Parshas Yisro English

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D’ei Chochmah L’Nafshechah Parshas Yisro

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Shalosh Seudos1 of Parshas Yisro 5768

ת" א רוכז-ו ש ד ק ל ת ב ש ה םוי.דב ע ת ם י מי ת ש ש,ל כ תי ש ע ו- ת כאל מ.י עי ב ש ה םויוהל ת ב ש'

אקי:א-ה שע תל כ- ת בו נ ב ו ה ת א ה כאל מ, ו ת מ או ד ב ע ת מ ה ב,י ר ע ש ב ר ש א רג ו.י כ

ת ש ש-ה ה ש ע ם י מי'ת א-ת א ו ם י מ ש ה-ץ רא הת א-ת א ו ם י ה-ל כ-ר ש א-ם ב,י עי ב ש ה םויב חנ יו,ל ע-

ה ר ב ן כ'ת א-ת ב ש ה םוי ו ה ש ד ק יו".

“Remember the Shabbos day to keep it holy. Six days shall you labor and do all your work,but the seventh day is Shabbos unto Hashem your G-d, in it you shall not do any manner of

work; you, nor your son, nor your daughter, nor your manservant, nor your maidservant,

nor your cattle, nor your stranger that is within your gates. For during six days Hashem

made heaven and earth, the sea and all that is in them, and rested on the seventh day. It is

for this that Hashem blessed the Shabbos day and hallowed it.”2

Rashi explains: “‘And do all your work’—When Shabbos arrives, it shall be in your eyes as

though all of your work is done, so that you do not remain preoccupied with labor.”3

Shabbos and the Torah of the Future

Rebbe Nachman of Breslov taught that in the future, “on the day that is entirely

Shabbos,” the Torah of Atikah Sesima’ah will be revealed.4

As the verse says: ל" ע גנ ע ת ת זא

"ה"הוי —“Then [in the ultimate future] you will delight in [literally ‘upon’] Hashem- HaVaYaH .”5

We will delight upon HaVaYaH , which is the level of Atikah Sesima’ah.6 This is the main delight

of Shabbos [and this verse is part of the extended kiddush of the morning meal].

Reb Nosson of Breslov explains that the main element of the sanctity of Shabbos

derives from the Torah of Atikah Sesima’ah that will be revealed and shine forth in the ultimate

future. Although the Torah will never be dispensed with, G-d forbid, and one should never think

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

2 Shemos 20:7-10

3 Mechiltah

4 Likutei Moharan I:49

5 Yeshayah 58:14

6 Zohar I:219




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that the Torah that we have now will ever be replaced, nevertheless the purpose of the arrival of

Moshiach is to reveal a “new Torah”—to help us fulfill the Torah completely. Even now we can

see that although Hashem commanded us to “be holy”—to sanctify ourselves to an added degree

within the limits of that which is permitted to us7—nevertheless it is hard for us to find and

follow a path that will lead us to fulfill this commandment completely. Similarly, we find

ourselves falling short of fulfilling all of the Torah’s mitzvos perfectly, in all of their detail,

without ulterior motives. And even though Hashem planted tzaddikim in every generation who

provide us with guidance and instruction, still we feel far from genuine avodah because the Soton

exerts efforts to upend all the best advice and intentions.

However, when Moshiach arrives he will be known as Pele Yo’etz—“wondrous

advisor”—[because his advice will achieve its purpose fully].8

Then we will see the fruition of

the promise: “Behold, days are coming, says Hashem, and I will make a new covenant with the

house of Yisrael and with the house of Yehudah. It is not according to the covenant that I made

with their fathers in the day that I took them by the hand to bring them out of the land of Egypt,

for they broke My covenant, although I was a master over them, says Hashem.”9

This means that

true guidance will be revealed that cannot be “broken” by the sitra achra so that the Jewish

people will be able to fulfill the Torah’s commandments completely, and then they will attain an

everlasting redemption. This level corresponds with the holiness of the Shabbos, because

Shabbos comprises the letters :תשוב ד" ע ת ב ש וה' אקי" —“And you will repent/return to Hashem,

your G-d.”10

As Rebbe Nachman expressed it, through observing the Shabbos, one draws the

light of Moshiach and of repentance upon himself.11

Chometz and Matzah at Home, Together

Rav Hillel of Paritsch bore a tradition stretching back to the Maggid of Mezeritch

regarding how he came to truly understand the mechanism of the spiritual path of the Baal Shem

Tov. He cited the Baal HaTanya, who heard from Rav Avraham HaMalach—the son of the

Maggid—that his father had said that he came to understand the tactics of spiritual warfare when

7 Vayikra 19:2 and Rashi there.

8 Yeshayah 9:5

9 Yirmiyah 31:30-31

10 Devarim 30:2

11 Sefer HaMiddos




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he saw that one of the King’s officers pretended to abandon the field of battle to lull the enemy

into a false sense of security. Suddenly, however, this officer ambushed the enemy from the other

side and this turned the tide of the war in his favor. Rav Avraham HaMalach said that this is the

way in which we can understand the Baal Shem Tov’s battles against the sitra achra, and it is his

Torah that is the first glimmer of the light of the Torah of redemption. This tactic is also at the

root of why we have both a first and second Pesach offering.

