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Dei Chochmah LNafshechah

Parshas Vaeira

Shalosh Seudos1 of Parshas Vaeira 5767


". '" - -;
And I appeared to Avraham, Yitchak, and Yaakov as G-d Almighty, but with My Name HaVaYaH I was not made known to them.2

The Three Pure and Shining Lights We have been taught that Hashems conduct of the world is through the vehicle of the ten holy sefiros. Above the sefiros shine the three oros tzachtzachosthree pure and shining lightswhich are the spiritual source of the ten sefiros. When Hashem released the Jewish people from Egypt, He revealed the light of the ten sefiros which brought about the ten plagues suffered by the Egyptians. The dual nature of their influence is referred to as " " since this same influx of spiritual illumination healed the Jews even as it caused the destruction of the non Jews. The same luminescence subjugated the husks and healed the Jews of the [ten types of] spiritual blindness generally caused by materialism. By the time the Jewish people stood at the Yam Suf they had attained the level where they could cry, "" - This is my G-d and I will exalt Him.3 Prior to the unfolding of the ten plagues, Moshe made three signs which correspond to the three shining lights which are the source of the ten sefiros. Together, the sefiros and their source comprise thirteen elements, since they are an aspect of the thirteen Divine attributes of mercy. The Tzemach Tzedek taught that three upper lights represent the three Avos: Avraham alludes to Chessed / Kindness, Yitzchak to Gevurah / Might, and Yaakov to Tiferes / Beauty.
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The lesson was delivered at the third meal of Shabbos. Shemos 6:3 3 Ibid. 15:2 3

Dei Chochmah LNafshechah

Parshas Vaeira

Hashems intention in creating the world was to bestow good on His creatures. As the verse states, "" The world will be built with kindness.4 The infinite light of the Ein Sof is the source of the Chessed / Kindness aspect of the sefiros which filter Hashems endless light so that we can receive it. Hashem then constricted His infinite light. This constriction is the source of the Gevurah / Might aspect of the sefiros. The penetrating line of His light that was then allowed to enter into the midst of the place of constriction is the source of the Tiferes / Beauty aspect of the sefiros [since it balances both the endless light and the constrictions.] These three stages are the three shining lights since they are the source of the entire creation which consists of the ten sefiros (from the level of Adam Kadmon and below). This is the deeper meaning of the opening verse of our parshah: And I appeared to Avraham, Yitchak, and Yaakov as G-d Almighty [ ,]- -but with My Name HaVaYaH I was not made known to them.5 The name Shakai alludes to the attributes of Chessed, Gevurah, and Tiferes. [The Midrash says that when the initial explosive expansion of the universe reached its ideal point, Hashem said to His world Enough. The Name Shakai is a contraction of the phrase ]. Hashem only revealed the name HaVaYaH to Moshe since this corresponds directly to the Torah which was given through Moshe. It is fitting that Moshe used this Name that represents the ten sefiros to subdue Pharaoh who said that he did not know HaVaYaH. The Nature of Shevat This is the deeper significance of the month of Shevat. The sign of Shevat is a water vessel. This vessel represents the attribute of Yesod which is revealed through Hod, and which and alludes to Moshes ability to teach the Torah because he admits that created beings can do nothing at all. It is only through this admission which began through an honest admission that it is not Moshe who delivered the people but Hashemsince Moshe was reluctant to put himself forward to redeem themthat Moshe merited to draw and distribute the waters of the Torah. [Note: One meaning of
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Tehillim 89:3 Shemos 6:3 4

Dei Chochmah LNafshechah

Parshas Vaeira

Hod is lhodos, to admit. It is through this deep admission of absolute powerlessness that Moshe revealed the attribute of Yesod, which allowed him to influence the people so that they could receive the Torah from him.] In this sense, Moshes power of admission is what enabled him to draw the waters of the Torah to others. This is alluded to in the verse which opens Moshe Rabbeinus review of the entire Torah in Devarim which began in the month of Shevat: "" - Moshe took upon himself to expound [beerwhich is literally a well] this Torah.6 He drew forth from the supernal stream of Torah for the entire nation, by hiding his face and admitting that the redemption and giving of the Torah were not in any mortals capability without the kindness of Hashem. Each tzaddik in his own personal avodah travels the path of the Avos outlined above. The first stage is Chessed, emulating Hashem who wishes to grant His goodness to His creatures. This goodness is alluded to in the verse: "" - - G-ds kindness is all day long.7 The tzaddik reveals the boundless goodness of Hashem to mankind, much like Avraham who taught the world that Hashem is the Master of the Building. Avraham planted his tent in the public domain so that all who passed through should visit him and honor Hashem. After the initial stage, when the tzaddik goes in the way of Chessed by following in the footsteps of Avraham, he sees that it is impossible for him to serve Hashem altruistically without Divine assistance. Like Yitzchak who sealed his tent from visitors [at least while he lived in his fathers house] to avoid extraneous thoughts of his own honor, this tzaddik begins to serve Hashem with limits, which are an aspect of constriction. This indicates the deep introspection of the tzaddik who wishes to serve Hashem in the deepest depths of his heart and soul. This tzaddik wishes to return to his source and is an aspect of ohr chozer, returning light, since he is not working to draw down Hashems kindness. On the contrary, he wishes to return to his Creator.

