Likutei Halachos - Rebbe Noson of Breslov

Thanks for all your support!

2009-11-25T01:40:00.000-08:00

Dear readers,

All good things must come to an end. This site is no exception. Since I wish to diverse myself of this Internet thing, I regret to inform you dear readers - that our beautiful relationship must now take a different direction. My intent is to put out a book of translation from current and future translated material of Reb Nosson, G-d willing. If you wish to contact me - my friend has agreed to pass messages on to me at dmf613@gmail.com .

All the best and thanks to all of you

Parshas Va'yeitzei

2009-11-22T03:51:00.000-08:00

The secret of generating wealth: Learning Torah genuinely and holiness in marriage

Bereishis 29:11 "Ya'acov kissed Rachel…"

The entire episode of Ya'acov with Lavan the Aramean, from beginning to end, involves the idea of beirur ha'halachos (clarifying Jewish laws) in order to annul the opposition of opponents and contenders. From them stem the machlokes/strife and sinnas chinam/baseless hatred that caused the destruction of the Temple and that continues to dog and corrupt succeeding generations – with the resulting prolongation of the exile, due to our many sins.

All machlokes arises from the opposition that derives from learning Torah shelo lishmah/with ulterior motives, for the prospect of money and honor, viewed merely from the aspect of "the left". This gives its learners the capability to "speak falsehood about a tzaddik, with arrogance and contempt" (Tehillim 31:19) as Rebbe Nachman explains (Likutei Moharan I 12).

Consequently, Ya'acov exerted himself to extract wealth specifically from Lavan - for the fall of opponents and contenders, which correspond to Lavan, occurs through the wealth that derives from the "left" of the Torah. Unfortunately, due to our many sins, the sitra achara/incorporation of evil forces gets the upper hand in every single generation, allowing the opponents that correspond to Lavan to draw the wealth to them. Most wealth is under their control since they are the embodiment of the concept of the "left", where wealth lies.

In reality, however, the wealth and livelihood of the entire world stem only from the concept of Ya'acov, the Man of Truth – as reflected in the verse "Ya'acov was a perfect man" – the true tzaddik that learns Torah lishmah (with no ulterior motives), whose Torah is pure and unadulterated. It is only for the good of the general populace that he turns almost imperceptibly to the shelo lishmah, in order to draw livelihood and wealth to the world. There, at the root of the supply of wealth which the true tzaddik draws upon, wealth is pure and clean from the grasp of the sitra achara.

The opposite is true, however, when the unfitting, insincere lamdan (sharp Oral Law scholar) learns the Torah of the holy rabbis of the Mishnah, only turning to the "left" where the shelo lishmah is blemished greatly. When he learns, merely for self aggrandizement and contentiousness, to be called "Rebbe" or "Rav" only for wealth and money, utilizing the Torah as "a crown for his personal usage" – then wealth descends and drops to the sitra achara, G-d forbid. Wealth then generally ends up with the "outsiders" that represent the "left", the sitra achara of the non-Jewish world and resha'im.

All this stems from Adam's sin through his wife Chavah and the advice of ha'nachash ha'kadmoni (the primordial snake), who the Torah describes as "aroom mi'ko/ (more cunning) than all the beasts of the field" – where the description of aroom relates to Lavan the Arami/Aramean. He first enticed Chavah, who represents an aspect of the Oral Law, which corresponds to Rachel and the concept of the "G-d fearing woman" (Proverbs 31). This is the aspect of Chavah that corresponds to speech, relating to the Oral Law and "night after night speaks wisdom" (Tehillim 19). And the ram'ai/deceitful one, the snake, incited her "to reveal aspects of the Torah, not in accord with halachah", to permit eating from the Tree of Good and Evil. Thus it states (Bereishis 3:4): "You will surely not die", whereupon he pushed her until she touched the tree, learning and teaching her a deceitful binyan av (comparative cases) halachic argument: "Just as touching doesn't carry the death penalty, so it is with eating".

Now we already know clearly that all wealth is drawn via the woman. The woman is conceptually related to the left relative to her husband (who corresponds to the right) and it is there that wealth lies – and one must "subsume the left within the right" in order to rectify everything, as is known. Therefore the tzaddik clarifies and elevates all the halachos/laws that are the Oral Law to the aspect of chibbuk, nishuk and zivvug (embracing, kissing and joining/marriage partner - kabbalistic concepts of divine closeness reflected in aspects of the marital relationship), as explained elsewhere (L.M. I 12). All the unifications of the true tzaddikim and their physical relations are drawn from there, corresponding to the zivvug of Ya'acov and Rachel and the nishukin/kisses concept of "Ya'acov kissed Rachel".

Now, regarding someone that is not a tzaddik and is inclined to physical desires – according to the degree of his inclination, so is his corresponding drop to the "left". Through this, all his Torah learning is also to the "left". Consequently, his entire rectification is only through the great and true tzaddik that corresponds to Ya'acov, who is pure and totally holy from this desire: Whether with his zivvug or whether with his Torah study – his entire intention is only for the sake of heaven, to arouse Supernal zivvugin and nishukin, as in "Ya'acov kissed Rachel".

However, the snake incited Chavah to the point of inciting Man, turning him away and falling to the "left", to physical desire. Thus Chazal inform us that Adam caused a sexual blemish that resulted in him revealing Torah "not in accord with halachah", corresponding to eating from the tree of Good and Evil. That's why the curse was specifically in livelihood, as it states (3:17) "You shall eat in toil", because the main blemish reaches livelihood that is drawn from the concept of "left".

Hilchos Reishis Ha'geiz 5:3

Parshas Toldos

2009-11-15T00:35:00.000-08:00

Don't be too hard on yourself

Bereishis 25:28: "Yitzchak loved Esav – for he was a smooth talker (lit: a trapper with his mouth)" [Rashi: "He would entrap and deceive his father, asking seemingly righteous questions like: 'Dad, how do you tithe salt and straw?' "]

We can't conduct our activities only with tzedakah and chessed chinam/unqualified 'good' [adopting a carefree, lackadaisical attitude] – for then we wouldn't do anything! We would just do whatever we felt like and rely on Hashem's "good nature". This is not the way of the holy Torah.

On the other hand, we can't act only in accord with din and mishpat (strict justice), either. The entire world cannot exist on din alone, as our Rabbis have taught – and as we understand from our own experience. Many people have dropped spiritually, thereby becoming distanced from Hashem, through excess usage of din and mishpat. They become too hard on themselves, telling themselves that they have "no chance" anymore because they are such sinners, having transgressed and messed the world up so much.

The truth is – what difference does it make even if they are right about their self evaluation? They are still obliged to trust in Hashem's unending chassadim/loving kindnesses and mercies! There is always, always, hope – every day, every hour and every single moment of a person's life, never mind what he is, whatever he has done – for "the loving kindnesses of Hashem never exhaust". And so King Solomon wrote: "Do not be overly righteous and do not be overly wicked", which Chazal explain means that "if you are somewhat bad, do not make yourself worse". And even if he has really become a wicked person, G-d forbid, nevertheless he must not go even further in his wickedness. And however much he is able to reduce his wickedness, even a little, will surely be for his eternal good. In addition, through this he will be able to fully return to Hashem, because ein shoom yi'oosh b'olam k'lal – despair does not exist in the world at all! For Hashem's measure of good far outweighs His measure of punishment. If He watches and is observant of every single detail when a person has made a spiritual blemish or transgressed (as it states: "If a person would hide himself away – would I not see him?" and "from his place of rest he watches…he knows all their actions"), how much more is this true in regard to the measure of good: Not even a slight movement of good is lost from the world.

Consequently, it is true that it expresses the klippah (evil) of Yishma'el when a person adopts a laissez-faire attitude, relying only on chessed chinam and totally casting off the yoke of Torah and mitzvos, G-d forbid – because the klippah of Yishma'el issued from Avraham, whose main characteristic was chessed. The opposite is also true. There is an expression of the klippah of Esav when someone is too hard on himself with din and mishpat, adopting laborious chumros/stringencies and hamaros shechoros that overburden him. This corresponds to the klippah of Esav that issued from Yitzchak, whose dominant characteristic was din. This finds expression in Esav's enquiry, asking his father how to tithe straw and salt – excessive chumros. Sometimes excessive chumros are also a big blemish (as explained elsewhere).

Rather, quintessential perfection is found with the perfect blend of mishpat and tzedakah. This corresponds to Ya'acov, as in "mishpat and tzedakah is with Ya'acov". That is why "the bed of Ya'acov was perfect" [no negative progeny issuing from him].

Hilchos Metanah 5:37-38

Parshas Chayei Sarah

2009-11-09T01:52:00.000-08:00

Paying for holiness

Translated by R. Dov Grant

Bereishis 23:9 "Let him [Effron] give me the me'aras ha'machpeilah/double cave…for its full value"

Avraham had no desire to receive the me'aras ha'machpeilah (the future "Cave of the Patriarchs") as a gift from Effron, as the verse states "let him give [it] to me…for its full value" – because of the great power of the holiness of the place.

The klippos (the incorporation of evil forces) greatly surrounded the me'aras ha'machpeilah when it was in Effron's possession, causing it to be deeply dark. It was impossible to release it from these forces as a free gift; rather the full amount had to be paid. For the rule is that it is impossible to elevate holiness without payment – especially holiness as great as that associated with the me'aras ha'machpeilah.

The 400 shekels of kessef/silver that Avraham paid for the cave hints to [the kabbalistic concept of] "the 400 worlds of kissufin/yearning", as described in the Zohar. Avraham's money was very holy, revealing all the gevanim ila'in/Supernal Colors that represent the greatness of the Creator, which is the concept of the 400 worlds of kissufin that the tzaddikim delight in. They relate to the incorporation of all the holy gevanim that all desire and delight to gaze at.

This is the explanation of the verse (ibid. 16): "Avraham weighed out to Effron…400 internationally acceptable shekels of silver". The medium used in commerce and trade in every country is kessef/silver/money, as reflected by the verse "kessef answers everything". This is because kessef incorporates all the gevanim ila'in that incorporates all the 400 worlds of kissufin, which correspond to the 400 shekels of kessef.

It was with this force that Avraham purchased the me'aras ha'machpeilah from Effron – by revealing the greatness of the Creator through his 400 shekel of kessef, which incorporated all the gevanim, etc. This subjugated the klippos that had held a tight grip there, causing them to fall away and disappear. The field and cave then spiritually ascended and passed into Avraham's possession, as the verse states (ibid. 17): "Ve'yakam [lit: arose] the field of Effron", as Rashi explains "it received a rise [in importance] when it passed from a commoner to a king". This all occurred through the revelation of the gevanim in the kessef of Avraham.

One thing is for sure. Effron never got to enjoy any of those gevanim. These gevanim, representing those 400 worlds of yearning, disappeared from the money as soon as it reached Effron's [spiritually grubby] hands.

Hilchos Metanah 4-11

Parshas Va'yeira

2009-11-02T00:42:00.000-08:00

1. Grab a mitzvah – it's eternal

Bereishis 18:2 "And he [Avraham] saw [that the visitors didn't want to trouble him] and he ran towards them…and prostrated himself earthwards"

Enthusiasm is related to simchah/joy (see Likutei Moharan 155). Thus Chazal tell us that it is a mitzvah to run to the synagogue – or to any mitzvah matter – as it states (Tehillim) "I was joyful when they said to me 'let's go to the House of Hashem'.

In fact, if we would look honestly at life's ultimate purpose, we would certainly run with great joy and enthusiasm to the synagogue, or any mitzvah, when the opportunity presented itself to us. This constitutes all our vitality and eternal hope; everything else is futility and nonsense. Ultimately, nothing remains from anything else – not from wealth, or from the constraint of poverty and destitution; not from any of the earthly desires, honor, jealousy, hate and fastidiousness. This is as the verse states: "He cannot take everything on his demise" and "their love, jealousy and hate have already gone".

The only thing that will remain will be the bit of good that we manage to snatch – going to the synagogue, to the study hall or to perform some mitzvah. And so there is no question that all of us are obligated to run with great fervor and joy to perform a mitzvah. And someone that knows he is very far from Hashem – he really ought to be happy when doing a mitzvah, in the knowledge that even he, who is so far from spirituality, merits the opportunity to perform a mitzvah.

This is the meaning of "and he [Avraham] saw", where Rashi explains that 'saw' refers to understanding. This means that Avraham understood life's purpose. This is what led him to 'run towards them' – from the simchah of the mitzvah, which is the main elevation of holiness from the klippos (incorporation of evil).

It is then that "he prostrated himself earthwards" – expressing bittul/self-abnegation, subsuming himself within the light of the Ein Sof/Infinite One. All prostration is related to bittul. Thus Avraham fell to the ground with outstretched hands and legs, negating all his emotions from the greatness of the pure light that was revealed to him. This arose from the simchah expressed by "he ran towards them". From that act he attained the oros ha'tzach'tzachos/pure lights, which relate to the concept of prostration.

Then Avraham requested from Hashem (verse 3): "please do not pass away from your servant". Avraham's intention was that Hashem should not remove His revelation from him until a suitable imprint had been left. In fact, all of us need to ensure that spiritual revelation does not pass away too quickly, until an effective impression has been made that will serve to eternally vitalize us. Avraham expressed this in the subsequent verse "please take some water" – an allusion to drawing on the outpouring of bounty. He was in effect asking the revelation should not pass away from him until he could draw bounty from there.

Hilchos Ishus 4-19

2. The avodah of eating

Bereishis 18:5 "I shall take bread and you can feast your hearts…"

Avraham gave food to the angels that visited him. He did this in order to show the angels that they should not denounce the Jewish people, despite the fact that the Jewish people that wanted to receive the Torah would later sin. [The Midrash Rabbah (Shemos 28) relates that when Moshe ascended to heaven to receive the Torah, the ministering angels sought to hurt him. Hashem prevented them by making Moshe's face resemble that of Avraham. He then rebuked them saying: "Hey – you ate at his place!"]. For at the time that the angels visited Avraham, there had already started a certain initial "sparkling" of the giving of the Torah, owing to Avraham's circumcision – the first mitzvah in it. Further, they came to announce the birth of Yitzchak – from who would descend all the Jewish people that would receive the Torah.

Thus Avraham attempted to ward off the angels' attack and save the Jewish people, despite their shortcomings. Avraham did this by giving food to the angels, so that they would understand the suffering that man undergoes in this world; that man must eat and conduct such disgusting clarifications – to clarify from the waste matter, within his body. Thus, there should be no criticism of man if he should fall – no matter how much he should fall – since he is forced to be in such filthy places, clarifying real vomit and excrement.

