Parshas Mishpatim English

8/3/2019 Parshas Mishpatim English

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Dei Chochmah LNafshechah Parshas Mishpatim

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Shalosh Seudos1ofParshas Mishpatim 5767

" ".

Now these are the ordinances which you shall set before them.2

Rashi explains: Now these are the ordinancesEvery place where scripture uses

the term these [eileh], it is meant to set the forthcoming words apart from that which

preceded them. The term, now these [veileh], however, is meant to bridge and add the

forthcoming words to that which preceded them. [In this instance, the term now these

serves to teach that] just as the preceding subject involved laws that were given at Sinai,

so too were these laws given at Sinai. And why is the subject of civil jurisprudence

juxtaposed with the subject of the laws of the altar [which immediately precedes it]? To

teach that we are to place the chambers of the Sanhedrin adjacent to the kodesh, the

inner part of the sanctuary.

The Union ofYaakov andLeah3

The Arizal reveals that that there are various groups of Jewish souls. Some souls

emerge from the union of Yisrael and Rachel which takes place during Mussaf on

Shabbos.4 [Note: This is a very high union where Zeir Anpin and the Nukvah (lower

feminine aspect)are elevated to the level of the highermentalities ofAbba/Chochmah

and Imma /Binah. The mission of these souls is to imbue even the most mundane

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

2Shemos 21:1

3When these names are italicized, they indicate their respectivepartzufim, their transpersonal

sefirah aspects, rather than the actual historical figures of Yaakov and Leah.4

When we discuss the unions of variouspartzufim known by names of the avos or imahos, we

are referring to the spiritual place which it was their mission to rectify in order to imbueintrinsic holiness in their offspring and form the Jewish people.


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actions of the week with the holiness of Shabbos.] Other souls emerge from the lower

union of Yaakov and Rachel reached during the weekday morning ShemonahEsrei

prayer. [Note: When we speak of a spiritual union during prayer which gives birth to a

group of Jewish souls, we mean a spiritual union which yields spiritual bounty.] A total

of twenty-four groups of souls emerge from the three unions between Yaakov andLeah.

At true midnight (chatzos), Rachel enters intoImma and Leah is joined with the entire

expanse ofZeir Anpin andNukvah. This zivug generates ten groups of souls. There is

another union ofYaakov andLeah during the dawn [kadrusah dtzafrah is an Aramaicterm for alos hashachar]which generates two groups of souls. In addition, the spiritual

trace that remains after Maariv also brings about a unification of Yaakov and Leah.

This trace lasts the entire night sinceMaariv may be recited the whole night long, and it

gives rise to twelve additional soul groups.

The twenty-four students of the Arizal stemmed from the twenty-four unions

which emerge from Yaakov andLeah, and it was their task to draw the light of the final

redemption into the world. These souls are alluded to in the verse: " ,

- ." The watchman said: The morning comes, and also the night...

5

[Theseare the souls that are generated through the spiritual unions of the partzufim that take

place during the day and throughout the night.] The verse continues: " - ,

" ...If you will inquire, inquire; return, come.6 This is meant to teach that the

ultimate redemption depends on the Divine service, the inquiry, of these souls. Their

task is to petition Hashem regarding the exile of the Shechinah.7 [This results in the

returning and coming of the redemption alluded to in the verse.]

5Yeshayah 21:12

6Ibid.

7Shaar Hagilgulim,Hakdamah 39


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The Souls of Redemption

Each group of souls possesses a distinct nature. The souls that stem from the

union between Yisrael andRochel are drawn primarily to learn Torah. This desire is so

powerful that they often neglect to focus their formidable strengths on bringing the

redemption. Although these souls are the strongest, the light of redemption is not

revealed through them. It is through the work of the souls that emerge from the union of

Yaakov andLeah that the redemption will arrive. These souls naturally gravitate toward

the Divine service of prayer and emunah. This is the deeper meaning of the verse, " ; -" This will be written for a generation to come

[literally, the final generation], and a people that will be created will praise G-d.8

Our

spiritual work in the end of days is to praise Hashem and pray to Him, since it is this

avodah which will bring the ultimate redemption.

The Weak Eyes ofLeah

Generally, the spiritual place ofLeah [along the array of the sefiros in the

anthropomorphized form of the Partzufim]is from the chest ofZeir Anpin and above.

This represents praying in the usual sense for children, a healthy life, and sustenance.

[One reason why this is prayer merely from the chest and up is because, although such

prayers strengthen emunahthey generally do not enable one to overcome his baser

nature. These prayers only affect the higher elements of a person but do not strongly

affect his lower cravings.] After midnight, however, the union extends across the entire

expanse of Zeir Anpin. This represents turning Torah concepts one has learned into

prayers [as discussed by Rebbe Nachman at length]. These prayers are most often said

with feeling and by definition are petitions regarding spirituality and are most often said

with dveikus [and rarely by rote].