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Devarim 1:5 Tehilim 52:3 5

Dei Chochmah LNafshechah

Parshas Vaeira

Although the purpose of creation is to draw down the awareness of Hashems glory to those who live with us in our material world, a tzaddik on this level only wishes to do this if his motives are truly for the sake of heaven. Any admixture of arrogance is completely unacceptable to him. To ensure this purity, he returns the light to its supernal source. The Birth of Tiferes In this way the tzaddik enters an aspect of ibur, spiritual gestation, much like a fetus developing while it is hidden in the womb. This [constriction] is a kind of pseudoEgypt that the tzaddik experiences before he is born / redeemed. He must not remain in this state since the purpose of creation is for us to reveal Hashems kindness. Surely one must completely nullify his own interests and desires to fulfill Hashems will. When the tzaddik gives birth to the new level of Tiferes, he is again able to give to others and reveal Hashems kindness, but in a very different way than he did when he was in an aspect of Chessed. [The absolute admission of powerlessness matured the tzaddik and enabled him to overcome the tendency to hubris by always looking to Hashem.] Once the light returns from its source, it is an aspect of ohr yashar, direct light. Tiferes is the middle kav, the down-trending middle line that can access the light of Kesser all the way until Yesod. This light, which represents Yaakov, reaches the lowest places and is alluded to by the very name which is a contraction of - ten that descends to the heel. This indicates that the highest spiritual illuminations alluded to by the letter yud can reach the lowest spiritual depths symbolized by the heel, which is the literal meaning of the Hebrew word ekev. Once he has attained this level, the tzaddik can truly make a dwelling place for Hashem in this lower world. The New Year of the Trees According to Beis Shammai, the first of Shevat is the Rosh Hashanah for the trees. Beis Hillel, on the other hand, held that this landmark feel out on the fifteenth of the month.8 As is well known, Beis Shammai represent the aspect of Gevurah / Might.
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First Mishnah in Rosh Hashanah 6

Dei Chochmah LNafshechah

Parshas Vaeira

So we learn from this that we can access the element of the returning light associated with Gevurah on the first of the month. This indicates returning to our source as a preparation for the aspect of Yaakov / Tiferes that will be revealed on the fifteenth of Shevat. It is this ultimate unification that reveals the splendor of the fruits and trees which represent the [vitality, beauty, and nourishment] of the holy Torah. On the festival of Tu BShevat, new sap rises in the trees. This is a symbol of the revelation of the hidden Torah of the highest levels of the mochin that each Jew must grasp after finally admitting his powerlessness in the month of Hod. The Distinction between Chochmah and Kesser Our main avodah is to be completely nullified to Hashem. This is alluded to in the verse, , You made everything in Chochmah / Wisdom.9 The letters of the word also form the words -which can be understood as, What strength [do we have]? Clearly, the level of Chochmah is an aspect of self-nullification before Hashem. Yet the exalted level of Kesser is also an aspect of bitul to the Creator. The difference between Chochmah and Kesser is that Chochmah is nullification to Hashem through the Torah, while Kesser is a more powerful bitul through pure faith in Hashems presence. But it is impossible to come to the bitul of Kesserthrough emunah and teshuvahbefore one comes to bitul through Chochmah. At the very least, one must be absolutely steadfast that he will nullify his will before the desire of the Creator and fulfill the entire Torah. This is the deeper meaning of the Midrashic teaching: If only they had abandoned Me and kept to My Torah. This indicates that in order to achieve the level of " ," which can also be read as they had abandoned the aspect of self, which is complete nullification to Hashem, one must first accept upon himself to observe the entire Torah.
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Tehilim 104:24 7

