Parshas Emor English

8/2/2019 Parshas Emor English

1/28


2/28


3/28

Dei Chochmah LNafshechah Parshas Emor

3

Shalosh Seudos1ofParshas Emor 5767

" , - , - , ; , ,

. - - , , -

; - , - ".

And the son of an Israelite woman, whose father was an Egyptian, went out

among the children of Israel; and the son of the Israelite woman and a man of

Israel strove together in the camp. And the son of the Israelite woman blasphemed

the Name, and cursed; and they brought him to Moshe. And his mothers name

was Shlomis, the daughter of Dibri, of the tribe of Dan.2

And the son of an Israelite woman...went outRashi cites from Toras Kohanim,

From where did he go forth? Rabbi Levi explains that this means that he took leave of

his world [his eternal portion]. Rabbi Berachiah says that he emerged scoffing from

hearing the Torah teaching that immediately preceded the incident. He said, They will

set up the showbread on Shabbos? The way of a king is to eat fresh bread every day.

Could it be that He will eat bread that is nine days old?! The sages taught that he

went out of the court of Moshe where he was found guilty. When he tried to cast his

tent in the camp of Dan, they asked him what he was doing there. He replied, I am

from the tribe of Dan. They retorted, The verse states, ' - '

The children of Israel shall pitch by their fathers houses; every man with his own

standard...3

He went for judgment to Moshes court and was found guilty, since his

father was not from the tribe of Dan. The moment he emerged from the court of Moshe,

he cursed.

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

2Vayikra 24:10-11

3Bamidbar2:2


4/28


4

Whose father was an Egyptian...The Egyptian that Moshe killed. Among the

children of Israel...This implies that he converted. They strove in the camp...

They argued over the issue that had unfolded in the camp. And a man of Israel...

This was the man who opposed him and protested his setting up the tent in the area of

Dan. And blasphemed...This can be rendered according to the translation of the

Targum Onkelos and the teaching of the sages (Sanhedrin 7:5) that he blasphemed

[literally punctured] by enunciating the unique Name; And cursed...the Shem

Hameforesh that he heard at Sinai.

The Mystery of the Showbread

We need to understand how a failure to understand the mystery of the

showbread precipitated this mans sin. In addition, why did he think that he could pitch

his tent in the area designated for Dan when he knew perfectly well that his father was

not of that tribe?

In the Arizals song for Shabbos day we sing, " "

May He reveal to us the reason [literally, the taste] within the twelve breads This

alludes to the twelve showbreads in the Beis Hamikdash. The Baal HaSulam explains

that Jews are in this world in order to experience the taste of these twelve breadsthe

twelve Partzufim in the world of Atzilus / Emanation. [The Partzufim are an

anthropomorphized imaging of the sefiros at a more fully articulated stage of

development. The terminology of the Partzufim allows for the expression of

relationships between sefiros in a way that is more understandable to human

experience.] Hashem wanted every Jew to have a connection to the light of G-dliness.

But some people feel that the G-dly illumination afforded to them is lifeless. This is the

level of accepting the yoke of heaven that precedes a true feeling of pleasure from G-dly

service. This is the significance of the showbread which represents connecting with the

Shechinah in this world of action. This is why the bread remained over a week before it

was consumed. This signifies that the holiness and connection of G-dly service through

simple obedience is hiddenit can seem dry and stale. It is very difficult to serve


5/28


5

Hashem in the manner of pure acceptance of the yoke of heaven, since it doesnt

necessarily make a person feel Hashems light.

The Arizal teaches that the words, " " ...the [son of

the] Israelite woman blasphemed the Name... form an acronym of the Name: --- ,

the Divine Name that generally indicates Daas.4

The same acronym is found in the

verse, " - - " [Seek to] the ghosts and the familiar spirits... as well

as in the verse, " " the heavens and the earth.5 Although this

Name generally alludes to Daas, the Arizal writes that in our case it alludes to theattribute ofMalchus. The deeper meaning of this is that Daas is what unifies heaven

and earth by revealing Hashems glory in every place. In our context then, it alludes to

revealing the honor of Hashem even in the attribute ofMalchus, which is a seemingly

dry and stale spiritual level.

This is the meaning of the claim of the one who cursed Hashem, It is not the

way of a king to eat dry bread. He was saying that although he sees that experiencing

the Shechinah is a very deep pleasure for some great people, for him this feels

completely dry. This was because he lacked theDaas that would enable him to lift thelevel of earth associated withMalchus so that it would be in contact with heaven above.

This was the purpose of the one who blasphemed Hashem: to create an opening

or to perforate through from the world ofAsiyah to the higher world ofYetzirah. [This is

the reason for the dual meaning of the word to curse or to puncture.] He did not

wish to experience the drudgery of dry avodah in this world ofAsiyah / Action. The

Zohar explains that the verse, " , " And

Yehoyada [a name that indicatesDaas] the kohein took a chest and bored a hole in the

lid of it...

