Parshas Tetzave-English

7/29/2019 Parshas Tetzave-English

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Dei Chochmah LNafshechah Parshas Tetzave

3

Shalosh Seudos1ofParshas Tetzave 5768

"-, ".

And you shall command the children of Yisrael, that they bring to you pure olive

oil crushed for the light, to cause a lamp to burn continually.2

Rashi explains: [Pure olive oil] crushedThe olives were crushed in a press and

not in a mill, to ensure that there was no admixture of leavening. After the first pressing,

the olives were removed to the mill for further pressing. This second expression of oil

was unfit for the menorah but was valid for use in the menachos offerings. As the verse

says, [Pure olive oil] crushedfor the light, but not crushed for the menachos.

Binding the Souls of the Jewish People to the Tzaddik

The opening statement of the parshah, And you shall command [tetzave],

comes from the root tzavta, which implies connection, because connecting with the true

tzaddikim is the main element of Divine service. Hashem revealed this matter of binding

the tzaddikim with the souls of the Jewish people to Moshe Rabbeinu, so that when they

are united they become like pure olive oil that fires an eternal flame. Together, they can

uplift the Shechinah, draw down holy fire and light brilliant torches of fervent Divine

service. Genuine avodah needs to be fired from within, and when it is like a continual

flame, it brings satisfaction on high. Then the oil that is crushed for the light is reallyfor

the lightfor the sake of Hashem who is the light of the world.3

Then this flame is

continualis illuminates the souls of the Jewish people in this world and the next.

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

2Shemos 27:20

3See commentary of the Alshich, there.


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We find in the haftorah of Shabbos Chanukah: I have seen, and behold a

candlestick all of gold, with a bowl upon the top of it, and its seven lamps upon it; there

are seven pipes, seven to the lamps which are upon the top; and two olive-trees by it,

one upon the right side of the bowl, and the other upon the left side of it. 4 Rashi

explains, The word for bowl, , is derived from the same root as [in

Shoftim 1:15], a wellspring, like a large and round vessel. And its seven lampsthey

were like receptacles to hold the oil and wick. Seven, seven pipeseach and every

lamp had seven small pipes through which the oil flowed from the bowl into eachlamp.

The haftorah continues: Then he answered and spoke unto me, saying: This is

the word of Hashem unto Zerubavel, saying: Not by might, nor by power, but by My

spirit, says Hashem, L-rd of hosts.5 A question naturally arisesif we have learned that

the oil, the lamps, and the menorah all symbolize expending great effort in ones avodah

just like pressing oil, then how does this fit with what we see in Zechariahs vision? In

the haftorah, the menorah symbolizes serenity which we see from the fact that its oils

flow naturally, like water flows of its own volition from a natural wellspring. This isclear from Rashis comments as well as from the vision itself: Not by might nor by

power, but by My spirit...

Two Paths ofDveikus

We find in the deeper works that the first letters yud and hei of the Shem

HaVaYaH represent Abba-Chochmah and Imma-Binah respectively, while the final

letters vav and hei represent Zeir Anpin and the Shechinah [Nukvah] respectively.

Those tzaddikim who unify the masculine Names [Chochmah andZeir Anpin] merit to

receive the Torahs innermost secrets, while those who unify the feminine Names

[Binah and Nukvah] receive the oral Torah. Although these lofty levels of avodah are

the province of great tzaddikim, nevertheless they do have some application to each and

4Zechariah 4:2

5Ibid., 4:6


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every one of us. The Chochmah-Zeir Anpin Divine service that applies to us is

maintaining in our memories the thought that everything is Elokus and there is nothing

but Hashem. [The capacity of memoryis considered a masculine quality,

which we see from the root of the word, .] This memory of arouses

the mind to dveikus with Hashem, and this connection makes him worthy of a revelation

of the Torahs secrets. On the feminine side, whoever accepts upon himself the yoke of

the kingdom of heaven, Hashems Malchus, merits the light of the oral Torah and to

have the Shechinah rest upon him. [The oral Torah is associated with the feminine,which is expressed in speech. As the sages taught, Of the ten measures of speech that

descended to the world, women received nine of them.]

Before we answer this question, we should first examine the words of the

Arizal: This is the pure olive oil crushed for the lightit embodies two chassadim

and two-thirds of the exposed [area of the array of the sefiros], from the torso ofZeir

Anpin and below. They are given to Nukvah by way ofYesod, which is where they are

crushed to uplift the flame, which is Nukvah. You already know that every aspect of

the chassadim is a single HaVaYaH, and the Shem HaVaYaH when written outcompletely has ten letters. [ " " " " or " " " " or " " "

" ] There are three possible ways of writing out the Shem HaVaYaH as a milui

[actually four, but it drops the alefbetween the letters vav and is considered separate],

and they comprise a total of thirty letters. When we reduce these by a third [triad], we

are left with twenty-seven letters, which is the gematria of the word pureas in,

pure olive oil.6

The Arizal also taught: Its meaning also follows this theme, since Yesodis also

called tzaddik because it gives tzedakah to Nukvah who is called tzedek, and thisadditional gift [of the hei] transforms tzedek into tzedakah. The tzaddik disperses or

dispenses [shefa] by taking the higher chassadim and crushing or breaking them down

into fine crumbs. The act of crushing itself disperses them so that they can reach

6Shaar Hapesukim, Tetzave


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Nukvah, and that is the means through which they are given as tzedakah. One should not

think that the chassadim are reduced [as they pass] through Zeir Anpin [which

culminates in Yesod] and are given toNukvah. Quite the contrary; this is not a loss, it is

a gain. Through the breaking down of the chassadim, they are actually increased and

their light is magnified, andZeir Anpin expands. As the verse states, There is one who

distributes and adds more [ ].7 It is possible that this is why Yesod is also

called Yoseffrom the language of increase. This is why those who give charity

become wealthiertheir possessions increase beyond what they were at the outset.

