Parshas Vayikra-English (1)

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Dei Chochmah LNafshechah Parshas Vayikra

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Shalosh Seudos1ofParshas Vayikra 5768

"-'"...

And Hashem called to Moshe and spoke to him from the tent of meeting,

saying...2

The SmallAlef

The Arizal revealed that he achieved all that he did by virtue of the joy he felt in

fulfilling mitzvos.3

He was as supremely happy with every single mitzvah that he

fulfilled as a person would be if he had profited by a million golden dinars. In the merit

of this joy, all of the worlds opened before him and he was privileged to ascend andtravel through all of them, from level to level. In this way, his soul was completely

incorporated within the soul of Moshe Rabbeinu.

Similarly, the holy Baal Shem Tovabout whom Rav Mendel of Vitebesk

testified that he was absolutely unique, and there had never been nor ever would be

another like himrose to all of the limitless levels that he did by virtue of being

completely at one with every single Jewish soul.

These traitsjoy in mitzvos and unity with other Jewsare both expressed by

the small alefof the initial word ofVayikra. The small alef symbolizes being small inones own estimation in comparison with every other Jew, no matter who he might be.

1The lesson was delivered on Shabbos ofParshas Zachor, in Mezhibuzh where the holy Baal

Shem Tov is buried.2Vayikra 1:1

3Mishnah Berurah 669:10


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One cannot just remember that there is a mitzvah ofahavas Yisrael when someone is ill

or tragedy strikes, G-d forbid. Even though it is true that, at such times, the bond

between Jews is sparked into life, nevertheless this is not true love of ones fellow Jew.

The Baal Shem Tov achieved all that he did because he honored every single Jew with

total self-nullification, and it was this that brought him to complete incorporation within

the soul of Moshe Rabbeinu to whom the little alefof Hashems call referred directly.

He sought to embody the little alefabsolutely. As theZoharteaches, He who is small

is great []by making oneself small before everyone, one becomes incorporatedwithin the truly great, the true Rav.

For us this means that we must also strive to think little of ourselves in

comparison with others and not to cause any kind of pain or suffering to any Jew. Quite

the contrary; we must be willing to sacrifice ourselves for their sake, and this is the

uppermost yechidah aspect of ones soulto suffuse the soul of every single Jew you

meet with joy and vitality, no matter who he is. Although, on the surface, this might

appear to be a level that everyone can easily reach, it is not so simple. The alefmeans to

teach

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humility demands great study and is not a simple avodah at all. To reallyintensify ones love of his fellow Jews every single day and unite with all of their souls

is a very deep kind of learning, and it was this that opened all of the gateways of heaven

before the Baal Shem Tov just as simchah shel mitzvah had for the Arizal. One must

actively contemplate and delve into the good that is in every single Jew.

The Baal HaTanya teaches that all of the Torahs secrets are a manifestation of

Chochmah, and the light ofdveikus and experiencing delight in Hashems presence is a

manifestation ofKesser. We have a general principle in Kabbalah that when one reaches

a higher level, one automatically attains all of the levels below it. For this reason, when

a person really takes pleasure in Hashems presence in a holy way of dveikus, he

naturally also experiences the light of Chochmah. In just this way did the Baal Shem

Tov attain all of the levelsby binding himself to the light ofKesserwhich is a lover

4Iyov 33:33


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of all of Yisrael. This bound him to each and every Jew, and once he was attached to

the root of everything, he also merited the light of all of the other sefiros.

Rav Avraham bRav Nachman taught that this is why Moshiach is called

Prince of Peace. Ultimately, Hashem will open all of the heavenly gates before

Moshiach by virtue of his being a tzaddikwho constantly seeks to foster peace among

all Jews. The Baal Shem Tov shared a soul-root with Moshe because his main focus was

also the avodah of the small alef, and in its merit he was privileged to hear Hashem

call to Moshe.

TheDveikus of the Tzaddikim

It is said that, as a child, the Tzemach Tzedek cried inconsolably, Why does

Hashem not appear to me as He did to Avraham Avinu? Each and every Jew must

likewise weep over the fact that he has not merited to reach the levels of the tzaddikim

throughout the generations. One must never despair and say that such a thing is only

possible for rare individualshe must know that Hashem wants to reveal to each and

every Jew all of the spiritual delights that pervade all of the upper worlds that the

tzaddikim experienced. In his innermost self, every single Jew certainly longs to dwell

in Hashems house all the days of his life and visit His chamber. However, the

precondition is the state of the little alefHe who is small is great. One must

contemplate and study these good qualities and advance in them every day, from hour to

hour, and take stock every minute whether or not ones self-absorption has not resulted

in harm to another Jew. And certainly, one must never do anything to sow enmity

among Jews, G-d forbid.

If a person only knew what heavenly gates would open before him if he only

made sure to properly honor every Jew, he would certainly immediately repent any

lapse. Such failings are more serious than any other sin in the Torah; even though

Hashem zealously regards any sin, nevertheless any fostering of controversy or failure

to properly honor ones fellow Jew is viewed especially harshly on high.


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We find in the Zohar: Rabbi Chiya opened his teaching with the verse,

Hashem stations an angel around those who fear Him and saves them. Fortunate are

the tzaddikim, for Hashem is more zealous over their honor than He is over His own. Go

and see how many human beings curse and blaspheme against heaven, like Sancheriv

who cursed and blasphemed and said, Who among all of the gods of the lands... and

Hashem forbore and did not demand recompense of him. However, when Sancheriv

stretched forth his hand to harm Chizkiyahu, what does the verse say? And an angel of

G-d went out and smote among the camp of Ashur... Yeravam ben Nevat servedidolatry, brought incense and offerings to it, and Hashem did not demand recompense of

him. Yet when Ido, His prophet, came and spoke prophecy before him and Yeravam

stretched forth his hands against him, what does the verse say? And his hand

withered...and he could not retract it. Pharaoh cursed and blasphemed and said, Who is

Hashem? and the Holy One did not demand recompense of him until he refused to

release the Jewish people. As the verse says, Do you still toy with My people? Behold,

the hand of Hashem shall be among your cattle... So too, in every case we find that the

Holy One exacted retribution for the humiliation oftzaddikim more than He did for Hisown.5

We see from this teaching that even though the subjects served idolatry, this

was not the point that aroused Hashems anger. Rather, it was that they dared to lay a

hand upon His prophets. So too, each and every Jew has a unique point in avodas

Hashem that belongs to him alone, and if one causes him to lose his spirits one runs the

risk of destroying his unique point of Divine service. In heaven they ask, What

happened to interrupt so-and-sos avodahjust now? And when it becomes clear that it

was because another Jew caused him emotional pain, well, woe to the person who has to

bear that judgment and humiliation.