6

likewise indicates an attempt to perforate the boundary ofAsiyah to ascendto the sublime pleasure of the three worlds above it. The one who cursed Hashem did

not understand the need to pass through the challenge of uninspired spiritual work. Why

4Shaar Hapesukim, Parshas Emor

5Yeshayah 8:19;Bereishis 1:1

6Melachim II:12:10


6/28


6

cant one be like the sages who feel the light of Shabbos even during the week? The

blasphemer knew that we dont initially feel the light of spirituality due to this barrier,

so he resolved to rip it down [by cursing the Name of Hashem]. The Name --- is

hinted at in the verse regarding necromancy and sorcery since both activities are a

similar attempt to bypass the dry phase of avodah and immediately experience the

heavenly delights of the upper worlds.

Kayin and Hevel

The Arizal reveals further that this is the significance of the Midrash which

states that although Kayin was born with one twin sister, Hevel was born with two.7

Hevel had two twins since he was able to connect to the both the vav and the hei of the

Shem HaVaYaH. The letter vav [is the hook, which is the literal meaning of vav, that]

connectsMalchus toBinah. Hevel had more developed Divine awareness and was able

to contemplate G-dliness with relative ease. Kayin, however, was only able to connect

to Hashem through the final hei of Hashems Name. This indicates that Kayin felt more

dryness in avodah and had a much harder time contemplating G-dliness since Hashem

was more concealed in his perception of the world. Kayin was jealous of Hevels more

spiritual nature and killed him.

It is important to note that the name Kayin in Hebrew has the same numerical

value as the Name --- when it is fully articulated with the letteryud.[ =

161. = 160, with an additional one for the kollel of the word itself.] The extra alefof

the kolel represents the second twin which Kayin lacked from the name --- which

signifies Binah. Because Kayin did, in fact, have an intrinsic connection to Binah, he

killed his brother out of jealousy over the extra twin. However, had Kayin connected

himself to Hevel, he would have also merited to attain a second twin and would have

attained the light of --- articulated with the letteryudwhich has a numerical value

of 161 and signifies in our context that one has imbued Malchus with the light ofBinah

7Bereishis Rabbah 22:2


7/28


7

and in this manner is able to access the pleasure in serving Hashem. Since Kayin killed

his brother, he squandered this opportunity for completion and felt only dryness in

whatever avodah he did.

Kayin was reincarnated as the mekalel. The Zohar reveals that the mekalel

wished to protect his mother.8 The Arizalexplains that she was an aspect of the world of

Asiyah, since she was connected with the sefirah ofMalchus. The mekalel claimed that

Hashem could have no complaint against people stuck in the material aspects of this

world since the light ofBinah does not shine into them. They are truly powerless toachieve anything of significance in avodas Hashem since their avodah feels dry and

stale. Until they remove the boundary between Yetzirah and Asiyah, they remain in

darkness. Unfortunately, the mekalel repeated the basic flaw of Kayin.

On the surface this claim seems to have some justification. It is especially easy

to sympathize with the mekalel since when he tried to connect with Hashem by pitching

his tent in the camp of Dan he was completely rejected. Not only was he of lowly

lineage, he was also shamed since he had no place or people to call his own! The

question is even more pointed when we consider that when the man went to court, hereceived no satisfaction.

The Inner Meaning of the Name Shimon

To understand this, we must first explore why Malchus seems so distant from

Elokus that the avodah done there feels dry. The holiness ofMalchus, which is related to

the soul of Dovid HaMelech, is from a very high source that is hidden in theReisha dlo

Isyadah, the highest sefiros ofAtik, which is the source of the pleasures that are

experienced only in the world to come.9

In what appears to contradict this teaching, we

find that theMei Hashiloach writes that Shimon represents the aspect ofMalchus since

he had much difficulty and pain. This is indicated in the very name Shimon which is a

8ZoharII:106a

9Ramchal, Adir Bamarom and many other sources.


8/28


8

conjunction of the two words, , sin is there, as we find in the Zohar.10 We also

find that Rabbi Shimon bar Yochai underwent much tribulation. After speaking out

against the Roman government he was forced to go into hiding and live in a cave for

twelve years. The pain he suffered there is very well known.

This apparent contradiction can be better understood through a parable. A

beloved son can pour out his heart to his father regarding issues that he would be very

embarrassed to discuss with any other person. He can discuss all of his future plans and

aspirations, and attain valuable advice towards achieving them. But what is the reasonfor his embarrassment with others? He is often afraid that someone else may judge him

if he seems too ambitious. Who says that he is fit to ascend to such heights? Since he is

wary of making himself vulnerable to anothers judgments, he naturally acts as though

he is satisfied with life and lacks nothing. But this is only on the surface. When a son

goes to his father all barriers fall away and he need fear nothing at all, since he knows

that his father only wants what is truly best for him. A loving fathers highest wish is

that his son should succeed in every endeavor. The Chozeh of Lublin said that although

the rule is that one should never ask for anything but to reveal Hashems glory in theentire world, and to do otherwise is in some sense sinful, there is an exception to this

rule. In the deepest depths of ones heart, where he is one with his Father, he can ask for

anything he wants. When one accesses this deepest place, he is permitted to plead with

Hashem to merit to feel the sublime pleasures of true closeness to Him since, Our

desire is to see our King.11 Although on the surface this request seems like a sin, since

our task is to do Hashems will regardless of how we feel, if one means this request as a

way of drawing closer to Hashem it is in reality no sin at all. This level of begging

Hashem for true connection is the place alluded to by the word Shimonsin is

theresince it is only when one truly feels at one with his Father that this sin is no sin

at all.