Consequently, the Midrash Rabbah relates that even though the angels that visited Avraham actually ate with great holiness, as befitting their elevated status, nevertheless they did not leave totally "clean". They dropped in their perfection to the extent that they were required to delay in this world, unable to start their ascent heavenwards until the days of Ya'acov; one of them could not ascend until the time of Manoach. The reason for their fall: It is very difficult to leave this world squeaky clean. After an angel descends to this world he can only return to his previous exalted position after immersing a number of times in the Dinur river.

The main extraction of good from the squalor in this world is related to the concept of eating, since the principle squalor attained its grip through the sin of Adam's eating. Therefore, Avraham honored the angels through eating, hinting to them the great amount of toil and bitterness that wretched man must suffer in this world. In this way, the angels no longer have cause to oppose the Jewish people receiving the Torah. For we certainly must be given the Torah, since it is impossible to withstand this world without the Torah that is termed "eating of holiness".

Therefore, when the angels wanted to oppose Moshe on his ascent to heaven, Hashem formed the features of Moshe like Avraham and said to them: "You ate at his home!" Hashem in effect was answering them: "How have you the gall to oppose giving the Torah in such a world? You ate at his home! You tasted a little bit of what man has to suffer in this world, the extent of which is impossible to bear without Torah, as it states (Tehillim 119:92) 'If Your Torah had not been my preoccupation'".

Hence when Manoach wanted to honor the angel that appeared to him, the angel replied that he no longer wanted to eat more (Shoftim 13:16): "If you detain me, I shall not eat of your food". Since the time had already arrived for him to ascend heavenwards, he didn't want to eat any more so that he would no longer be delayed – for he had already got a taste of the great difficulty involved in the clarification process of eating when he was with Avraham. That experience had been responsible for his great delay until now. This is the meaning of the verse (ibid. 19): "u'mafli la'asos/he performed a miracle" on the return to his place. This return was truly by way of a great wonder, since it is difficult for an angel to ascend and return to his previous place, to clean himself from the world's impurity. This is the reason that our Rabbis included in the blessing of asher yotzar (said after executing ones needs) the words "u'mafli la'asos". For this act of clarification is truly a great wonder.

Hilchos Betzias Ha'pas 5-59

Parshas Lech Lecha

2009-10-26T02:58:00.000-07:00

1. Overcoming a negative upbringing

Bereishis 12:1 "Go, for your own sake, from your land and from your birthplace, and from your father's house, to the land that I will show you"

Many kinds of dark and false situations derive from the [nature of the] land and city in which they arise. For, despite the fact that every place contains much in the way of good, in the sense of truth – nevertheless, ha'klippah kadmah le'pri (the peel/evil precedes the fruit/good) and zeh l'umas zeh bara Elokim ("G-d created one [evil] in contrast to the other [good]"). Therefore, every place contains its own particular negativity, seeking to darken the light of truth in its own special way.
Similarly, there are types of darkness and falsehood that attach to a person as a result of certain birth [genetic] factors, as David said (Tehillim 51:7): "I was fashioned [from conception] in iniquity…"
In addition, all kinds of nonsense and falsehood attach to a person because of his family status. Thus, some people over inflate themselves with their important lineage. They conduct themselves with such gross self import, as if the entire world's honor belongs to them alone.

Whoever wants to walk the holy path must go, exit and turn – from the path of everyone else. He must draw himself to the point of absolute truth that is rooted within his soul that is 'a portion of G-d on high', the quintessence of truth. For the soul is man's essence. When a person says "me" or "mine" or "yours", he is really referring to man's essence, the soul, not the body that is merely flesh and blood.

This explains the verse: "Hashem spoke to Avram: 'Go, for your own sake (lit: for yourself)…". It is specifically "for yourself", for your very essence, which is none other than the point of absolute truth that is rooted within you. And this is the meaning of "from your land, birthplace and father's house": We need to turn our back and completely pass away from all the falsehood, lies and confusion – in all their configurations – that seek to lay hold of us. This applies whether or not they derive their character from our place of domicile, or from birth/genetic factors, or from our particular lineage.
We just need to draw ourselves to the point of absolute truth [within ourselves]. Then we will attain the eternal goal [the next world] that corresponds to "the land that I will show you".

Hilchos Geneivah 5:7

2. Searching for Hashem through the darkness

Bereishis 12:17 "And Hashem plagued Paroh and his palace with great afflictions because of Sarai, Avram's wife".

The incident of Sarai being taken to Paroh's palace expresses the following idea: The tzaddekes/righteous woman was required descend to such an impure and filthy place in order that, with her tremendous spiritual power, even in such a place she would request and search after Hashem.
It was through this that she ascended mightily with Avraham – as in (13:1): "Avram went up from Egypt, he and his wife…" – preparing a tremendous rescue for the Jewish people during the future Egyptian exile – that the impurity of Egypt had no control over the Jewish people. It also caused their exit from Egypt by way of the ten plagues, by way of the precursor of "Hashem plagued Paroh and his palace" after taking Sarah there, as Chazal teach us.

Sarah created a path for the Jewish people that wherever they would find themselves in exile, even in the spiritually filthiest places – even there – they would request and search for Hashem. This is the concept of ayeh/where [is the place of His glory] in Likutei Moharan II: 12. Through this the Jewish people were extricated from there.

This also is the idea behind Esther having been taken to Achashveirosh's palace. It was then [in such a desperate situation] that she [sought after Hashem and] exclaimed (Tehillim 22): "My
G-d! My G-d! Why have you forsaken me?" (as the Gemara states in Megillah 15b). And it was through this that the toppling of Haman – the personification of the polluted might of the sitra achara/incorporation of evil forces – was engineered. Everything here also reflects the above idea: Showing the Jewish people that even in the filthiest places they must cry out to Hashem, searching and beseeching Him. This is precisely what Mordechai and Esther did when they assembled the Jews to greatly cry out to Hashem.

So it is in every generation, as it applies to the populace at large – or to the individual in particular. Every single one of us must constantly search for Hashem in every situation, crying out at all times to Hashem as expressed in the verse (Yonah 2:3) "from the belly of Hell I cried out". We must never despair of crying out and beseeching. We must continue until Hashem looks and attends to us from heaven.

Hilchos Nefilas Apayim 6-9

Parshas Noach

2009-10-21T03:45:00.000-07:00

Why meat was eaten in Noach's time

Bereishis 6:12 "…all flesh had corrupted its way upon the earth"

Shechitah only began from the time of Noach. The Gemara (Sanhedrin 59b) tells us that man was not permitted to kill animals for food from Adam until Noach. This is because everything in creation was holy before Adam's sin. Evil held no sway even over the animals and beasts and so they required no shechitah. It was completely forbidden to slaughter any soul and eat it, since it had no need of tikkun/spiritual rectification.
Tikkun was only required when everything fell into the grip of evil – after Adam's sin. Nevertheless, the tikkun did not start until Noach. It was he that started the tikkun of the world that had been damaged by Adam, as it states (5:29): "…this one will comfort us…from the earth that Hashem had cursed [on account of Adam]". The rebuilding of the world from scratch and its tikkun took place through him. For the entire world reached the nadir of its degradation during his time, as it says (6:12): "G-d beheld that the earth had become corrupt…" and the Mabul/Great Flood was required to destroy it.

All this arose from pe'gam ha'bris/blemishing the covenant/sexual sins, which was the start of the sin of Adam (mentioned by us elsewhere). During Noach's time the world reached the lowest level of pe'gam ha'bris, as it states (ibid.): "...all flesh had corrupted its way…" Chazal tell us (Sanhedrin 108a, etc.) that the blemish had reached even the animals and beasts – even they had 'corrupted their way'. For everything depends on the actions of Man, the exerciser of free choice. The entire world depends on him. The effect of his pe'gam reaches even to the animals and beasts, until even they 'corrupted their way'. Chazal tell us (Midrash Shmuel 12) that even at the time of Adam's sin, all sorts of animals and beasts tasted from the Tree of Knowledge.

And so a new world and tikkun needed to be established – to make an ark, in which all would enter, to bring in everything, elevate them from "the outside" {forces of evil] and gather all to their rooms in the ark – a tikkun of holiness. This is mentioned in the holy Zohar – that the main establishment of the world and its tikkun depended on the ark. The entire Creation needed to come, specifically to the ark. For the ark, as it relates to the concept of home, corresponds to teshuvah/returning and tikkun for the entire world that went to "the outside", to the "saddeh/field".

Therefore the tikkun of the world took place only after their exit from the ark. It was at that time that Noach offered sacrifices from all the pure species that correspond to the concept of tikkun ha'bris. And it was at that time that Hashem permitted Man to eat meat, as it says (9:3): "I give you everything [to eat], as green herbs". For now Man needed to eat meat, in order to effect the tikkun of the animals and elevate them accordingly. Thus the tikkun of shechitah started then. For at that time when all had become blemished, prompting the start of the tikkun, shechitah was needed for the purpose of eating and rectification. And all this was required to rectify the pe'gam ha'bris, which had been the sin of the generation of the Mabul, and Adam, the first man.

Related to this is the fact that fish do not require shechitah. They had not become blemished by the sin of the Mabul generation. Consequently, the Mabul had no power over them and they had no need to enter the ark at all, as Chazal explain (Sanhedrin ibid.) that the verse (7:23): "…of all that was on the dry land, died" comes to exclude the fish in the sea. The fish didn't die because they were unaffected by the sin of the Mabul generation, as it states (6:12): "all flesh had corrupted its way upon the ground" – upon the ground, but not in the sea. And so fish do not require the tikkun of shechitah that is an aspect of tikkun ha'bris – for fish had not blemished with pe'gam ha'bris.

And so fish represent an aspect of tikkun ha'bris/sexual rectification, as it says (48:16): "…may they [Ephraim and Menasheh] greatly reproduce/vayidgu" [related to dag/fish – see Rashi there]. For the natural habitat of the fish is in water. This protects them from pe'gam ha'bris, because pe'gam ha'bris reaches the aspect of affar/earth, related to "all flesh had corrupted its way upon the ground" – the blemish reaches the ground, as in (3:17) "…the earth is cursed for you…"
However, the concept of water is holy and pure. Blemish does not reach water, for water corresponds to da'as elyon/Supernal knowledge and chassadim gedolim/great acts of loving kindness. On the contrary, water purifies all spiritual impurity and contamination; no blemish affects it. Blemish only affects that which relates to affar – particularly the blemish of pe'gam ha'bris, whose root is from affar and which is the last aspect and vessel of everything in the world, on which everything stands.

Therefore, over the fish in the sea – that are covered by water – the ayin ha'ra/"evil eye" of the seventy nations has no power. Thus, fish were not blemished by the sin of the Mabul generation, the pe'gam ha'bris, and require no shechitah.

Hilchos Basar She'nit'alem Min Ha'ayin 2-6

Parshas Bereishis

2009-10-19T06:32:00.000-07:00

2. Absolute truth draws us closer to Hashem

Bereishis 1:1 "Bereishis bara Elokim/In the beginning G-d created…."

Everyone is called up to the Torah reading on Simchas Torah. This indicates that every single Jew has a portion in the Torah of truth – for the essence of truth is to draw close rather than push away. Hashem's will is in the main that we clarify and reveal the point of truth within every member of Jewry – even those that are very spiritually distant.

Consequently, we conclude [on Simchas Torah] with the final words of the Torah "that Moshe did before the eyes of all Israel" – which chazal (our Rabbis, the elucidation of the Oral Tradition) explain to mean "that he smashed the Tablets before their eyes" – and then we immediately recommence with "in the beginning G-d created". For "the start of your words is truth" – as chazal teach – that the start of the Torah "bereishis bara Elokim" contains the word emes/truth. And this expresses the idea that Creation took place with truth and that truth ensures its continued existence.

In seeming contrast, elsewhere chazal state that emes itself (meaning the angels) told Hashem "do not create the world since it is full of falsehood". [Subsequently Hashem "took emes and cast it to the ground" and said "let emes rise from the ground" (as expressed in the verse "emes will sprout from the ground")]. From this it appears that emes was in opposition to the creation of the world.

The resolution to this is as follows. We know that Hashem is emes la'amito/absolute truth. And obviously after we see that Hashem did create the world, it must be that He did so with emes la'amito. But the emes la'amito of Hashem is very profound, awesome and lofty (for "His thoughts are very deep") – to the extent that even the angels of emes could not attain His end thought, expressing their opposition to the Creation of the world (due to the falsehood that would prevail therein). Hashem, however, does not desire truth that distances creation.

From this derives the occasional occurrence of disagreements between people that causes one of the parties to become greatly distanced. This happens because it appears to one person – according to his perception of the truth – that his fellow has turned away from the path of emes. All strife comes from this attitude.
Sometimes a person even opposes himself with his personal perception of truth, distancing himself from Hashem. This happens when he knows the truth, cognizant of his great faults and spiritual distance, and correspondingly falls into self-despair and distances himself ever further. All this stems from the concept of the emes that wanted to oppose the creation of the world. {It should be noted that the root of man's free choice – the purpose of the entire Creation – derives from these oppositional forces. Thus, they are needed for the perfect rectification of Creation and free will}.

Hashem has no desire for such destructive truth. He "threw" it away from his presence and "cast it to the ground", for He only desires emes that draws people closer to him, not emes that pushes them away. It is specifically in this world of falsehood that Hashem values, more than anything else, the efforts of a person to overcome everything and attain the point of [absolute] truth. It is for this purpose that the entire world, whose foundation is truth – meaning the point of emes la'amito/absolute truth – came into being.

It is with this principle in mind that Moshe acted as he did, when confronted with the spectacle of the Jewish people sinning with the Golden Calf. According to the strict letter of the law as encapsulated in the Tablets, they were all deserving of destruction, G-d forbid, in line with the emes of the holy Torah. Moshe knew, however, that Hashem doesn't desire this kind of emes. Therefore he threw down the Tablets that reflect the attribute of emes, corresponding to the concept of "cast emes to the ground" and steadfastly engaged in prayer. Moshe believed that it is impossible to fathom the depths of truth of Hashem's thoughts, for "His thoughts are very deep" and his mercies extend very far, not desiring the world's destruction, but rather its continued existence, whose essence is the Jewish people. Therefore, Moshe prayed very intensely, thereby succeeding in both obtaining Hashem's forgiveness and His command to engrave the second Tablets that reflect the idea of "letting emes rise from the ground" as in the verse "emes will sprout from the ground".

This is why the Torah concludes with the words "before the eyes of all Israel" [referring to the smashing of the first Tablets] and we immediately recommence reading the Torah [on Simchas Torah] with "bereishis/in the beginning" [that expresses emes la'amito] – for the two verses express the same thought. They convey the idea that this is the essence of emes – when we understand and believe that we actually know nothing at all and do not become estranged whatsoever through emes. We just need to make a fresh start every time in drawing closer to Hashem, wherever we are spiritually holding, for the emes of His mercy is very lofty; we can start to draw close to Hashem at any time throughout our life. Thus the verse states (Tehillim 90:3) "You bring man to the crushing point", which chazal expound "You cause man to repent [even] at the crushing point of the spirit, for His loving kindness is never exhausted".