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Breaking Down the Light

The Zohar explains that the crushing of the olives for oil is to enable the

Shechinah, who awaits the descent of the chassadim through Netzach-Hod-Yesodof

Zeir Anpin, to process the broken-down bits so that they can return in an aspect ofohr

chozeror rebounding light. Then the Shechinah can be uplifted and repaired. What this

means in terms of our personal avodah is that one who seeks to receive the light of oral

Torah must accept the yoke of Hashems G-dliness upon himself and willingly break

himself down into crumbs for the sake of Hashems glory. To build the Shechinah and

emunah, one must reflect light back from below to above, and producing such pure and

illuminating oil demands great effort.

This is why the gematria of the word for olive, , is the same as that of its

ultimate product, or pure oil. The innermost mystery of the olive is in that

which emerges when it is crushed. So too, if a person really wants to receive the light of

the oral Torah, he must break himself down as he recites the Shema. He must learn with

self-sacrifice and break down Torah concepts over and over again with mesirus nefesh

until the light of the Shechinah shines into his soul.

We find further: I [Chaim Vital] heard once from my teacher [the Arizal] that

those seven sheimos that are associated with [the seven blessings of the Shemonah Esrei

7Mishlei 21:24

8Sefer Halikutim, Tetzave


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of] Shabbos, namely EHYHand YHV, and from which emerge seven pearls, are the

seven extremities ofZeir Anpin. [The Name YHV is just the first three letters of the

Shem HaVaYaH, with the final hei dropped since it is only a protection of the upper

hei.] The four Names that emerge from the NameEHYHhave a combined gematria of

432, or " which literally means, the world. This means that when Malchus

receives the light of these four Names it is called the world. The numerical value of the

three Names that emerge from YHVis the same as that of, which is 417. When this

olive is crushed, it produces or pure oil, as we see from the correlation oftheir numerical values [explained earlier]. It appears to me that this idea is related to that

which we have just stated. The three letters of the Name YHV are associated with

Netzach-Hod-YesodofZeir Anpin, and the three initial letters of the Name EHYHare

associated with Chessed-Gevurah-Tiferes ofZeir Anpin. The final hei of the Name

EHYH represents Malchus, and it clings to the torso-level Tiferes ofZeir Anpin. It

follows that the olive corresponds to NHY, the sub-sefiros that are revealed and

crushed from which issues the pure oil that shines on the menorah ofMalchus. This is

the innermost meaning of the verse, There is one who distributes and adds, [whocrushes and distributes the crumbs ofchassadim], which the sages taught refers to one

who gives charity.9

So too, the more one gives, the more he merits to increase his own wealth. And

this is just as true with the energy one invests in his Torah study, because Torah can

only be acquired through this crushing, by being crushed for the light. One feels as

though he is breaking himself to pieces for the Torah, but he gains the Torahs light in

exchange. One should never think that if he invests so much into study of the revealed

Torah that he will lose out on having his mind illuminated with the Torahs secrets.Quite the contrary, there is one who distributes and adds. Just as it is true of the upper

worlds where Yesodbreaks down the chassadim to share them with Nukvah and only

receives greater illumination in return, so too is it true of a person. The tzaddik who

9Ibid


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devotes himself to revealing Hashems presence with mesirus nefesh only receives a

greater measure ofdveikus, chassadim, and the light of the mind. The Shechinah doesnt

take in a way that depletesshe takes in a way that brings ever greater returns to Zeir

Anpin. Investment of energy into the oral Torah always brings about a greater

enlightenment of the written Torah [which is associated with the Torahs secrets, since

all is included there in an encoded form]. The Shechinah/ oral Torah is like a bride

= and she does not reveal herself to he who seeks her all at once. Rather,

she is revealed little by little, through the seeker demonstrating his devotion. He must bewilling to review and clarify every ruling many times over, filled with trepidation lest he

err in the interpretation of Hashems word.

Moshe Rabbeinus Question

As we mentioned before, this need for dedicated striving seems to contradict the

image of the serenity and natural flow of the menorah of Zechariahs vision. This was

the root of Moshe Rabbeinus questionhow can one make this menorah, when it

demands the highest degree of self-sacrifice and still do it effortlessly? Hashem

responded by commanding Moshe Rabbeinu to throw the measure of gold into the fire,

and it would form itself. Although one must throw himself into the fire of devoted

effort, nevertheless on a certain level the menorah is really built of itself, it is effortless

and its avodah is one of serenity.

This is the level that the tzaddikim reachof throwing themselves heart and

soul into their avodah, and at the same time feeling certain and utterly secure in the fact

that everything is done by Hashem alone, without contingence on their effort at all. This

is the level of the crown of crowns which has the initials " ,as in, " a n k" So shall it be done for the man

whom the king wants to honor.10

The tzaddikim bind together the external avodah of

effort with the internal avodah of serene dveikus which is the level of the fiftieth gate.

10Esther6:11


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Although they are constantly in the state of the fiftieth gate of prayer and dveikus, they

do not fall into the danger of abandoning the effort of Torah study in its plainest sense.

The oil is to be crushed for the light, and not for the menachos.

We see this dual state in Mordechai HaTzaddik. Inside, he was always in the

state of, And Mordechai knew all that was happening.11

He knew within himself that

there is nothing but Hashem, and his every movement and thought was only directed in

prayer and dveikus to his Creator. He knew that the battle is to be won, not by might

and not by power. But that is the internal avodah. From outside, he donned sackcloth

and ashes and threw himself into the avodah of self-sacrifice. And the two are not

mutually exclusive; the light ofdveikus is what gives the tzaddikthe energy to burn with

a continuous flame in his external avodos.