10Zohar: II:104a

11Shemos 19:9, Rashi there.


9/28


9

The very opposite is true, since when a person is truly one with Hashem he is

nullified in dveikus within the light ofEin Sof. In this state one is truly alone with his

Father and can pour out his heart to Hashem. At this level the word Shimon is

transformed from to sin disappears. Of course, at this level one must

not be preoccupied with what others think, just as one cannot truly speak his heart out to

his father unless they are alone.

When a person is truly one with Hashem, he is so nullified that he cannot think

of anything else besides Hashems primordial desire and His love and unity with theJewish people. Paradoxically, one who reaches this state of oneness sweetens all

judgments and darkness and attains his hearts desire. This is reflected in Rabbi Shimon

bar Yochai, who sweetens all the judgments that are only a mask designed to conceal

Hashems presence.

The Potential of theMekalel

Now we can understand why Kayin came into the world lacking the light of

Binah and why the mekalel felt such dryness in avodah. It is only by working through

the challenges when Hashems presence is concealed that one can access the highest

levels. If Kayin had been worthy he would have merited the level of Dovid HaMelech

which is associated with Malchus. The verse tells us that Dovid was ruddy, with

beautiful eyes.12

Just as Dovid HaMelech transformed his red nature to become the

true tzaddikand rectify all blemishes through true dveikus to Hashem, so could Kayin

and the mekalel have transformed their seeming disabilities to assets. This is the

meaning of the statement we find in the Zohar, that one must bring the bas zug [the

feminine partner, which is Malchus] in order to merit true dveikus to Hashem. This

indicates that it is only through traversing the difficulties of the world ofAsiyah that

one merits to connect to the infinite One. Kayins very name indicates that he had a

deep connection to the fifty gates ofBinah, which he would have attained if only he

12Shmuel I:16:12


10/28


10

had the patience and humility to persevere despite the seeming staleness of his

avodah. Similarly, had the mekalel had the merit to persevere despite his spiritual

setbacks and hardships, he would have attained his desire. Even though he was cast

out from Dan, the lowest level of the tribes [since they represent divine judgment] he

had to be strong and hold on. He needed the chizuk to keep fighting until he was able

to transform his setback to an advantage. Until then, he should have persistently asked

Hashem to help him attain the highest levels even if he temporarily feels only dryness

in his avodah.

The Importance of Meron

Now we understand why so many Jews travel to the grave of Rabbi Shimon bar

Yochai on Lag BaOmer to beg Hashem for all their needs, material and spiritual.

Whether it is for children, life and health, or their livelihood, or whether they are

pleading to feel the light of Torah and merit the thirty-two pathways of wisdomthey

travel from all over to beg Hashem at his gravesite.

Based on what we have already learned, this seems somewhat difficult. Isnt

asking for ones personal needs something of a sinas the name Shimon itself

indicates, sin is there? Even all atonement must be for Hashems sake, to reveal His

kingship and so that everyone should fear Him.13 One who fails to beg that Hashems

Kingship be revealed is unable to attain any real spiritual level. In addition, Rabbi

Shimon bar Yochai himself taught that the cure for feeling uninspired in avodah is to

focus on serving Hashem for the sake of heaven alone! It is only the true tzaddikim who

really grasp how these two elementsasking for ones own needs while seeking

Hashems honor alonecan co-exist without contradiction.

Even so, " - , - " Your Teacher will no

longer hide from you, and your eyes will see your Teacher.14 We will merit to see the

light of Hashem without any barriers or concealments, and this is the purpose of

13Tehillim 130:4

14Yeshayah 30:20


11/28


11

traveling to Meron for Lag bOmer. We go where it is easiest to connect to the

Shechinah and merit the tikkunim afforded by connecting to Hashem on the level of

Atik, which can be accessed at Rabbi Shimons gravesite. But to be worthy of this, we

must first accept upon ourselves the yoke of heaven. We do this by standing firm in our

Divine service even when things feel dark and stale. We must not try to perforate the

boundary between Asiyah and Yetzirah by forcefully demanding spiritual illumination

and attainments. One must know that if he is patient, the acceptance of the yoke of

heaven at his level can connect him to the highest spiritual levels. The true tzaddikuplifts every level, even the very bottom of the world ofAsiyah.

Even a person who is trapped in the nets of illicit desire can ascend form his low

level and attain true dveikus with Hashem. He too, can talk to Hashem like a child

speaks to his father and plead for true closeness. He need not demand levels or feel

jealous of those who seem to have an easier time connecting to Hashem. He should

never have difficulty coming to terms with his spiritual place. On the contrary, one must

know that the purpose of the lower opaque levels of G-dly experience is to galvanize us

to truly yearn and search for Hashem. Our hardships are the keys that allow us to passthrough the gates of the highest levels.

They Have Nullified Your Torah

The main way to open the gates ofdveikus is through speaking to Hashem with

great yearning like Dovid HaMelech who was as nullified before Hashem as a nursing

infant.15 He was able to lift up all two hundred and eighty-eight fallen Divine sparks

from the depths ofAsiyah through which we will bring the redemption.