Chazal tell us "when [a judge] rules emes la'amito, he becomes like a partner with Hashem in the act of Creation". The commentators explain that "emes la'amito" comes to exclude a "cunning" ruling. This is when a judge in truth understands that a claim is false, but nevertheless the claimant can win the case based on the facts of his claim. In such a situation the judge must not rule to this person's favor. For even though such a ruling will be emes according to the Torah, nevertheless the ruling will not be true since the judge himself knows it is not true. Consequently, the judge must exercise great caution not to fool himself and cause the emes to pervert the ruling. Rather he has to weary himself in never ending debate with the disputing parties until the truth "will out", until the judgment of truth stands on the point of emes la'amito. Then the judge becomes a partner with Hashem in the Creation process, since Creation took place using the same concept. Hashem had taken the simple emes that opposed the Creation and He created, utilizing the clarified purified emes – the concept of the point of emes la'amito.

Hilchos Ribbis 5:20, 24-29, 33

Parshas Bereishis

2009-10-17T22:30:00.000-07:00

Absolute Truth is Relative

Bereishis 1:1 "Bereishis bara Elokim/In the beginning Hashem created…."

Emes/truth is the main sustaining factor of the world. Thus the end letters of the first three words of the Torah – bereishis bara Elokim – spell emes (as is known), for the "seal of Hashem" is emes.

The emes needs to illuminate every month, every single day and every single hour of the twelve hours of the day and of the night. For even though "emes is one", nevertheless, just as there are differences between the people that must receive emes, correspondingly there are many differences in the nature of emes. The emes of one person is not similar to that of his fellow. Even one hour is not comparable to the next.
And so we find that whereas one person may need to strengthen himself through emes in Torah and prayer, another person may need to increase his distribution of tzedakah, whilst another needs to occupy himself with a different mitzvah.
Even in one person there are many distinctions between one day and the next and between one moment and the next. At one time he needs to pray, whereas at another he needs to learn; one time he needs to conduct his business affairs, another time he needs to eat or speak to his fellow. And so there are a limitless number of different situations that occur every day.
The main thing is that whatever happens to a person and whatever he is occupied with at every moment should take place according to emes l'amito/the absolute truth for that time period and moment for that person.
It is impossible to clarify this matter in all its details, but if we desire the emes, we will automatically understand. The principle is: We can illuminate every moment with emes, even when surrounded by darkness – for "Hashem's emes is eternal".
This is what King David had requested when he said: "Guide me with Your emes and teach me, for you are my G-d and salvation. It is You that I hope for the entire day". At every moment, throughout the day, I hope that You will guide me with Your emes and teach me. For there is no question that the emes in every hour of the day can shine the way for us every single moment, helping us to exit the darkness and enter the great light.

Hilchos geneivah 5:9

Yom Kippur

2009-09-27T04:42:00.000-07:00

Tikkun HaBris

In Likutei Moharan 29 Rebbe Nachman states that complete removal of the stain of sin can only be achieved through rectification the limbs through tikkun ha’bris (rectification of “the covenant” – i.e. sexual sins – or circumcision). Rebbe Nosson now develops this theme.

The above expresses a certain aspect of Yom Kippur. For Yom Kippur was established for forgiveness and atonement – through the tikkun ha’bris that was performed on it, as in the verse: “For on that very/b’etzem day Avraham was circumcised”. Avraham was the first person to engage in tikkun ha’bris; he was the first person to be given a circumcision. And since it was done on Yom Kippur (according to the holy books), this day was then fixed for future generations as a day of atonement and forgiveness – for sins are whitened through tikkun ha’bris. This is the meaning of our Rabbi’s words: “The power/itzumo of the day atones”, for it relates to the verse “on that very/b’etzem day Avraham was circumcised”.

Later on, [after the Sin of the Golden Calf], Hashem was gladly appeased by Moshe, saying “I have forgiven you”. This is also an aspect of forgiveness for p’gam ha’bris/blemish of the covenant (sexual transgression). For the Sin of the Golden Calf was also p’gam ha’bris, as our Sages teach: “The Jewish nation only worshipped idols in order to permit themselves openly engaging in forbidden relations”. And since p’gam ha’bris was forgiven and rectified at that time, hence it was fixed for forgiveness for future generations.
And this is the explanation of “I have forgiven you, according to your words”. “According to your words” – because according to the tikkun/rectification of speech, so is [the measure of] forgiveness (see LM 29).

Consequently, all the Temple service of Yom Kippur was done solely by the Cohen Gadol/High Priest. For cohanim/priests embody the concept of sh’miras ha’bris/guarding of the covenant (i.e. sexual purity), as in (Devarim 33:10): “They shall teach Your judgments to Ya’acov and Your Torah to Yisrael… (33:9) for they kept Your commandment and Your b’ris/covenant”. It also says regarding cohanim that “they shall be holy”, where holiness is delineated by our sages as being “in any place that you find a fence for immorality”. They are warned regarding marital matters more than other Jews. And the Cohen Gadol is cautioned with even more prohibitions and bears greater holiness, as it says: “He is holy to his G-d”. His holiness lies in his purity in sexual matters. He is warned regarding forbidden marital matters more than non-cohanim – and even more than cohanim.
Therefore the Temple service of Yom Kippur, which atones for sins, is only valid if done through the Cohen Gadol. For the Cohen Gadol is the only one that can raise ha’da’as/holy awareness (the synthesis of loving kindness and judgment) and draw upon the Heavenly force that whitens our sins, through the kedushas ha’bris/the holiness of the Covenant [i.e. sexual purity].
This relates to the verse regarding the Cohen Gadol (Vayikra 21:10): “upon whose head is poured the oil of anointment”, which is an aspect of da’as elyon/Supernal awareness. The Cohen Gadol attains this through the kedushas ha’bris, as indicated by the proximity of the verse dealing with kedushas ha’bris: “He may not marry a widow or a divorcee…for he is holy”. For one matter is dependant on the other.
Correspondingly, they would go to great lengths to guard the Cohen Gadol from an involuntary bodily emission, since the entire Yom Kippur service and its forgiveness component depend on this. Thus, they would stay awake the entire night. For this is tikkun ha’bris through the subjugation of [the concept of] sleep that relates to the idea of targum (translation of Hebrew into one of the 70 root languages), as explained elsewhere.
In addition, it is imperative that the Cohen Gadol be married, since an unmarried man has a quality of p’gam ha’bris. Consequently, the death of Aharon’s sons, whose sin was being unmarried, is mentioned in the Torah next to the Yom Kippur service (and is actually read on Yom Kippur). Their unmarried state made them unqualified to enter the place that they did and caused their removal. For it is only possible to enter the Holy of Holies and draw upon the da’as elyon through complete tikkun ha’bris.

When it is mentioned elsewhere that the sons of Aharon had sinned by entering in a drunken state, it refers to the concept of “wine enters and secrets emerge” (as explained in LM 29). For everything is the same idea and one is dependant on the other.

Hilchos Yom HaKippurim 1

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Parshas Ha’azinu

2009-09-23T00:10:00.000-07:00

Winter Torah Study Brings Material Gain

Devarim 32:2 "My teaching shall drip like the rain; My word shall flow as the dew"

The above verse expresses the concept that tal/dew and matar/geshem/rain are both created through Torah study. Fundamentally, however, everything depends on tefillah/prayer, for all Torah study depends on tefillah, as Rebbe Nachman writes (Likutei Moharan 1:8), regarding the verse (Yo’el 4:18): “A spring shall emanate from the house of Hashem”.
Therefore “My teaching shall drip like the rain…when I call the name of Hashem” meaning tefillah, through which we merit the intelligence for Torah study that creates tal and geshem.

This is as the Rebbe writes elsewhere (LM 1:159) that through Torah study – if we merit that our study ascends to the Shechinah/Divine Presence – Divine spiritual and physical bounty is created. This is the ‘right’ and ‘left’ of the Torah (as he explains there).
However, if we do not merit having our study ascend up to the Shechinah, in any event its nature is to ascend somewhat. As a result of this [not ideal Torah study] ‘night’ is made, when all the impure forces strike his Torah study, creating Torah of tal/dew or the opposite. This is a different aspect of the ‘right’ and ‘left’ (as Rebbe Nachman explains there).

This is the concept of the dew and rain. For the abundance of gashmius/physical bounty is related to geshem/rain, since all influx of bounty is termed geshem. When our learning ascends to the Shechinah, which itself is an aspect of emunah/faith, an aspect of geshamim/rains/bounty is made, which relates to emunah (as the Rebbe explains in LM 1:7).

Now, in the winter time the main Torah study is conducted at night. It is regarding the winter that it says “nighttime was only created for learning Torah”. And night is an aspect of emunah, as it says (Psalms 92:3): “And Your emunah in the nights”. Consequently, the Torah learnt at that time ascends to the Shechinah, as it relates to emunah.
For Torah learnt at night is closer to ascend to the Shechinah – whether from the perspective of Man, or from the perspective of the Shechinah, (so to speak). In terms of the perspective of Man – we can easier engage on self abnegation and attachment to Hashem in the nighttime, when the world ceases its engagement in material pursuits (as the Rebbe writes in LM 1:52). The Shechinah is also closer to people that learn at night, attentive to their voice, as it says (Lamentations 2:19): “Arise, cry out in the night, at the beginning of the watches! Pour out your heart like water before Hashem’s presence”. It says specifically “before Hashem’s presence” – for the Shechinah is closer to a person at that time. For at nighttime the Shechinah resides in the lower worlds, when, so to speak, “the dove does not find rest”; its main tranquility lies with a man that learns at that time, as in “the bird also finds a home” (as is written in the Tikkunim of the Arizal).

Hence, in the winter, when Torah study is at night, and it ascends to the Shechinah that relates to emunah, then an aspect of geshamim/physical bounty is created. Thus, we start to say morid ha’geshem (He that brings the rain) at that time.

In the summer, however, the main Torah study is during the day, when the statement “nighttime was only created for sleeping” applies. And in the daytime not everyone’s learning merits to ascend to the Shechinah – partly because he can not annul his ego that much (because the world is so busy) and partly because the Shechinah resides in the upper worlds. Therefore, an aspect of tal/dew is made from most of the Torah learning of the daytime, since those negative nighttime forces go forth at that time. Thus, we start to say morid ha’tal (He that brings the dew) in the summer.

Orach Chaim Hilchos Tefillah 1

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ROSH HASHANAH

2009-09-15T04:42:00.001-07:00

The Power of Desire

(TORAH READING FOR 2nd DAY ROSH HASHANAH)

B’reishis 22:9 "He bound his son, Yitzchak, and placed him on the altar"

[The Torah reading for the second day of Rosh Hashanah is the account of the akeidah (binding or offering up) of Yitzchak].

The main merit of the akeidah of Yitzchak lies in the aspect of yearning for holiness.

This was the main outcome of the test of our Patriarchs, Avraham and Yitzchak, that they succeeded in desiring the slaughter – to die al kiddush Hashem/in the sanctification of G-d’s name.

Since they both desired this, with absolute and true passion, it was accounted as if Yitzchak had actually been slaughtered and offered on the altar – even though Avraham had not hurt him in even a minimal way.

Thus, the main merit of the akeidah was only the desire and yearning for sanctity. And [this had eternal repercussions]: Yitzchak attained such holy longing with absolute truth – willing to make the ultimate sacrifice – that the holy aspect of the souls of the Jewish people, who all derive from Yitzchak, is drawn from that sublime experience. This is why in every single Jew lies a holy soul ready to give itself up for G-d, at any time. And this is why every Jew’s essence and desire is always so strong for G-d – because every one is ready, at any time, to give up his life for G-d. For really, deep down, every Jew has a very great passion for G-d.

This is due to the fact that all of us are children of our forefather Yitzchak – who had been bound on the altar in complete desire, in order to do the will of G-d.

Hilchos Umanin 4:10 (Otzar HaYirah: Desire and Yearning 40)

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Parshas Netzavim-VaYeileich

2009-09-06T02:41:00.000-07:00

L'ilui nishmas Chaya Malka bas Avraham and Frayda (19th Ellul 5739)

Gradually Ascending Spirituality

Devarim 30:12-14 "It is not in heaven…for the matter is very close to you, to perform [it] with your mouth and heart"

Certainly, even if it would only be possible to fulfill the Torah by going to heaven – meaning to immediately engage in avodos g’vohos (very spiritually high activities) that relate to the high concept of heaven – certainly we would need to go up after it. After all, it is certainly fitting for us to serve Hashem at the ultimate, highest level that relates to the concept of heaven.

Nevertheless, Hashem desires loving kindness. He knows our earthly desires [as in] “remember that we are dust”. He knows that “the bad inclination of the heart of a man is evil from his youth” and that it’s impossible for anyone to embark upon holy work by starting with the avodos g’vohos that relate to heaven itself. Even after a person has started his path, not everyone can attain – even at the end of his life – these avodos g’vohos.

For if this wouldn’t be the case, if, Heaven forbid, Hashem would not accept the simple avodos/spiritual activities of the kosher common folk - then all hope would be lost, G-d forbid, for most of the world. Consequently, the Torah cautions regarding this “it is not in heaven” and concludes “rather the matter is very close to you, in your mouth and heart, to perform it”. This means that Hashem does not come to his created beings with complaints – He doesn’t require man to ascend to heaven, to perform avodos g’vohos that are beyond his current capability.

Hashem only wants us to do what we can on our level. This relates to “the ladder is fixed in the ground and the top reaches the heavens”, meaning, we should extend ourselves upwards very gradually each time, rung by rung. We actually request this every day [in the last of the preliminary morning blessings] “make us study Torah in a regular way” – in a regular, habitual fashion, in the same way that someone accustoms himself to a new practice in a gradual way.

Thus, at the start of our avodah, we should not be looking for an immediate ascent to a high level – for that is the concept of “it is not in heaven”, where there is no requirement to immediately arise heavenwards. Rather, we just need the required self-fortification to ascend to the next closest level to us – for “the matter is very close to you”.

Hashem really desires that we fulfill the Torah and avodah that is currently closest to us. We only need to overcome our nature to the degree that lifts us from our present level to the next immediate one that “is very close to you”. The Torah thus cautions regarding this matter [at the conclusion of this verse] “to perform it with your mouth and heart” – to self-fortify by saying words of Torah and prayer in order to cool down the passions of the yetzer hara/evil inclination. These words prevent the heart from burning with evil desire. They also cool off the excessive, fiery desire for sanctity that would otherwise burn more than the required amount; they prevent the craving for too much mysticism. Through this we merit to rise, slowly but surely, level by level and “fulfill all the words of this Torah”.