Dei Chochmah LNafshechah

Parshas Vaeira

The conversation between the holy Baal Shem Tov and Moshiach is well known. The Baal Shem Tov asked Moshiach, When will you come? Moshiach replied, This is how you will know: when your teachings will spread throughout the world and people will be able to make yichudim [Divine unifications] and aliyos [acts of cosmic spiritual uplifting] like you. Then all the kelipos will dissipate and it will be an auspicious time, and the salvation will come.10 There are two different types of yichudim. The first is the yichud of Chochmah which is attained through the unification of the Divine Names and the letters and words of Torah and prayer. But the tzaddik uplifts all the yichudim of Chochmah to the yichud of Kesser so that the lower yichudim should shine with the light of simple pure emunah in the immanence of the Creator. Whether the tzaddikim focus on Divine Names during prayer or their Torah study, as they eat or engage in any other physical activity, they always aim to reach the yichud of Kesser. The Targum renders the verse, You made everything in Wisdom, as, Everything is clarified through Chochmah. This alludes to the avodah of tzaddikim to clarify the sparks and reveal Hashem in every place, at all times. Any person can work towards this by trying to elevate the mundane through remembering that everything is a vehicle to reveal G-dliness. For example, while eating one can focus on the word ""foodwhich has the same numerical value as the Divine Names HaVaYaH and ADNI. [40+1+20+30=91 (food) 10+5+6+5=26 (HaVaYaH) 1+4+50+10=65 (ADNI) 26+65=91] Through even such simple thoughts, one elevates his food and can even access an aspect of the yichud of Kesser, simple faith, according to his level. The Higher Yichud of Atik But the exalted level of raising up the Yichud of Chochmah to Kesser is only the lower level of Kesser, known as Arich Anpin. Although coming to simple emunah is the main task of every Jew, there is a higher level still. As the Bris Menuchah writes, the path of the higher level of Kesser known as Atik includes both avodos together.
End of the work Ben Porat Yosef, and in the Baal Shem Tov al HaTorah, Parshas Noach note #13 8
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Parshas Vaeira

At this towering level, the three highest levels of Atik which represent the three levels of the shining lightsjoin with the level of the seven lower sefiros within Atik which give life to the ten holy sefiros within Arich. [Each lower level is like a garment that enclothes the higher level which gives it vitality.] The three higher levels of Atik [which are completely above Arich] and the ten sefiros of Arich correspond to an aspect of the thirteen Divine attributes of mercy. This higher level of Kesser is alluded to in the verse, This is my G-d and I will exalt Him which we cried at the splitting of the sea. It is also the meaning of the Talmudic passage that reveals that in the ultimate future the tzaddikim will make a circle dance around Hashem and point to Him, so to speak, saying: And they will say on that day, this is Hashem for Whom we have hoped. We will exult and rejoice in His salvation.11 In the beginning of ones avodah, one focuses on all the Names yet nullifies it all to simple emunah. This is an aspect of the verse, You have seen no image.12 This can be understood more clearly through an anecdote relating to Maharash of Kinon who, after learning all the kavanos, would approach his next prayer like a newborn infant, with complete freshness, simplicity, and faith. This means that he used his deep understanding to access the simple emunah of Kesser through the words of Torah and prayer. One should strive to access the level of simple faith where everything is unified at the Source of all the Divine Names. Regarding the preciousness of simple faith, the verse states, I rejoice in Your words like one who has found a vast fortune ( 31.) Rav Boruch of Mezhibuzh taught that that the word " "has a numerical value of 360 [300+30+30], which is the same as "[ .]06+003[ "This is an acronym for but often refers to the entire Talmud.] He explains that one who remembers, I am Hashem, your G-d, Your words, is likened to one who has learned the entire Talmud.

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Yeshayah 25:9 Devarim 4:15 13 Tehillim 119;162 9

Dei Chochmah LNafshechah

Parshas Vaeira

Even so, the true tzaddikim advance from the level of Arich, simple faith, to the aspect of Atik. In this state, one feels the indescribable pleasure of true connection to the splendor of the twelve partzufim [the facesanother way to describe the interrelationships between sefiros and attributes]. This level is alluded to in the Arizals song for Shabbos morning: "" Reveal to us a taste of the twelve breads. Moshe Rabbeinu and the Light of HaVaYaH This is the deeper significance of Hashems declaration at the very beginning of this weeks parshah: I appeared to Avraham, Yitzchak, and Yaakov as G-d Almighty, but with My Name HaVaYaH I was not made known to them.14 Although Moshe did not merit to reveal the aspect of the three shining lights as Avraham, Yitzchak, and Yaakov had, he did merit to cleave completely to the light of simple emunah which is the purpose of everything. [The Avos merited such lofty levels since their task was to imbue an intrinsic connection to Hashem into every single soul of the Jewish people. To accomplish this, they needed to reveal such lofty levels. Once the Jewish people were on this level they were able to cleave to the Torah, another form of intrinsic connection with Hashem. But clearly, one must cleave to the light of simple faithMoshe Rabbeinus levelto actualize our intrinsic connection and receive the Torah.] The Head that is Not Known As already explained, the first step is for one to completely nullify himself to Hashem through the Torah and contemplation of Divine Names. Then he must recognize the greatness of simple faith: one thought of pure emunah is likened to the entire Torah. In addition, even the many thoughts of tzaddikim when they eat or engage in any physical act is for the purpose of connecting to emunah, since even such elevated spiritual levels do not compare with thoughts of simple emunah. The tzaddikim contemplate these deep meditations with the express purpose of preparing and enabling themselves to contemplate simple emunah with more depth and connection.
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Shemos 6:3 10