The ultimate redemption rests with those souls that emerge from thiszivug. This

is why the Arizalspecifically revealed the deep kavanos in the prayers. [This itself is an

8Tehillim 102:19


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aspect of turning prayer into Torah study, since when done correctly the kavanos enable

us to grasp how high the prayers reach, which inspires tremendous dveikus.] This also

explains why the Baal Shem Tov worked so hard to instill within people an

understanding of the importance of praying with great focus and dveikus. The Arizal

actually said that in the ultimate future, there will be a claim on those souls that grasped

the greatness of prayer yet did not work to pray at length with dveikus. Why didnt they

rise at midnight to recite Tikkun Chatzos? There is less of a claim on simple people who

did not truly grasp the power of prayer.This is the deeper meaning of the verse, " " And Leahs eyes

were weak [from weeping in prayer]...9 Leah, the paradigm of prayer, cries from

neglect since people dont often focus on praying as they should. On the contrary; they

rush through their prayers and sometimes even skip segments of it. All they really want

is to discharge their obligation and get on with their lives. The verse continues, "

- " ...But Rachel was of beautiful and fair to look upon.10

Rachelwhich represents Torahis beautiful in peoples eyes. People spend as much

time as possible learning, since Torah is important to them.

The Torah of the Hidden Mind

The Zohar states that Rabbi Shimon bar Yochai, his son Rabbi Elazar, and

Rabbi Abba engaged in the Torah ofMochah Sesimaahthe deep Torah of the hidden

mind. Although every mitzvahcan be performed in a superficial manner, it can also be

performed in a much deeper way through this deep Torah which reveals the mystery of

the essential unity between the Jewish soul and its Creator that is achieved with each

mitzvah. Rabbi Shimon bar Yochai began this revelation, and the earlier Kabbalists

expanded on his teachings by explaining how to connect with Hashem by focusing on

His Names. The Arizal revealed much more regarding how to enter the path ofyichudim

9Bereishis 29:17

10 Ibid.


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through contemplating the Divine Names and the Partzufim. The Baal Shem Tovwent

even deeper, revealing how to properly makeyichudim.

In a vision, the Baal Shem Tov asked Moshiach when he will arrive, and

Moshiach replied, When your wellsprings will spread and people will make yichudim

and aliyos like you do. Clearly the kavanos are not merely technical, that one

unthinkingly contemplates a Divine Name by rote. As the Maggid of Kozhnitz said,

each Name discussed in the Arizals work is actually an opening, a kind of spiritual

ladder to enter into the light of Divine yichudim. This is how the Baal Shem Tovexplained the verse, " " From my flesh, I will see G-d.11 Despite

our physicality, we can nevertheless make great yichudim and ascend to the highest

spheres by truly seeing only Hashem in every experience. Rebbe Nachman of Breslov

takes this a step further by explaining that one can experience the highest yichudim

through practicing the 613 mitzvos. He reveals that one can attain the deep dveikus that

Adam did before he sinned: to be always so absolutely connected to Hashem that one

makes theyichudim of the mitzvos even when not physically engaged in the mitzvos.

The verse states that atSinai," - You did not see any

image.12

The Tzemach Tzedektaught that this indicates that the Jewish people were not

worthy at that time to reach the ultimate level of seeing Hashem. But in the future we

will merit the fulfillment of the verse, " , ' " For you will see,

eye to eye, Hashems return to Tzion.13

Hashem wishes for us all to reach this towering

level, one that is accessed by those who merit to become truly expert in the avodah of

yichudim. This aovodah is the true character of how to fulfill the holy Torah. It is not

meant to be merely a series of mindless acts. One should use the mitzvos to come to true

dveikus to Hashem. There are myriads of levels in dveikus. The first step is simply

connecting to Hashem and that everything is from Him, as alluded to in the verse:

11Iyov 26:19

12Devarim 4:15

13Yeshayah 52:8


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" ' " I set Hashem before me always.14 Above this level is the deeper

path of connecting to Hashem through the inner dimension of the Torah. The next level

is connecting to one of the Divine Names. Those on even a higher level ascend to the

upper worlds and the realm of the holy Partzufim. One on this level grasps Hashem as

He fills all worlds and surrounds all worlds. The next level is that one grasps the level of

Adam before the sin.