We must therefore follow the pathway of the Baal Shem Tov, the pathway of

love of our fellow Jews. The Baal Shem Tov not only merited to pray with total self-

5ZoharII:64a


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sacrifice on behalf of every Jew, he also merited to draw down to them an abundance of

children, long and healthy lives, sustenance, and spiritual elevation. And the main thing

that he accomplished was his total unity with all of the Jewish souls.

Crowning Your Friend as King over Yourself

The sages taught that every person is asked on the day of judgment, Did you

crown your fellow Jew as king over yourself with ease?6 What the person is really

going to be asked is, Did you treat your fellow Jew like a king? Did you feel the

importance of each and every Jew, that they were all kings? Did you take stock of your

every movement, if it sufficiently honored your fellow Jew properlyand were you

careful to never act disrespectfully toward any Jew at all, G-d forbid? This awareness is

the way of life that the Baal Shem Tov laid down for his disciples and all those who are

bound to his path. The more lofty his teachings, the more mutual love there has to be in

the heart of his studentsthis is the condition [] of learning the powerful and

unifying [] teachings of Chassidus that resonate in the highest level of the soul

[ = ]. And this is why the Baal HaTanya named his work as he didthe

letters are the same as those of and .

So we must know with certainty that unless we resolve to never cause pain to

another Jew, we will not be able to experience the light ofdveikus with Hashem and the

light of the Baal Shem Tov. And we must be on our guard, because the sitra achra

works very hard to convince us that conflicts with our fellow Jews are justified, even

necessary. Even though, if it came to a questionable food, a person would rush to ask a

Rav if it was permitted before putting it into his mouth, when it comes to this much

more serious constellation of prohibitions, a person doesnt think to ask if it is permitted

or not. This, despite the fact that, according to the Tosafos, publicly humiliating another

Jew is just another manifestation of murder which one should rather kill himself than

willingly do.

6Shaarei Kedushah II:2


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Preparing for Yom Tov

The main light of the festival is the light of the tzaddik that shines into a

persons soul, and if a person wants to experience the holiness of the Yom Tov, he must

know that it depends on his level of unity with other Jews. One prepares spiritually for

the festival by destroying Amalek. Rebbe Nachman of Breslov explains that Amalek has

the same gematria as the word , which means haughty.7 And your heart shall

become haughty and forget...pride is the blemish of Amalek.

There are those who believe that they are already humble, that they know theway of true modesty. But this is false. Even though everyone begs Hashem every day

that their soul should be, like dust before all, nevertheless they have no idea what this

really means. It is only when a person constantly make a cheshbon nefesh to never insult

another Jew and fulfills Hashems desire to achieve a state of unity with all of the souls

of the Jewish people that he can be considered to be on the path of humility. And it is

not enough to refrain from insulting others; one must also completely forgive others and

never hold onto little bits of resentments in his heart.

The way to destroy Amalek is by, remembering what he did to youtostrengthen ones memory of the other persons good points and how important it is to

treat him with honor. One cannot forget himself and the importance of his words and

actions, because they can have very profound effects on others. One cannot overestimate

the great pleasure that Hashem derives from our efforts to achieve unity and mutual love

with our fellow Jewsnot superficially, but really within the depths of ones heart and

soul.

We must bear in mind that every time we break down a barrier between us, we

break down so many barriers in heaven. There is not a form of trouble or suffering that

cannot be mitigated fully in heaven through breaking down the barriers of conflict

among Jews here on earth. It is important to remember that the way ofmachlokes is the

way of the sitra achra, and it is not the path that Hashem has chosen. For Hashem has

7Likutei Moharan I:30


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chosen Tzion, He has desired it [] as a habitation for Him.8 Tzion represents Yesod,

which is the point of unitythis is what Hashem has chosen. He has desired

comprises the alefthat represents Hashems Throne of Glory, and the rest of the word

comprises the final two letters of the Shem HaVaYaH. Through unifying the souls of the

Jewish people, Hashems Throne and Name is made complete and His light can shine

throughout all of the lower worlds.

There are those who fulfill the mitzvah to love their fellow Jews by reaching out

to some outcast soul that they meet once a year, but the main way in which we are tofulfill it is among the people with whom we live day in and day out. These are the

friends that we must crown as kings over ourselves and avoid causing them anguish and

disappointment.

Forgiveness for the Sake of the Shechinah

There is a story told of a certain man who once insulted the Ohr HaChaim

HaKadosh very deeply, and the tzaddikunderwent a great test not to hold it against him.

However, when he thought about the pain that his resentment would cause the

Shechinah, he immediately felt inspired to completely forgive his detractor.

The tzaddikim know that the greatest pain one can cause to the Shechinah is in

failing to accord proper respect to ones fellow Jews. This is the main reason for this

exile which was due to baseless hatred, and the redemption depends on this. Even

though the geulah requires spiritual force, nevertheless the catalyst is indeed within our

hands. Hashem will certain provide us with the strength we need to draw down the light

of the redemption through unifying the souls of the Jewish people.

Every single Jew is a piece of G-d from above and all of the Jewish people

really are a single spiritual unity. It is absolutely forbidden to focus on physical

externals, because each and every Jew is uniquely precious to Hashem just like the most

beautiful diamonds and pearls. Even if it seems on the surface as though there are

8Tehillim 132:13


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people who act against him and cause him anguish, nevertheless one must look deeper,

into the persons inner nature which is entirely good and bound up with the Kings

crown. And by doing so, one also will be able to more clearly see how much good he

also has within him.

This is the defining character of the tzaddikimthat they act with complete self-

sacrifice on behalf of every single Jew. The son of the Rebbe Elimelech of Lizhensk,

zya, testified of his father that he literally sacrificed his life for every single Jew. Even

though we are far from such a level and Hashem is not a tyrant over us who demandsthat which we cannot give, nevertheless He does ask of each of us that we do what we

can to fulfill this on our level. For us, this means making a cheshbon nefesh to determine

if we are causing pain to others, and to completely forgive anyone who might have hurt

us. This is also a form of self-sacrifice for the sake ofahavas Yisrael.