Yoreh De’ah Hilchos T’rumos U’Ma’asros 3:10 (In Otzar HaYirah – Yirah Ve’Avodah 111) Also see Talmud Torah 81 & 82.

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Parshas Ki Savo

2009-08-29T23:43:00.000-07:00

Return of the Jewish Mafia
Or
Never Give Up!

Devarim 26:5-10 "You shall raise your voice and declare…I have brought the first fruit of the ground"

The requirement to bring the bikkurim/first fruits is conceptually related to the idea of his’chadshus – spiritual self-renewal.

When the Temple stood, owners of fruit trees were required each year to bring the new, first ripening, fruits to the Temple. There they would declare their gratitude to Hashem. They would also relate both all the troubles that the Jews had endured from their inception as a people and Hashem’s loving kindness and awesome wonders in saving them.

This declaration is detailed in the Torah:

“You shall raise your voice and declare before Hashem: ‘An Aramean destroyed my [fore]father [i.e. Lavan had sought to uproot everything when he pursued Jacob]. And he [Jacob] descended to Egypt, [intending a temporary] dwelling there, [together with his family group that were] few in numbers. He developed there into a great nation, mighty and numerous’”.

What the Torah hints to here is the following: We must constantly renew ourselves in our spiritual work, starting anew each time and not get bogged down with past events. We must not let our thoughts become confused, thinking about our past experiences, frustrations and times when the yetzer hara/evil inclination held sway. Rather we need to focus on the positive: Recalling all the loving kindnesses of Hashem and the wonders that He has done for us. This applies both on the individual level and on the national, historical level, from the time of our leaving ancient Egypt until this day.

Indeed, on the historical level we should recall all that occurred even before our ancestral family entered Egypt: How the Aramean, Lavan, pursued our forefather Jacob; the protracted conflict between them in their working relationship; Lavan’s fraud in downgrading Jacob’s wages ten times; Hashem’s prevention of any sustained harm. Furthermore, not only did Hashem prevent Lavan from harming Jacob, but He also enabled Jacob to rescue Rachel and Leah from Lavan’s evil grip. And from Rachel and Leah the Jewish world was built up, in perfect conception, through the holy tribes, the main vehicles of G-dliness in this world; the tribes were unblemished, all declaring together Hashem’s unity at Jacob’s deathbed. In respect to to the many events that have passed over the Jewish people, from then until now, “no mouth can possible relate it”.

Aspects of the national experience also take place on the individual level. Aspects of Lavan, Aisav, Egypt and the four kingdoms of exile with their entourage stand over every one of us. In fact they exercise control in every generation, both nationally and individually. They lord above every one of us, hoping to finish us off, Heaven forbid. But Hashem saves us from all of them. Meaning, Hashem saves us from all the pursuits, incitements, and temptations that the yetzer hara and his band employ against every one of us, at all times.

All of this [negativity] draws from an aspect of the klippos/evil forces of Lavan, Aisav, et al. For the provocation of the Jewish people by Lavan, Aisav and Egypt was also on account of the ba’al davar/the inciting evil force/[yetzer hara], having 'dressed' within them. And the ba'al davar incites us for one reason: Only because we walk the path of Hashem that had been trail blazed by our forefather Avraham – strong in emunah/belief in the single Deity, who closely supervises and rules over everything.

In every generation physical and spiritual adversaries rise up to prevent us from Heaven's work. However, Hashem is the one that helps us every time – as we say three times in the Shemoneh Esrei prayer: "…for Your miracles that are with us every day and for your wonders and benefactions at all times – evening, morning and afternoon. [You are] the [endlessly] Good One, for Your mercies are never exhausted. And You are the Merciful One, for Your kindnesses never end".

The only advice to escape all this: Have complete emunah in Hashem! Emunah is an aspect of his’chadshus/renewal, corresponding to (Eichah/Lamentations 3:23): "They [Your kindnesses] are new every morning; great is emunatecha/Your faithfulness". This means that we must understand the real truth – that we really know absolutely nothing at all and must strengthen ourselves with the holy emunah that we have received from our holy forefathers. We mustn't let anything in the world faze us from this, since we really know nothing other than [the two principles] "they say and they say" that Chazal/Our Sages teach us:

They say that we must break all the earthly desires in the world. It's not just avoiding sin - for we are required to flee from sin, as if from a fire. Rather, we must flee and remove ourselves as far as possible from even normal desire or movement that does not accord with the Creator's will, since it very greatly blemishes the Jewish soul and all the countless worlds that depend upon it.

But [also] they say that even if someone has transgressed whatever he has, even the entire Torah thousands of times, Heaven forbid, nevertheless ein shoom ya'oosh ba'olam k'lal – despair does not exist in the world at all. He just needs to start anew each time, because Hashem derives delight from the very dregs of humanity. Actually, this is Hashem's main greatness - when those people that are the very furthest from Him acknowledge Him and fortify themselves in emunah, thanking and praising the Blessed One, (as Rebbe Nachman explains in a number of places).

Therefore, we must start anew every time, as represented by the bikkurim/first fruits in their aspect of his’chadshus. This is the explanation of the exposition of Chazal (Bereishis Rabbah 1:4) on the first word of the Torah: "BeReishis (In or "for" the reishis/beginning/first)" – "Hashem created the world for the sake of the bikkurim fruits, which are termed reishis/first". For the concept of renewal was the primary purpose in the creation of the world. It is related to the bikkurim and the "reishis/first", corresponding to "BeReishis/in the beginning Hashem created", that "for the sake of the reishis Hashem created heaven and earth". The main point in creating the heaven and earth was for the reishis that a person should start anew [his spiritual work] every time, as if today is the very start [of his existence]. This is the primary tikkun/rectification of the spiritual worlds, since Hashem himself actually renews these worlds, as expressed in (first blessing of the Shema) "in His goodness He renews daily, perpetually, the work of creation" and "He makes new things".

Consequently, after the section regarding bikkurim the Torah states (26:16): "Today Hashem commands you to do these statutes and judgments" [where Rashi comments "let them always be new in your eyes, as if He is commanding you today"]. It further says (27:9): "Today you have become a people", on which Rashi [also] comments "let it be in your eyes as if you have entered into the covenant with Him today". This is in accord with what we have said above, that the main concept of bikkurim is renewal every day. For it as if today we are entering into a covenant, [only now just] starting to train ourselves to enter into the holiness of a Jew.
.

Yoreh De’ah Hilchos Bassar B’Chalav 4:13

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Parshas Ki Seitzei

2009-08-22T23:27:00.000-07:00

Pray Like A Woman

Devarim 22:5 "A man’s item shall not be upon a woman and a man may not dress in a woman’s garment"

We could use this mitzvah to allude to the teaching of Rebbe Nachman in Likutei Moharan 20, regarding the proper attitude when praying. He tells us that we must pray for mercy and supplicate, standing like a pauper. We should not invoke our good deeds at all. Only once the congregation assembles should we use the “staff of might” of good deeds, in order to subdue the evil that may be present in the congregation. When praying, however, we should stand as a pauper and beggar, supplicating Hashem. This was the mistake that Moshe Rabbeinu had made (see Likutei Moharan there).

Thus the Torah instructs the mitzvah “a man’s item shall not be upon a woman and a man may not dress in a woman’s garment”. This means that at prayer time we must stand like a pauper and speak in soft language and plea, without recourse or reference to our good deeds. This relates to the woman, in the aspect of weak strength and soft speech. This is why prayer is termed “woman”, related to the concept of “the G-d fearing woman” (Mishlei/Proverbs), as is known. We must assume an aspect of the woman at prayer time, corresponding to the idea of “receiver” that she is an aspect of weak strength. This means that we mustn’t use any strength of our good deeds. We must orientate our thinking that we are weak powered, possessing no strength at all – praying in gentle language and entreaty like a pauper and beggar.

This is the prohibition that “a man’s item shall not be upon a woman”- that when we pray, we assume an aspect of “woman” and mustn’t have upon us “a man’s item”, meaning, we mustn’t use the power and strength of our good deeds.

There is a similar allusion in the converse case of “a man may not dress in a woman’s garment”. This means that at the time of the congregation we need to assume an aspect of “man”, standing like a man – using the mighty staff of our good deeds to subdue the “evil in the congregation” (as mentioned above). At that time we may not “dress in a woman’s garment” since we need to be clothed as a mighty warrior, not clothed in a way that relates to the woman in the sense of weak strength.

The rule is: We must be careful in this matter and not mistakenly reverse the polarity. When praying – stand like a pauper and don’t use the power and might of good deeds. When subduing the evil of the congregation, stand like a warrior. Do not reverse the tools! This is all hinted to in our mitzvah.

This is why Rashi explains twice this mitzvah to refer to avoiding adultery. For if there is a reversal in the approaches, then the evil of the congregation is not subdued, as explained. And the main evil is adultery, as the Zohar puts it “the main yetzer hara (evil inclination) is forbidden relations”. That’s how it transpires that the wrong approach can cause adultery – for there has been no subduing of the evil, which corresponds to the desire for adultery that is the primary evil. [On the other hand, praying properly will avoid all this].

Yoreh De’ah Hilchos Lo Yilbash Gever 2

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Parshas Shoftim 2

2009-08-16T11:17:00.000-07:00

Finding Hashem When We’re Low in Spirit

Devarim 17:8 “If something will be concealed from you in judgment…then arise and ascend to [the Temple]"

When someone wants to start the path of teshuvah/return, he must be baki (acquire proficiency) in halachah/law (related to: halichah/walking). He actually needs two kinds of bekius/proficiency, related to the concepts of baki be’ratzo and baki be’shov (going and returning), baki be’ayeil and baki be’nafik (entering and leaving). This is expressed in the verse: “If I should go up to Heaven – You [Hashem] are there; if I were to go to Hell – there You are”.

This means that a person must always attach himself to Hashem, whether he is on the spiritual ascent – or on the spiritual slide. This is the cardinal rule in the perfection of the path of teshuvah.

Now it’s true that the main thing in this bekius is simplicity and wholeheartedness. Nevertheless, this simplicity and wholeheartedness itself needs to be deep and nifla/ wondrous in order to effectively penetrate well the hearts of the general populace. Thus it states “If something will be concealed [yi’palei – related to nifla] from you in judgment…then arise and ascend to [the Temple]". The Temple was the main source of clarity in halachah, by way of the Great Sanhedrin, Cohanim and Elders that sat there. And the main point of knowledge of clear halachah and learning is to attain practical halachah, for “practice is the main thing, not expounding”. And so anyone that wished to search after the ways of Hashem, how to serve Him, needed to ascend to the Temple and accept the words of the Sages that sat there.

In our time, when the Temple lies in ruins owing to our many sins, the main tikkun/rectification is through the true tzaddikim, who are a reflection both of Moshe Rabbeinu and the Temple. For it is said regarding someone “that possesses da’as/understanding [true tzaddikim]” that “it is as if the Temple was rebuilt in his time”.

However, a person must suffer much scorn and humiliation before he merits drawing close to true tzaddikim. In fact, even afterwards this remains true. In actuality a person can suffer even more – from the anger and punctiliousness that his Rabbi may sometimes express towards him, for the person’s own good. It is then that the person merits baki in halachah, meaning the bekius of being able to always remain attached, whatever his spiritual standing, even if he is in the very lowest reaches of Hell. This kind of learning is very profound. One needs to greatly persevere, frequenting the study halls of people of truth that engage in this study, until he is able to fulfill this properly.

The main reason for the inordinate length of our exile is due to the fact that people do not try to draw close to true tzaddikim and learn from them the knowledge of this bekius. Thus, we all need to greatly seek and search after such a Rabbi in order to learn this bekius, for not every great Rabbi and leader merits knowing it.

Through our efforts, requests and search after the true tzaddik – and after undergoing the accompanying scorn and humiliation because of it – we will attain complete teshuvah, by way of our accepting the bekius in halachah from him.

Orach Chaim Hilchos Birkas HaPeiros 5:13 (according to Otzar HaYirah “Tzaddik” 49).

Parshas Shoftim 1

2009-08-16T11:12:00.000-07:00

Learning Halachah

Devarim 17:8 “If something will be concealed from you in judgment…then arise and ascend to [the Temple]"

Despite the fact that true tzaddikim leave this world, nevertheless their chiddushim (original Torah thoughts) – the halachos/laws that they revealed – remain for us.

Similarly, even though the Temple was destroyed, nevertheless, all the Torah and halachos that occupied the Rabbis of the Lishkas Ha’Gazis (“the room of hewn stone”) in the Temple, remain for us. For all the halachos of the Torah that we are aware of at this time were received from the Temple. Thus it states: “For from Tzion/the Temple the Torah goes forth” and “if something will be concealed from you in judgment…ascend to [the Temple]”. For the main clarification of the halachos that were received from Moshe could only occur once the Temple was built. The Great Sanhedrin sat there and elucidated for us all the halachos in order to vitalize us to this day.

And so we find that the enemy was not able to exercise his might over the gates of the Temple – on account of the honor that was accorded the Holy Ark, as Chazal/our Sages teach. For the revelation of halachos are related to “gates”, in the sense that they open the gates of wisdom and holy knowledge of Hashem. This is reflected in the teaching “Hashem loves the gates of Tzion more than the Sanctuaries of Ya’acov”- that He loves the gates that are me’tzuyanim/distinguished by halachah”. Thus Chazal teach that the verse “they will not be embarrassed when enemies speak at the gate” refers to scholars occupied in learning Torah. Consequently, the enemy was unable to control the Temple gates; they sunk into the ground of their own accord. This shows that the gates – which relate to the halachos that were revealed in the Temple – were insurmountable by our enemies, because they [the halachos] alone remain for us, albeit sunken in the ground, so to speak.

Nevertheless, the true tzaddikim in every generation raise and reveal all the [sunken] gates of halachah. For this was the purpose of the sinking of the Temple gates, rather than being overwhelmed by the enemy: In order to enable anyone that has the desire to reveal them and raise them from the dirt.

Choshen Mishpat Hilchos Chalukas Shutafim 5:13

Parshas Re’eih 2

2009-08-13T07:26:00.000-07:00

Kosher Slaughter Frees the Spirit

Devarim 12:23 "You shall not eat the soul with the meat"

This is an explanation of the prohibition of eiver min ha’chai (eating the flesh of an animal or bird while it still exhibits signs of life).

Shechitah (the Jewish method of animal slaughter) takes place at the neck for a dual purpose. Firstly, it is to subdue the animal instinct. Secondly, it is to raise the nefesh/life-soul from the level of chai (basic living entity) to that of me’daber (speaking being, i.e. man). The reason for this is as follows.