The Arizalreveals that at this ultimate level, Adam did not perform the mitzvos

through physical actions but rather through Divine unifications. As the verse states," " To work it and to guard it.15 [Adam was commanded to work and

guard the Garden of Edena paradise that required no cultivation, and which did not

need to be guarded from any marauding person or animal.] To work alludes to

positive commandments, and to guard signifies that Adam fulfilled the negative

commandments.16 [Since Adam sinned, the world became more material than it had

been previously, and it is therefore impossible now to achieve or sustain this level

without physically doing the mitzvos. Even so, one on this level is also connected to the

deeper level of doing mitzvos throughyichudim as well.]Every Jew is obligated to serve Hashem as Moshe did, every second of every

day. Moshe saw Hashem, as the verse states: " ' " He beholds the image of

Hashem...17

This indicates that he truly served Hashem in an aspect ofChochmah, truly

grasping Hashems immanence even as he grasps Hashems transcendence. At the same

time Moshe also attained the level ofArich Anpin. This is alluded to in the verse: "

" My servant, Moshe...18 The level ofArich Anpin is reached by one who never

stops being a servant of Hashem for even one instant. This indicates that he fulfills the

613 Torah commandments and the seven Rabbinic commandments as he deeply

14Tehillim 16:8

15Bereishis 2:16

16ZoharII:165b

17Bamidbar12:8

18 Ibid. 7


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contemplates Hashems immanence and transcendence,. One who merits this level has

grasped Kesser. This is alluded to in the numerical value of these mitzvos: 613+7= 620,

the numerical value ofKesser. [20+400+200=620] On this level, one gives Hashem the

greatest pleasure at all times.

The War of Amalek

This explains a seemingly enigmatic Midrash. Moshe had a difficult time

understanding the form that the half-shekel was to take until Hashem showed him a coin

of fire and said, " " This is what they shall give.19 As is well known, the

Hebrew word, "" alludes to the Shechinah, which is the revelation of Hashems

Kingship in the world. The main element ofMalchus is [the desire to declare Hashem

King in ones day-to-day life, which is achieved through] thinking about and deeply

contemplating that Hashem is the ultimate reality. The Zohar states that every level can

only be accessed through Malchus, yet people do not understand its greatness since

appears to them to be very narrow. This is the significance of the verse, " -

" I called out to G-d from the narrow place...20 Slthough emunah at first appears

to be very constrained, one must merit the end of the verse, " " ...G-d

answered me from the wide-open place.21

Through connecting to emunah /Malchus

despite the difficulty, one merits to add the two letters - [which represent theMochin

mentalities] to - [which represents the emotions and a lower state where everything

seems difficult] and completes Hashems name.

This is the main fight of Amalek in each generation: to prevent us from

completing the Divine Name, as it were, by drawing down the light of the mochin

through deep thought and contemplation of Hashem, each person according to his level.

But one must not stay on one level. He should enter the depths ofemunah through the

kavanos and learn through the works of the holy Baal Shem Tov to understand the

19Bamidbar Rabbah 12:3

20Tehillim 118:5

21 Ibid.


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proper path of true dveikus. One must internalize that his entire life and every detail of it

depends primarily on prayer, as the verse states: " " Prayer to G-d is my

life.22

One must learn how to make every prayer fresh. His prayer for today should

never resemble his prayer of yesterday or the day before. The tzaddiknever prays in a

stagnant manner. Every prayer is said with true dveikus and with new holy yichudim

before Hashem. Every Jew has a spark of his soul that stems from Yaakov andLeah that

prompts him to do the avodah of prayer that will bring Moshiach. It is our task to

uncover and broaden this during every prayer of each day.

The Union of Prayer

The first step is the union between Yaakov and Leah before chatzos, which

alludes to praying on a simple level [with as much fervor as one can by working to pay

careful attention to the meaning of each word of prayer]. The next step is to connect to

the union of Yaakov and Leah after chatzos. This alludes to making ones prayer an

aspect of Torah through praying with dveikus and kavanos. This level is the level

attained in the month of Shevat, which is represented by the letter /tzaddik. This is the

avodah oftzaddikim who are always occupied with dveikus andyichudim. But the main

tikkun is to achieve the level of Adar and change the aspect of night into day.

This transformational third step is alluded to in the description of Rav Brunah

who was glad the entire day because he juxtaposed his prayers with redemption. 23

This is theyichudofkadrusah dtzafrah, of the dawn, where one joins the morning and

night together with prayer. This indicates that one enters so completely into the light of

emunah and dveikus that he truly feels completely subsumed in Hashem. At this level,

one merits to attain the aspect of Adam before the sin and fulfills the 613

commandments by his deep contemplation and connection. This was the level required

of the four who entered the pardes to enter and exit safely. This joining of redemption

22Ibid. 42:9

23Berachos 9b


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and prayer is symbolized by the placement of the Sanhedrin next to the altar. The altar

represents ones Divine service, and the Sanhedrin represents the Torah. This teaches

that ones avodah must reach the level where he fulfills the mitzvos of the Torah through

it. This is the light of David HaMelech. On the one hand, the halachah always follows

David, which indicates that he is the ultimate in Torah.24 Yet he says about himself,

" " And I am prayer.25

The Rectification of Purim

The Baal Shem Tov and Rebbe Nachman of Breslov revealed that these avodos

are not merely the province oftzaddikim. On the contrary, they apply to every Jew who

is connected to true tzaddikim and learns their holy works. By doing so, a spark of the

tzaddik enters into a person such that even the most distant Jew can also make holy

unifications.