There is a kind ofahavas Yisrael that is falsewhen a person prays on behalf

of others with a kind of smug self-righteousness, and with this he feels as though he has

fulfilled his duty to others. But this can hardly be called crowning your friend over

yourself! One must really come to unity with others, heart and soul. As the verse says,Write this for the final generation, and a newly created people will praise Hashem.9

One must praise Hashem with this newly created peoplethe light of the tzaddikim

must shine down to the final generation so that there will be someone to praise Hashem

in the state of the newly created peoplea nation formed of the fully united souls of

the Jewish people.

The Descent of the Tzaddik

Now, as we prepare ourselves to receive the holy festival, we naturally ask

Hashem to help us do so in a spirit of freshness and inspiration, in joy and with vitality.

So we have to invest the energy to understand more deeply how we are to achieve our

goal. The Arizal taught in his kavanos for the introduction to Shemonah Esrei, that the

9Tehillim 102:19


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phrase: " - " Praises to the G-d above who is their

redeemeris our way of preparing ourselves to enter into the world ofAtzilus [since

the four parts of the morning prayers parallel the four worlds]. The introductory phrase

is the light ofAbba of the world ofAtzilus that descends to shine into the world of

Beriyah. The word is a conjunction of " " the light descends into the

people who are still mute [ ] and know nothing of how to truly prepare for the

festival of redemption. However, there is a redeemer, there is the light of the true

tzaddikim that shines into us, and it is by virtue of their influence that we can prepareourselves to receive the holiness of the festival. Those who come to purify themselves

are helped from above. The Pirkei DRabbi Eliezer teaches that the souls of the

tzaddikim help us, or as the Arizal taught, they infiltrate within us in a state of gestation

to give us strengths that we would not otherwise have.

Yet we can only merit to experience this kind of ibbur if we make a start at

following the pathway of the tzaddikim, the pathway of concern and love for our fellow

Jews, which is true love of the Shechinah. We have to focus, really focus, on the fact

that every single Jew is a part of the Shechinah. Gevalt! Dont we want to have aconnection with Hashem, to give Him nachas, to be a part of the avodah of the

tzaddikim, and to bind with the light of the Torah and Hashems presence? And doesnt

each and every one of us want this for himself and his children, and all of the

generations to come forth from him? Yet the key to all of this is so lowly, it is so

despised in the eyes of the world because the Shechinah is herself lying in the dust.

Everything connected with the Shechinah is likewise trod upon and no one stoops to

raise it, and the matter is ignored in direct relation to its vital importance. Because if

people knew where the gold and precious stones were buried, everyone would run toraise them out of the dirt. In order to maintain the structure of free will, then, the

Shechinah is hidden and buried in the dirt and has no external importance. What is the

concern of the Shechinah? Emunah and the collective souls of the Jewish people, and

the awareness that every Jew is a piece of G-d from above. Literally a piece of G-d.


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But this point is buried deep; everyone knows it, yet the fact is insignificant to people

and so no one reaches down to pick it up to conscious awareness and emphasis.

What is the light of the tzaddikthat prepares us for the world ofAtzilus, for the

holiness of the festival, for the redemption itself? It is faith in the essential holiness and

value of every Jew and the path of unity with every one of them. He has to be able to

say of himself honestly that every single Jew is incalculably significant to him, and not

to only mouth the words but to really mean them and act on them. This is called keeping

ones attention on the Shechinah at all times; focusing on all of the limbs of theShechinah, which are the Jewish people themselves.

This was expressed by Rebbe Elimelech of Lizhensk when he said that the

tzaddikim maintain the light of the Shem HaVaYaH before their eyes at all times by

virtue of crowning the Jewish people upon themselves. One must likewise judge others

favorably, because the Jewish people are in exile and have suffered terrible tortures and

pain, and no one can really understand what another is going through. If a person would

really understand his friends suffering in every detail he would really know his

greatness, how despite it all he is still holding onto his Jewishness. Every Jewexperiences new holy ideas and chiddushim even though he also experiences all kinds of

obstacles and obscurity. If one should sometimes happen to see a Jew acting in a way

that doesnt befit him, one must realize that it isnt purposefulit is inadvertent and an

error. If we would only see how each Jew is such a diamond, their innermost goodness

would really come to shine out, and this is the greatest pleasure that Hashem derives

from us.

All of this was taught by Rebbe Nachman of Breslov in the lesson where he

discusses the teaching, The chazzan sees from where the little children read.10

[The

children begin to read from Vayikra.] The chazzan is the tzaddik, and his whole purpose

is to see the good in every single Jew. And by seeing that good he helps every Jew

repent fully and brings about the full and eternal redemption.



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The Belzer Rebbe taught that the redemption will arrive in the merit of the Baal

Shem Tov who had a good eye sourced in Arich Anpin, meaning that he constantly

worked to only see good among the Jewish people. It stands to reason that the Baal

Shem Tov also had internal resistance and challenge to this, just as we find that Moshe

Rabbeinu was tested in this area. This is the aspect of Bilaam who had an evil eye,

and Rav Mendel of Vitebsk taught that all of the tzaddikim have their tests in the area of

this negative viewing, but they manage to banish their resentments and inclination to

argue. They refine themselves from level to level until they attain the good eye sourcedin Atika which has no left-side aspect of judgment to it at all. They only see the good

and this binds them constantly to the Shechinah.

There are those who believe that there are great avodos other than this, but all

the while that a person has not come to this he will find endless rationalizations, all in

accordance with halachah, for falling again and again into causing harm to others. This

is the work of the yetzer hara which is very adept at formulating convincing

justifications for wrongful behavior. As the Chovos Halevavos teaches, the evil

inclination is an expert in all of the Talmud, and he serves a person will ample sourcematerial for the worst crimes against his fellow Jews, G-d forbid.

We have no idea what is occurring beneath the surface of times and events.