On the first Pesach, we eliminate the chometz from our homes and wage an open war

against the klippos. However, on Pesach Sheini, “both chometz and matzah are with him in his

home.”12

The deeper meaning of this is that, in the pathway of the Baal Shem Tov, the Jew who

is not able to fully remove the “chometz” from himself and finds himself beset from negativity on

all sides still has a way to purify himself. He can fill his mind and heart with thoughts of emunah

and cleave to the secrets of the Torah [represented by matzah]. Even though this level of Torah is

rooted in the higher world of Atzilus and this person is still enmeshed in the lower three worlds of

Beriyah-Yetzirah- Asiyah, nevertheless a clear road lies before him so that he can rise from Asiyah

to Yetzirah, and from Yetzirah to Beriyah, and from Beriyah to Atzilus. To do this, he needs to

“draw out the Echad ” of Shema, and this isn’t accomplished by just enunciating the word slowly

and covering one’s eyes. The real way to “draw out the Echad ” is to recite all of the parts of the

prayer—from the Korbanos associated with the world of Asiyah all the way through the blessings

of the Shema and the Shema itself associated with the world of Beriyah—with real concentration.

This purifies him so that he is worthy of rising to the world of Atzilus during Shemonah Esrei,

which also corresponds to the secrets of the Torah.

Yet there is an even higher level of the Torah’s secrets—that of razin d’razin associated

with the highest level of Adam Kadmon—and this ultimate level is like a unifying force that

extends from the uppermost level all the way through down to the world of Asiyah. The

tzaddikim have already revealed that the teachings of the Baal Shem Tov are an expression of the

razin d’razin, and they are the pathway of Pesach Sheini, where even though “chometz and

matzah are with him in the home,” he can still achieve purity and holiness through focusing on

the study of Chassidus. “I will envision Your face in righteousness, I will be satisfied when I

wake to Your likeness.”13

By “envisioning His face,” by meditating on Hashem’s existence as

12 Yerushalmi, Pesachim 9:3

13 Tehillim 17:15




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both filling and transcending all worlds as expounded upon in the Chassidic works, one

surreptitiously ambushes the sitra achra even in his “impure” place because he is filled with a

desire to return to Hashem and mend his ways. Even though he is unable to fight the enemy

outright, his stance of the false retreat actually places him in a better position.

If a person knows that he is not yet able to eat and drink in holiness and sanctify himself

within the parameters of the permitted, and if his soul is still unsatisfied with its avodah, he must

take the roundabout route and push himself to study the Torah’s secrets. This will draw upon him

a taste of the Torah’s light—the light of Atikah Sesima’ah and the redemption—which has the

power to heal the human soul and repair one’s deeds and character. As long as a person avoids

such study, he lacks true spiritual healing. It is only through the light of Shabbos which is

illuminated by Atikah Sesima’ah that one merits to reach his ultimate rectification and holiness:

“Remember the Shabbos day, to make it holy.” If a person want to “make it holy,” he must,

“remember the Shabbos day.”

The Vision of Yeshayah the Prophet

In this week’s haftarah we find: “In the year that king Uzziah died I saw Hashem sitting

upon a throne high and lifted up, and His train filled the temple. Above Him stood the Seraphim;

each one had six wings: with two he covered his face and with two he covered his feet, and with

two he did fly. And one called to another, and said: Holy, holy, holy, is Hashem, [L-rd of] hosts;

the whole earth is full of His glory. And the posts of the door were moved at the voice of them

that called, and the house was filled with smoke. Then I said: Woe is me! I am undone, because I

am a man of unclean lips and I dwell in the midst of a people of unclean lips. For mine eyes have

seen the King, Hashem [L-rd] of hosts.”14

Based on what we have learned so far, we have a clearer understanding of the meaning

of Yeshayah’s vision. The prophet ascended to the world of Atzilus and saw a vision of Hashem,

but at that point he feared for his life because he sensed that the lower worlds of Beriyah-

Yetzirah- Asiyah were still not rectified. This is why he said, “Because I am a man of unclean lips

and I dwell in the midst of a people of unclean lips.”

“...Then one of the seraphim flew to me with a glowing stone in his hand, which he had

taken with the tongs from off the altar. And he touched my mouth with it, and said: Behold this

14 Yeshayah 6:1-5




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has touched your lips, and your iniquity is taken away and your sin expiated. And I heard the

voice of Hashem, saying: ‘Whom shall I send, and who will go for us?’ Then I said: ‘Here I am.