One may think this is a very strange thing: How can people so distant and

lacking in good be brought to such a high level that they can make yichudim? This is

actually the rectification of Purim. Even the most distant person puts on a completely

new garment of holiness even though he is not fitting for it. [This is one reason why we

wear costumes on Purim.] Although he has not yet done complete teshuvah in the areas

of personal purity and his fulfillment ofmitzvos, he can still make such a yichud. This

person is aping the true tzaddikim who are worthy of performing yichudim,and his

antics cause a very elevated degree of mirth on high. This is the holy aspect of a kof

a monkey or ape. For in truth, every Jewish soul is completely distant from even the

smallest sin. No Jew truly sins of his own volition. Every sin we violate is only at a

superficial and external level. Our inner most selves always remain pure. When we

reveal the ultimate laughter of the future by doing yichudim despite our shortcomings,

we arouse our innermost identities and move ever closer to becoming our true selves.

24Sanhedrin 93b

25Tehillim 109:4


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This is our task: to transform the elements of night, which represent the exile,

into day, which alludes to the ultimate redemption. This explains the laughter of the

entire month of Adar. We must be filled with mirth as if we were already tzaddikim. We

must act like the tzaddikim even though we are not yet on their level.

For in truth each of us is a tzaddikinside; it is our task to reveal this inner self.

This then is the spiritual work of the month of Adar. This month is symbolized by the

letter . At first we must ape the higher levels in an aspect ofkof. If we are pleased

with every spiritual effort we make and rely on Hashem to help us truly transform ouractions by doing what we can, we transform this kofinto kadosh, holiness, which also

starts with the letter kuf. In this manner we merit the fulfillment of the verse, "

-- , " And it will come to pass that he who is

left in Tzion and he who remains in Yerushalayim will be called holy. 26 This is the

aspect of holy mirth that is dominant during this month.

May Hashem draw upon us the light of the holy tzaddikim through learning their

holy works and fulfilling them. May we never be distanced from Hashem through

feeling alone. We must believe in the tzaddikim who teach us that we are never trulylost.

The Arizal reveals that the evil within always tries to erode our resolve by

weakening our belief in the tzaddikim. In this vein, the Baal HaTanya taught that one

can be a great sage and pray with fervor but still lack emunah in the tzaddikim. This is

caused by having never eradicated the evil within which sometimes remains from earlier

incarnations. Since such a person doesnt believe in the tzaddikim,he also doubts their

levels or the importance of following their ways. Sadly, this causes him to completely

miss fulfilling his mission in life [despite his learning and prayer, which are nonethelessvery precious].

But one who believes in the tzaddikim will learn their words and merit the

avodah ofyichudim until the heavens are opened to him. As each person merits to

26Yeshayah 4:3


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follow the way of the tzaddikim, their avodos that were formerly hidden will spread

throughout the entire world and reveal the inherent holiness of each and every Jewish

soul. We will then merit to see our righteous redeemer. He will come when we unify the

avodos ofChochmah and Binah. This is the meaning of the [Tikkunei Zoharand the]

Arizals statement that the soul of Moshiach is waiting in the heavenly chamber ofKan

Tzippur, the birds nest. Kan is a nest and alludes to Imma/Binah [because it is the

place where the mother dwells]. Tzippuris an allusion to Chochmah [since one can only

access Chochmah by flying high above the seemingly mundane nature of this world].

27

Let Your Soul Know Wisdom

This is the meaning of: " " Let your soul

(nefesh) know (dei) wisdom (Chochmah) and it will be a crown (Kesser) for your

head.28

Nefesh is an aspect of prayer. With the advent of Adarone must prepare for

Purim by recognizing the importance of prayer when it is created out of Torah and

joined together with it. Through this, one ascends step by step until he fulfils the

writings of the Baal Shem Tov, the Vilna Gaon, and their students and fulfills the deep

unifications ofdveikus and emunah that Adam was slated to perform before he sinned.

This deep level is an aspect of Kesser; through rising incrementally in the avodos of

prayer one comes to have a crown to his head. But this level can only be accessed if

he fulfills the continuation of thezemer, ...Guard your holy Shabbos. Shabbos alludes

to the righteous, and this indicates that one can only attain such great yichudim by being

connected to tzaddikim and learning their works. One must truly believe in their

greatness and trust that Hashem plants them in each generation.