Who knows if this year it is especially auspicious to arouse Hashems mercy for the

final redemption? Rav Yaakov Koppel taught that in heaven there are windows and

there are cracks [as in Shir HaShirim], and there are times when heavens windows

are thrown wide open so that an abundance of blessing can descend to the world. If a

person has any sense, he will push himself forward at that time to enter in the breach so

that he can draw down all of the good that awaits him. If, however, he misses the

opportunity, then he will be subject to a different sort of heavenly conduct. Hashems

ways are hidden from us, but certainly there are times when the way to redemption is

more open to us if we will only arouse ourselves to take advantage of the time.


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The Baal Shem Tov taught that the aspect of the Crown of Crowns, which is

Reisha dlo Isyadaah, is called , one. When, the tribes of Yisrael are one, when

a person enters into the state of unity with his fellow Jews by acting with self-sacrifice

and struggling against the sitra achra and its arguments, that is where he comes into

contact with the Shechinah. Where the fight is hardest, that is where the Shechinah is

hidden.

Hashem rules over all, and so if a person will beg Him to illuminate his mind

with the truth so that he can fulfill this duty, certainly he will receive help from abovefrom the hidden worlds called the Olam HaMalbush.

In the merit of unity may we come to feel the light of the Torah, which is the

unified light of Hashem and His peopleto attain the innermost desire of every Jew,

which is to become one with the King. The name Yisrael is an acronym of the phrase,

there are six hundred thousand letters of the Torah [ ].11

Every single Jewish soul is bound to the Torahs letters. The name Yeshurun is an

acronym of the phrase, there are six hundred thousand souls [ ].

In the merit of binding ourselves to the souls of all the Jewish people, may we merit tofeel the light of all of the letters of the Torah and to see supernatural miracles. Nature,

, has the same gematria as the Name nature is only a garment that

covers over the Shem HaVaYaH. May we be redeemed with outright miracles just as we

were when we left Egypt, and may we merit to see Hashems Kingship revealed, to see

eye to eye Hashems return to Tzion. May we receive a G-dly eye to see the good of

others, not in a theoretical way but really and truly, to see the G-dliness in others, with

the arrival of our righteous redeemer in mercy. Amen.

Translated and Adapted by Rav Micha Golshevsky.

11Meor Einayim, Vayakhel


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Derech Eitz Hachayim Part Ten

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Derech Eitz Hachayim

Part Ten: Connection to the Tzaddik

The Gate ofYichudandEmunah

Before we begin a discussion of deeper matters, it is important to reiterate the

assessment of Rav Aharon of Strasheleh, that the great benefit that the Baal Shem Tov

brought to the study of Kabbalah was his way of demonstrating the parallels between

the workings of the worlds and our human soul-dynamics. With that said, we can better

approach a teaching of the Arizal as brought inEitz Chaim:

The nature ofMalchus, which is the sum total of the original and root-level ten

sefiros mentioned [earlier], is not yet revealed now. However, we will first explain the

manner in which everything began in Reisha dlo Isyadah, and this will help you to

understand the level ofMalchus. It is the crown upon the head of the tzaddik, and it

will be the cornerstone; in the ultimate future, its light will surpass that of the suns

The aspect ofMalchus is always greater than the masculine aspect that is above it, and

this is why it is called, the crown of her husband.1

This concept is clarified further in theMevo Shearim: The aspect ofMalchus

alone does not appear in Arich Anpin on its ownyet, afterward, Malchus is revealed

[by way of] the uppermost Reisha dlo Isyadah, which is called Atik Yomin, which is

higher than all of the nine sefiros ofArich Anpin. This is the deeper meaning of the

verse, A woman of valor is the crown of her husbandshe [Malchus, which is

associated with the moon] will ultimately be greater than the sun, she will be the rosh

pinah. When Malchus is revealed below, an echo ofReisha dlo Isyadah is also

revealed below.2

We see clearly, then, thatMalchus has an advantage overZeir Anpin,

1Eitz Chaim, Shaar Arich Anpin, end of Chapter 3, Part I, p. 60; Ibid., end of Chapter 2, p. 61b2Mevo Shearim, Shaar#3, Part I, Chapter 1, p. 18b; We find this concept also at the beginning

of theIdra Zuta, Shaar Maamarei Rashbi, p. 48a; in Klalei Chasdei Dovid, #28; Ohr Zarua,


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in the fact that it is secreted and rooted within Reisha dlo Isyadah, while the root of

Zeir Anpin is lower down, within the nine root-sefiros ofArich Anpin.

[Note: Rabbi Yisrael Eliyahu Weintraub explains this in a simple manner. In

our world, at this time, the status ofMalchus ofZeir Anpin depends upon our actions.

When we act as we should, we declare Hashem King and build up Malchus, bringing

increasing awareness of G-dliness into ourselves and helping the world move closer to

the ultimate future when Hashems Kingship will be revealed in an overt manner. Ze'ir

Anpin alludes to Hashem giving from above, whileMalchus creates a vessel to receivethis blessing. While in our times, Zeir Anpin appears higher in the source Malchus is

actually higher. In the ultimate future Malchus will rise to a towering level. Hashems

Kingship in the world will no longer be contingent on our actions. At that time, the light

of the moon (which until then will have waxed and waned depending on our actions,)

will be as constant as the light of the sun. The source of this Malchus is Reisha dlo

Isyadah, referred to as Atik. This Malchus, which doesnt depend on anyone, is the

highest aspect ofKesser. Unlike all otherMalchus which is the lowest of the ten sefiros,

this Malchus is the highest. This explains why Malchus is called the crown of herhusband. Due to this inherent potential for greatness, it is possible even now for

Malchus to be above Zeir Anpin.3 We access this level by making Hashem King with

self sacrifice, by applying ourselves to His will especiallywhen it is difficult.]

We find a similar concept in the Arizals explanation ofEizehu Mekoman as

well as in theEitz Chaim itself, where he teaches that in the ultimate future the 45-Name

[permutation of the Shem HaVaYaHthat has a total gematria of 45, which we call the

" and which is associated with Zeir Anpin] will cease to exist, and the 63-Name

will have predominance in the world [the " is associated withthe level aboveZeirAnpin].