Send me.’ And He said: ‘Go, and tell this people: hear, but do not understand; see, but fail to

perceive. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest

they, seeing with their eyes, and hearing with their ears, and understanding with their heart,

return, and be healed.’”15

Hashem revealed to Yeshayah that if the Jewish people would allow

their eyes to be illuminated by the Torah’s innermost light with dveikus, they would merit to have

their sins fall away and be forgiven. Then, as a matter of course, when they would see with their

eyes and hear with their ears—when they would immerse themselves in the dveikus of Atzilus

until they reached the level of Adam Kadmon whose “train fills the temple” because its “heels”

extend all the way down to Asiyah—they would naturally repair the lower three worlds. In

Beriyah [associated with Binah and the heart], their “hearts would understand,” and “repent”

within Yetzirah, and “be healed” in Asiyah.

The Perfidy of Amalek

Unfortunately, Amalek lies in wait to blind the eyes and block the hearts of the Jewish

people so that they will not believe in the sanctity and exaltedness of the Torah’s innermost

secrets. Amalek knows and understands that their study can bring a person to genuine repentance

and to also comprehend the Torah’s other parts completely. This because the innermost element

of the Torah encompasses within it all of its other parts [in an encoded and spiritual manner, just

as the DNA encompasses within it all of the information expressed in the outer body]. This is

like the apex of the yud that represents Adam Kadmon; it is an integrated part of the whole yud

that represents Atzilus. This is the actual meaning of Amalek’s attack: “He would cut off the

foreskins and throw them heavenwards.”16

The sitra achra comes along and grabs hold of a form

of Divine service that is really of much lesser value than that of the study of razin d’razin, and it

“throws it heavenwards.” It exaggerates its importance so that a person will neglect the greater

holiness of the Torah’s innermost secrets, because they have the power to bring the entire world

closer to Hashem.

15Ibid., 6:6-10

16 Midrash Tanchuma, Ki Teitzei chapter 10




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This is reflected in the words of Dovid HaMelech, who when he felt that he had no

Torah, mitzvah, or merit to his name, consoled himself with the one merit he felt remained to

him: “I will envision Your face in righteousness, I will be satisfied when I wake to Your

likeness.”17

Similarly, when he was in the bathhouse, he consoled himself with the thought that

he still had the merit of milah to his credit.18

Meaning, he realized the greatness of being

connected to the tzaddik yesod olam, to the aspect of Yesod embodied in the tzaddik who reveals

the Torah’s innermost secrets.

Hevel’s Other TwinThis relates to the root of Kayin’s flaw. We know that Kayin was born with a single

twin who represented Leah [and Binah], and he himself was aligned with Binah and its “simple”

avodah of struggle. He reasoned that the pathway of avodah through Binah is distinct from that

of Rachel and Chochmah / Atzilus, and that they do not mesh with one another. [Rather, he

assumed that one must only ascend in a linear way, by first cleansing the blemishes in the worlds

of BY”A through extensive effort, and only afterward enter into the avodah of Chochmah at the

level of Atzilus.] When he saw, however, that Hevel was born with two twin sisters—one

representing Leah and the other Rachel—he was distraught. He understood the significance of

the event; that Hevel would be able to synthesize the avodos of the lower worlds of BY”A and

Atzilus into a single entity.

Hevel “Gazing at the Shechinah”

Even so, Hevel too fell into error—he “gazed” at the Shechinah. Gazing is another way

to indicate the finalization of a yichud [or achieving intimacy through thought and vision]. The

Shechinah also dwells in the lower worlds of BY”A, and it is forbidden to focus overly much on

the alluring vision of the lower worlds unless a person has already reached the level of Adam

Kadmon and complete dveikus [where his inner desires are all focused on Hashem alone].

Anyone who does so before reaching this lofty state can fall into great error, just as gazing at the

colors of the rainbow constitutes a grave error all the while that a person is in a less than fully-

developed spiritual state. The rainbow’s colors are known as the “three colors of the eye and the

black of the pupil.” The three colors [red, white, and green representing CHaGaT or the roots of

17 Pesikta D’Rav Kahana 11:14

18 Menachos 43b




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Ze’ir Anpin] parallel the three lower worlds of BY”A, while the black pupil parallels the

Shechinah in her “black” and downcast state in the lower worlds. Too much focus on the lower

worlds can lead a person to lose sight of Hashem’s light as he loses himself in the transient

pleasures and “colors” of this world. However, the tzaddikim do exist in a state of dveikus with

the light of the future world, like the kohein who can enter and serve in the innermost chamber of

the Beis Hamikdash and from there uplift all of creation.