One who has not yet merited to believe in the greatness of the tzaddikim must

repent and rectify the source of the evil within. He must trust in the tzaddikim who are

an aspect of Mordechai HaTzaddik. It is only in this way that he can truly connect to the

27Sefer Adam Yashar, inyan Tzelem Haadam

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


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highest level of prayer which is joined to Torah and access the powerful luminescence

of the oral Torah. This Torah is continuously renewed in every generation in an aspect

ofMegillas Esther. The megillah does not mention the Name of Hashem outright. There

are only allusions in the first and last letters of certain verses. This teaches that the main

yichudim cannot be attained by focusing on Hashems Name alone. One must

understand that he needs to access the deep secrets that these Names unlock. He must

climb the rungs of the ladder of true connection and fulfill the 613 Torah

commandments and the seven main rabbinical ordinances through yichudim until he ison the level of Adam before the sin. In this way we will merit the true redemption

speedily in our days. Amen.

Translated and Adapted by Rav Micha Golshevsky.


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Nesiv Chaim 10b

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Nesiv Chaim 10, Part 2

The Light ofBitul

Nesiv Mitzvosecha,Nesiv Emunah, Pathway 2.3:

"Know, that it is impossible for the Ohr Ein Sof to be enclothed [and

descend via] any of the ten sefiros unless the light of Chochmah has first been

enclothed within them. 'You have made them all with Wisdom'" All light that

descends from above must be cloaked in a number of garments [or filters]. The light of

Ein Sofis cloaked byAdam Kadmon, and this in turn is cloaked byAtzilus, andAtzilus

in turn is cloaked by Chochmah. The reason why the light must first be enclothed within

Chochmah before it can be revealed is expressed by a teaching of the Baal Shem Tov, as

passed down to the Maggid and transmitted by the Baal HaTanya. Chochmah is a

synthesis of the two words, "the power of what"which indicates the state of

bitul. [If we say that the sense of self is , then or whatis that of non-self, or bitul.]

The only way that created beings can receive illumination from G-d is through

nullifying themselves before Him. The ultimate root of all of the Torah's inner

dimension is the revelation of Hashem's light, and this is only possible through

Chochmah, which is bitul. The more bitul a person attains, the more Divine light he has

access to. And this is also true of the organization of the worlds; each world that is

higher than its fellow is only loftier because it has a greater degree of bitul to the

Creator. This is why its light is higher. The world that is lower contains a greater degree

of or the sense of self, and that is why its light is less.

We learn from here that anyone who wants to enter into the inner dimension of

Torah and the upper worlds [of dveikus]meaning, that he seeks to apprehend more

and more of G-dmust nullify himself more and more. This world is very lowly and it

is difficult to perceive Hashem here because it is filled with ,, with the sense of self

ego and substance. The tzaddikim who reached lofty levels only managed to do it by


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Nesiv Chaim 10b

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divesting themselves from this world by way ofbitul. And this is true of everyone who

wishes to gain access to spiritualityhe must work through the pathway of bitul and

also become [to the degree that is possible for him]. This is the deeper sense of,

"You made everything with Wisdom"all spirituality is only attainable through the

aspect ofChochmah, the , which is bitul.

(In general, all of the sefiros are bitul as well: bitul of self; bitul of awareness of

external reality; absolute bitul; the bitul of love; the bitul of dread, etc. At each level

[and in each way] one must nullify himself more and more before Hashem [to access ahigher revelation of love, dread, etc.)

The Quality ofChessed

"So, in this way, the six 'extremities' [sixsefiros ofZe'ir Anpin] can only

receive the Ohr Ein Sofif the light ofChessedhas been enclothed within them first.

The reason for this is that all forms ofshefa [Divine abundance] change as they

descend, but this not true ofChessed, which is a primal light which illuminates

from the end of the world (of) Atzilus until the lowermost point of the world of

Asiyah. It does not become dense or lose its force, and its light is so great that it canmitigate ('sweeten') below just as it does above. 'But the eyes of the wicked shall

fail'because of the abundance of its great light, it is impossible for theklippos to

draw sustenance from the shefa that descends by way of Chessed. It is for this

reason that all forms ofshefa must be enclothed within it. But when the generation

lacks merit, the shefa descends without the cloak of Chessed, and it alters and

becomes dense and the klippos draw sustenance from it. This is why one must

always ask [Hashem] for an unearned kindness [ ], from the One who is the

Master ofratzon [desire or will]"After having already learned that all apprehension of G-dliness is only possible

through bitul which is the nature ofChochmah, the Komarna Rebbe now explains that

the light can only descend from level to level by virtue of the light ofChessed. We will

see that the descent of the light, of shefa or Divine abundance, is only mediated by the


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Nesiv Chaim 10b

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attribute ofChessed. When a person asks for something from G-d, it should be that he

asks for it as a chessed, an unearned gift. If notif he asks through force and not by

appealing to Hashem's unconditional love and kindnessthen it is possible for the

klippos to take hold of it and draw from it. It is therefore necessary to only make

requests of Hashem by appealing to His lovingkindness, by asking for an unearned gift.