4[Note: On a simple level, the Name " [52] and the Name " [45] which

Shaar Haklalim, Chapter 2, Nekudas Malchus, p. 13; Ibid., Shaar Arich Anpin, Chapter 2,

Vhu Ateres Baalah, p. 92;Ahavas Hashem, p. 72a3Nefesh Eliyahu onMevo Shaarim, Part II, p. 5

4Eitz Chaim, Shaar Hatikkun, end of Chapter 3, p. 49b


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allude spiritual toil in this world and receiving from above due to our toil will no longer

apply in the future. Instead, the higher names of " and " which allude to receiving

reward will be dominant. As the Arizal explains in Shaar Maamarei Razal, in the

future instead ofyud-hei-vav-hei, Hashems name will be yud-hei-yud-hei. Even Zeir

Anpin andMalchuswhich are expressed by the vav-hei end of the Shem HaVaYaH

will be equal to the higher level ofChochmah andBinah alluded to in the initialyud-hei

of the Shem.]

Rav Chaim Vital added his own insight: This is the inner meaning of thephrase [that is part of the birchas hamazon for Seder night], the tzaddikim sit with their

crowns on [literally, in] their headsthe woman of valor which is the 63-Name

[associated with Binah] will be the crown of her husband.5 Elsewhere Rav Chaim

Vital explains, In the ultimate future, the 52-Name [associated with Malchus] will

surpass the 45-Name [associated withZA].6

[Note:Malchus will be subsumed byBinah, the upper Shechinah. It is only in

our present state of darkness that the lower Shechinah descends and ascends, clarifying

the sparks. In the ultimate future this will no longer be the case.Malchus will go back toits source inBinah, which is higher thanZeir Anpin. As Rav Avraham bRav Nachman

writes, when a person is in a low state, his avodah is strongest since he feels bad and

must sacrifice to stay on his level by doing whatever he can despite his negative

feelings. This sacrifice ultimately is what brings Moshiachand will be higher than the

avodah one does when he feels closest to Hashem.]

In the ultimate future, Hashem will create, a new thing upon the earth, for the

verse, a woman shall surround a man, refers to Zeir AnpinMalchus will rise above

Zeir Anpin which is called Tiferes [the middlemost point of the six sefiros ofZeir

Anpin], in fulfillment of the phrase, tzaddikim sit with their crowns on [in] their

5Otzros Chaim, beginning of 18c

6Eitz Chaim, Shaar40, Chapter 4, Part II, p. 81a; See also Shaar Hahakdamos,Hagahos

uBeiurim lEitz Chaim,#7;Eitz Chaim, Shaar19, end of Chapter 7, p. 94a; Ibid., Shaar14,

Chapter 2, p. 70d


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heads7

We find a similar statement in the Shaar Mati vlo Mati: It is then that

the illumination of the source of Chochmah is drawn down below, and then the

masculine [ZA] is incorporated within the feminine [Nukva / Malchus].Nukva receives

firstand they receive from her and are incorporated within her, in the manner of, A

woman of valor is the crown of her husband.8 In the Pri Eitz Chaim we learn,

However, now Rachel is called, A woman of valor [who] is the crown of her

husband. This is the nature of the future world, when the tzaddikim sit with their

crowns on [in] their heads

9

Malchus, which is associated with faith, is rooted inReisha dlo Isyadahthis

is the upper three aspect ofAtik. For this reason, all who truly attaches themselves to

it [Malchus-emunah] with a lasting bond find that they rise with it to Reisha dlo

Isyadah, where the essential point of the yichudexists. Then emunah and theyichudare

bonded together in a single bond. Even though the concepts that have been discussed

until now are very lofty and abstract, they will help us to understand the great task that

the Baal Shem Tov undertook in translating the teachings of the Arizal into parables that

relate to our human nature.[Yet we can touch these towering levels which will be revealed in the next

world even now.] It is well known that Malchus and the holy Shechinah are equivalent

concepts, and they are synonymous with Knesses Yisraelthe collective soul of the

Jewish people. The individual Jewish soul, then, is an element ofMalchus, and all of the

pathways in the service of the soul are facets ofemunah,since faith at its root on high is

the yichud itself. When it develops downward, all of the different aspects of avodah

ramify into individual pathways of serving Hashem: absolute bitul (Kesser); bitul of

external reality (Chochmah); bitul of the ego-self (Binah); love of G-d (Chessed); awe

of G-d (Gevurah); dveikus (Tiferes); persistence for holiness (Netzach); gratitude (Hod);

7Eitz Chaim, Shaar44, beginning of Chapter 6, p. 100b; See alsoHagahos uBeiurim lEitz

Chaim, Shaar Hatikkun, Chapter 3, #8 (as cited fromEmes LYaakov, Mem, #63, #2668Shaar Mati vlo Mati, Chapter 4, Part I, p. 33c

9Pri Eitz Chaim, Shaar HaShabbos, Chapter 20


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holy connection (Yesod); acceptance of the yoke of heaven (Malchus). The common

denominator among all of these aspects ofavodah is that they are all parts ofMalchus,

which is the nefesh. When we make use of this parallel between the structure of the

worlds and the different faculties within us, we can rise and grab hold ofReisha dlo

Isyadah, which is the source ofMalchus. The practical pathway in avodah laid out for

us in chassidus is the road that we take, higher and higher, to reach the innermost

secretsrazin drazinofReisha dlo Isyadah. Chassidus serves as the Gate of

YichudandEmunah [which is an actual section ofSefer Tanya].This idea of rising up to this ultimate source of the yichud by way of the

parables taught by the Baal Shem Tov was first clearly articulated by Rav Aharon of

Strasheleh (which appeared in full in an earlier lesson). He uses the term, to climb and

descend along the hierarchy that binds together all of the worlds, and taught that

chassidusand specifically its pathway of seeing ourselves as parts of the Shechinah

is what provides each and every person with the ability to apprehend G-ds yichud in

accordance with his individual capacity. Earlier we learned that since Malchus is rooted

in the highest place, inReisha dlo Isyadah, it has the ability to rise through the structureof all of the worlds and levels. When the individual Jew understands that his soul is a

portion ofMalchus, it provides him with the means to also rise and apprehend the

yichudat the highest possible place.