The windpipe, esophagus and blood vessels that constitute the neck, lie close to the vocal chords. It is specifically through them that the tikkun/rectification of shechitah is achieved, since nefashos/souls leave the body at that place, corresponding to the verse (Shir HaShirim 5:6): “My soul left be’dabro/at His speaking”. Blood converges there at the time of the shechitah because the neshamos exit there, as expressed by the verse “for the blood is the nefesh”. It is there that the departure and ascent of the nefashos occurs.

Since the nefesh is principally at the neck, the life force is located there. Correspondingly, the klippos (incorporation of evil forces) maintain their greatest power there, for the trio of windpipe-esophagus-blood vessels is related to “the three ministers of [the evil] Pharaoh” (Likutei Torah parshah Vayeishev). The klippos remain there to suckle from the speech faculty-nefesh that always departs at that point, corresponding to “my soul left be’dabro”.

The “oppressed neshamos” are the ones that are most associated with the animal. These are the neshamos that fell from the level of me’daber to that of chai. The power of speech was removed from them with their attachment to the non-speaking animal. Therefore, the “three ministers of Pharaoh”, the three klippos mentioned above, reside in force within the animal, since the speech faculty of the neshamos is suppressed there. There the animal spirit, corresponding to the klippos, is most powerful. The klippos subdue the nefesh in its aspect of speech until it falls completely from the level of me’daber to that of chai. That’s why the shechitah is at the neck: To cut the windpipe, esophagus and blood vessels and overcome the “three ministers of Pharaoh”. Hence all the blood, which is the nefashos, swells and exits at the neck. The nefashos leave the animal body and ascend from chai to me’daber through the blessing and the shechitah knife.

Consequently, if the slaughter was not performed at the neck – even if a limb was severed with the knife – the force of the animal instinct is not subdued and the nefesh does not leave that way. The nefesh only leaves through the path of the “three” mentioned above, related to the verse (above) “my soul left…”. The klippos are only subdued there in the neck, in the place where they have their grip, the place containing the main life source of the nefesh.

Therefore, someone that eats eiver min ha’chai, G-d forbid, actually consumes the nefesh with the meat, since the nefesh and life force essentially remains. For while every limb draws life force to itself, yet the life force and nefashos cannot leave through the limbs. They can only leave through the neck, the place that they desire to leave in order to receive their tikkun and ascent from chai to me’daber. Cutting a limb from the animal in a different place causes the opposite to occur. The limb draws to itself life force, while the life force, the nefesh, remains trapped within the limb.

This is why the Torah makes the prohibition “do not eat the nefesh with the meat”. Meat is only fit to eat after the nefesh has left it; it is forbidden to destroy and consume the nefesh. Someone that eats eiver min ha’chai, G-d forbid, is actually a murderer, since he is really killing the nefesh.

Yoreh De’ah Hilchos Eiver Min HaChai 1:1

Parshas Re’eih

2009-08-10T01:02:00.000-07:00

The Joy of Eating

Devarim 12:7 "You shall rejoice in all that you put your hand to"

The ruach ha’adam/spirit of Man corresponds to da’as di’kedushah/knowledge of holiness. The ruach ha’beheimah/spirit of the beast corresponds to ko’ach ha’medameh/the imaginative faculty, from which stems all earthly desires. The first sin of eating from the tree of knowledge forced a mixture of these two forces into the creation. The ruach ha’adam and the ruach ha’beheimah are now mingled within everything in the world.

When we sanctify our eating properly, the main tikkun/rectification is to merit extracting the ruach ha’adam from the ruach ha’beheimah – removal of good from the evil of the ko’ach ha’medameh. This is primarily achieved through simchah/joy. We must therefore try to eat in a happy mood, as the verse indicates: “Eat your bread in simchah”. For the main tikkun and clarification of eating takes place through simchah, which extracts the medameh/negative imagination.

And this relates to the sacrificial offerings. When an offering was brought in the Temple, the Levi’im would stand on their designated platform and sing. For extraction of ruach ha’adam is the main purpose of the offerings, separating the good ruach from the animal ruach. And this is achieved through singing and niggun/melody, corresponding to [above] “rejoice in all that you put your hand to”. For this verse speaks about the offerings that are brought on the festivals, as identified with (Pesachim 109a): “Simchah is only achieved through [eating] the meat of the animal offering”. And true simchah arises when eating the offerings, since the main extraction of animalistic urges, the medameh, is through simchah and niggun.

Yoreh De’ah Hilchos Treifos 2:2

Tu B’Av (The Fifteenth of Av)

2009-08-03T01:54:00.000-07:00

Forgiveness After The Destruction

“Never were there such days of celebration as Tu B’Av (the fifteenth of Av) and Yom Kippur” [Last Mishnah of the fourth chapter of Ta’anis].

Tu B’Av starts the “sweetening” and tikkun/rectification of the sin of the spies [who had spoken badly about the land of Israel, causing “a wailing for generations” on Tisha B’Av (the ninth of Av].

Death was decreed on the generation of the wilderness, after the sin of the spies. Chazal tell us that every year, many people would expire on the night of Tisha B’Av. However, on Tu B’Av, in the last year, it became clear that the deaths had stopped. This relates to Yom Kippur, in that we request forgiveness at that time for the sin of the spies that caused the destruction of the Temple on Tisha B’Av, around which all sin revolves. Thus the Tu B’Av and Yom Kippur are connected through the tikkun of the sin of the spies and the generation of the wilderness that caused the destruction of the Temple.

The Mishnah above then concludes: “…on the day of his wedding - that is the giving of the Torah, and on the day of his heart’s happiness - that is the building of the Temple”.

For the main anguish of the Temple’s destruction arises from the inability to connect together all the spiritual worlds – the blemish and separation from holiness that results from all sin. But Torah, which relates to “the day of his wedding” and “the building of the Temple”, is a tikkun for this since it forges a link between the upper and lower spiritual worlds. This is the main purpose of Torah: To create for us, with our performance of every single mitzvah in this physical world, the ability to be attached to the higher world and draw down the Divine Presence. Every mitzvah creates this unification. This relates to the Temple – the main place for the Torah, as it states “The Torah emanates from Zion (i.e. the Temple)” [Isaiah 51:4]; the main incorporation of the spiritual worlds existing in the Temple. All this tikkun is drawn from Tu B’Av and Yom Kippur – the start of the tikkun of the sin of the spies that caused the destruction. It is at that time that there begins a start in a certain aspect of “dedication of the Temple”, which is the tikkun.

This also connects to a statement in the Gemara of Ta’anis (31a). There it states that permission was granted to bury the slain of the city of Beitar on Tu B’Av. This prompted Chazal to institute the fourth blessing of ha’tov ve’meitiv that praises G-d, in the birchas ha’mazon/Grace after meals. It is significant that this took place on the Tu B’Av. For this is the day that signaled the halt in the death of the generation of the wilderness that had caused the destruction of the Temple, the subsequent separation of spiritual worlds that impeded the ability to draw on he’aras ha’ratzon/”the illumination of desire” when eating.

Therefore Hashem caused events to transpire on Tu B’Av, when the tikkun of the generation of the wilderness began. On that date permission was granted to bury the slain of Beitar, prompting the institution of the blessing ha’tov ve’meitiv in birchas ha’mazon that corresponds to the drawing of the he’aras ha’ratzon at the time of eating [discussed elsewhere, in 6:72]. For he’aras ha’ratzon is drawn from the unification of the spiritual worlds that occurs through the aspect of dedication of the Temple that started on Tu B’Av, related to Yom Kippur and the tikkun of both the spies and generation of the wilderness that had caused the Temple’s destruction.

Thus, on Tu B’Av – the date when the generation of the wilderness ceased to die – there starts a certain spiritual “flashing” of the dedication of the Temple, effecting a drawing of he’aras ha’ratzon. This corresponds to the blessing of ha’tov ve’meitiv that was instituted when permission was granted to bury the slain of Beitar. Thus, permission was granted specifically on Tu B’Av, since everything is one concept.

If you learn well 6:72 above regarding the connection of ha’tov ve’meitiv to the slain of Beitar, you will more deeply appreciate Hashem’s wonders that for this reason permission was given for burial on Tu B’Av – for that was the starting date for the tikkun of the sin of the spies, through which we merit the dedication of the Temple and the subsequent attainment of he’aras ha’ratzon.

Orach Chaim Hilchos NetilasYadayim 6:83

Parshas Vo’eschanan

2009-07-26T02:23:00.000-07:00

1) Perceiving With Emunah

Devarim 4:6 "…for it is your wisdom and understanding in the eyes of the nations…"

Chazal tell us that this verse refers to the calculation of the “seasons and constellations”, i.e. the determination of the start of the Jewish lunar months [when the moon starts to wax again after a two week period of waning]. This is the time when there is “filling of the blemish of the moon so that it exhibit no lack and that its light be as the sun” (prayer of kiddush levanah). This alludes to emunah/faith becoming full and complete with a completion without blemish or lack at all, becoming as the light of the sun.

This means that we must try to be very strong in our emunah – which relates to the moon – in matters that the intellect is unable to comprehend and attain. Emunah should be so powerful within us, and so illuminate the intellect, as if we actually see and understand intellectually. This is the main way of complete emunah: It should appear to us as if we are really looking, with our eyes. This is the concept of the “light of the moon as that of the sun”.

Orach Chaim Hilchos Rosh Chodesh 6:1

2) Doing Mitzvos Simply

Devarim 7:7 “…you are the least of all the nations”

The explanation is that Hashem says: “You behave with self-effacement when I bestow good upon you” (see Rashi). This means that when Hashem shines upon the Jewish people an illumination of flashings of His G-dliness, they do not engage in investigative intellectual quest into the matter. Rather, they become invigorated with emunah/faith and immediately seek Hashem.

This is expressed in Shir HaShirim/The Song of Songs (1:4): “Draw me: We will run after You”, that we run after Hashem right after He starts drawing us towards Him. Thus, Rashi explains: “I heard from Your emissaries that You wish to draw me towards You, and I immediately ran after You”.

But soon after we start to pursue Hashem, so to speak, He appears to flee and conceal Himself, as expressed by (ibid. 8:14): “My Beloved One fled…”, corresponding to (ibid 5:6): “I opened to my Beloved One, but He turned away and left…” At that point we then have to start a measured and orderly pursuit after Him, seeking Him and serving Him with actions and good deeds with simchah/internal happiness, until we merit finding Him with ever increasingly wondrous revelation.

This relates to the verse: “Everything that Hashem has spoken, we will do and understand”. The meaning is: ‘All that Hashem instructed, we will perform immediately, without any question or investigation at all and afterwards we will comprehend’. For it is through doing the mitzvos with emunah, simplicity and simchah that we merit later understanding and attaining great and awesome concepts.

On the other hand, the idol worshippers and heretics wish to precede the “understanding” to the “performing” since they are slaves to their earthly desires and evil character traits. They wish to immediately attain the fruits of philosophical investigative discovery of G-dliness and the reasons behind the holy mitzvos. Only then might they possibly hasten after some mitzvah or other - if they perceive its spiritual light at root that illuminates all the spiritual worlds.

Orach Chaim Hilchos Nefilas Apayim U’Kedushah DeSidrah 4:13, (according to Otzar HaYirah –Emunah 17)

Parshas Devarim

2009-07-18T21:24:00.000-07:00

Not Everyone Can Rebuke

Devarim 1:1 "These are the words that Moshe spoke…in the wilderness, in the plain, opposite the Red Sea, between Paran and Tophel and Lavan…"

The start of the book of Devarim contains word of rebuke for the children of Israel by their beloved Rebbe, Moshe Rabbeinu. However, the words of reproof were not overt. Rashi explains that Moshe only mentioned the names of the places where they had angered Hashem, rather than detailing the events that took place there. Moshe employed subtlety in order to preserve the dignity of the Jewish nation. This teaches us that it requires special skill to effectively rebuke a fellow Jew.

Now its true that rebuke is a very great thing. It is incumbent upon us all to admonish our fellow Jew when he does not behave correctly. The Torah has accordingly instructed us (Vayikra 19:17): “You shall surely rebuke your fellow Jew”. However, not everyone is ‘cut out’ for the job. Rabbi Akiva (Arachin 16b) declared “I would be most surprised if there is anyone in this generation that knows how to effectively reprimand his fellow Jew”. It goes without saying that Rabbi Akiva would have held this opinion in our times.

If a person does not possess the skill to admonish, it can cause serious damage. It’s not just that his rebuke will be ineffective. Rather, he causes a stench of the very neshamos/souls of the intended recipients of his reproach. His admonishment awakens the “bad smell” of the other person’s bad deeds and faulty middos/character traits. This is akin to something that possesses a bad smell, but is lying at rest. As long as the item is not moved, one cannot sense the smell. However, a mere shift is enough to cause the stench to be felt.
Similarly, someone unskilled in rebuke ‘moves’ and awakens the bad smell of the other’s bad deeds and faulty middos, causing the people to “stench”. This causes their neshamos to weaken, severing the bounty from all the Heavenly worlds that depend on these very neshamos. For Chazal tell us that the neshamah mainly derives its sustenance from smell. (This transpires from an investigation into the source verse for the blessing over fragrance. They derive the blessing from (Psalms 150) “Every neshamah will praise You”, concluding that smell is the only thing in this world that the neshamah alone, not the body, enjoys). Consequently, when someone rebukes people inappropriately, he causes them to stench, so to speak. This causes a corresponding weakening in the neshamah that is sustained through smell, severing the bounty from all the Heavenly worlds that are dependant on these people.

The opposite is true of someone that has the skill to effectively reprove people. Through appropriate admonishment, he actually gives or adds to the “good fragrance” of the neshamah. For in truth, all rebuke must be related to that of Moshe Rabbeinu. Moshe reproved the Jewish People over the incident of the golden calf, giving them a “pleasant fragrance” alluded to in (Song of Songs 1:12): ‘My nard gives fragrance’: It does not say that the fragrance of the Jewish people departed – rather it was given, as Rashi explains there on that verse, from the words of Chazal (Shabbos 88b). Moshe’s rebuke over the golden calf imparted a “pleasant fragrance” to the Jewish people an aspect of mezona denishmata/food for the soul. For, as mentioned, the main sustenance of the neshamah is by way of smell; the voice of one skilled in rebuke imparts a good fragrance to neshamos, related to mezona denishmata.

Likutei Moharan Tinyana 8:1

2) Find Your Good Points!