This is what is meant by the teaching that, in the ultimate future, the rainbow will shine

“with illuminated colors.” This is why, even now, the true tzaddikim eat and their food is like

holy offerings, and their every word is consecrated to Hashem’s service. Hevel reached the levels

of Leah and Rachel, but he only received their light while on the level of Atzilus. Without first

rising to the level of dveikus of Adam Kadmon, he involved himself in the lower worlds of BY”A

and then failed to bind them all into a single entity dedicated to Hashem’s service. Each person

on his own level must make sure to achieve a state of dveikus and immersion in the razin d’razin

before he can presume to involve himself in the matters of this world and expect to be able to

sanctify his experiences. After having done so, however, he will be able to purify the lower levels

of BY”A and repent fully, and to rule over the upper and lower states, just like Shlomo

HaMelech.

The Baal HaTanya taught that one must always take care not to assume that he has

reached the level of the tzaddikim unless he can follow their example in every matter. One must

be wary of the flaw of Hevel, who thought that he was ready to “gaze at the Shechinah,” but was

sorely mistaken. We must keep a respectful distance from the tzaddikim and accept that we are

still very, very far from their level. And even if we have been privileged to taste a little of their

Da’as, nevertheless we must never make the mistake of “gazing at the Shechinah” while she is

still dressed in black. We must not arouse the jealousy of Kayin. Even though Hevel really does

have the innate ability to unify the avodos of Rachel and Leah, it still takes many years of

immersion in the Torah’s secrets. He must never desist from thinking about Hashem: “I will

envision Your face in righteousness; I will wake to Your likeness.”

All the while that we are still far from this and can only catch the barest of glimpses of

the light of Atikah Sesima’ah, we must dedicate ourselves to the steady upward-seeking avodah

of Kayin, the simple avodah of teshuvah and rising from level to level. We are not like the

tzaddikim who can leap immediately to the avodah of Atzilus and disregard the simpler avodos.




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Rather, we receive inspiration from their Torah of Atikah Sesima’ah so that our simpler avodah

of straightforward teshuvah is well fueled. We must not be like those who spend a little time

learning Chassidus and feel as though they have already grasped the truth and do not need to

actually change their ways for the better.

“And They Each Inquired after One Another’s Welfare”

“And Moshe went out to meet his father-in-law, and bowed down and kissed him; and

they each inquired after one another’s welfare; and they came into the tent.”19

This is meant to

teach us that one must respect each of these pathways and make peace between them. [The idiom

to “ask after one’s welfare” is “to ask after his peace” in Hebrew.] Yisro was an extension of the

soul of Kayin, while Moshe Rabbeinu was of the soul of Hevel.20

Moshe Rabbeinu bowed down

before Yisro to demonstrate that one must follow the path of Kayin and honor it; one must

ascend along the simple ladder of gradual moral improvement. One must begin by accepting

upon himself the yoke of heaven which is the avodah of the world of Asiyah; one must then

arouse the emotions of Divine love and fear that are associated with the world of Yetzirah. After

that, he must awaken the mental states of ahavah and yirah—not only while he prays, but all day

long—which is the avodah of the world of Beriyah. Only then can he rise to the state of dveikus

that characterizes the world of Atzilus, which is the pathway of Moshe Rabbeinu. The distinction

between them is expressed in Yisro’s statement to Moshe Rabbeinu: “You will surely wear

away...”21

If you follow the pathway of Atzilus exclusively, one runs the risk of falling away from

avodah altogether. [The original phrase is , which implies both the withering and fallingנבל תבול

away of a flower past its prime. This is echoed in the term , the “fallout ofנובלות חכמה

Chochmah.”]

On the other hand, Moshe Rabbeinu is the paradigm of the tzaddik who reveals the

Torah of Atikah Sesima’ah that has the power to repair all of the lower worlds. So too, when one

honors and sanctifies the Shabbos properly, one is energized to serve Hashem to a greater degree

and fully repent his sins and personal flaws. All the while that we await the full revelation of the

light of razin d’razin, we must capitalize on the little glow that is available to us through the

19 Shemos 18:7

20 Sha’ar Hagilgulim, Hakdamah #32-33

21 Shemos 18:18




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tzaddikim and continue the path of simple avodah so that we can ultimately be victorious in our

fight for the sake of heaven.