Kabbalah is Commentary on Chassidus

The Rebbe Rav Shalom Dovber famously said, People think that chassidus is

commentary on Kabbalah, but this is an error. The truth is that Kabbalah is commentary

on chassidus.10

People mistakenly believe that chassidus is only meant to help us

understand the depth of Kabbalah, to which end it provides us with parables that we can

relate to on the human level and carry out as practical avodah. However, the truth is the

very opposite; this is not the purpose of chassidus at all. Admittedly, the down to

10Toras Shalom, p. 271


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earth understanding ofchassidus did render the study of Kabbalah more accessible. But

chassidus was sent to the world for a much loftier purpose than to simply provide

commentary. It is meant to draw down the Torah of the ultimate future, which derives

from the inner aspect ofAtikwhich is Reisha dlo Isyadah. When we look at it from

this perspective, Kabbalah is commentary on chassidus and not the other way around.

Meaning, the study of Kabbalah is the gateway that allows a person to enter into a

proper understanding ofchassidus, and from there to the experience ofyichud. [Note: In

the words of Rebbe Nachman of Breslov: The Eitz Chaim is a precious work ofmussar. That is, moral direction which teaches the student of discernment how to

ascend to the highest levels of dveikus. Although one can only understand Kabbalah

properly if he learns chassidus, he will fail to understand pshat in most of the earlier

works of chassidus if he does not know Kabbalah. They bring too much Kabbalah

without explaining the concepts in a basic way.]

Rav Tzvi Elimelech of Dinov wrote: We have received from our mastersthat

the words of the students of the Baal Shem Tov that are recorded in their works can only

be understood by someone who is well-versed in the holy wisdom [i.e. Kabbalah]. Sucha person will see that their words are broader than the sea and their peaks reach up to the

heavens, to understand the path of Divine service in truth and simplicity by way of this

wisdom.11 As the Piaseczner Rebbe, Hyd, taught: Chassidus is bound up as one with

Kabbalah, to the extent that it is impossible to understand the teachings of the Baal

Shem Tov without it.12 [So even if one thinks he understands the later works of the

Chasidic master who do not write as much explicit Kabbalah really does not understand

their real meaning.]

The Kabbalists provided a model which, in retrospect, helps us to understand

the link between Kabbalah and chassidus: Abba and Imma only draw mochin to

themselves from their own external aspects, because it is not the time to draw them

from their internal aspects. [Rav Chaim Vital added,] I asked my master [the Arizal]

11Addenda of Rav Tzvi Elimelech to Sur Meira vAsei Tov, #6

12Mevo Hashearim, Chapter 4, p. 24a


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what the meaning of this is, and he answered that the innermost aspect ofAbba is like

the outer aspect ofAtik. I do not understand more than the plain meaning of his words,

however.13

Since the inner aspect ofAbba [Chochmah] is like that of the outer aspect

ofAtik, it seems that we should be able to draw down mochin from the inner aspect of

Abba [during the recitation of Shema] since we do draw down mochin from outer

aspect ofAtikat that time. Why, then, are we not able to do so? The Mikdash Melech

explains that the inner aspect ofAbba is really like the inner aspect ofAtik, and we

cannot draw down mochin from that level at this time. [Not only in the sense of at thetime of reciting Shema, but because of the limitations of our particular historical

time.]14

The Baal HaTanya and all of the rebbes of Lubavitch that followed him also

always drew a parallel between the inner aspect ofAbba and the inner aspect ofAtik.15

We have also discussed this subject at length in another lesson, and brought a number of

proofs from the teachings of the Arizal himself to the effect that the inner aspect of

Abba is equivalent to the inner aspect ofAtik.16

For our purpose here, it is important to take these abstract concepts and clarifythem. We have already explained that Kabbalah is the razin element of Torah, while

chassidus is the razin drazin, the innermost secrets. Kabbalah is equivalent to the

chayah aspect of Torah, while chassidus is equivalent to theyechidah aspect. The level

of chayah parallels that of Chochmah [while yechidah parallels that of Kesser]. The

Arizal presented his concepts in the manner of, And from my flesh, I see G-dthey

follow the pattern of the physical form as parables. The Baal Shem Tov went a step

deeper, or more inward, and explained the concepts with the qualities of the nefesh as

their parables. Kabbalah therefore is the innermost aspect ofChochmah, but chassidus

13Shaar Hakavanos,Drush dKeriyas Shema #2, p. 19d

14Mikdash Melech, commentary on theZohar, Parshas Ki Seitzei, Kyemei Tzeisecha, p. 74;

See also Toameha Chaim Zachu onEitz Chaim, Shaar#26, Chapter 4, 24d, for his answer to

Rav Chaim Vitals question.15

See the Mittler Rebbes comments at the beginning of his Sefer Beiurei HaZohar.16

Eitz Chaim, Shaar#11, end of Chapter 3, p. 51c; Shaar#12, Chapter 1, p. 56b; Shaar#20,

Chapter 12, p. 102a, among others


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goes to that which is within the mashal of the bodythe mashal of the soul. That is the

inner aspect ofAtik. Yet we can see that they are really a single unit, just like body and

soul. In this sense, the inner aspect ofAtikis equivalent to that ofChochmah, since the

teachings ofchassidus provide vitality and meaning to the words of Kabbalah, just as

the soul enlivens the body.

Becoming a Fit Vessel for Chassidus

As the expression of the yechidah aspect and the Torah of the ultimate future,

chassidus demands that its students be fit to receive its wisdom. The teachings of

chassidus descended into the world through the unique channels of individual tzaddikim

by virtue of their lofty purity and holiness. If a person wants to truly absorb their

teachings, he has to be bound up with them. If one wants to receive the highest aspect of

Torah, he has to be connected with the ultimate transmitter of Torah: Moshe the faithful

shepherd, the tzaddik haemes.

In the words of the Mittler Rebbe: It is only possible to apprehend [the light

that] surrounds all worlds [i.e. Ohr Ein Sof] by way of faith that transcends

knowledge. The matter is as followsthe essence of the mitzvah of reciting the

Shema is that the power of this faith should come to be revealed within knowledge and

understanding. It was to this that the verse refers, And the tzaddiklives by his faith.

The faith that transcends knowledge must come to enliven the nefesh so that it can

delight upon Hashem through apprehension and knowledge [But] this mitzvah of

reciting Shema is the aspect of soveiv kol almin, which can only be received by

Knesses Yisrael via Moshe, who said to [the Jewish people], Shema Yisrael. Moshe

himself taught this mitzvah, and Moshe is the aspect of the intermediary, who draws

down the light of Hashems simple unity from above the place of knowledge so that it

can enter into the Daas ofKnesses Yisrael, and enter into each and every individual

in accordance with his own capacity. [Note: This means that it is impossible to draw

down the higher aspects ofShema without connecting to the soul of Moshe Rabbeinu.