This is how Rabbi Shimon bar Yochai explains the verse, " '

" It is a time to act for Hashem; they have nullified Your Torah.16 Why is it

a time to act for Hashem? Because they have nullified Your Torah. What Torah did

they nullify? The supernal Torah that is nullified if one does not proceed in the proper

15Tehillim 131:2

16Tehillim 119:126;ZoharIII:128a


12/28


12

manner. What is being discussed isAtik Yomin, the highest levels. One who wishes to

merit the spiritual rectifications at that high level must understand how to navigate

one must act for Hashemfor the sake of heaven. The main aspect oflishmah, is to

pass through the areas of lo lishmah for Hashems sake.Each of us has our self-

serving aspects. We must ascend to Hashem with these too, and beg Him to transform

them into being for His sake. We must work to be lishmah in every thought and

desire, just like the true tzaddikim who serve Hashem even with their lowest selves,

which is their personal level ofAsiyah. Even though to simple people, the mostmundane desires are considered an embarrassment, we must beg Hashem to elevate

these needs as well.

Rabbi Shimon bar Yochai accomplishes the rectification of the man who cursed

Hashems Name described in our parshah. We must not be angry because we have

lower elements to our nature; Hashem has sent us to such low places for a reason. We

can serve Hashem from every spiritual place. Whether we feel the closeness of Hashem

or whether everything is obscured for us, we can always serve Hsashem. When a person

feels that he cannot rise above the feelings of jealousy, illicit desire and the lust forhonor, this is a sure sign that he has the opportunity to uplift up some element of the two

hundred and eighty-eight fallen sparks. Even though such feelings definitely causes one

pain, one must rectify the Shechinah by persevering until he transforms the darkness to

light and elevates the sparks. This is how even a regular person can attain the tikkun at

the level ofAtik Yomin. He will ascend to the fiftieth gate of holiness and change his

heart of stone to a heart of flesh.

This is the deeper meaning of the words of the Arizal that it is only possible to

draw down the light of the infinite One if one knows how to ascend the worlds from

below to above in the way of Rabbi Shimon bar Yochai. One who is not an expert on the

structure of the spiritual worlds will be unable to reach these lofty spheres, which shine

a new light of G-dliness into our mundane world. One must ascend to the place ofAtik

in the way of Rabbi Shimon, from ones own level.


13/28


13

Preparing for Lag bOmer

One must prepare for his journey to Meron through accepting Hashems

Kingship as completely as he can. When we arrive and find that we are not on this lofty

level and our hearts are still of stone, we must realize that the purpose of this is to

elevate it to Hashem. Even tzaddikim experience the heart of stone according to their

level for precisely this reason. Tzaddikim beg Hashem to grant them their portion in

Torah, since every level is included in the light of the Torah. If you have acquired

understanding what do you lack?

17

It is fitting, then, that each and every one of usshould fortify himself to plead with Hashem day and night to attain the light of Troah. If

we only could see its powerful light, it would remove all obstacles and bring us to feel

true connection with Hashem. If we could only see the light of Torah, we would lack for

nothing in either the material or spiritual realm.

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.18

When one is confronted with the darkness of the levels ofAsiyah which is the

lower aspect ofnefesh, he must not act like Kayin, with jealousy and anger. Instead he

should act with Chochmah / Wisdom and understand that if he only perseveres despite

the difficulties he will access the source ofMalchus inReisha dlo Isyadah, the ultimate

levels ofKesser. Then it will be a crown to your head.

May Hashem help us attain a complete desire for Him on this most holy day of

Lag bOmer. May we only seek the honor of His Kingship in the world, which was the

greatness of Rabbi Shimon bar Yochai. Throughout his entire life, Rabbi Shimion would

say I am for my beloved, and the desire for Him is upon me.19 Even if other thoughts

are aroused within our hearts, we should merit to redirect them into seeking after Torah,

17Vayikra Rabbah 1:6

18From the Shabbos zemerDror Yikrah, based onMishlei 24:14.

19Shir HaShirim 7:11. This is normally read as, I am for my Beloved, and His desire is upon

me, however it can also be read in the way that is presented above.


14/28


14

which is the ultimate purpose of Hashems revelation in the lower worlds. We should

merit to ascend to the place where Hashem will nullify the heart of stone and reveal that,

in truth, no avodah is stale or lifeless. May we come to see that everything is really a

revelation of Hashem in our material world, until we are privileged to experience the

advent of Moshiach, speedily in our days. Amen!

Translated and Adapted by Rav Micha Golshevsky.


15/28

Nesiv Chaim 19

15

Nesiv Chaim 19

Nesiv Mitzvosecha,Nesiv Emunah,Pathway 3:11:

"[To explain] the matter of the waters of Merivah'Because you did

not have faith in Me'1I must begin by first clarifying a number of basic

principles [lit. 'roots']: 'three heads that are inscribed one within the other,

one higher than the other.'2

It began from below to above, and above; it

began with the lowermost of them, and this is Chochmah Sesima'ah of

Arich; 'one head which is Chochmah Sesima'ah which is covered [by the

membrane that protects the mind] and does not open [to branch off into thirty-

two pathways]' This hints to the last of the heads which is calledAvira, and

it says that this hidden Chochmah is the head of all heads of the rest of the

wisdoms, it is from it that the beirur begins, as will be explained. When the

Zohar speaks of the upper head, Atika Kadisha, this is the Kesser ofArich.

