that tzaddikim had in earlier times. When they
prayed they felt as refined as pure oilthey felt a deep connection to Hashem in
every aspect of their physical bodies. This came about through the intense pleasure theytook in their tallis and tefillin and all other mitzvos. This is the level that we strive to
reach on Tu BAv. If we would only seek to feel the wonderful connection to Hashem
inherent in mitzvos, we would also merit this great level on this most special day. On Tu
BAv, the three higher sefiros ofAtik are revealed. Hidden in this lofty level is the
source ofMalchus through which one achieves a profound face-to-face connection
with Hashem.24
Traditionally, the Jewish people would begin to expend greater efforts in their
Torah studies from Tu BAv onward, as we find in Rabbeinu Chananel. Through
strengthening our learning, our inner connection gets stronger and we are able to
connect that much more in the outer levels of mitzvah observancewhich parallels
Malchus, the bride. Through these efforts we merited that Tu BAvwas celebrated as a
23Shaar Maamarei Rashbi
24Taanis 31a
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holiday since we trusted that our dveikus would protect us from future sin and our every
action would stem from the pure white intention to reveal Hashems Kingship in the
world. [We see hints to this from the tradition of matchmaking on that day, and the
donning of white garments by the brides.]
This is also the deeper meaning of the teaching of the Arizal that the first three
judgments are sweetened during the Shemonah Esrei prayer when we say, ""
that Hashem is the owner of alland the final three are sweetened when we throw
ourselves down during Nefilas Apayim: "'" A psalm of Dovid:To You, Hashem, do I raise up my soul.
25[This is the Sephardic version ofTachanun,
which follows the text in theZohar.]
First we attain inner dveikus through our speech in Shemonah Esrei. Only
afterwards can we achieve dveikus even in our outermost being by casting ourselves
down bodily during Tachanun.
Let Your Soul Know Wisdom
This is the meaning of the phrase, "" Let
your soul (nefesh) know (dei) wisdom (Chochmah), and it will be a crown (Kesser) for
your head.26
We must unite our innermost selves to Hashem through speech which is
an aspect ofMalchus. One can purify his speech only if he watches his eyes which are
an aspect of Chcohmah. Through this, we access the level of Kesser, which means
connecting to Him through doing the mitzvos propelled by a very powerful feeling of
dveikus.
This lesson is especially relevant to Shabbos Nachamu which alludes to
Yitzchak Avinu, since his name has the same numerical value as Nachamu Nachamu.27
Through the aspect of Yitzchak, ofBinah ofArich Anpin as expressed through speech
25Shaar Hakavanos,Nefilas Apayim,Derush 4
26From the Shabbos zemerDror Yikrah, based onMishlei 24:14.
27This is discussed in the writings of theRama MiPano, theBnei Yissaschar,and others.
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from the throat, one merits to fulfill the mitzvos with passionate dveikus and make his
whole body a vehicle for the Shechinah.
Guard Your holy mitzvosby attaomomg the level of Yitzchak and keeping
the mitzvos with dveikus in an aspect of the light of ShabbosGuard Your holy
Shabboswill merit the ultimate redemption which is an aspect of Shabbos28.
Although it says that if the wicked son had been in Egypt he would not have been
redeemed, this is not true regarding the ultimate redemption. At that time when we will
merit a double consolation, and even the aspect of the wicked son will be sweetened andrectified. We will attain true dveikus even in the physical, and the most material
elements will also be completely sanctifed.
Hashem should help us to arouse these great rectifications and truly merit a
double nechamah so that we will be forever free of the impure influence of Peor. May
we merit the ultimate rectification of Moshe when his fight with Peor is completed
through the aspects of Yitzchak and Eliyahu. We should continuously work on this dual
path until our powerful dveikus in Torah and mitzvos leads Hashem to send us our
righteous redeemer, speedily in our days. Amen!
Translated and Adapted by Rav Micha Golshevsky.
.
28See Ohr Hachaim Hakadosh on the verse Vishamru bnei Yisrael es HaShabbos.