“Let Your Soul Know Wisdom”

This is the meaning of: "דעה חכמה לנפשך והיא כתר לראשך" —“Let your soul (nefesh)

know (d’ei) wisdom (Chochmah) and it will be a crown (Kesser ) for your head.”22

One must

constantly immerse himself in Hashem’s Torah, and whenever one feels that the Torah’s

meaning eludes him, he must throw himself into study and mitzvah observance with complete

abandon. He must harness the lower level of nefesh for the higher purpose of Chochmah, and theTorah’s wisdom must likewise penetrate all the way down to his nefesh. Then he will rise to the

level of yechidah / Kesser / razin d’razin within his own soul. Whenever a Jew expends all of his

energies in Torah study, he touches upon the level of Arich Anpin [because such dedication

requires a great deal of patience and longing] and he naturally merits full repentance through the

Torah of Atikah Sesima’ah. [The “hidden Torah” can mean Torah that is actually a mystery, or

that Torah which is still a mystery to the individual because his understanding has yet to

penetrate its meaning.] Even though we are far from this, the tzaddikim have already shared a

taste of this light of the future world with us. May we always remember how far we are from

their level and how deeply we are in need of the light of the true tzaddikim to shine into our

simple avodah.

May Hashem help that in the merit of this Shabbos when we read of the giving of the

Torah we will truly accept the Torah upon ourselves. Just as the Torah was given in thunder and

lightning to purify the lower worlds of BY”A, so too may we cleanse our actions practically and

immerse ourselves in the Torah’s secrets so that we can be sanctified with the holiness of the

Shabbos. Then we will merit to see the coming of our righteous redeemer in mercy. Amen.

Translated and Adapted by Rav Micha Golshevsky.

22From the Shabbos zemer “ D’ror Yikrah,” based on Mishlei 24:14.



Nesiv Chaim 10a

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Nesiv Chaim 10, Part 1

"It is a general principle of faith that every single matter, small or great, has its

parallel root on high, as we have already explained on the Mishnah: 'Know that

which is above you'—'Know that that which is above, is of [or from] you.'1 That

the aspect of Adam and its upright structure which exists in the upper worlds—

which the prophet calls 'eye,'2

or 'hand,'3

or 'His feet,'4

or 'mouth'5—all of them are

from you…"

We have already learned in the earlier sources that the prophets saw physical

images in their visions, such as a hand, a foot, a mouth, etc., and that these images were

meant to allow them to have a small grasp of the upper worlds. Now, we know that the

spiritual world is not physical in any way; why, then, did they see physical images?

Certainly, what they saw was not meant to be understood literally. Yet it is also a fact

that the prophet or the tzaddik is only able to grasp spiritual concepts if the Shechinah

reveals it to him by way of imagery that is physical in its nature. As the verse says, "By

the agency of the prophets I [Hashem] have used similitudes [or, 'have made Myself

imagined']."6

It is only through the "making of similitudes"—the use of imagery that can

be grasped by the human mind, which is naturally attuned to the physical—that the

loftiest visions can be revealed. Even if the tzaddik has visions of letters, which are less

material than physical forms, they are still only sent to serve as a means through which

he can grasp that which cannot be apprehended otherwise.

1 Avos 2:1

2 Tehillim 33:18

3 Yehoshua 2:24

4 Shemos 24:10

5 Bamidbar 12:5

6 Hoshea 12:11



Nesiv Chaim 10a

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The Baal HaSulam explained this process by way of a parable. If we consider

two good friends, we can see that when they are together they are bound very deeply to

one another. Nevertheless, the nature of this bond is something that cannot be clearly

delineated. The bond is in their souls; but how could they have bonded their souls

together when neither of them has the ability to see or grasp the other's soul?

Nevertheless, Hashem created a vessel that contains the soul [to an extent], and by way

of these vessels it is possible to experience the bond. The souls are united, and the

bodies are two distinct entities that are divided from one another. Yet it is by way of thebodies that the bond between them is developed.

This parable of the Baal HaSulam is not exact; it is an approximation to help us

understand the matter somewhat better [which is itself the process that is being

described here, that the physical is a parable, and not one whose exactness can be clearly

grasped]. If a person sees a vision of an angel in this world, it is certain that the entity

does not have physical wings or any other physical attribute that can be seen by the

human eye. The prophets spoke in this way because there is conceptual similarity

between physical forms and their spiritual roots on high. The physical images that theysaw allowed them to grasp spiritual forms and concepts—and they even sometimes saw

visions of themselves, to express that they themselves had becomes vehicles to transmit

a particular concept or revelation of G-dliness.

This is what the Komarna Rebbe referred to when he wrote, "All that which is

above is from you"—all of the grasp that you have on spiritual concepts and matters is

by way of the person himself, via the form of his own physical self which serves as a

vehicle for the expression of spiritual ideas. Everything that the prophets saw was,

"from them."