It was to this unification ofavodos that Hashem referred when He commanded

Moshe Rabbeinu, And you shall command the children of Yisrael, you shall bindfor

them the internal and external aspects of avodah. Like you, they must know that

everything is done by Hashem alone, and He does not require our contribution. At the

same time, the building up of the Shechinah does demand effort on our part, that we

should crush ourselves for the sake of the Shechinah and the Torah. The fact that the

tzaddikcan hold both of these avodos together in his mind and intentions is not self-

contradictoryboth are needed for the completion of avodah. The external effort

creates a vessel so that the freely-given light of Hashem can enter. Those who blacken

themselves for Me [with effort by going to learn early and diligently] will find Me.12

Whoever blackens himself for the sake of Torah will merit to shine in the world to

come.13

11Ibid., 4:1

12Mishlei 8:17

13Sanhedrin 100a;ZoharII:140a


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The Choshen and theEphod

The ephod corresponds to perceiving spirituality through a clouded mirror,

while the choshen corresponds to perceiving spirituality through a clear mirror. The

former is the back; the latter is the front. The matter is as follows: Zeir Anpin and its

Nukvah are initially in a back-to-back state.Zeir Anpin is associated with the front and

the choshen, while Nukvah is associated with the back and the ephod. The numerical

value of the word is equal to that of the combined Names HaVaYaHand ADNI

[91], and the joining of these two Names represents the joining ofZeir Anpin andNukvah. The choshen embodies Zeir Anpin in its state of mochin dkatnus and

judgment, which is why it is called, the choshen of judgment. It is because it is a

manifestation of the undeveloped state of unmitigated dinim. The choshen [in this state]

is likened to the snake that tears open the womb of the hind as she crouches to give

birth, which we have explained in our discussion of the splitting of the Yam Suf. This,

too, is a reflection of unmitigated judgment. It is for this reason that we learn that

securing ones sustenance is as, difficult as the splitting of the sea, for both depend on

the aspect of judgment, as we find in theZohar. All of this expressed by the numericalvalue of the word snake: = 358, which is equal to the value of the Name " [314]

combined with the value of the NameEHYHwritten in descending value [ " "

" = 44]. This last Name is also equal to the value of the word for blood [ ], and

all of them indicate the state ofmochin dkatnus.14

A fundamental principle is that whenever the Divine light descends, it first must

enter into vessels in an aspect of katnus. First it is drawn into a vessel known as the

choshen, but it is still incomplete. It is only when the light descends all the way to the

aspect ofephod, where there is a unification ofHaVaYaHandADNI, where the work isreally accomplished. It is not sufficient forZeir Anpin to enjoy the light alone; rather, it

is when the mochin descend all the way to impact the ephod, when it reaches down to

the oral Torah, that the mochin develop to a state of maturity andyichud.



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It is for this reason that a person should never be thrown by finding himself in a

state of mochin dkatnus, because this is always the first stage of the descent of the

Divine light toNukvah and theyichudof full mochin dgadlus. This two-step process is

embodied by the act of shechitah, where the head is severed from the body. This

severing reminds us of the state of katnus, where all that a person knows is divorced

from his body and heart. This is the preliminary state, because the final goal is that all

that a person knows should penetrate to his heart, and this is the essential state of

yichud. Passing through this state of katnus is the way in which the mochin dgadluscome to be born, just as the shechitah is what makes the meat fit to be eaten. The flesh

itself embodies the light of the prior yichud, apprehensions of G-dliness that are very

lofty and are still unrevealed to the person. To birth them into actuality and yichud, one

must pass through the state of choshenthe snake [ = ] that tears open the

womb of the hind so that she can deliver. This is not merely the or blood-state of

suffering; rather, if one enters into the mochin dkatnus with acceptance, knowing that it

is a time for mesirus nefesh, then it is an opportunity for its own form ofdveikus.

The Urim VTumim

According to theZohar, the Urim were manifest within the choshen, while the

Tumim were manifest within the ephod. This parallels that which we have already

explained, that the Urim are the lights that shine of his [Zeir Anpin] heart so that their

words glow. The Tumim parallelNukvah [and the name Tumim is from the root ],

that they [the boards of theMishkan] shall, together be matching (complete) at the top.

...The Urim VTumim correspond to the " and " permutations of the Shem

HaVaYaH. The Urim is associated with the 42-Name which is positioned in the head,

while the Tumim is associated with the 72-Name which is positioned in the body. In

other places where the ephodis mentioned, as it says of Eviasar, He went down with an

ephodin his hand,15

it does not mean the actual Urim VTumim, because one could only

15Shmuel I:23:6


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consult with them in theBeis Hamikdash or theMishkan. In contrast, they would bring

the ephodwherever they needed to consult with it. This is why we find that when we are

commanded to bind ourselves to Hashem Himself, to the body of the King, the verse

instructs: You shall be / complete with Hashem, your G-d.16 So too, the Tumim

[of the ephod] expressed the 72-Name, which is associated with the level of the body.

Similarly, And Yaakov is a sincere [] man17he clings to the body of the King.

This is also why [when Shaul cast lots] he said, Bring a complete [ answer].

Why did he use this expression [ , = 12]? He intended to allude to thetwelve tribes that cling to the body of the King [to call upon the oracular quality of the

Urim VTumim that shone through the stones that marked the names of the twelve tribes

on the breastplate]. For the tribes are twelve vav-forms, and the numerical value of each

is six. When we multiply six by the twelve tribes we find a total of 72, which is

associated with the body or torso.18

Now we can better understand why the verse commands not to ever remove the

choshen from upon the ephodwe should never make the mistake of thinking that these

two aspects can exist independently of one another. One should never think that onemay devote himself exclusively to the inner pursuit ofdveikus, and this absolves him of

his obligation to apply himself to the study of the oral Torah. This is the way in which

the tzaddikunifies the Names " and " , the head and the heartby holding

strongly to both the inner and outer aspects ofavodah. He is filled with the head avodah

of the 42-Name, which is mochin dgadlus and knowing that everything is always in

Hashems hands alone, even as he expends the external body effort of the 72-Name.