It is only with a spark of his soul that we can draw down this illumination. The Shelah


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Hakadosh explains similarly, that every truly powerful chiddush must be drawn down

by connecting to the soul of Moshe. It is for this reason that Moshe is called Moshe

Rabbeinu, our teacher Moshe. He is still teaching us even now, since without his merit

we would not be able to be mechadesh in Torah.]

The mitzvah of reciting Shema is therefore above all other mitzvos, for

Hashem said, And you, stand here with Me and I will speak to you all of the

lawsand this is the mitzvahit [Shema] is the primary mitzvah that includes all

other mitzvos [since it is the expression of simple emunah and yichud]of the upperand loweryichudim, which is the revelation of faith as it will be in the ultimate future.

As the verse says, And the earth will be filled with knowledgethe vitality that

comes from HaVaYaH which is soveiv kol almin will be felt viscerally. This is the

essential meaning of the statement, that Hashem isElokimthat the aspect ofsoveiv

kol almin will be [apprehended] with the mind just as Elokim [memalei kol almin,

which we experience]can be grasped. This is the underlying meaning in all relevant

passages in the Torah.17

Rebbe Nachman of Breslov expands on these ideas in Likutei Moharan: Themain thing and the foundation upon which everything depends is to bind oneself to the

tzaddikof the generation, and to accept his words about all that he speaks whatever it

may be, whether it is minor or major, without straying from his words to the right or

the left, G-d forbid, as the sages saidand to throw off of oneself all of his chochmos

[pseudo-intellectualism and subjective view of matters] and remove his daas entirely,

as if he has no intelligence at all but for that which he receives from the tzaddikand

the rav of the generation. As long as some bit of self-understanding remains within

him, he is incomplete and is not bound to the tzaddik. When the Jewish people

received the Torah, they had great chochmos, because, at that time, they were among

the great heretics of their age whose false philosophies were based on chochmos and

the manipulation of reason [sophistry]. If the Jewish people had not jettisoned the

17Introduction to the Mittler RebbesImrei Binah


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chochmos, they would not have been able to receive the Torah All that Moshe

Rabbeinu accomplished among them would not have helped them; even all of the

signs and wonders that they saw with their own eyes would not have helped them. For

even now there are heretics who deny [the truth] based on the false [reasoning

provided by their] chochmos. But the holy Jewish people saw the truth and threw off

their chochmos, and they believed in Hashem and in Moshe, His servant. This is

what enabled them to receive the Torah. As Onkelos rendered, A foolish people, and

not wise

18

a people who received the Torah and were not wise. [The word forfoolish is , which is a Kabbalistic reference to the Torah, which is called

, or the fallout of the sefirah ofChochmah.] The main means of receiving the

Torah was through, they were not wisethey threw off all of their chochmos.19

See

the entire lesson inside for a clearer view.20

18Devarim 32


20 Earlier we explained that the hidden Torah descended into this world by way of five unique

tzaddikim, but it is natural to ask a question about this approach. We know that there were other

tzaddikim who said of themselves that they were ibburim of the Arizals soul and this enabledthem to draw down the hidden Torah. An example of this would be the Ramchal, as he wrote in

hisIgros (#15, 17). Another is found in the tradition passed down by the students of the Vilna

Gaon, that their master was an aspect of the soul of Moshiach ben Yosef, which invested him

with the ability to draw down the Torahs secrets. (See Toldos Yitzchak, Part III, p. 497 and

onward; See Sefer Kol HaToras well.) The Baal HaSulam also spoke of himself in this manner

(Pri Chochom, Part II, p. 95-96, 121-122; Yad Binyamin, p. 205).

We will explain further on that each truly fresh revelation of hidden Torah must come into the

world in the full structure of apartzuf, which comprises ten sefiros. It has to include theLeah-

aspect, which is of the weekdays; and theLeah-aspect ofchatzos at nigh; and theRachel-aspect

of the weekdays; and theRachel-aspect of theMussafof Shabbos; and theRachel-aspect of

Minchah of Shabbos; and the aspects ofLeah vRachel withinLeah; andLeah vRachel within

Rachel.

Similarly, every revelation of Moshe has to include the dual-redeemers that make up the aspectof Moshe: Moshiach ben Yosef and Moshiach ben Dovid. While it is true that the main

revelation is only called Moshe, nevertheless there are other elements that also have to be

expressed. The same is true when it comes to the drawing down of the innermost secrets of

Torah, i.e. the razin drazin ofchassidus. Its main revelation was via the Baal Shem Tov, for he

was like Moshe that includes the aspects of two redeemers. But he was a composite of different

elements, and so each of the tzaddikim that followed him contributed something to completing

the fullness of the structure of thatpartzuf. (Just as the Rashash said that he was the final

revelation of the Kabbalah of the Arizal himself.)


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The Inside of theKesser

It is now necessary to explain the crucial different between the two revelations

ofchassidus, that of the Baal Shem Tov and that of Rebbe Nachman of Breslov. What

did Rebbe Nachman come to add to the revelation that had been accomplished by his

great-grandfather, the light of the seven days? The Baal Shem Tov revealed the

chayah-element of the Torahs hidden wisdom, and Rebbe Nachman added the Kesser

[yechidah]aspect. The main revelation ofchassidus was certainly the Baal Shem Tov; it

is only by way of the Torah that he revealed that it is possible to access the revelation atthe level of Kesser and Arich Anpin that came down later. This is because the inner

aspect ofChochmah [chayah] is rooted in the inner aspect ofAtik[Kesser]; without the

preface of Chochmah, the revelation of Kesser remains external [Arich Anpin] and

cannot be understood properly.