Two Forms ofDveikus

We can now return to the original subject of our discussion, which is that there

two basic forms ofavodah. We have that of "generating a vessel" which is associated

with Malchus, a level at which one feels the presence of Hashem in a truly direct

manner, in the way of an "image." [Note: Not, chas v'shalom, to justify the ascribing of

form to that which is Ineffable, rather this level is achieved by activating the faculty of

the imagination. For example, the Ramban suggests one imagine he is surrounded by

divine light as has already been discussed elsewhere.] Even though this level is very

small compared to true dveykus nevertheless it is an important stage which empowers

and enables a person to continue seeking genuine dveikus at a higher level. We have

already learned that dveikus means bitul, and the more one nullifies himself before

Hashem, the greater degree ofdveikus he will attain.

After one reaches a degree of "direct" dveikus, one must continue his avodah so

that he can reach a degree ofdveikus that is totally abstract in the sense that it involves

no imaginative images. This higher form of "hidden" dveikus is the awareness that there

is no reality but Hashem, and the more a person is steeped in this consciousness and

intensifies it, the greater dveikus he experiences. This is also a kind of bitulit is a

nullification of the "direct" and imagination-based form of dveikus in pursuit of

something higher and more true. But one cannot attain this higher form without first

developing the vessel of the "direct" form.

In prior lessons we have explained the aspects of the "ear, nose and mouth" [of

Adam Kadmon], so a brief summary should suffice. The light that emerges from the

"ear" signifies the [Binah] contemplation of G-dlinessthis is the deep focus on the fact


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Nesiv Chaim 10b

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that there is no existence but G-d's, and it is the contemplation ofyichud. The "nose"

signifies the sense of Divine love and awe/dread. The "mouth" is to be understood

straightforwardly: using the mouth to speak to Hashem. This last avodah gives rise to

both lights and the vessels [to contain them]. On the surface, it appears as though this

avodah is somehow lesser than the levels that preceded it because it is the "direct" form

of dveikus which is arguably lower than that of love and awe. [The Arizal writes

explicitly that yichudim are the highest level of connection to Hashem and that speech is

lower.] However, this is not the case; it is specifically through the dveikus of the"mouth" that one becomes at all able to attain the "higher" dveikus of love and awe, of

hisbonenus contemplation which is the "hidden" dveikus.

This dynamic applies to all of our Divine service. If we apply the principle to

Torah observance in general, we can understand clearly that if a person claimed to be

able to attain genuine dveikus of love and awe without Torah study, prayer or fulfillment

of mitzvos it would be completely false. Dveikus is impossible without Torah and

mitzvos, because the Torah and its mitzvos are the vessel and "direct" form ofdveikus,

together with its more superficial emotional arousal and engagement of the imaginativefaculty. It is only by investing in them and then using them as a springboard for higher

avodah that it is possible to reach genuine dveikus of the "hidden" type.

Now we turn to the teachings of the Arizal, in Sha'ar Ha'Akudim, Chapter 1:

"Afterward, the lower ta'amim [that sit below the line of the letters]; they are

analogues of the letters that emerge from the 'mouth' ofAdam Kadmon, from there

outward..." As we have already learned, this is the dveikus generated by the faculty of

speech. "Here, the lights that emerge are joined together completely"Here, the

inner and surrounding lights achieve total joining. "For they emerge from a single

channel alone" Because two types of lights emerge from a single place, it means that

they crash into one anotherthe surrounding lights bang into the inner lightsand from

this contact a vessel is formed. "The reason for this is that the extent to which the

lights gain distance [from their origin] and spread out below" Meaning, to a


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lowlier place. "To that extent does it become more possible to grasp them and

receive them." If so, the "lower" form of dveikus associated with the mouth actually

turns out to be much "higher"because it is what makes ascent to higher levels

possible. There is a great value to the "direct" avodah of, "I place Hashem before me

always"this is the sense of His presence. Through it, one can eventually reach a

dveikus that is not resting upon the activation of the imagination and the visualization of

something that can be sensed.

"Since the surrounding and inner lights have already joined together asone, the formation of vessels has begun. At this stage, however, they are at the

greatest degree of refinement [subtle spirituality], as will be explained, and so here

only the aspect of a single vessels is revealed. The lights, however, subdivide into

ten"

The physical form of the human body is an analogue of the world ofAdam

Kadmon; the human being includes all of the worlds. His physical ear parallels the ear

of Adam Kadmon which signifies hisbonenus; his nose parallels the nose ofAdam

Kadmon which is the root of love and awe; his mouth parallels the mouth ofAdamKadmon which is the root of speech, and it is the "mouth of Adam Kadmon" that

generates the primary vessel. This vessel is the root ofMalchus, the source of the

imaginative faculty which serves as the means through which it is possible to feel the

direct presence of Hashem, so to speak.