Devarim 1:1 "These are the words that Moshe spoke…"

The fundamental of rebuke must stem from an aspect of the shir shel chessed/song of loving-kindness. This means that the rebuke must turn towards chessed/loving-kindness in its aspect of “azamrah lei’lokei be’odee” (“I will sing to My G-d as long as I live”), as Rebbe Nachman writes in Likutei Moharan 282.
The intent is that every one of us must find, both in ourselves and in our fellow, some merit and good point, as hinted in the verse (Psalms 37:10): “And in a little while – and there is no wicked one…” This actually puts the person into the merit side of the heavenly scales, meriting repenting.
Even if someone’s intent is just self-reproof, nevertheless he must be very careful how he does it and not get depressed by his own harsh words. Remembering his evil deeds can weaken his mind and cause utter dejection, G-d forbid. Therefore, he must be careful to incline towards loving-kindness and, come what may, search well for his own good points.
He must chide himself with a chessed orientation, fortifying himself regarding Hashem, trusting in His enormous mercy. He must understand that the chessed of Hashem can overturn all his evil deeds into merits, even if he has been a very great sinner for an extended period of time. For the chassadim/kindnesses of Hashem are great: “For His mercies never end or get spent”, and “chessed and great redemption is with Hashem”

The rule is: A person must rebuke in a way that will cause fortification and arousal to Hashem, rather than in a way that weakens a person’s spirit, causing a further downward slide, G-d forbid. We only merit such rebuke through the tzaddikim of the generation, who are an aspect of Moshe Rabbeinu, meriting an aspect of shir shel chessed.

Orach Chaim Hilchos Tzitzis 5:7

Parshas Mattos -Massay

2009-07-12T00:27:00.000-07:00

1) Creating Torah Through Speech

Bemidbar 30:3 "When a man makes a vow"

The parshah of Mattos deals with vows. The mitzvah of vows shows us the great power of speech: Immediately after a person merely verbally expresses something, he must fulfill it.
Actually, the entire subject of vows is a truly lofty pli’ah/wonder, as reflected in the Torah’s language (6:2); “When a man or woman yafli/pronounce a vow…” (Yafli is etymologically related to pli’ah). Vows reflect the plios chochmah/”wonders of wisdom”, as explained by Rebbe Nachman in Likutei Moharan 57. For this area shows us the greatness of man and his free choice: The fact that he has the capability to create for himself new mitzvos with his speech – mitzvos that he had not been commanded to do.
For example, a person can forbid to himself something that is inherently permitted. Merely vocalizing his desire serves to prohibit him under Torah law. Really amazing!
The item is not intrinsically forbidden and yet once he has pronounced his words to proscribe it – even without mentioning one of the holy names of Hashem – full Torah law immediately forbids it to him.
With this we see the great power of man, the possessor of Free Will. At foundation, his free will lies in his mouth and heart: When his heart longs to be sanctified through severance from something physical, and he expresses the passion verbally by mouth, the matter actually transmutes into Torah, since the item has now become forbidden to him by law of the Torah. This mechanism is effected through the fact that the Jewish soul is “a portion of Hashem above” (chelek elokah mi’ma’al), who Himself bears relation to the Torah – for the Holy One, Torah and the Jewish people are all one (Zohar Acharei Mos 73a). Therefore man, with mere utterance, has the power to make a vow and create mitzvos for himself as he desires.

The basis of our making a vow is the desire to separate ourselves from physical desires, as it states (Avos 3): “Vows are a fence for separation”. This sort of vow is truly a mitzvah, as Chazal tell us (Nedarim 8): “One is allowed to make a vow in order to goad his soul”.
Now, the main expression of a vow is with the mouth. This shows how great the power of speech actually is: It has the ability to spur us to separate even from normally permitted things. This takes many forms. Some people undertake to fast for a day. Some vow to abstain from eating a certain animal. Others promise to give tzedakah more than their ability to do so. In any event, an elementary consideration of the matter should astound us. For if we possess the internal resources to overcome our natural tendencies, what do we need to take a vow for? And if we do not have the ability – then taking a vow will not help!
We can ascertain from this the remarkable power lying at the very root of every vow. Articulating a vow elevates us to an aspect of plios chochmah that lies at the root of free will. It is from there that we derive the strength to overcome our earthly desires when we use our power of speech. (Of course, a vow does not negate our free will. The fact is that the power of free will is so mighty that it can still turn us astray. Hence, the Torah emphatically warns us to fulfill our vows and, indeed, everything that we articulate).
And so we find in the Torah the great efficacy of vow taking in the battle against the yetzer hara/bad nature. In the book of Ruth (3) Boaz tells Ruth: “Hashem lives! Lie down until the morning”. Chazal tell us (Midrash Rabbah 5) that this expression indicates that Boaz took an oath, in order to overcome the yetzer hara. The implication is that Boaz thought that his yetzer would overwhelm him if he did not make a vow (as Chazal indicate in Nedarim 8). Through the vow, Boaz was able to withstand the test and quash his yetzer hara.
We similarly find a number of proper and righteous people using this tool in their spiritual work. Rebbe Nachman told me that he was greatly accustomed to take vows to attain greater levels of holiness and separation from earthly desires.

Shivchay Haran 15/Orach Chaim Hilchos Birchas HaShachar 5:90

2) Overcome the Craving for Money and Enter Israel!

Bemidbar 34:17 "These are the names of the people that will share out the land [of Israel] to you"

Chazal tell us (Midrash Rabbah 72:5, 99:9) that Zevulun used to supply his brother, the tzaddik Yissachar, with all his needs. Rebbe Nachman comments (Likutei Moharan 13, 29) that this is the main way to rectify the desire for money, i.e. by giving tzedakah.
It follows from this, that Zevulun is an aspect of the tikkun/rectification of the desire for money. Consequently, Zevulun is buried on the border of Israel, in Sidon, as prophesied by Ya’acov Avinu (Bereishis 49:13): “His border shall be at Sidon”. For through this aspect of Zevulun, meaning the aspect of the tikkun of desire of money, one merits to attain entry to Israel.
Through requesting and seeking out the tzaddik we can be saved from the ‘request and search’ of the sitra achara (incorporation of evil forces), i.e. the search and request for money. And this merits us to enter Israel. For the fundamental of the land of Israel is attained through the tzaddik, as expressed by the verse (Tehillim/Psalms 37:29): “The tzaddikim shall inherit the land”.
It’s actually impossible to attain the land of Israel without true tzaddikim. This relates to the concept of the nesi’im/princes-leaders appointed by Moshe to acquire the land, as it states (ibid): “These are the…people that will share out the land to you”. For only through true tzaddikim do we merit to attain the emunah/belief in chiddush ha’olam/continual renewal of the world, which is an aspect of the land of Israel.
Therefore Zevulun, who was involved in business to supply the needs of his brother Yissachar who toiled in Torah, merited entering Israel. For this is the concept of drawing close to a true tzaddik, attending to all his needs with body, soul and money. Thus, Zevulun lies at the very boundary of Israel, expressing the idea that by closeness to the tzaddik we merit to enter the land of Israel.

Orach Chaim Hilchos Birchas Ha’Rei’ach 4:43

Parshas Pinchas

2009-07-04T23:13:00.000-07:00

Good And Evil Speech

Bemidbar 25:11 "Pinchas…turned away my wrath from the children of Israel…"

Zimri, prince of Shimon, was guilty of p’gam ha’bris/blemishing the Covenant (sexual transgression) when he took Kozbi, the Midianite woman, in full view of all the Jewish people. Pinchas attained the priesthood by merit of his zealousness for Hashem in that incident. He drew to the world the concept of tikkun ha’bris/rectification of sexual misdemeanor, meriting the priesthood, related to the idea of “holy love that dwells next to the point” that is the covenant of peace – as it states “I give him My covenant of peace”.
The entire action of Pinchas against Midianite marriage was a tikkun/rectification to subdue and annul the klippah/evil force of Bilaam, as expressed later (31:16): “These [Midianite women] caused the children of Israel to revolt against Hashem – through the word of Bilaam…” For Bilaam was the very personification of p’gam ha’bris. He was extremely sick, disgusting and abominable in this respect. As Chazal/our Sages tell us (Sanhedrin 106): “He was drawn after this desire his entire life”. He didn’t even attempt to abandon his heart’s desires, as he could have, through Holy Speech.

For Holy Speech is an aspect of “the Three Points” (see Likutei Moharan 34). This is the Holy Speech between a person and his Creator; between a person and his fellow about fear of G-d; between a person and a tzaddik. With Holy Speech, even the most utterly despicable person can exit the very pits of spiritual descent and merit ascending to closeness to Hashem.

The wicked Bilaam and his students have no desire for such Holy Speech. It’s bad enough that they’re so greatly drawn after sexual desire – but not to attempt Holy Speech in the three aspects? And to add insult to injury – they actually sully their power of speech. They defile their G-d given power of speech with levity, gossip and slander, words of futility and bad language. They are especially guilty of bad mouthing true tzaddikim and honest people, through which they for sure place themselves far from “the Three Points”. In consequence, they sink themselves lower and lower into their wicked desires. And it’s not enough that they thereby damage themselves. Rather, they also desire to harm all of the Jewish people. Their evil words, that are an aspect of the wicked Bilaam, distance people from positive self-appraisal. Thank G-d, we have true tzaddikim that illuminate the good points of every Jew through their appropriate, encouraging speech.

Orach Chaim Hilchos Nisias Kappayim 5:12

Parshas Balak

2009-06-28T01:50:00.000-07:00

Speaking To G-d

Possuk 23:9 "…it is a people that will dwell solitarily. It shall not be reckoned amongst the nations"

The Jews are a holy people, characterized by solitude. They fulfill the exhortation of the prophet (Isaiah 26): “Come, My people! Enter your rooms and close the door; hide away for a short time until the anger has past”. When do they do this? When they engage in hisbodedus/ solitary conversation with Hashem, pouring out their innermost thoughts to Him at every opportunity and being ever mindful of life’s true purpose.

Through hisbodedus the Jewish people secure themselves from all troubles, enemies and instigators. They conceal themselves under the wings of Hashem, so to speak, as expressed in the verse (Psalms 32: 7): “You are my hiding place, preserving me from trouble…” This relates to (Devarim 33:28) “Yisrael shall dwell in safety, alone/bedad (etymologically related to hisbodedus)…” and (Psalms 4: 9): “…for You, Hashem – bedad, make me dwell securely” Through being alone in hisbodedus with Hashem, the Jewish people are able to always dwell in safety: By placing their dwelling place and trust in Him, striving to remove their thoughts from the world’s futilities and annul their will to His.

The Targum Yonasan and Yerushalmi explains that “ they shall not be reckoned amongst the nations” means that Jewish people do not get enmeshed in the social conduct of the nations. They do not pursue the social pastimes of the nations, the race to amass material possessions, silver trinkets and jewelry and the like. Rather, they turn their thoughts from all worldly nonsense and practice hisbodedus, pouring out their words to Hashem with intense yearning and desire.

And so it states (verse 10): “ Who can count the dust of Ya’acov?” This means: Who can count and evaluate the holiness of every step that a Jew takes over dust, when he is headed towards a holy matter, to a synagogue, to a study hall, to greet his Rabbi, or to pour out his words in hisbodedus. With every single step that he takes over the dust of the earth, the Jew effects great tikkunim/rectifications and Heavenly delight. They are priceless and beyond all measure.

Orach Chaim Hilchos Birchas HaShachar 5:87

Parshas Chukas

2009-06-20T23:43:00.000-07:00

Tzaddikim Must Descend To The Common Folk

Possuk 19:3 "…and he [Elozor] takes her [the red heifer] outside the camp "

All activity regarding the parah adumah/red heifer is conducted “outside” the camp. This relates to the idea that the tzaddik is required to occasionally break from learning Torah. There are times that he must exit his holy “four walls” and discuss mundane matters with the common folk. It’s through this specifically that he is able to draw people close to Hashem.

Thus, all sacrificial activity is performed inside the Temple, the repository of the revelation of holiness. The exception is the parah adumah, where the service is “outside”, corresponding to bittul Torah/the annulment of Torah study. For the Torah relates to the concept of the bayis/house, corresponding to the first letter beis of Bereishis (the first word in the Torah), which relates to the idea of “head of the house”. Bittul Torah is an aspect of “going outside the house”. When the true tzaddik must do this, to desist from learning, he is nevertheless able to regenerate himself with the Torah Ha’ne’elemess/hidden Torah (see Likutei Moharan II:78).
The fact that the service of the parah is conducted outside, conveys the idea of bittul Torah and the Torah Ha’ne’elemess. For the concepts associated with the parah itself are ne’elemess/hidden from the world. This was expressed by King Solomon: “I said that I would gain wisdom; however it remains far from me” – i.e. hidden, like the Torah Ha’ne’elemess.
Thus we find that the parah is able to purify the deepest of all tumah/spiritual impurity – the tumah arising from a dead body (tumas mes). For this tumah is termed the “father” of them all – avi avos ha’tumah, related to the primary of the nations, Amalek. And the essence of Amalek stems from the pollution of the primordial snake that brought death to the world with the desire of adultery (of Chava). (Death and adultery are connected in the verses that deal with the adulterous woman: “Her final end is the path of death” and “I have found her more bitter than death”). Someone that has fallen to this tumah (i.e.adultery) can only become purified through the true tzaddik. Only the true tzaddik knows how to draw chessed chinam/unrestrained loving-kindness over such a soul from the Supernal otzar matnas chinam/ “storehouse of free gifts”, which the tzaddik taps into when he desists from learning. This is the concept of the Torah Ha’ne’elemess in respect to its relation to the physical world. And this is an aspect of the secret of the parah adumah, whose entire service is conducted outside, related to the Torah Ha’ne’elemess that purifies tumas mes.
This is the explanation of the well-known paradox of the parah adumah, namely, that it purifies spiritually impure people while at the same time imparting impurity to spiritually pure people. For when the tzaddik desists from Torah study he is able to regenerate all the common folk and those distant from religion, and purify them from their great tumah. But in respect to the tzaddik this is termed bittul Torah and is considered a yeridah/spiritual descent for him; it is a measure of tumah in relation to the great value of his holiness that he attains when firmly attached to his Torah (see Likutei Moharan II:38). Lowering himself to deal with mundane matters is a relative descent for him, albeit temporary. Nevertheless, the tzaddik ascends to his previous spiritual level after he has bestowed benefit to the world.

In summary: The bittul Torah of the true tzaddik relates to the parah adumah in the aspect of imparting tumah to the pure while purifying the impure. For in respect to the tzaddik the bittul is considered a temporary tumah somewhat, for afterwards he immediately purifies himself. For the tumah that the parah imparts to those that deal with her is only temporary, lasting until the evening. And the tzaddik, like the parah, eternally cleanses souls from the greatest of impurities, that of death, with the concept of the parah, whose service is “outside”, related to the concept “the bittul of Torah is its existence”.