Obscuring and Revealing

"…When you sanctify your limbs and you fulfill the mitzvos with light, then G-dly

vitality constricts itself, so to speak, so that it can rest upon your limbs…"—

Meaning, G-dly vitality rests upon the limbs of the tzaddik and he becomes a vehicle to



Nesiv Chaim 10a

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express it within the world. "…And it unites and bonds with you…"—And this is

really the main element of avodah, to make oneself a vehicle so that the Shechinah will

rest upon him and G-d's presence will be revealed in the world. "…And it refers to

itself [the Shechinah] when it is in this state of resting upon the limbs [of the

tzaddik], 'An image that appeared like a man upon it from above.'7 And this [is

how] your eye sees and your ear hears, because G-dly vitality is constricted

even within an absolutely wicked person, for there is no place devoid of

Him, 'And all of Your deeds are in the book,' and the form of your soul, 'is

written'…"

Hashem reveals Himself even within an absolutely wicked person, however

when the person is wicked this revelation is clouded in obscurity. It is forbidden to say

that the wicked person actually has internalized and embodies this revelation of G-

dliness; rather, it is a "surrounding light" by him. This concept is discussed in Tzava'as

HaRivash. There, we find a teaching of the Baal Shem Tov, that sometimes a person is

in the middle of his prayers or he is in a state of great dveikus with Hashem and

suddenly a wicked person comes along and disturbs his focus. Or it might even be a

non-Jew who interrupts his prayers and concentration. When that happens, one must

know full well that everything is from Hashem.

Now, could we have thought otherwise than that the incident was orchestrated

by Hashem? Clearly, this is referring to a deeper matter. The reason why this incident

happened to the person was to draw him closer to Hashem through having been

interrupted; Hashem wants him to put more energy into focusing his thoughts, and so He

sent emissaries to the person to disturb him.

A number of disciples once asked the Baal HaTanya how it was possible for the

Baal Shem Tov to say such a thing, since it is known that the non-Jew is a manifestation

of the klippah; how could one then say that the Shechinah used such a person as its

emissary? Hashem only allows His Shechinah to rest upon the Jewish people! The Baal

7 Yechezkel 1:26



Nesiv Chaim 10a

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HaTanya explained that, in an oblique manner, everything in the universe is G-dliness,

for Hashem gives life to every sing thing in the world, including non-Jews. Even though

one cannot say that this G-dliness is manifest in a revealed manner, it is manifest in a

concealed manner, as a makif or surrounding light. When G-dly vitality is manifest

clearly and is internalized, it is holy and is like the ohr pnimi that "fills all worlds."

When it comes to revealed G-dliness, there is a great deal of difference between

the righteous and the wicked, and between Jews and non-Jews, because those who are

attached to holiness in a revealed way are expressing clearly the fact that they arefulfilling Hashem's will. The wicked do the opposite; what can be seen clearly is that

they are violating Hashem's will. However, in a concealed manner there is nothing in

this world that is transgressing Hashem's will [because it is His will that gives life and

sustains absolutely everything]. One must understand this matter very clearly and not

mix up the two aspects: when it comes to the hidden vitality within everything, both

good and evil is sustained by Hashem because nothing can exist without Him.

Nevertheless, at the revealed level there is a great deal of difference between holiness

and klippah. Holiness reveals the inner vitality that would be otherwise hidden, whilethe klippah [i.e. evil behavior] serves to conceal the G-dliness that is within everything.

[The objective of our existence is to reveal G-dliness, not conceal it.]

Experiencing the Presence of G-d

"…At every moment your eyes and heart should be [responding] as though our

master Yitzchak Luria [the Arizal] or our master Rabbi Yisrael Baal Shem [Tov]

was standing before you, who would tell each person everything that had passed

through his thoughts and all that he had done for the previous twenty years, in

exact detail. How much more so should you imagine and focus your mind [ nefesh]

on the fact that the great G-d, in an instant, sees all that you have thought and done

from the day you were created until now. And you will then conquer your lower

nature, and remove from yourself all of the temptations of the evil inclination. In

any case, even at the most intense moment of your katnus [when your



Nesiv Chaim 10a

16

consciousness of G-d is most limited] when you do not have even the least degree of

spiritual vitality, nevertheless you must galvanize yourself and fulfill all of the

mitzvos in simplicity. And you must recite every single word of the prayers without

omitting a single letter, with simple intention—just the meaning of the words—and

with submission, and with faith that you can look forward to Hashem's help and

[eventually] return to your level. 'Hope to G-d and He will save you'8…"

The Komarna Rebbe is now referring to very deep matters. Dveikus—"Through

the hand of the prophets I am imagined"—has two forms: that which is direct or "secondperson," and that which is concealed or "third person." We can understand this better

when considering the form of a blessing. A blessing begins with a second-person

reference to Hashem, "Blessed are You…"—this expresses the feeling of speaking

directly to Hashem just as one would to his friend, face to face. This level is reached by

lofty individuals who spend a great deal of time in prayer, because it is investment in the

avodah of prayer that brings one to feel the "direct" dveikus. The main principles

underlying these ideas are discussed in the Otzros Chaim, in the Sha'ar Ha'Akudim,

which we will see for ourselves soon when we examine the words of the Arizalthemselves. For now, however, we will just discuss those details that relate to our

current subject. The basis of Olam Ha'Akudim is the "mouth of Adam Kadmon," which

is the source of speech. It was there that the first vessel was created. It is the mouth

which creates the vessel. A vessel is the aspect of Malchus, meaning that which has

form and image, and it is associated with the external sense capacity.