The Lights ofAkudim

"These lights are calledAkudim. The meaning of this can be discerned

from the verse, 'And I lifted my eyes and saw in the dream, and behold the he-

goats which leaped upon the flock were streaked, specked and grizzled [akudim,

nekudim u'verudim].'1

The verse also says, 'I have seen all that Lavan does to

you'2

This verse hints at the concept of which we speak here"

1Bereishis 31:10

2Ibid., 31:12


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A very deep concept that applies to avodas Hashem is being revealed to us

herethe matter of, "Akudim, Nekudimu'Verudim." The concept ofAkudim relates to

the "mouth ofAdam Kadmon," and afterward is the avodah ofNekudim which alludes to

the shevirah [the primordial breakage of the vessels]. Later still, the aspect of Verudim

signifies the work of rectification. In the world ofVerudim, the vessels are stronger than

they were originally, in the world ofAkudim. [Note: This is similar to a teaching of the

Rambam, that a rope that has been cut and then retied is stronger in the place of its new

knot than it is at any other point of its length. This refers to the process of teshuvah, andas we learn here this dynamicthe original state, its breakage and then its repairis

also true of all of the worlds.]

Even though the "mouth ofAdam Kadmon" is the source of all of the vessels

[that developed later], nevertheless speech is not action. The dveikus that is achieved

through action is stronger than that which is achieved through speech alone. If Hashem

had not given us mitzvos of action to perform and had only given us the Torahif only

dveikus of speech had been available to uswe would have surely attained a degree of

dveikus. But it wouldn't have been complete. Through action mitzvos we are able todraw G-dliness down to the world ofAsiyah, the world of action. And we know that

action is the main thing. If a person does not fulfill action mitzvos he is completely at a

distance from G-d, because we have learned that all of the worlds were only created in

order that Hashem should have a dwelling place in the lower worlds. This means that He

desired that the Jewish people would fulfill the 613 commandments of the Torah in

action, literally, through use of all of their limbs and organs. By activating the 248 limbs

in Divine service, they become a vehicle that expresses and carries the "248 limbs of the

King."

To come to this, however, it is necessary for there to be an intermediate stage

between the upper degrees and the lower degrees, and this intermediate point is the

mouth. The "ear" and the "nose" are internal [their avodah is that of contemplation and

emotion, which are inner states], and even though we hear external noise via the ear and


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smell that which is external to us via the nose, nevertheless all of their processing is

internal. The first point at which we see the formation of an external vessela more

this-worldly manifestationis the mouth, which is the place of speech. This quality of

speech is made use of to speak to Hashem, and it comprises two elements. On the one

hand, it is somewhat more materialized and actualized than thought and contemplation;

on the other, it is not physical at all since we find that it is essentially far easier to pray a

great deal than it is to doa great many action mitzvos. This is because bringing mitzvah

down to the level of real action demands that one make Hashem King in the lowerplaces, in the lower worlds. It was the shevirah and the subsequent potential for repair

that made it possible that G-dliness could be revealed all the way down in the world of

action.

Descending and AscendingDveikus

We are speaking here of the world of speech, rooted in the "mouth ofAdam

Kadmon," but it is important to realize that the power of speech is not merely to speak a

great deal, but afterward to rise upon the acts of speech to a higher level ofdveikus.

When we recite the Shema, we begin with the upper yichud '

' and the awareness it brings us to is that there is nothing but Hashem.

Afterward we "descend" to the lower yichudwhen we recite Boruch Shemthis is the

"crowning" of Hashem as King here down below by having awareness of His absolute

dominion also in the experience of individuated existence. But it is not enough to remain

in that state of "direct" dveikus; we must return to the root of the "hidden" and higher

dveikus, which is again the loss of self-awareness and focus on Hashem's absolute

existence alone.

This is the deeper meaning of the verse, "I have seen all that Lavan does to

you" Lavan represents the "supernal whiteness" [ Lavninus Ha'elyon or Loven

Ha'elyon]this is the absolute upper yichud which is "all whiteness." [Note: Rav

Nosson of Breslov explains that Lavan's source was in this supernal place, but he

corrupted it. Instead of reaching the fiftieth gate of holiness where everything is the


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absolute oneness of Hashem, Lavan connects to this oneness to lie and misrepresent

something bad as good, since in the source everything is one. This is why he is called

Lavan; he whitens every bad to good and can provide an answer to allow any sin. The

very word , forms a conjunction for ' , allowing the heart to access the fifty gates

of impurity.] This light is meant to be drawn down to the place of action ["all that Lavan

does ) to you"] so that it can be made palpable in the world ofAkudim, by speaking)

to Hashem and using the power of speech for Torah study and prayer. Afterward, it is to

be drawn down even further, to the place ofNekudim and Verudim, by serving Hashemthrough the actual fulfillment ofmitzvos. But this process is not meant to be a masking

or dilution of the original light; it should be "all that Lavan does to you"the supernal

whiteness of absolute yichud must descend straight and uncorrupted, and then be

returned in a rectified state to its source. This is the sum total of all avodah. As the