All together they are three heads, one within the other [just as there is a skull,

a membrane beneath the skull, and the actual mind within that] . Above all of

them is the head of all heads, the head that is not a head, that does not know

and what is within that head is not known. 'And the chayos run and

return'3"

The Komarna Rebbe is speaking here of the three heads of the world of

Atzilus; the lowermost is Chochmah Sesima'ah within Arich Anpin. Of it, theZoharteaches that it is "not open"it does not open. Compared to the manner in

which the thirty-two pathways of Chochmah ramify within the mocha ofZe'ir

1Bamidbar20:12

2Idra Zuta 288a

3Yechezkel 1:14


16/28

Nesiv Chaim 19

16

Anpin, here in Arich Anpin it is not open, but is sealed. All of the secrets of

creation are hiding within itall of the secret reasons that G-d has for everything

that happens and exists in the world. It is all hidden within Chochmah Sesima'ah.

Above Chochmah Sesima'ah there is another level called Avira. In the

section Eilu Ha'Treifos in Chulin, we find that within the skull there is the

membrane, meaning the upper membrane, and below it there is another

membrane. Between the two is airspace: theAvira. Within the lower membrane

is the mind, which parallels the level ofMocha Sesima'ah. It is the first of all of

the "heads" since we count them from below. Above Mocha Sesima'ah [this is

Chochmah Sesima'ah] is the Avira or airspace. Surrounding both of them and

above them is the Galgaltathe case of the skull itself.

Above the Galgalta ofArich is the level ofReisha d'lo Isyadah, just as an

aura of a person's soul surrounds his head: "And upon my head, G-d's

Shechinah." Within the head of every single tzaddik is the illumination of the

Shem HaVaYaH; that is where the Shechinah is revealed. The Rama MiPano

explained that the light within the mind of each tzaddikis the light of Gan Eden;

within them is an entire Divine chariot"To my right is Michael, to my left

Gavriel"

There are two ways to take account of the three heads:Mocha Sesima'ah,

Galgalta,Reisha d'lo Isyadah; or,Mocha Sesima'ah,Avira, Galgalta.

"These, then are ten absolutely hidden sefiros, for all of them

returned to the supernalAyin. In a minute manner they possess the aspects

ofAni that derive from the 'seven ancient kings that died,' but there it is

clarified completely for absolute good, the ultimate possible good, in the way

ofyirah and [healthy] shame, to maintain itself and stand at the lowermost

level [and still be bound] to the will of the Ein Sof, Master of all.


17/28

Nesiv Chaim 19

17

Nevertheless, they are all called by the name ofAyin, because the Ein Sof

shines into them without any cloaking, and it is only in the most fine and

delicate manner that the aspect [ofani] maintains the bond between the

Infinite Emanator and the created beings, in which the vessel and the yeish

andani are active"

In the realm of holiness, there is also a degree ofani [individual sense of

self]. The higher the world, the more refined and clear is the ani-element within

it. The ultimate expression of holiness is bitul, nullification of the self and ego,

and every spiritual ascent is only possible to the extent that one nullifies his

personal ani. That is on the personal level; when we speak of the levels ofArich

and the world ofAtzilus, it is certain that at those lofty levels it is entirely good,

the ultimate good.

This is also connected with the basic principle of the nature of the world

ofAkudim, which is "touching and not-touching"one moment yeish, the next

ayin. Hashem provided us with a body which expresses the ani, and we must

nullify ourselves to the ayin. All physical actions that one must do are in the real

ofanithis is why the sages taught that one should always learn Torah even if it

is for ulterior motives, because that will bring him to eventually study Torah for

its own sake. One cannot exist in a state of ayin all his life long; he needs to

cloak himself in the ani-element from time to time, and then immediately leave it

for the state ofayin. This is what is meant by the reference, "And the chayos run

and return."

"Rather, by their returning also to theAyin that is within the three

heads ofReisha d'lo Isyadah, they are all united in a true yichud. Even as

they areyeish andani, they are nevertheless absolutely nullified'It and its


18/28

Nesiv Chaim 19

18

vitality is one within it; it and its limbs are one within it.'4

At every moment,

instantaneously, the complete unity is not interrupted within Atzilus with

the Emanator, for all of them return at every instant to the aspects ofAyin

that are withinReisha d'lo Isyadah"

It was in this manner that Rav Gershon Kitover explained to the Baal

Shem Tov prior to his attaining renown that the nature of prayer is to attain such

a degree ofbitul that one cannot open his mouth to utter a single word; ones

mouth is sealed because the bitul is overwhelming. In that state, opening one's

mouth requires a miracle. We see something like this in the Yerushalmi, that one

must thank the body that it cooperates and bows during modem, because when a

person is truly nullified before Hashem, he cannot do anything at allnot to

bow, and not to utter a word. One must thank Hashem that the body manages on

its own to pronounce the words of prayer and bow during modem, because a

person who is really nullified to Hashem cannot do anything at all.