There are many different levels [in the grasp of spirituality]. There is

hisbonenus or contemplation that is rooted in the faculty of Binah, and there is the level

of the "nose" which is that of having a sense or a feeling [which is still intangible], but

when you get down to it you find that neither of these are true vessels [because they

don't assume any actual form]. One must be aware, then, of the point at which the first

8 Mishlei 20:22



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vessel was made, and that was in the world of Akudim which is "located" at the point of

the "mouth of Adam Kadmon."

We will see that it is possible for a person to experience dveikus through other

forms of Divine service [other than prayer], but that dveikus is "concealed." This means

that the person knows and grasps that there is G-dliness, but he lacks the sense that it is

necessary to also give rise to vessels, to see that Malchus is revealed, and that it only

possible in the "direct" manner. This means feeling Hashem's presence and being

connected with Him directly. For example, there is yirah that is "direct," in the sense of,"May it be His will that your fear of heaven will be like your fear of flesh and blood."9 It

seems as though the level described here is something small, but in actuality it is not at

all. Rebbe Nachman of Breslov taught that this "lowly" kind of yirah is really a very

great level. For if one had it, he would certainly be ashamed, literally red-faced, before

Hashem. So we see that such yirah [that is like that of "flesh and blood," meaning that

one really feels it] is not simple at all, because it means that one must have dveikus that

is "direct," which is no small matter. In brief, there are two types of dveikus, and it is

necessary to attain both of them.One must contemplate G-dliness, the Divine Names, dwell on thoughts of faith

[which is all hisbonenus], but these must bring the person to a state of trembling before

Hashem—to really feel His presence. And it's not enough to feel His presence; one must

also act on this feeling and express this sense of His presence, and that is accomplished

by speaking to Hashem. Even though the vessels of the mind and the emotional senses

are very lofty, they still must descend to inhabit an actual vessel, which is the face-to-

face experience of direct prayer. One only comes to this level by speaking a great deal

with Hashem.

The Komarna Rebbe described this avodah by first drawing a parable to

standing before the Arizal or the Baal Shem Tov, that one should imagine how he would

feel to stand before tzaddikim with genuine ruach hakodesh who would know clearly

9 Berachos 28b



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every detail of his whole life. Even now, when a person goes to see a true tzaddik , he

feels great dread [since it is a kind of exposure]; how much more so would this have

been true of the Baal Shem Tov and the Arizal. All of this is nothing when compared

with how one ought to feel upon entering into the presence of and speaking with the

Shechinah—even the greatest tzaddik is like absolutely nothing compared with the

Shechinah. Making use of this faculty is called imagining, and this is "holy

imagination." One cannot see the Shechinah, but he imagines that Hashem is before

him, by making use of the "external imagination" which is sensory and based in thephysical. Its root is in Malchus, and one arouses it by reaching up to its root, which is at

the mouth of Adam Kadmon, the world of Akudim.

Nesiv Mitzvosecha, Nesiv Emunah, Pathway 2.1:

"To begin with, it is a matter of rock-solid faith for us and all of the Jewish people,

and there is no question of having an improper thought by this [concept]. Just as

everywhere that we speak of the flow of abundance, the sustaining of life, existence,

vitality, light and sweetness—all of them refer to the illumination that comes from

the Ein Sof …"The sense of light and sweetness, of spiritual vitality, that it is possible to feel

while engaged in avodas Hashem is our human way of feeling G-d's presence among us

and within us. In that sense, such feelings are true and very valuable, because they do

come from Hashem and they are a gateway through which a person can eventually grow

to real dveikus—total and absolute, transcending all knowledge and reason. At the same

time, it is important that a person does not make the error of confusing this gift of

having a sense of Hashem's closeness with an actual revelation of G-d's light. While we

don't disparage such experiences and feelings, we need to recognize them for what they

are and must steer clear of ascribing a higher level to them than they actually have. That

would be an abuse of the imaginative faculty, and a degradation of the loftiness of the

Shechinah.



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The sages taught, "If only they would have abandoned Me and kept My Torah."

What could it possibly mean for us to have "abandoned Him?" We know that the highest

level of knowing G-d is "not knowing." Meaning, the truest and loftiest revelation of G-

d cannot be grasped at all. And if a person feels that he has apprehended something of

G-d, this is the clearest proof that he has done nothing more than reduced Hashem to a

materialized conception, chas v'shalom, since this is all that the human mind can grasp.