Kotzker Rebbe taught on the verse, "And you shall know today and restore it to your

heart, that Hashem is G-d in the heavens above and upon the earth below, there is

nothing else"there is no other avodah other than knowing that Hashem is G-d both

above and below. This is the man element of serving Hashem."And he began with Akudim, because they are the lights that emerge

from the mouth ofAdam Kadmon, and it was in them that the existence of vessels

began to be revealed, by becoming these ten lights that are both inner and

surrounding. They are joined and bound together as one within a single vessel, and

for this reason they are calledAkudim [which indicates binding]. As the verse says,

'And he bound Yitzchak his son'meaning that he tied him, as we will explain"

The fact is that the vessel within the world ofAkudim is not a true vessel; it is

only that in the world ofAtzilus [which is below that ofAdam Kadmon], it serves as theroot and source of all of the vessels [that will eventually emerge]. Within it, there are ten

other vessels, and they are the means through which G-dliness will come to be revealed

in action. But at this prior level ofAkudim, we remain in the world of speech which is

only slightly more material than thought and feeling. At this primary stage, the vessel is


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still "single" [it has not yet diversified into its actual vessels], and it serves as a bridge

between the completely abstract mochin which are the lights of the "ear" and the "nose",

and the actual vessels of action.

Subduing Evil

There are times when a person might feel that the fulfillment of mitzvos is

difficult for himthis is what theZohar Hakadosh calls a kind of evil, in the sense of,

"And to the wicked, G-d said, 'What is it to you, to speak of My laws?'" This does not

mean actual evil in the simple sense, like a wicked person who is evil through and

through. We are speaking here of an essentially good person who, in a moment of

weakness, has fallen into a bad state, where he finds that he has to struggle to perform a

mitzvah. He is at war with the klippah into which he has fallen. When a person is in that

place, it is important for him to know that when he applies himself to fulfill the mitzvah

in any case, he is killing off the sitra achra. It's as though, by tying on his tefillin, he is

binding and strangling the sitra achra. This is not only true oftefillin, but also of every

single mitzvah. This can also be the case when a person is studying Torah and his heart

is hardly in it; he has to struggle to continue and he finds it bitter and burdensome. This

bitterness that a person can feel while fulfilling a mitzvah is actually the means through

which the person takes the sitra achra and breaks it, and he now has a hand in breaking

down all of the klippos that exist in the world. He literally draws down G-dliness to the

lower worlds, and this is the ultimate purpose of creation.

This is a very difficult form of Divine service, however, and in order to

accomplish it properly one must have first activated the more refined vessel, which is

that of speech: to speak out one's heart to Hashem. For a person who is immersed in

dveikus of the mind, it is something of a step down to begin speaking with Hashem.

There is less delight in it, and one does not feel the same degree ofyichud. Nevertheless,

it is specifically this descent that allows a person to build the intermediate vessel of

speech, which then enables him to draw G-dliness down to the lowest places, to the

world of action.


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"But the higher lights of the ears and the nose were not discussed in this

verse, because the formation of a vessel is not yet revealed in them. Later, further

on with G-d's help, we will explain the aspects ofNekudim and Verudim" The

Torah mentions Akudim, Nekudim u'Verudim but not the levels that are higher than

Akudim, higher than the letters [and speech]. That is the level of dveikus that is very

lofty, completely in the mind, and it is the root of all dveikus.

However, there is also dveikus at levels below that of the letters. The Baal Shem

Tov taught that when a person prays he has to take the letters and the words andilluminate them. This is what is meant by the verse, "Make a tzohar[source of light] for

the ark [ = word]." When a person prays without feeling dveikus it means that he

has the further work of contemplation either before or after having spoken, until he

develops a more refined vessel so that the light can shine. When he does this, he will

come to feel G-dliness. Thought, after all, is higher than speech, and through activating

his thoughts he will be able to illuminate the word. Until he has uttered the word, he has

not yet drawn downElokus to the vessel, and it is still possible to think about the words

and illuminate them. When he does this before speaking, it is not like doing it afterward[and having to catch up], because the latter work involves uplifting the word that is

without vitality and light, not infusing it with light before it was said. This is mainly the

work oftzaddikim who uplift the prayers throughout all of the worlds by bringing lights

to the vessels. This illumination allows the tzaddikim to bring the words back up to their

place above that of the vessels. But it is only possible to uplift them once they have

already been formed and brought down to the world.

When a person illuminates his prayer properly, then throughout his day he can

later fulfill the mitzvos in action still bound up with his prayer, and those mitzvos are

empowered by the vessel of prayer.

Translated and Adapted by Rav Micha Golshevsky.

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