While it is true that we are far from such levels, nevertheless even we can

grasp on our own level that one must work to achieve bitul when one prays,

especially when reciting Shemonah Esrei which parallels the world ofAtzilus,

Chochmah, and bitul. Rav Gershon Kitover also explained that the avodah of

kavanos does not mean that there is a person and he focuses on the kavanah

two entities: subject and object. Rather, he and the kavanah must be one, because

he is joining together with the letters of the prayer. Now we can better

understand the words of Rabi Chiya Ruva brought in the Yerushalmi: "In my life

I have never had kavanah "5he never existed in a subject/object relationship to

4Idra Zuta 291b

5Yerushalmi,Berachos 17b.


19/28

Nesiv Chaim 19

19

the kavanah, but rather prayed in the way the Dovid HaMelech described: "And I

am prayer," in total unity with his prayer.

"The aspects ofArich are 'nine lights that blaze forth from it'

they are the ninesefiros fromKesser until Yesod, andReisha d'lo Isyadah is

their Malchus'the crown of her husband.' They are the root and the

source and life-force for all ofAtzilus"

At the level ofArich, there are ten sefiros, and itsMalchus-level is above

all of them, upon the "head." This is what is known as, "Malchus d'Arich hidden

withinReisha d'lo Isyadah."

The fact is that this subject is not explained directly in the writings of the

Arizal, but the Komarna Rebbe explains that these concepts are referred to in the

Arizal'sEitz Chaim, Sha'ar Arich Anpin, Chapter 2: "Know that we have begun

by explaining that the nine original sefiros withReisha d'lo Isyadah comprise ten

original and source sefiros for all ofAtzilus. But the matter of the sefirah of

Malchus is not yet revealed. However, we will explain that the beginning of

everything is Reisha d'lo Isyadah, and then you will understand the level of

Malchus, for it is the crown upon the head of the tzaddik, and it becomes the

cornerstones, and in the future its light will be greater than that of the sun."

It is also discussed in Sha'ar Haklalim (Eitz Chaim, p. 5): "Because it is

prior to the tikkun, the point ofMalchus is in the place of the head ofArich

Anpin of after the tikkun. [Note: The five partzufim were formed only after the

tikkun, but this statement conveys the lofty source ofMalchus.]For this reason,

our prayers and good deeds have the power to upliftMalchus to the place where

she was originally."

These teachings of the deeper works demonstrate that it is possible to

upliftMalchus toReisha d'lo Isyadah. The Komarna Rebbe explains at length in


20/28

Nesiv Chaim 19

20

a number of his works that Malchus d'Arich is hidden within Reisha d'lo

Isyadah. Arich Anpin extends from the top ofAtzilus until its end, and its

Malchus-aspect is hidden within Reisha d'lo Isyadah. This concept includes a

number of deep mysteries. The general idea is that the world ofArich is the

realm of feeling desire for Hashem, and the world ofAtik is the delight in

Hashem. The souls of the Jewish people are rooted in the world of desire, "then

you will delight upon Hashem." The innermost heart of every Jew seeks to

delight in Hashem. This is because Malchus is rooted in Reisha d'lo Isyadah,

which is the [sum total of] the upper three levels of the world ofAtik, the world

of delightOlam HaTa'anug.

"One cannot receive any illumination from these lights until after

the tikkun. At first their light was great and powerful because all of them

returned to Ayin, but after they were rectified in the manner of a human

[model] and partzuf, 'Yisrael in whom I am glorified,' the light was drawn

down in a more dense form, because they had already taken hold for

themselves of the aspects of ani and yeish and vessels, and also

diminishment and great submissiveness.

"Know that everything that is first or uppermost ['rosh'] isAyin, and

it comprises ten sefiros, a complete partzuf, in the aspect ofani so that it

should not be nullified completely and cease to exist and revert to its primal

state. It is known that everything that is loftier and higher than its fellow is

enclothed in the lower with utmost concealment, covered and cloaked in

order to shine into it and provide it with vitality. In order that it not revert

and cease to exist and return to its source, it is enclothed within that which

is lower, and the lower element diminishes [the higher one's] light so that it

assumes a form ofani and yeish in accordance with the level of the lower


21/28

Nesiv Chaim 19

21

element that holds itself in the aspect ofani more than the upper element.

The aspect ofani is the opposite of theayin, but theani andayin are bound

together in holiness every instant in accordance with the Blessed One's

supernal will"

One of the tikkunim that Hashem did in order to repair the primordial

breakage of the vessels was "cloaking"that the higher level is cloaked by the

lower level. Every tzaddik or rabbi, every scholar or servant of Hashem, must

shine his light into another. There are many reasons for this and many

manifestations of this, but one of them is that the upper element [the

teacher/tzaddik] is, for his part, is constantly attached to the Divine Ayin, and this

can lead to shevirah. Being caught up with the Divine Ayin is the experience of

G-dliness alone, and breakage is when there is nothing but yeish. The

rectification is when both ani and ayin come togetherthis adorns creation in a

way that surpasses what preceded creation. This is the point that, slowly, we are

trying to internalizethat Hashem wanted a dwelling place in the lower worlds.