Even so, every new birth of mochin dgadlus first demands the mochin dkatnus of

constrictionthe seventy cries of the birthing woman that precedes every birth ofnew mochin. Later, this experience ofmochin dgadlus fills him with the energy that he

will need to begin the process of descent into katnus all over again.

16Devarim 19:13

17Bereishis 26:25



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Mesirus Nefesh on Behalf of the Jewish People

This is why the Urim VTumim were upon the choshen mishpat, where the

names of all of the tribes of the Jewish people were inscribed. One must know that the

main aspect ofmesirus nefesh is on behalf of ones fellow Jews who are bound as one

through the Torah. One cannot decide that he wants to act with self-sacrifice for Hashem

and still act however he likes with his fellow Jews! If a person makes light of the

interpersonal mitzvos he will not succeed in binding himself to the Shechinah. Some

people dont bother to study those mitzvos, and so they dont even know what they areviolating. Others study certain areas like shemiras halashon but ignore entire segments

ofhalachah that involve serious transgressions, like being careless with other peoples

money or engaging in controversy and strife. Still others fail to realize just how serious

it is to embarrass another Jew. With regard to thefteven when one intends to make

good on itthe Arizal taught that the stain prevents a persons prayers from being

accepted. Although it is shameful to have to mention such things, nevertheless many fall

into error in such matters.

The Arizal explains why it is that so many people fail to see the significance ofthe interpersonal lapses. The entire controversy between Yosef and Yehudah concerned

matters of verbal abuse, and the spiritual root of this is the conflict inherent in the array

ofchassadim and gevuros that disperse outward. The deeper works explain that until the

place of Tiferes, the Divine lights are covered and are associated with the partzufof

Leah; from there downward they are exposed and are associated with the partzufof

Rachel. It is as though the upper third are in conflict with the lower two thirds, and they

steal from one another [in the area where they fight over the same space]. This is

why the enormity of interpersonal strife is unclear to people. They may be aware of the

prohibitions against speaking ill of others, but rarely do people understand how serious

it is to engage in disputes with others. And feeling hatred for others in their hearts does

not appear to them to be forbidden at all. But all of this laxity is due to the spiritual root

of the conflict between Yosef and his brothersand because this left an impression of


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the matter being of little import, even now there are many who just do not understand

the severity of the prohibitions that are bein adam lchaveiro.

In order to strengthen ourselves in these matters, we must bear in mind that

when we improve in the practical manifestation we will also cause change and

improvement on the spiritual root. If we take more care in our interpersonal mitzvos, we

will find that it is much easier for us to obtain a powerful connection with the

Shechinah. In this vein, Rav Avraham bRav Nachman taught that Moshiach is called

the prince of peace because this is his primary merithe is extremely careful aboutmaintaining peaceful relations with every Jew. If we too will follow this path, we will

find that the souls of the Jewish people will soon cleave to the light of Moshiach. We

should not make the mistake of thinking that petty theft and squabbling is not

significantas we find in theNeilah prayer, That we might cease abusing others. No

matter how far we might be from kedushah, let us at the very least be able to say of

ourselves that we have nothing to do with theft of any kind, in any form. Because this is

the underlying sin and is the basis of the conflict between Yehudah and Yosef that has

been responsible for the lengthening of our exile. We should steer clear of any form oftheft, even those which appear to be permitted, so that we should not have even a trace

of it defiling our souls.

How ashamed we will be on the day of judgment, G-d forbid, if we are caught

with such sins on our account! Even though people who sinned during their lifetimes

often manage to repent of them before they die, these interpersonal sins are so hard to be

rid of [since they require the forgiveness of the victims]. How will we be any different

than Yosefs brothers who, when his righteousness was revealed to them, suffered from

such agonies of conscience? It is for this reason that we must apply ourselves with true

self-sacrifice to mastery of these halachos, since most failings in these areas arise

simply from not knowing the din clearly. Furthermore, one only merits to experience


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Hashems light to the extent that he devoted himself to His Torah, for even the

Shechinah is called, The ways [halichos] of My G-d, my King in holiness.19

This was the way in which Mordechai HaTzaddik sacrificed on behalf of Esther

HaMalkah. And she was to him a daughter. Even though he was in a constant state of

dveikus with Hashemthe inner state of the fiftieth gate of complete confidence in

Hashems carenevertheless he threw himself externally into his efforts on behalf of

the oral Torah. He was crushed, for light. And we are now entering into the sacred

time of accepting the Torah upon ourselves anewThey upheld and acceptedThey upheld that which they had already accepted [at Sinai], the oral Torah.

Rebbe Nachman of Breslov taught that Mordechai and Esther are aligned with

the revealed and the hidden aspects of the Torah, respectively.20

Even though Mordechai

is always, within himself, attached to the hidden Torah and the fiftieth gate, nevertheless

in the external view he does don sackcloth and ashes and perform the avodah of self-

sacrifice for the Torahs sake. Even though he is in a state ofdveikus, he nevertheless

goes out to study the laws ofkemitzah with the littlest schoolchildrenhe knows that

the light ofKesserwhich is associated with the kamatz has to be brought down into theexternal avodos, right down to the katnus state of actual mesirus nefesh.