What this means practically is that until Rebbe Nachman of Breslov shared his

Torah with the world, the inner nature of the Baal Shem Tovs teachings was not fully

revealed. The Baal Shem Tovs teachings were always rooted in the inner aspect of

Kesser [Atik], but it could not be fully accessed until the external aspect of Kesser[Arich Anpin] was revealed by way of Rebbe Nachmans teachings. The innermost

truth of the Baal Shem Tovs teachings reaches all the way toReisha dlo Isyadah, but

there was a final element that needed to be revealed [Rebbe Nachmans teachings] to

make them accessible. When both of their teachings are joined together, the inner

aspect ofChochmah, and the inner and outer aspects ofKesserare all revealed. This is

then the full level ofyechidah-Torah, which is the Torah of Moshiach and the ultimate

future, the Torah ofAtika Sesimaah. The Baal Shem Tovs teachings have the nature

of Chochmah and Moshiach ben Yosef, and Rebbe Nachmans teachings have the

nature ofKesserand Moshiach ben Dovid. When they are joined together, they form

the full aspect of Moshiach: written in full, with the added yud representing the

light ofChochmah and Yoseftheyudof the inner aspect ofAtik.


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Chayah, Yechidah and the Redemption

The relationship ofchayah and yechidah to the redemption is expressed within

the words of Boaz in Megillas Rus: If he will redeem you, good [ ]; and if not, I

[ ] will redeem. The word good represents the light ofchayah, because good is

the droplet of Chessed and a particle of light.21 The word , on the other hand,

represents the light ofKesser[the Divine I]. What Boaz was hinting at was that if the

redemption does not come by way of Chochmah, then it will come by way ofKesser.

But even if it comes by way ofKesser, it will have to be prefaced by Chochmah in anycase. The deeper works explain that Boaz represents Yesod dAbba [ = in him is

strength, which is the quality of Yesodand the tzaddik, within Chochmah], and this

aspect must rise to Kesser via the revelation of Chochmah. We see this dependence

upon Chochmah through Boazs own wordshe prefers that the redemption comes by

way of good, which is chayah. Afterward, even when it comes by way of Kesser, it

will not be via the outer aspect of Kesser [Arich Anpin], but by the inner aspect of

Kesser, which is Atik. [Note: Yesod dAbba alludes to a taste of the bliss of the next

world alluded to byArich Anpin and Atik. We will only truly grasp these levels when weclarify all the sparks by Chochmah, focusing on holy thoughts until we manage to

actualize them.]

Arich Anpin is theBinah-aspect within Kesser, andAtikis the Chochmah-aspect

within Kesser. While it is true that the uppermost level is yechidah, nevertheless the

main level is chayah; when chayah is complete, yechidah comes as a matter of course.

You know that the main aspect of the mochin is Chochmah, as we say, You made

everything with wisdom. The mochin ofKessertogether with all five levels ofyechidah

[nefesh-ruach-neshamah-chayah-yechidah] are drawn down easily once there has beenan experience of mochin dgadlus of chayah and its five soul-aspects. The main

kavanah is [at the point of drawing down the] mochin ofChochmah [chayah]; once that

is accomplished, the mochin ofKesserdescend as a matter of course and barely require

21See Toldos Yitchak, Part III


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any particular kavanah.22

[As Rav Nosson of Breslov explains, since our actions and

attitudes are determined by our thoughts, the level ofchayah, if we purify our thoughts,

we will purify our entire selves and merit spiritual completion.]

The Rashash also teaches that the main work is in Chochmah; the greater part of

the beirurand rectification is accomplished there.23 The Bris Menuchah likewise states

that the main work is within the point of the letter tes [which is the number nine,

meaning the ninth sefirah when counting from below, which is Chochmah] and not the

point of theyud, which is the Kesser. For this reason, on Shabbos the main avodah [ofkavanos] is until the Kedushah ofKesserwithin the Mussafprayer. It is then that the

mochin ofchayah [Chochmah] are completed and the main yichudofZeir Anpin and

Nukva takes place. After performing the proper avodah until that point, one merits to

receive the mochin of Kesser during Minchah of Shabbos. The same dynamic takes

place on Shavuos. One receives the light ofKesseron Shavuos as a matter of course

after having prefaced it by all of the work of rectifying chayah throughout the days of

the Omer. After all of the work ofchayah [Chochmah], the light of Kesseris able to

shine from the inside outfrom it inner aspect, which is the inner aspect ofAtik.

24

The Rashash also explains that we focus on the night of Shavuos on drawing

down two levels of Kesser; first is Mocha Sesimaah and afterward Galgalta. On the

surface, the writings of the Arizal indicate that it should beArich Anpin in general, all at

once, but the Rashash clarifies that first one works on the Chochmah aspect within

Kesser[Mocha Sesimaahthe hidden mind], and afterward one can reach the aspect

of Galgalta [Kesserwithin Kesser], in its simple and complete aspect. This is why

there is such a difference between the kavanos of Shavuos at night and those of Shavuos

during the day.

[Note: at night we force ourselves to stay up and recite the TikkunLeil Shavuos

with simplicity. Rav Nosson of Breslov explains that saying the beginning and end of

22Ahavas Hashem, p. 115a

23Rechovos HaNahar, p. 9c

24SeeMaamarei HaAdmor HaEmtzai lShavuos


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each seferalludes to an important truth in how to overcome the barriers to our spiritual

goals: we need to start again. If we keep starting and doing all we can, Hashem will

consider this completion and we will eventually reach our goals. The Arizal told Rav

Chaim Vital that one who stays up all night will not suffer harm the entire year. This

clearly means that he will not waste an instant, as the Ben Ish Chai points out. One who

does this will be filled with awesome vitality, drawing down various levels of Kesser,

deep bitul to Hashem throughout the prayers and even at the meal during the day, which

is the highest meal of the year. ]At night, we are focused on drawing down the mochin of the back side of the

partzufofyechidah, but during the day, the avodah is focused on the inner aspect of

Kesser in three distinct parts. First, during the silent Shemonah Esrei ofMussaf, we

draw down the nefesh-ruach-neshamah aspects ofyechidah. Afterward, in the repetition

of Shemonah Esrei, we focus on chayah within yechidah. During the Kedushah of

KesserinMussaf, we focus on the yechidah within yechidah level. The essential lesson

we derive from this is that it is by way of the preface of focusing on the lower three

aspects ofKesserduring the silent Shemonah Esrei, and the chayah aspect during therepetition, that it is possible to merit the yechidah dyechidah level during Kesserof

Mussaf. This is the completion ofyechidah and Kesser, and it reaches all the way up to

the inner aspect ofAtik, which isReisha dlo Isyadah.

Translated and Adapted by Rav Micha Golshevsky.

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Parshas Vayikra-English (1)