It would seem as though there is no need for this world; aren't the upper worlds

so much better? Wouldn't it be ideal to just sit in Gan Eden and delight in the

glow of the Shechinah? Why did we need to descend to this world at all? Yet this

is the purpose of existence: Hashem loves mitzvos fulfilled in action, that the

acceptance of the yoke of His Kingship should be revealed in action in this

world. While it is true that the light of the upper worlds is far more lofty,

nevertheless the rectification is not accomplished through light alone. It is only

possible when light is joined together with vessels. The more we serve G-d

through the mitzvos of action and physical acts and struggling in our avodah, the

more is G-d revealedthe light is cloaked within a vessel.


22/28

Nesiv Chaim 19

22

Similarly, while it is certainly true that the main revelation of Hashem is

through the Torah, through dveikus and yichudim, and the light ofdveikus was

more power before creation than afterward, nevertheless the tikkun is not

accomplished in that lofty kind of non-existence. The work must be done down

below, through effort and struggle, where there are potentially an abundance of

vessels that can be infused with light. The Kabbalists taught that this was the

root of creation: a physical universe designed to encapsulate spiritual light,

accessed through effort. This work uplifts us to dveikus at a level that will far

surpass what would have been available before the physical universe was

created.

This dynamic is also at the root of the relationship between a teacher and

his student. The master is always bound to lofty yichudim and dveikus, and when

the disciple asks his mentor a question about the simple meaning of the Gemara,

he draws his rav downward and forces him to struggle to help him understand

again and again, and prevents the tzaddikfrom maintaining his dveikus. The rav

must be cloaked within his disciple, who is below him. As the student becomes

more refined and rises to a higher level, his rav rises commensurately. The

relationship, then, is of mutual benefit. While teaching is a descent into the ani-

state for the rav, we all know that students cause their teachers to be wiseand

it is Hashem's will that the Divine light should descend and spread out down

below. Without this, dveikus cannot last, because it can only be maintained with

the light is enclothed within vessels. This is the deeper meaning of the verse, "If

you shall awaken or arouse the love until it is desired"one must make a vessel

for the love and the dveikus, a vessel of practical mitzvos to contain the desire.

This is the "cloaking" that provides the dveikus with staying power.


23/28

Nesiv Chaim 19

23

Any rav who does not have students loses his ability to bring forth new

Torah concepts and the spring of his creativity dries up. It is only his students

who keep him moving forward and growing every day, even though they present

a drain on his time and energy that would otherwise be devoted to dveikus.

Now we can better understand the necessity of having the soul enclothed

within the body; it is a far loftier creation than a soul without a body. Through

purifying the body, the ani and the ayin are joined together and a higher degree

ofdveikus becomes possible. This is why the dveikus of the ultimate future, after

the resurrection, is loftier than the dveikus of Gan Eden, when the soul is not

enclothed within the body.

"these three heads are GalgaltaMocha, Avira, and the membrane

that covers the Mocha. Within each of these three heads are the aspects of

the vessels ofyeish and ani, to merit to its own individual aspects, and

recognize its aspect and its level and its holiness. It receives abundance and

delight and light from the Ohr Ein Sof, Master of all. This latter head,

known as Avira and Kruma [membrane], receives its power and light from

the aspect of that head that is not known [Reisha d'lo Isyadah] that could not

be enclothed within Arich, because they would have ceased to exist. They

saw light within that head known asAvira, and within the three heads there

is atzmus and vitality [of the] Ohr Ein Sof, and there is also some aspect of

vessels within them"

These concepts are, of course, very lofty, so we will summarize the intent

of the Komarna Rebbe's words. In the world ofAtzilus, there are three heads and

they are the root of all of the tikkunim. The uppermost of them is Reisha d'lo

Isyadah, Atik, also known as the World of Delight. The second is Kesser,

Galgalta, or the World of Will. The third is Mocha Sesima'ah, which is


24/28

Nesiv Chaim 19

24

Chochomah d'Arich. If we focus down onReisha d'Arich, we will see that it, too,

comprises three heads: Galgalta, Avira, and Mocha Sesima'ah. Further on we

will examine these matters in greater detail, but for now we will return to our

study of Otzros Chaim to gain a clearer understanding of the levels within the

world ofAkudim.

Otzros Chaim, Sha'ar Ha'Akudim, Page 3a:

"Here, in the world ofAkudim,Ze'ir Anpin andNukva are greater

thanAbba andImma"

We have already explained on several occasions that the world ofAkudim

is the realm of yearning, and in it Ze'ir Anpin and Nukva stand higher, above

Abba andImma. There are two states in avodas Hashem. There are times when a

person succeeded in her Torah study and prayer and his consecrating his eating

and other avodos. There are other times, though, when nothing goes for him at

all, but nevertheless he is filled with yearning to merit to serve Hashem properly.

In this world where the yearning is at least as satisfying as the accomplishment

of spiritual goals, the place where one is "given life in hunger," Ze'ir Anpin and

Nukva are higher than Abba and Imma. This means that when it comes to

yearning, actions [Z"A andNukva] yield more than mochin. Because the lower

levels have more longing for that which is distant from them, Ze'ir Anpin and

Nukva are "greater" there. This is the "upside-down" world that the Tanna saw

upper ones below and lower ones above. That is the nature of the world of

Akudim.