Even the conceptualizations of the greatest tzaddik is nothing before Hashem. The Ohr

HaChaim Hakadosh taught that if people realized the degree of dveikus that could beattained through Torah study, they would be in a state of passion and frenzy to study it.

The Baal Shem Tov also spoke of this, and said that while it would seem as though the

sages' statement above renders all of our efforts to reach dveikus null and void, since

Hashem Himself said, "If only they would have abandoned Me…," this is not the true

meaning of the phrase. They were trying to teach us that attempts at dveikus can bring a

person to feel that he has grasped more of G-dliness, yet Hashem tells us that the truest

form of dveikus comes to a person who dedicates himself to Torah, since this is what

makes one worthy of dveikus unclouded by false imaginings.The Komarna Rebbe is clarifying that one must develop "rock-solid" faith about

this point; one must go over this over and over, because without it one cannot attain any

spiritual advancement or come to sanctify himself when it comes to material matters.

Everything that is sweet and delightful in this world has some revelation of Hashem,

some Divine element, which renders it so wonderful. One must learn to connect every

sweet experience—like the feeling of sweetness one has during Torah study and

prayer—to Hashem. One doesn't learn because it brings him pleasure; rather, the

experience of the pleasure must be used to bring the person to dveikus with Hashem. All

pleasure is really about connection, and all pleasures—even the spiritual pleasures—

must be capitalized upon to forge a bond with Hashem. When one learns because it is G-

d's will and not because it gives him pleasure, then the enjoyment is the vehicle through

which he bonds with Hashem. This is the proper path to reach dveikus with the Ein Sof ,



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with the Creator. The same process is what enables a person to reach and uplift the spark

of G-dliness that exists within physical pleasures like food. Spiritually, most of the

matter of food—no matter how delicious it is physically—is "dark matter." The actual

Divine spark in the food is infinitesimal, and all of the pleasure offered by the food is

that which draws the person to bind his thoughts and feelings to G-d as he eats so that he

can uplift that holy spark. If he is focused on the pleasure alone, then the entire process

of eating is wasted, because it brings him no closer to Hashem.

"… Just as everywhere that we speak of the flow of abundance, the sustaining of life, existence, vitality, light and sweetness—all of them refer to the illumination

that comes from the Ein Sof , which illuminates from the top of Adam Kadmon

down to the epicenter of the abyss. And the 'heels' of Adam Kadmon are enclothed

within the ten sefiros of Asiyah, and there the klippah is all. Adam Kadmon cloaks

the Ein Sof and the providence and illumination of the Ein Sof until the epicenter

of the abyss, among the emanated beings [ Atzilus], created beings [ Beriyah],

formed beings [Yetzirah] and made beings [ Asiyah]. Pure and impure…"

The Holy One illuminates in the manner of the Ein Sof , and by way of a line orchannel of Ein Sof . This light shines and is distributed until the "heels" of Adam

Kadmon, as the Kabbalists discuss, and it is there that it is cloaked by the world of

Asiyah. All of the worlds of Atzilus, Beriyah, Yetzirah and Asiyah are all a graduated

series of cloakings which extend from the midsection of Adam Kadmon and down. It is

through this system of graduated cloakings of His light that Hashem is revealed in each

and every place.

Nesiv Emunah, Pathway 2.2:

"The Divine conduct [of the universe] that is in effect now is very hidden and

sealed, and the sefiros are devitalized and [there is] this bitter exile. [Even so,] there

is no illumination small or great, or action small or great, that is not [a

manifestation of] the illumination [of the] Ein Sof which spreads out from above

down to the lowest of all levels…"



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A Jew must be aware that everything that happens in the world is orchestrated

by G-d. It is the way of tzaddikim to bind every single move that they make, and

everything that they see and feel, and everything in the world that they encounter, to the

G-dliness that animates it. Because this is the truth: that there is nothing small or great

that is not a manifestation of the light that comes from Ein Sof .

"…And there is no motion small or great of any creature that is not a

manifestation of the illumination from Ein Sof . All of the vitality that enlivens all

creatures pure and impure are only from Him, and He illuminates each one of them in accordance with its ability and merit. Even within the klippah where there

is great darkness, His light is there faintly, it is only because of the wicked that it is

altered and hidden."

As we mentioned earlier, the exact definition of klippah requires some

clarification, because at the level of the essence the light of Ein Sof extends even to

there. The difference is that in the realm of klippah, the light exists in the state called,

"the exile of the Shechinah," and the lights are merely makifin [potential, not

internalized]. They can only obliquely be ascribed to Hashem, because the deeds of thewicked cause the revealed presence of G-d to be hidden.

This lesson will be continued next week, in Part 2.

Translated and Adapted by Rav Micha Golshevsky.

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