Choshen Mishpat Hilchos Matanah 3:12

Parshas Korach

2009-06-16T00:49:00.000-07:00

Sweetening Judgment With Loving Kindness

Possuk 16:2 "They rose up before Moshe…250 leaders of the assembly"

How do we understand the dispute of Korach and his assembly? After all, these were very great people, highly perceptive, possessing Holy Spirit. They were “leaders of the assembly, calculators of the appointed times” and heads of the judicial system. In particular, we need to comprehend the mental state of Korach: All our holy books tell us that he was the greatest of all the Levi’im, so how could he fall so far and contend with Moshe and Aharon?

The answer to the enigma of Korach is that the entire episode reflects the idea that even great, awesome, tzaddikim have a yetzer hara/evil inclination. Their yetzer hara is an aspect of “angel of the Holy One” – meaning, upper worldly and spiritually powerful forces and din/judgments, which are supposed to be sweetened by the tzaddik. These tzaddikim need to use their da’as/wisdom in great battle against their formidable yetzer hara - even though it is actually holy and pure! If they don’t – they are in big trouble. If they cause blemish, not sweetening din as they should, they run the risk of making great mistakes and falling foul of tremendous blunders.
The effects of mistakes of this sort differ in degree. Some tzaddikim remained righteous to their dying day, despite the fact that they caused terrible harm. Others, however, did not deal appropriately with their awesome yetzer hara. This caused their yetzer to pursue them, casting them lower and lower until they reached the very lowest spiritual level – to deny the very existence of the Al-mighty.
The classic example of this is the case of “the four [Rabbis] that entered Paradise”. They were obviously very great Rabbis – after all they had merited entering Paradise. Despite this, only Rabbi Akiva exited intact from the experience. Both Ben Azzai and Ben Zoma had injured themselves by “peeking”, until they eventually died from the encounter. This notwithstanding, they remained tzaddikim until their dying day, despite the damage that they had wrought. In contrast, the Rabbi known as Acher kitzeitz be’netios/cut off at the very root of Judaism, completely going off the religious track.
The basis of Acher's mistake lay in his misunderstanding of the concept of the angel. In Paradise he had seen mem tet tet, the “angel of the interior”, to whom had been given permission to write the merits of human beings, etc. The source of Acher's error arose from the power of din that the angel represented. But instead of withstanding the test and jettisoning his own understanding and wisdom, he rather relied on his own contemplation of the matter. This led him to kitzeitz be’netios, Heaven help us. The aspect of din associated with the angel had been intended as a trial for Acher. This is the concept of the “upper worldly” yetzer, corresponding to the “angel of the Holy One” and the aspect of din and powerful forces, mentioned above.

This, then, is the explanation of the entire episode of Korach.

Korach was the greatest of all the Levi’im. And it is well known that the tribe of Levi is an aspect of the root of all awesome, holy din. The Cohen, on the other hand, though being a member of the tribe of Levi, actually corresponds to the concept of chessed/loving kindness. For this reason, Hashem gave the Levi’im as an accompaniment to the Cohanim when performing the sacrifices – in order to subsume the concept of Levi within that of Cohen, thereby sweetening din at its root. This sweetens all dinim/judgments at the root, rectifying all the spiritual worlds, enabling forgiveness and atonement for all sins. For all transgressions, willful or inadvertent, arise from evil urges that arise from the concept of dinim, when the din is not sweetened at its root. This is why the Cohen alone could not achieve the atonement and rectification provided by the Temple service; din needs to be sweetened at the root. Therefore, the Levi must accompany the Cohen, be subordinate and serve him in the Temple service, as it states: "They will accompany you and serve you".
Through the Levi – whose spiritual root is din – being secondary to and serving the Cohen in the Temple, the din-Levi thereby becomes encompassed in the chessed-Cohen. In this way the din of the Levi, the root of din, is sweetened, reflecting the concept of "sweetening the din at its root", which is the principal rectification. This "sweetening" neutralizes the power of the yetzer, which is rooted in din, enabling atonement and forgiveness for sins.
Now, Korach was a Levi – and the greatest one, at that. It follows that tremendous dinim and power gripped at his very essence, corresponding to his very great spiritual level. For all dinim are essentially extremely holy and pure, effecting completion and rectification of the spiritual worlds. None of us must ever forget, however, the need to sweeten the dinim by encompassing them in chessed, for this is our entire spiritual task.
Unfortunately, Korach did forget. Corresponding to the greatness of his spiritual standing and attendant dinim, Korach was required to sweeten them by complete self-annulment to Aharon the Cohen, the very epitome of chessed. However, Korach's pride got the better of him, causing din to entrap him. Failing the test, he came to envy Aharon and thereby miss the opportunity to subsume his din within the chessed. Once his heart caused him to separate from Aharon, tremendous dinim rose within him, causing even greater division between them. In a vicious spiral, the increasing division increased the dinim, exacerbating the division and increasing the dinim ever further.
The great dinim and power at Korach's spiritual root gained the upper hand over him, casting him down completely, causing him to dispute with Hashem and His chosen ones, Moshe and Aharon, and the entire Torah. The power of his dinim that lay grip on his evil desires, gave him the mastery to negatively influence the great tzaddikim, possessors of Holy Spirit, leaders of the judicial system, princes of the assembly and calculators of the appointed times.

The essential yetzer hara of spiritually great people is the concept of power and dinim that they fail to sweeten. Korach, the Levi rooted in din, did not merit sweetening din. This then gave him the power to so negatively influence the leaders of Israel.

Hilchos Shiluach Ha'ken 4:8

Parshas Sh’lach Le’cha

2009-06-02T23:16:00.000-07:00

The Good & Evil of Wine

Possuk 13:20 "… and the time was the period of the first ripe grapes"

We must be careful to avoid drinking wine on a regular weekday. Most of us are not able to attain the level of “wine that gladdens”. Therefore, the opposite takes place “it desolates”. In addition, wine rises blood boiling to the maximum, corresponding to the verse (Mishlei/Proverbs 23:31) “Don’t look at wine when it is red”, which is an aspect of the rise of the klippas Amalek (the thickest crust of evil – Amalek), that has grasp on the blood in the left ventricle of the heart. And this corresponds to the fouling of blood that is an aspect of sadness and blues, from which stems all earthly desires – particularly sexual desire.

Therefore the entire flaw of the spies that were sent at the time of Moshe was through the blemish of grapes – which is the blemish of wine. It was through this that Adam HaRishon (the first man) marred the world, as Chazal (our Sages) teach (Bereishis Rabbah 19:5) “She squeezed the grapes and handed it to him”. Noach also fell in this area when he left the ark after the floodwaters had subsided. And so we find that the majority of the spies were together grasping the large cluster of grapes.

Consequently, the Torah states “the time was the period of the first ripe grapes” to indicate that the entire fall and mistake of the spies stemmed from grapes, the source of wine, causing them to err in their opinion and declare that conquest of Israel would be impossible. And their main mistake was through klippas Amalek. For they were men of great intellect and perceived that Amalek was an extremely powerful evil force. They failed, however, to overcome their personal opinion in favor of Moshe to say that, despite the negative factors, Moshe had the ability to subdue and uproot Amalek. Thus, Chazal tell us (Bereishis Rabbah 16:18) that they frightened all the people specifically with Amalek: “Amalek dwells in the south”. Therefore their fall came about through the cluster of grapes, since klippas Amalek has the greatest grasp on grapes in the aspect of wine. This is the meaning of (Devarim 32:32): “Their grapes are grapes of gall; their clusters are bitter”, relating to the force of the blood.

Joshua, however, was rescued from the bad advice of the spies through the power of Moshe. Joshua subdues and detaches the klippas Amalek. Therefore, he didn’t trip through the grapes which the spies blemished the land of Israel. On the contrary, he actually merited bringing all the Jewish people into the land.

Accordingly, on Purim, the time of the main destruction of Amalek, it is a great mitzvah to drink wine. Then, we are able to subdue Amalek specifically through wine, through which we attain simchah/joy. For Amalek’s main defeat is through simchah.

Orach Chaim Hilchos Shabbos 7:68 (Otzar Ha’yira Shichrus 3)

Parshas Beha’aloscha

2009-05-31T01:26:00.000-07:00

Emunah Ensures Eternal Success

Possuk 12:7 "…he [Moshe] is ne’eman (trusted) in all My house"

The continued existence of the world depends on emunah/faith, as it states: “…and all His deeds with emunah”. And the entire Torah rests on emunah, as it states: “…all your mitzvos are emunah”. Similarly, Chazal (our Sages) teach that ‘Habakkuk came and established them [all the mitzvos] on one: “a tzaddik lives with his emunah”. For, thank G-d, we have Moshe Rabbeinu - the truly ‘ish ne’eman’/trusted man, the one fitting to rely upon. He caused us everlasting success and appraised us with what we need to trade in this world of ours – a world that is very far from the upper worlds. For we only come here in order to acquire merchandise for those ‘far off places’. Over there we will succeed and profit greatly from the wares in which we traded specifically in this physical world – a great, wondrous and awesome profit, immeasurable and priceless “unseen by human eye” (see Likutei Moharan II 55).

Only, no one knows with what he is rewarded in that world that is far from our country, where we must return. Therefore, Hashem took pity on us, sending us the “faithful shepherd” – Moshe Rabbeinu – he that is “ne’eman in all My house”. He took pity on us, brought us to prevail, enlightened our eyes and informed us of the entire Torah, transmitting it to us directly from Hashem. He instructed us regarding all the holy merchandise that we need to trade in, in this world: Wearing tzitzis, laying tefillin and all the rest of the awesome, holy mitzvos.

For sure, we don’t have to waste our days, G-d forbid, in investigating whether or not we will actually succeed with our wares. But someone that does probe and question is not only a heretic – he’s also foolish, foolhardy, simple and mad. Can there be anyone so stupid as to desire that evil wisdom - the delving after the ish ne’eman, wanting to know from his own perspective specifically, to understand with his intellect, why one should “prosper” from this merchandise?

Lets explain this by way of analogy. Let’s say that trustworthy people - those possessing true awesome wisdom - write to him from afar. They tell him to speedily trade in specific goods with absolute alacrity and care, for he will make huge, unbounded profit. And yet he willfully slackens, first wanting to check out why these goods are so important in that place. While doing his investigation he fails to do any trade, wasting away his time with vanity and emptiness. He will then arrive in that place in abject embarrassment, completely lacking anything good. All the more so, if he brings articles that are forbidden in that place, where they penalize the transporters of such items with difficult and bitter punishments, unlimited in quantity. Woe to that embarrassment and disgrace!

The message is clear. Moshe Rabbeinu and all the tzaddikim, the early and latter prophets, all the sages of the Mishnah and Gemara – all have written to us, exhorting us to fulfill the Torah of Moshe. They tell us that, through this, we will be successful in the next world. And they are all trustworthy people, wise and intelligent. And they truly love us. Certainly we do not need to investigate them, Heaven forbid. We just need to trust them and walk in their path. In this way, we’ll be able to trade in all the holy goods – the Torah and mitzvos. We don’t need to waste our time on any investigation, scrutinizing their validity, G-d forbid. Rather we have to occupy our lives in gathering and trading in that special merchandise that is ‘dearer than gold and pearls’, without equal in value.

Therefore we find that Shlomo Hamelech in Mishlei/Proverbs praises emunah with the words “Who can find a woman of valor [i.e. emunah]…?” Holy emunah is termed a woman of valor, for Rebbe Nachman teaches that truth and emunah correspond to the man and woman (see Likutei Moharan 7). And Shlomo praises emunah, the ‘woman of valor’, in this entire song, using terms of profit and success. This entire wondrous song, from start to finish, praises her with the goods that she is successful and profitable with. For the main success in our ‘holy merchandise’ is by way of the ‘woman of valor’ – holy emunah. This is as the Arizal writes throughout his works that emunah is an aspect of malchus/sovereignty, corresponding to the ‘G-d fearing woman’, an aspect of the ‘woman of valor’. Therefore, “she is like the merchant ships - from afar she brings her food”. For by way of holy emunah, relying on Moshe Rabbeinu and all the tzaddikim that follow his path, we are able to transport merchandise to far away places and bring our bread and sustenance to eternity from afar. For even if we ourselves are uninformed as to what to bring there, nevertheless, the truly ish ne’eman has informed us of what merchandise to bring in order to be always successful there.

Yoreh De’ah Hilchos Gilu’ach 4:3

Parshas Nasso

2009-05-25T00:12:00.000-07:00

Non-Torah Wisdom Can Cause Adultery

Possuk 5:12 "If a man’s wife goes off, being treacherous to him a treachery"

At the spiritual root, the woman is an aspect of chochmah tatta’ah/wisdom of this lower world, corresponding to [the sefirah of] malchus/sovereignty. But the sitra achara and klippos (incorporation of evil forces) – which are an aspect of chochmos chitzonios/ “outside wisdoms” that are related to the “exile by the four kingdoms” – lie close to the malchus. They are continually burrowing and waxing strong to derive nourishment from malchus, to attach themselves there, most. For this reason, we find ourselves in the great spiritual war for good, even when engaged in permissible matters.

How much more is this true for someone that has caused a spiritual blemish through sin, G-d forbid. Through sinning, one gives the evil forces great power to sustain themselves from the malchus. This makes possible the creation of complete heresy, Heaven save us.

Thus Chazal (our Sages) explain that the double terminology “she is treacherous to her man a treachery” signifies a double fold treachery: To the “Man of war” above i.e. Hashem, and to the man i.e. her husband, down here. Her treachery to “the Man above” lies in her having enabled heresy to increase, Heaven save us.

And so Chazal explain “if his wife tisteh/goes off” means that adultery only happens when a spirit of shtoos/folly [related to tisteh] enters the adulterers. For it is certain that p'gam ha’bris (sexual misdemeanor) and adultery only stem from the klippos that are an aspect of chochmos chitzonios – truly complete shtoos in contrast to the true wisdom of holiness.

Even Ha’Ezer Hilchos Gittin 4:5 (according to Otzar Ha’Yirah – Bris 113)

Parshas Bemidbar

2009-05-18T09:55:00.000-07:00

Attaining Torah In Impure Places

Possuk 1:1 "Hashem spoke to Moshe in the Sinai wilderness, in the ohel mo’ed…"

The Torah was given in the midbar (wilderness) for good reason.

Yisrael (the Jewish people) wandered in the midbar for forty years. The Mishkan (Tabernacle) accompanied them for that entire period of forty years in the midbar. It was there that Hashem spoke to Moshe and that Yisrael received the Torah from him.

The Torah is telling us the following: Before we can attain some revelation in Torah or avodah (spiritual work) – which is an aspect of our original receiving the Torah – we need to first undergo confusion, doubts, impeding forces, improper desires, disturbances and the like. All this is drawn from an aspect of the places of the chitzonim/impure forces, which receive their vitality from the power of the disappearance of the ma’amar satum/ “closed statement”, corresponding to ayei/ “where” (see Likutei Moharan II 12).