25/28

Nesiv Chaim 19

25

"Here in the world ofAkudim, Ze'ir Anpin andNukva are greater

than Abba and Imma, because Z"A and Nukva are face-to-face, and Abba

andImma are back-to-back"

Ze'ir Anpin and Nukva parallel Torah study and prayer, and they are a

yichudface-to-face. But hisbonenus contemplation and dveikusImma and

Abbaare not yet in the face-to-face state ofyichud. This could be compared to

a weak or hungry person who studies Torah with great self-sacrifice and longing;

there is no question that he is engaged in something very great. Even though he

might not be able to draw down the loftier mochin [because he is not settled and

his basic needs are not met], nevertheless his efforts have a perfection to them

and can generate a true yichud. While his Abba and Imma aspects are still

lacking, hisZ"A andNukva aspects are complete.

"The matter is as follows:Ze'ir Anpin andNukva completed all of

their needs that they require, which are the five inner lights and the two

surrounding light, before they returned and ascended back to the One that

emanated them forth. This is not the case ofAbba andImmak because they

were not yet complete.Abba only had three inner lights and no surrounding

light at all, andImma had only four inner lights and nomakif"

In general, a human being comprises three levels: the nefesh within the

liver, the ruach within the heart, and the neshamah within the mind. Chayah and

yechidah surround him from outsidechayah is invested within his garments,

andyechidah within his house or the four amos that immediately surround him.

In an alternate framework, Chochmah andBinah are within the head and they are

like a chayah and yechidah that are internal, and in addition he has another

chayah andyechidah as makifim.


26/28

Nesiv Chaim 19

26

Now we discussZe'ir Anpin andNukva; at first each one emerged in the

aspect of nefesh [as we have already learned in prior lessons]. Incrementally,

another level was added to them, one after the other, and this is how they

completed all of their needs. This, however, was not true ofAbba andImma

they did not achieve all of their levels prior to the return to the source, and so

Ze'ir Anpin andNukva have a greater degree of completion to them.

"Even prior to the return of any sefirah to ascend back to its

Emanator, Ze'ir Anpin and Nukva already possessed that which they

required for the purpose ofzivug. The matter is as follows. You already

know that the zivug is drawn from the mochinfrom Chochmah and

downward.Ze'ir Anpin already possessed the aspect ofChochmah, which is

the innerchayah-aspect, beforeKesser ascended to the Emanator, for it was

the first that ascended before the rest. Even though Malchus was greater

than it, for Malchus had the inner yechidah-aspect, without any doubt,

which was not the case withAbba, which lacked itschayah-aspect even after

theKesser rose to the Emanator"

Every bond between levels required the mochin to be completed. The

main element of theyichuddepends on Chochmah, because the nature ofyichud

is that it should be capable of bearing another level, and that is only possible

through bitul [which is the nature ofChochmah].

"And if you should ask, why did Ze'ir Anpin andNukva return to

the One that emanated them forth, if they were already complete"

All of the levels that emerged from the "mouth" ofAdam Kadmon

afterward returned to their source, meaning that they entered and returned to the

mouth ofAdam Kadmon. The reason why they returned was because they felt

that they were still lacking, and so they ascended back to their source to


27/28

Nesiv Chaim 19

27

complete that which was missing. Because each of them had emerged only in the

aspect ofnefesh and were incrementally brought to greater completion, one after

the other, and because the process was not completely fully, they returned. This

was not so ofZe'ir Anpin and Nukva who had already received all of their

completion. Why, then, did they need to return to their source?

"The answer is that all of their vitality is from Abba and Imma,

and whenAbba andImma withdrew above, Ze'ir Anpin and Nukva did not

want to separate from them. They desired to bond and be connected with

them, and so they rose after them, to receive from them"

When there is a tzaddikwho is involved in yearning for Hashem all the

time, and who serves Hashem with self-sacrifice even when his mochin are not

illuminated, he is living at the level of the world ofAkudim. There, when one

devotes himself to Torah and prayer even without mochin, it is higher than what

could be accomplished by drawing down mochin. The natural question, then, is

if his avodah is so complete at this level, why then does he still feel motivated to

continue to rise higher and higher? If we can provide Hashem with nachas ruach

through Torah and prayer at that level, why do we also feel a yearning for

something higher?

The answer is that the souls of the Jewish people are rooted in the world

of delightReisha d'lo Isyadahand, if so, we are always at our greatest

fulfillment when we feel great longing for Hashem. While simple Torah and

prayer certainly bring great nachas ruach to G-d, the Jewish soul knows that the

search for higher delight and higher dveikus brings even great nachas ruach to

the Creator. The tzaddikfeels this more acutely, and he is aware of it, and so he

yearns to reach higher and higher levels of pleasurable dveikus with the Creator.

Hashem wants to provide His creations with good, and the ultimate good that He


28/28

Nesiv Chaim 19

28

provides is Himselfthe opportunity for dveikus. "Then you will delight upon

G-d"6

"There is another reason; the main return is to build vessels, and

so they too ascend for this reason."

The second reason is because even though they [Z"A andNukva] do have

completion in and of themselves, nevertheless they lack perfection within the

vessels, and that can only be accomplished when they return to their sourcethe

dynamic of "not touching." It is only then that the vessels materialize, as will be

explained inEitz Chaim. Blessed is Hashem forever, amen and amen.

Translated and Adapted by Rav Micha Golshevsky.

6Yeshayah 58:14

Parshas Emor English

Documents

Transcript of Parshas Emor English