And Esther HaMalkah is the embodiment of the oral Torah, which is the outer

garment of the Torahs inner secrets without any admixture of suffering, G-d forbid. As

the Baal Shem Tov taught, the sages dictum that one must reject with the left hand and

draw close with the right can be read differently. One must push off the left-hand

aspect of G-dly awareness that comes through suffering and blood associated with

Hod, and instead draw close the right-hand aspect of coming closer to Hashem in the

way of pleasantness and sweetness associated with Netzach.21

One must seek to bring

the light of the future into this world not through blood and suffering, but rather through

following the path of the true tzaddikim who taught us the right-hand path of sweetness.

19Tehillim 68:25

20Likutei Moharan I:10

21Baal Shem Tov al HaTorah, Pinchas


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As the sweet singer of Yisrael said: Pleasantness in Your right hand, eternally

victorious [netzach].22

And every day, Mordechai went before the courtyard of the womens house to

know Esthers welfare and what befell her. Mordechai HaTzaddik binds together the

external and the internal aspectshe goes before the courtyard which is outside, and

binds it to the aspect of house which is inside. He reveals that all speech and thoughts

are places where Hashem can be found. This revelation takes place in the womens

house because the word indicates , forgetting Hashem and falling awayfrom Him. He reveals that Hashem and the Torahs secrets can be found even there.

The Fourteenth and the Fifteenth of Adar

The sages designated two days of Purim to parallels these two states. The first,

on the fourteenth of Adar, corresponds to the initial drawing down of the light in

potential and the choshen. The second, on the fifteenth of Adar [when the moon

representing the feminine is full], which was given to walled cities corresponds to

drawing down the light into actuality. This is the concept of the walled city of

Yerushalayim, which represents holyMalchus.

When we merit to draw down the light on these two days, in these two ways, we

are privileged to receive both the revealed and hidden aspects of the Torah. We must

bind ourselves to Hashem in absolute serene trust, and at the same time expend every bit

of effort for the Torahs sakeand especially to cleanse ourselves of any taint of

interpersonal sin or indebtedness to anyone. When we do that, we will have reached the

state of the choshen upon the ephodand merit to give birth to the Divine light, with the

arrival of our righteous redeemer in mercy.

And now, as we are occupied with the mitzvah of destroying Amalek, the head

of the nations, we must know that the time is ripe for our avodah to rise to the highest

places. Amalek was the one who tookorlos and threw them heavenward, and when

22Tehillim 16:11


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we destroy the force of Amalek we also can throw our avodah heavenward so that it

reaches to the very source of the ills of exile.

Amalek seeks to damage the Shem HaVaYaH, and on Purim the mitzvos we

perform bring completion to the Shem HaVaYaH. The reading of the Megillah at night

and in the morning parallels the lettersyudand vav of the Name, and mishloach manos

and the giving of charity parallel the two letters hei, since they indicate receiving. The

festive meal and rejoicing are included within these aspects and are a special time to

experience a revelation of G-dliness, just as we know that spiritual influence exerts itspower in a hidden manner into numerous ramifications. [The mitzvos that parallel the

four letters do so openly, but their influence extends into the other mitzvos as well.] May

Hashem help us to experience the fullness of salvation both in potential and actually,

just as the miracle of Purim extended from the fourteenth into the fifteenth.

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.23

One must bind the aspect ofChochmah-dveikus to the aspect ofmesirus nefesh,

and then it will be a crown to your head. We will come to the level of the fiftieth gate,

ofKesser. May Hashem help us to awaken spiritually from the true yichudof the Holy

One and His Shechinah, with the arrival of Moshiach in mercy. Speedily and in our

days, amen.

Translated and Adapted by Rav Micha Golshevsky.

23From the Shabbos zemerDror Yikrah, based onMishlei 24:14.


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Derech Eitz Hachayim Part Nine

18

Derech Eitz Hachayim

Part Nine: The Very Deepest Secrets

The Secrets of Kabbalah, and the Very Deepest Secrets ofChassidus

The essential nature of the teachings of chassidus is that of the chayah and

yechidah levels of the hidden Torahthey are its innermost and secret soul. The Baal

HaTanya taught that there are two levels of the hidden Torah: one is called raza(secret), and it is the soul of the Torah; the second is called raza drazin (the secret

of secrets), and it is the innermost soul of the Torah. It is hidden even from the hidden

aspect.1

The former parallels the teachings of Kabbalah, and the latter the teachings of

chassidus. The teachings of Kabbalah are the nefesh-ruach-neshamah levels of the

hidden Torah; they are the razin, the secrets. But there are also further secrets to this

hidden wisdom, and they are to be found in the teachings of chassidus, which are the

expression of the chayah-yechidah levels of the hidden Torah. They are the razin

drazin.

2

The distinction between secrets and the secrets of secrets can be better

understood after learning the words of the Emek HaMelech: There are five different

pathways in Torah study, and they are encapsulated by the acronym " The

orchards of the wise. The initials stand for ,,,, the literal, the

allusive, the interpretative, the hidden and the soul. The soul level is incorporated

within the hidden level.3 The five pathways parallel the five soul levels: pshat

corresponds to the nefesh as well as the final letter hei of the Shem HaVaYaH; remez to

the ruach and the letter vav; drash to the neshamah and the primary hei; sod to thehidden chayah-level and to the initial yud; and the innermost soul or raza drazin

1Torah Ohr, Parshas Vaeira,59a;Likutei Torah, Parshas Korach, 54d;Drushim lYom

Hakippurim, 69d; See also the writings of the Mittler Rebbe, such asImrei Binah, Shaar

HaKeriyas Shema, Chapter 542

See alsoInyana Shel Toras Hachassidusby the previous Lubavitcher Rebbe.3

See Authors Introduction toEmek HaMelech, p. 5a


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parallels theyechidah-level and the apex of theyud[the point that initiates theyud, also

known as the kutzo shel yud].