Thus, when the impeding forces and confusion become stronger – and we have no way out of them, to find Hashem’s honor – and we fortify ourselves, and search, request and beseech, even there, “Ayei/where is the place of his honor?”…then the “descent is for the purpose of ascent”. For then we merit to ascend to an aspect of the ma’amar satum at its root, which is the root of all the ma’amros/statements and the entire Torah – and hence merit to draw Torah from there.

This corresponds to the receipt of the Torah right there in the midbar, after the power of the Egyptian exile. For the power of the subjugation of the Egyptian exile, the exile of the body and soul, caused “Yisrael cried out to Hashem”. They had no plan of action how to escape. They just “grabbed on to the art of their forefathers” and cried out to Hashem, yearning and beseeching to find Hashem’s honor. Through this they attained redemption. Then they wandered in the midbar, “a place of snakes, serpents and scorpions and thirst, etc.”, corresponding to the places of the chitzonim, far from Hashem’s honor. It was in that place that they requested and sought Hashem – until they merited receiving the Torah. That is the meaning of “descent for the purpose of ascent”. For it is specifically when we are in the midbar, the places of chitzonim, requesting and seeking after His honor, that we merit to receive there the Torah that is drawn from an aspect of ayei – through that merit of the request and search specifically in the places of chitzonim, that correspond to the midbar.

Choshen Mishpat Hilchos G’vias Chov M’ha’yesomim 3:8 (see also 9-11 according to the Otzar Ha’Yirah – Yirah Ve’avodah 116)

Parshas Behar/Bechukosiye

2009-05-10T01:25:00.000-07:00

Seeking Hashem In Business

Possuk 25:14 "When you sell something to your fellow Jew"

It’s known in the mystical writings that extracting the “holy sparks” is the entire purpose of all the worldly occupations, creative activity and business involvement, that are subsumed within the thirty-nine melachos (categories of act involved in the Sanctuary). The main way to effect the extraction is by remembering Hashem when we’re involved in business. And so it states (Devarim 8:18): “You shall remember Hashem, your G-d, for [or when] He is the One that gives you strength to produce wealth”.

This is why we should have business dealings specifically with our fellow Jews. Thus Rashi cites our Sages, that “when you sell something to one of your people” tells us that we ought to sell only to a Jew and that “[when] you buy something from one of your people” tells us that we ought to buy only from a Jew. Therefore it would be appropriate to try, as much as possible, to be in the company of fitting and fair people when traveling or engaging in business at home. Then, we should regularly speak with them in words of Torah and fear of Heaven in a fashion that will remind them – and they will remind us – every day, about the final purpose. Thus, the Zohar mentions that it is forbidden to travel unless one has a companion with whom he can engage in Torah discussion.

Even if we don’t find such people when involved in our business, nevertheless we must be careful with our thoughts, not to forget Hashem at the time of our transactions. We must greatly desire that we and our clients and suppliers will be drawn towards Hashem and His Torah. This was Hashem’s intent in circulating business activity and melachos in the world; everything is for the purpose of extracting the “holy sparks”.

The main thing is that through bargaining and business dealings people join together to the point that, at last, truth will gain sway in the hearts of all Jews and every one will draw his fellow until all will return to Hashem and His Torah.

Orach Chaim Hilchos Beis Ha’Knesses 6:24

Acharei Mos-Kedoshim

2009-04-27T05:48:00.000-07:00

Out Of Order: Digression for Progression

Possuk16:24 "He washed his flesh in water in a holy place, and dressed in his clothes.."

It is very difficult to start the spiritual war for Hashem – the extraction of the holy sparks from the depths of the klippos/impure forces – until we first feel some flashing or illumination from the pleasantness of kedushah/holiness and Heavenly avodah/service. Only then does it seem possible to start the ascent, level by level, in avodah. Similarly, it’s only possible to increasingly ascend upwards in levels, once the holiness has been extracted from the klippos and once we first rectify the blemishes that we have wrought.

Really, we don’t know where to start. Therefore we need great wisdom for this, jumping from one matter to another; sometimes engaging in an aspect of one avodah, other times in an aspect of some thing else.

With this we can well understand Abaye’s order of the Temple avodah (Yoma 33a, read every morning). There were a number of stages in the avodah that were not performed completely sequentially, one stage finishing completely before beginning the next. They started with the large arrangement of wood but did not continue with the two logs of wood. Rather they continued with the second arrangement of ketores/incense. There are many wondrous anomalies there. Sometimes the Cohen is busy with the avodah outside and then, before finishing that, he is required to perform the avodah inside. All this is because we need to jump from the wisdom of one avodah to another: From the avodah of the outside to the inside, and from the inside to the outside. For who of us is greater than the Cohen Gadol on Yom Kippur, who had to constantly change from outside to inside and from inside to outside?

However, the battle is more powerful each time: Each avodah has to be conducted with great wisdom, while the sitra achara and klippos strengthen themselves anew with every single avodah. And so, many people fail and fall in their avodah and can’t withstand the battle. This caused the destruction of both Temples and causes all calamities that befall the Jewish nation.

Therefore the main consolation for us now is the holy Torah. Our Sages teach us: “Since the destruction of the Temple, Hashem only has [desire for] the four amos of halachah in his world”. This is so, since the holy Torah encompasses all the aspects of holy avodah in the world. When we truly engage in Torah study, it is as if we are engaged in all the avodas of inside and outside. And, regarding Torah study, there is no requirement to have specific intent of order, jumping from one avodah to another, because Torah includes them all. Through occupation with Torah alone, all rectifications are automatically and completely made, each one in its rightful manner. For this reason our Sages tell us that “it [the Torah] is more precious than pearls/peninim (related to p’nim/inside)”. They mean that the Torah is more precious than the Cohen Gadol - the only person that goes into the innermost/lifni ve’lifnim/the Holy of Holies (in the Temple, on Yom Kippur). For true absorption in Torah study rises above all holy avodas – even above that of the Cohen Gadol on Yom Kippur. It “enters” even further inside/lifnim than the concept of lifni ve’lifnim; it corresponds to “more precious than peninim”. The reason for this is that the Torah is composed of all the tikkunim/rectifications, fixing everything together.

In respect to our need for a certain order in our avodah – the Torah informs and instructs us in the appropriate order. That’s why it’s called “Torah” – for it teaches/morah a path for penitents, for everyone in the world – whichever place he is in. Thus our main comfort and consolation is the Torah. It corresponds to the “four amos of halachah”, which is an aspect of the four amos that every person occupies, whichever place he is in.

Choshen Mishpat Hilchos Chalukas Shutfim 5:11,12 according to the Otzar Ha’Yirah, Yirah Ve’Avodah 126

Tazria-Metzorah

2009-04-26T02:00:00.000-07:00

Seven: Days of Orlah and Canaanite Nations

Possuk 12:3 "He shall circumcise the flesh of his foreskin on the eighth day"

Torah, the land of Israel and the mitzvah of milah (circumcision) - which is tikkun ha’bris (rectification of the covenant i.e. sexual misdemeanors) - are all bound together. It is only possible to merit the land of Israel through the mitzvah of milah, which is tikkun ha’bris. We see this in the verse: “He cut the bris/covenant with him to give him the Canaanite land”. Similarly, Rashi explains the verse in Joshua “and this is the matter/word that Joshua circumcised them”, to mean that he circumcised them through speech. Joshua said to them: “Do you think to inherit the land uncircumcised?”

This relates to the seven days of orlah/uncircumcised state that pass over the infant before his milah. It corresponds to the seven nations that were in possession of the land of Israel, before being transferred to the Jewish people once they performed circumcision. This is the meaning of the verse: “He cut with him the bris to give him the land of the Canaanite, the Hittite and Emorite”, and reckons all the seven nations that are exiled through tikkun ha’bris, corresponding to milah that is performed on the eighth day. For by the eighth day, all of the seven days of orlah have already passed over the infant, and chessed/loving kindness is revealed through the uncovering of the opening of the amah/reproductive member. This chessed, initially closed and hidden during the seven days of orlah, is revealed through milah. Through this we are able to conquer the land of Israel – for everything is bound together.

Yoreh Deah Hilchos Milah 3:5

Emor

2009-04-24T06:29:00.000-07:00

Wealth, Contemplation and the Cohen Gadol

Possuk 21:10 "And the Cohen that is greater than his colleagues, upon whose head the oil of anointment has been poured…"

In Likutei Moharan (1:60) it states that there is a level of contemplation in Torah that can only be reached through great wealth. This wealth can only be attained through the rectifications [at the level] of Atik/Ancient One, corresponding to the concept of an elder and "length of days". One merits this concept of elder/length of days through fear of G-d, as in (Mishlei/Proverbs 10:27): "Fear of G-d prolongs [the] days [of one's life]". Through this fear we merit shemiras ha'bris (“guarding the covenant” i.e. guarding from sexual transgression) and thus merit wealth [by being protected from the poverty that results from sexual misdemeanors]. One can merit this level of fear by awakening others from their spiritual slumber through the relating of moralistic stories and parables. Some of these stories are an aspect of "former times", corresponding to hadras panim/beautiful countenance that corresponds to "abundant kindness".

The Cohen embodies the concept of abundant kindness and hadras panim; he merits drawing he'aras panim/illuminating countenance over all Jewry, that "awakens from slumber". Through this, he draws wealth and is thus able to attain profound contemplation. This underlies the special blessing of the Cohen (Bemidbar 6:24): "Hashem bless you" – with money, i.e. wealth; "May Hashem cause His countenance to ya'er/illuminate you", corresponding to he'aras panim, hadras panim, corresponding to parables of former times. For these parables correspond to abundant kindness and hadras panim, through which "countenances of holiness" are returned and drawn over Jewry, an illumination of Hashem's "face" as expressed in "Hashem will cause His countenance to illuminate you". For the Cohen embodies the concept of the "teacher of holiness", occupied in arousing Jews from their spiritual slumber to Hashem.

The Cohen draws fear of G-d to the Jewish people, since he is occupied with the offerings in the Temple, which is identified with fear of G-d. For it specifically states the words "former times" in respect to the Temple service (Malachi 3:4): "And then the offerings of Yehudah and Yerushalayim shall be pleasant to Hashem, as in the days of old and former times". And "former times" relates to hadras panim, corresponding to the tales of "former times" that arouse people from their slumber, causing the attainment of fear, corresponding to the Temple service.

Therefore the Cohen Gadol, the "great" Cohen, obtains "great" wealth. For the Sages explain the above verse: "The Cohen that is greater than his colleagues" - Make him greater than his colleagues. And he merits this "wealth of holiness" by way of the fear that results from hadras panim of the tales of former years, which are an aspect of abundant kindness that corresponds to the Cohen. Through this wealth he attains deep contemplation.

This is the meaning of "the oil of anointment…upon his head". This relates to the contemplation by the intellect, which corresponds to shemen mishchas kodesh (oil of holy anointment). This is why the Torah explains its caution to make the Cohen Gadol great and wealthy. It states "make the Cohen Gadol great, asher (because) the anointment oil is poured on his head". For his head is anointed with the holy oil that corresponds to contemplation and he must constantly draw and illuminate the anointing oil over his head, corresponding to (Koheles 9): "Oil shall not be diminished [from being poured] over your head". Therefore he merits great wealth – in order to merit contemplation.

Now, all of the Cohanim are encapsulated in the Cohen Gadol – whose all-inclusive status derives from them – therefore nearly all the Cohanim merit great holy wealth. Their wealth derived from the fact that “the ketoret/incense offering makes wealthy the one that offers it” and no one was allowed to offer it twice – in order to allow all the Cohanim to become wealthy. All merited the wealth, drawn down through fear of G-d that is an aspect of their service in the Temple. Through this they merited the ability to contemplate, corresponding to the oil of holy anointment.

Therefore, Cohanim are more sanctified in kedushas ha’bris (sanctification of the covenant i.e. sexual relations) than the rest of the Jewish people. They have more mitzvas in kedushas ha’bris, as in (21:6) “They shall be holy” and “They may not marry a prostitute or chalalah [or] a divorcee”. Similarly [when Moshe Rabbeinu blessed the tribe of Levi, containing all Cohanim], we find (Devarim 33:9) “…for they kept Your commandment and they will guard Your covenant”. For they merit fear of G-d, as mentioned above [through the Temple service], thus meriting shemiras ha’bris, (as cited above from Likutei Moharan), and consequently meriting wealth.

Hilchos Pidyon Peter Chamor 2:1,3

Parshas Ki Sissa

2009-03-09T07:37:00.000-07:00

Seeking Out the Holiness of One’s Rav

Likutei Halachos on Parshas Ki Sissa

Translated by R. Dov Grant

Possuk 32:1 "The people saw that Moshe delayed in descending the mountain. And the people rose up together against Aharon and said to him: ‘Arise! Make gods for us that will go before us. For this Moshe – the man that brought us up from Egypt – we don’t know what happened to him"

Look carefully at the above incident with penetrating truth. It’s clear that the entire mistake of the Israelites was their failure to adequately seek out the holiness of their rav/ teacher, Moshe. Since they didn't know what had become of Moshe, they spiritually descended so much - by way of the eiruv rav (mixed multitude) – to the point that they wanted to make other gods.

They did not take to heart the truth of the matter. They should have drawn the opposite conclusion. After all, Moshe had done so many good things for them and had revealed Hashem's G-dliness – such an awesome and wonderful revelation at the giving of the Torah. Therefore, if he had currently disappeared from them, it must be for their good – in order that they should increase their attempts to search out and request the holiness of his ruach hakodesh. They just needed to do this until it would become increasingly clear, as in fact was the case, that Moshe had ascended to the heavens in order to receive the other Torah mitzvos – to ever increasingly rectify and purify them in a holistic way. They just needed to hold their positions and hope for Hashem's salvation, seeking, requesting and desiring him - until he would return to them and teach and enlighten them with the entire Torah. This is how Yehoshuah conducted himself. He stood by the mountain, waiting for his teacher, Moshe, as chazal tell us. He would look heavenwards, only hoping that Moshe would appear and return to him.

Unfortunately, they weren't careful with this and caused the calamity that is the source of all destruction and exile, due to our many sins. For with the sin of the golden calf came the return of the primordial snake's poison, from which is drawn all current heresy – the cause of the prolongation of our exile, due to our many sins.

The rectification for all this is through the true tzaddikim in every generation that possess an aspect of ruach hakodesh – even in our days (explained at length in Likutei Moharan II 8). However, we need to greatly search out and request the true tzaddik at all times – even if we already have started to find him.

Likutei Halachos Choshen Mishpat Hilchos Sheluchim 5-10

http://likuteihalachos.blogspot.com