We can say, then, that the first three nefesh-ruach-neshamah levels of the

Torahits pshat, remez and drashare the sum total of its revealed aspects, and the

two hidden parts ofsodand neshamah, or the secret and the hidden secrets, are the

sum total of the Torahs hidden aspect, which includes the chayah andyechidah of the

Torah. Yet if we were to consider the hidden Torah itself, we would find that it also

comprises five distinct soul-levels. [Note: We can understand this better when we thinkabout the difference between the physical words on a page, and the literal sense of those

words, and their meaning as metaphor, and their meaning as metaphysics, and their

meaning in terms of personal Divine service. The teachings of Kabbalah also have

levels of understanding and application to them.] The five levels of the hidden Torah

were drawn down into the world by five unique tzaddikim, as we have already

described. The way in which they break down is that the first three aspects ofpshat,

remez and drash are all incorporated within the fourth, which is the sod. As a whole, the

Kabbalistic tradition is sod, and it is therefore the fourth level which encompasses all ofthe three levels that precede it. But this fourth level, in turn, is encompassed within the

fifth level ofyechidahthe hidden secretsthe teachings ofchassidus.

The Torah of the Ultimate Future

Our tradition teaches us that Moshiach will reach the level ofyechidah.4 The

soul of Moshiach is yechidah from [the level of] Arich [Anpin]. It is of Moshiach that

the verse says, He will be exalted and uplifted and very lofty. The sages taught,

Exaltedmore so than Avraham; Upliftedmore so than Yitzchak; Loftymore

so than Avraham; Verymore so than Moshe.5

While we have some contradictory

4Olas Tamid, p. 56b; Pri Eitz Chaim, Shaar Rosh Hashanah, Chapter 2;Likutei Torah, Parshas

Ki Sisa, Viata Horeid Edyeich5Sefer Halikutim, Parshas Mishpatim, #21;Likutei Torah, Parshas Bereishis, Vayishalech


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sources as to exactly what level Moshiach will embody,6

the Rashash, the Komarna

Rebbe and Rebbe Nachman of Breslov are all quite clear about Moshiach being the first

to reach yechidah within Atzilus [Arich].7

We have learned that the pathway of

chassidus is an expression of the light ofyechidah; the light ofyechidah is that of

Moshiach and the future world. The teachings ofchassidus are therefore a taste of the

Torah of the ultimate future.

This will help us to better understand the vision of the Baal Shem Tov on Rosh

Hashanah of the year 5507, when he entered the heavnly chamber of Moshiach andasked, When will his honor arrive? Moshiach answered, When your teachings will

become well known and revealed in the world, and your wellsprings spread

outwardand when they too will be able to make yichudim and aliyos as you do.8

There is a familiar concept, that from the reward for a mitzvah you can understand the

nature of that mitzvah.9

If Moshiachs coming is dependent on the dissemination of the

teachings ofchassidus, then it means that the teachings are themselves filled with the

light of the aspect of Moshiach. The difference between accessing those teachings now

and in the ultimate future is that, right now, we are only enjoying a glow that was shedby the soul of the Baal Shem Tovjust enough to keep us going through the remainder

of our exile. Ultimately, this innermost Torah will be completely revealed in all of its

detail, and through it the world will be filled with knowledge of Hashem as water covers

the floor of the sea. The more these teachings are spread now, the closer Moshiach

draws to us.

6

Shaar Hapesukim, Parshas Vayechi, Ad Ki Yavo Shiloh; Yafeh Shaah onEitz Chaim,Shaar39, Chapter 1, end of #1 (Part II, p. 65c);Daas UTevunah, Chapter 17, p. 1467Kavanos HaSelichos of the Rashash, as found in the Siddur HaYareh, Part III, p. 21;Zohar

Chai, Part V, p. 191c;Nesiv Mitzvosecha,Nesiv HaEmunah, Pathway 3, #10, p. 19-20; Rav

Yitzchak Aizik Chaver in hisBeis Olamim, p. 130a; Chayei Moharan, Gedulos Noraos

Hasagaso, #2678

As described in the letter that the Baal Shem Tov sent to his brother-in-law, Rav Gershon of

Kitov, published at the end ofBen Poras Yosef, among other places.9Sefer HaTanya, Chapter 39


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This new Torah is the aspect ofyechidah, and it is illuminated by the light of

Kesser. The level of Kesser includes both Arich Anpin and Atik, and the innermost

aspect ofAtikis the head that is not known (Reisha dlo Isyadah). It is axiomatic that

the illumination of all of the levels comes through this uppermost level [just as all of the

letters of the Shem HaVaYaHare drawn down through the apex of theyud, and how all

Jewish souls are rooted in the soul of the tzaddik haemes]. The mekubalim taught us

that the uppermost level is what sheds the illumination ofElokus throughout all of the

worlds; it is only that, as it descends, more and more garments or worlds are enclothedupon this innermost aspect.

The Arizal taught that, until Moshiach comes, it will not be possible to draw

[vitality] directly from the innermost aspect ofAtik; for now, light only comes via the

external aspect ofAtik.10

The innermost aspect ofAtikis the head that is not known,

and this is a level of awareness that really is too lofty for our present state. But we are

able to draw from the external aspect ofAtikthe teachings ofchassidus that provide us

with a taste of this light of the future. It is through this external aspect that we will come

to the internal aspect. The Torah of the ultimate future is called the Torah ofAtikaSesimaah, the hidden Ancient One, the hidden and innermost aspect ofAtik. And just

as the highest world ofAdam Kadmon runs all the way through all of the increasing

garments and obscurity of the descending worldsall the way down to Asiyahso too

does this innermost Torah run all the way through all of the other four levels of the

of Torah, shedding the light of understanding through all of the Torahs layers.

Downward Descent, Garbing and Bestowing

Rav Yitzchak Aizik of Homel, the student of the Baal HaTanya, taught that the

successive revelation of Kabbalah throughout the latter generations took place in three

distinct phases or modes: hishtalshelus or downward descent; hislabshus or garbing; and

hashraah or bestowing.11

The first mode is exemplified by the teachings of the Ramak

in his Pardes Rimonim and other works, and also include the writings of those who

10Shaar Hakavanos, Kerias Shema, Drush #2, 19c

11Hashiflus vHasimchah, #72, p. 242 and onward


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followed his approach and who preceded him in that approach. The second mode is

exemplified by the Arizal in theEitz Chaim and the Pri Eitz Chaim and his other works,

as well as the writings of his student Rav Yisrael Sarug, recorded in theEmek HaMelech

and other works. The third mode is exemplified by the tradition of the Baal Shem Tov;

while he did not allow his interpretation of the Arizals writings to be written down

openly, nevertheless it is clear to anyone who is very familiar with his wisdom that these

teachings are hidden within the writings of his students. This third mode is the greatest

of all, since it is means through which the higher influence reaches the lower recipients.Rav Yitzchak Aizik of Homel wrote: The level ofhashraah, in the worldview

of the Baal Shem Tov as taught in the batei medrash of his students, is as we find in the

Gemara, that just as the Holy One fills all of the world, so does the soul fill all of the

body. The simple nature and essence of the soul is loftier than its physical power

(meaning, the power that it exerts within the body), and yet the soul is literally within

the place of the body and carries out its actions from within, among the Jewish people.

So from this, that the soul is acting literally from within the body, we need to understand

that even though we discuss the tzimtzum as if it generated a vacatedspacenevertheless [it is not vacated]; the Holy One, Himself, in His glorythe actual

Ohr Ein Soffills all of the world. It is to this that the verse refers in its comman, And

He commanded His treasured people YisraelDo not desecrate [ = to make

vacant] My holy Name. Even though there is reason to speak of a vacated space in

relation to the worlds [where G-dliness is more and more revealed], nevertheless, I

placed within youthe Jewish peoplea pure soul that is sourced in supernal purity

and light. And you are cleaving today to Hashem, your G-dthe Holy One who fills

all of the worlds This concept is clearly laid out in the teachings of the Baal Shem

Tov; that everything that exists below is as it is on high, and there is no difference

between above and below other than the [obscuring garments of] the worlds. But it is

implanted within the emunah that it inherent within the souls of the Jewish people, that

the worlds do not serve as a barrier at all for them. Their eyes see all of the great deeds


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of Hashem that fill the world, and which He also did within the worlds, and even within

this lowly world. [One sees them] in ways that are known to those whose eyes have

been opened through the study of this wisdom. This can also be called hashraah, the

bestowing and resting of the Shechinahthe glory of the G-d of Yisraelwithin aBeis

Hamikdash made of wood and stones.12

Hashraah, then, is the drawing down of G-dliness through all of the worlds

from the highest of all levels to the lowest and least of themwithout any distinction

whatsoever. This is just like the light ofAdam Kadmon, whichruns uninterrupted fromthe uppermost extreme to the lowermost place, and it always completely at one with

Hashems essence and unity. This is the essence ofchassidusthe true revelation of the

future where everything at every level has access to the experience of G-d Himself. In

the future, the physical will be Elokus; all of this will be an extention of the innermost

aspect ofAtik13

The innermost aspect ofAtik is expressed in the teachings of

chassidus; it is Reisha dlo Isyadah, and the Kabbalists taught that the other name for

Reisah dlo Isyadah isEin Sof.14

The more a person immerses himself in the study of chassidus, the more hefinds that the language of the Arizal and his students about the dynamics ofyichud

speak to him on a personal level, in the manner of avodah. He begins to relate to the

forces within himself and to everything that he encounters as a revelation of G-dliness,

all of which guide him towards thinking constantly of the yichudof revealing G-

dliness in the world. The study ofchassidus gives him eyes to see that there is nothing

but Ohr Ein Sof, and the worlds dont really have realitythey are null and void. They

only are constantly made to exist anew through the act of the Divine will, but not

because they have reality in and of themselves. The study ofchassidus fills us with the

awareness that the worlds dont exist; they are merely being constantly refereshed.

12Ibid., p. 247

13The Rebbe, Rav Shalom DovBer, Pdei BShalom, 5670; 5672, #374, Part II, p. 769

14See Sefer Hadrushim, p. 237, 239; Vilna Gaon on Safra dTzniusa, p. 3b;Duchtei Tuva, end

of Chapter 1, p. 17a; Vilna Gaon on theHeichalos,Bereishis, p. 71, col. 2; Vilna Gaon on Sefer

Yetzirah, Chapter 1, 49:1, p. 412, among others.


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The Parable and its Parallel

The Rebbe Rav Shalom Dovber of Lubavitch wrote, The teachings of

chassidus transform physical forces into G-dly forces;15

the forces remain in existence,

but they are G-dly. All that they attain in nature is not applied to nature, but rather to G-

dly matters, as we find in the Sefer HaTanya, Part II, Chapter 3, on the concept of, If

the eye was only permitted to see If we could really see, we would see the Divine

Ayin [Nothingnessreally, the absolute nature of G-d]within everything. So is it here

as well, in the grasp that he has of everything [and his application of that awareness] tothe Divine force. All of his occupations and all his deeds, even if they are natural

[material], they are not not natural but rather G-dly. This happens as a matter of course

through genuine application to this study [of chassidus]. For the entire matter of

chassidus is to apprehend everything well, deeply, and with a grasp that is solidly

captured within the vehicles of apprehension One therefore leaves the natural and

enters into the G-dly, like Eliyahu whose very body became an angel. This is what

happens through genuine application to this study; that the natural forces as they exist

below become G-dly.Because the awareness comes via his physical experience and his physical

parts, and it is as though he sees G-dliness [despite the occlusion of the material], he

leaves the realm of the parable and enters into the realm of the parallel [the truth behind

the parable]. Just as when one exerts himself to grasp a concept and expand his

awareness, he is given the gift of a broader or higher vision, so too does the exertion of

ones consciousness to break out of the purely physical way of seeing things result in the

gift of ones faculties becoming G-dly rather than just material. This is only possible

when a person is working with the teachings ofchassidus to purify his body and soul

15SeeDerech Mitzvosecha of the Tzemach Tzedek,Mitzvas Haamanas Elokus, Chapter 4, p.

48, #72-73: This is the meaning of the wordElokus [Getlich in Yiddish], the extension of G-dly

forces, but not His actual essence. This parallels the forces of thought, speech and action which

are extensions of the light of the soul and not its essence. Nevertheless, they are not separate

from one another.]


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Without this, he is not a chossidat all It depends on him doing the service of the heart

in the manner ofchassidus.16

The difference between Kabbalah and chassidus is that, although Kabbalah

also described the dynamics on high using the human form as a parable, chassidus

brought this down to a place where it could be grasped fully and translated into the

dynamics of the human soul. The human faculty of wisdom can therefore teach him

about Chochmah above; and his own faculty of understanding will help him grasp the

nature ofBinah above. His own emotive traits provide insight into the nature of themiddos [sefiros]. And when he studies this way, the forces within him become G-dly

forces. This is what is meant by the parable becoming the parallel. This happens as a

matter of course; by truly seeing himself and all of his parts as parables that help him to

understand G-dliness, these parts and faculties becomes [gradually] purified, until they

become like G-dliness. The parable is transformed into the parallel. His powers and

potentials do not become Elokus; rather, they become vessels that are fit to be

incorporated within G-dliness He must immerse himself in this practice, to abstract

his own natural abilities and see how they serve as a parable to that which exists onhigh But this has to emerge from deep study and from work.17

We find this idea explained more clearly by the Piaseczna Rebbe, Rav

Kalonymous Kalman Shapira, Hyd: Before the revelation ofchassidus, the main path

in Divine service and in drawing down G-ds light was through the action of thought

alone, through kavanos and yichudim. For this reason, only the great tzaddikim were

able to draw light down from above through their avodah. But after the revelation of

chassidus, the main work was through the senses and physical action The awareness

and kavanos relating to the sefiros and the Divine Names associated with them which

are grasped mentally can now only be activated by bringing them into the realm of

actionwithin the middos that are within the person himself, which are the reflections

of the sefiros and middos on high Chassidus [works on the principle] that, since every

16Migdal Oz, p. 140

17From the Yiddish, Toras Shalom, p. 581


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Jewish soul served as vehicle for drawing down Divine light, it is possible to reveal

supernal sefiros through their senses and bodies too. The kavanos, therefore, are not just

something that relates to the worlds above, but rather to that which is within every

single Jew, because the Divine light is drawn down through all of them and souls are

within them.18

The Rebbe Rav Shalom Dovber explained further that Kabbalah and chassidus

deal with similar concepts, but from different directions. The teachings of the Arizal is

founded upon the principle, And upon the chair was an image like the appearance of aman [We call this the maaseh merkavah.] The G-dly concepts are brought down and

limited into the bounds of human concepts and language so that they can be grasped.

However, the basis of chassidus is, Let us make man in our image, after our

likeness It teaches us to abstract our own human faculties and experience so that we

can grasp something of G-dliness; it is concerned with the soul-aspects of the human

being, and in using them to come out of the limitations of our human form and

apprehend G-dliness. When we look at the two pathways from this perspective, we see

that chassidus is not merely commentary on Kabbalh, but a means of using the matieralexistence as a springboard for entering into the spiritual and G-dly existence.19

He also brings an anecdote about the Baal HaTanya and his student, Rav

Zalman of Korenitz, who would beg his rebbe to teach chassidus on theEitz Chaim. The

Baal HaTanya answered in a state of dveikus, Zalmanke is begging me to teach

chassidus on the Eitz Chaim, but what does the Eitz Chaim speak of? It speaks of

hishtalshelus [the downward development of the worlds]. And I, thank G-d, speak of

that which is higher and even higher.20

When the Baal HaTanya wanted to exalt the

matter of chassidus, he would say that Kabbalah is sheimos and revelations [of G-

18

Mevo Shearim, Chapter 3, p. 21b; See also Chapter 2; his discussion of the deference between

theZoharand the other Kabbalistic works that followed it, in Chapter 6; his understanding of

what chassidus added to the study of Kabbalah, in Chapters 3-4; the distinctions between the

pathways within chassidus, in Chapter 5; and the general nature ofchassidus, in Chapter 7 and

onward.19

Toras Shalom, p. 55220

Ibid., p. 652


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dliness]; but chassidus is, We will exult and rejoice in You! The latter is atzmusit is

the attachment to G-ds essence, which is far higher. As people say, Kabbalah made

G-dliness into people, but chassidus made people into G-dliness. Kabbalah brought G-

dliness down into a concept that human beings can grasp, within the parable of the

human form, and chassidus transformed the parable of the human being into the parallel

of G-dliness Kabbalah is concerned with sheimos, but chassidus is concerned with G-

ds essence.21

The Kabbalistic tradition is focused on the dynamics of the tzimtzum and thatwhich took place below it, or after it, or within it. Chassidus, on the other hand, is

rooted in that which is above the tzimtzumReisha dlo Isyadah, which is theEin Sof.

Translated and Adapted by Rav Micha Golshevsky.

21Ibid., p. 741

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