Dei Chochmah LNafshechah

Parshas Vaeira

However, after this, the tzaddikim attain an even more lofty elevation, known as Reisha DLo IsyadaahThe Head that is not knownthese are the ten lower sefiros of Arich [They are not known since they are above any kind of clear comprehension to anyone in this physical world. Even to those who touch this sphere, it takes on completely different appearances. Sometimes, it appears one was, and at other times, it assumes an entirely different structure.] This Head alludes to the three heads of Atik which stand alone above the lower spheres. In practical terms, this means that one experiences the level of subsuming the Torah and contemplation of Divine Names with simple faith, even as one takes tremendous pleasure in Torah study and meditation on the Names. At this level, they shine to him in a completely new way. The Avodah of Tu BShevat This is the avodah of Tu BShevat on which the ultimate redemption depends. We find that every lack a person experiences is a direct result of insufficient Daas. As the Mishnah states: If you have acquired Daas, what are you missing? Rebbe Nachman of Breslov actually writes that even physical deficiencies such as infertility, ill-healthy, and lack of a sufficient livelihood, are all the result of a lack of Daas.15 This is the natural outcome of our failure to pursue Torah study wholeheartedly. One who does not systematically work to attain the Torah will not have any sustaining power in his spiritual progress. As the Gemara says: One has this in him, has everything. But one who does not have Torahwhat does he have?16 One who is lacks anything in the world should see this as a call from Hashem to remind him that he is lacking in Toraheach according to his level. Even though one must seek after Torah assiduously, he must not forget to also uplift his study to emunah by connecting to Hashem to such an extent that he feels the deep pleasure of absolute nothingness. [He must feel only the Creator and lose his sense of self.] The truth is that every Jew is filled with a burning desire to learn the four aspects of Torah which correspond to the four letter of the Divine Name HaVaYaH and the deep secrets which
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Likutei Moharan 21 Nedarim 41a 11

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the tzaddikim are just beginning to reveal. These deep Torah concepts are an expression of the apex of the yud of the name HaVaYaH. But the first step is to believe that each of us can actually merit the light of Torah. After all, Hashem gave it to us and commanded us to make a dwelling place for Him through the Torah, and we each have a portion in Torah. Let Your Soul Know Wisdom This is the meaning of: "" Let your soul (nefesh) know (dei) wisdom (Chochmah) and it will be a crown (Kesser) for your head.17 We must feel our powerlessness, yet attain our portion in Torah that is symbolized by the sap which rises on Tu BShevat. We must beg Hashem with all of our hearts to grant us our portion in Torahthis is the Kings daughter which brings one to completion in all dveikus and holiness. The more Torah we learn, the more we are connected with and encompassed by our Creator. We must see how far we are from Torah and plead and yearn until we merit its holiness. The feelings of powerlessness and the heartfelt prayer are an aspect of nefesh, which enables us to attain Chochmah. This is, Let your nefesh know Chochmah. And it will be a crown to your headthese are the two levels of Kesser which we then attain. At the very least, we must uplift everything to the realm of simple faith, and try to reach the pleasures of Atik. Tu BShevat is the time when we reveal the aspect of Yesod / Foundation. This can only be accomplished through the attribute of Hod which illuminated the month of Shevat. This means that one can only merit true holiness which is the foundation of Torah if he praises [also from the root hod] Hashem and admits his complete inability to attain anything without Hashem. Both are elements of Hod. The verse states: And you will know that I am Hashem, your G-d, for I am the One who releases you from beneath the burdens of Egypt.18 The Baal Shem Tov explains that this is the main spiritual work of a Jew: to be completely nullified to Hashem. This was the purpose of Hashem taking us out of Egypt.
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From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. Shemos 6:7 12

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When one Jew presents a challenge before his fellow Jew, this is an aspect of the constriction of Egypt / Mitzrayim. We must understand that such suffering is only mean to remind us to enter into the aspect of bitul even more. The main element of redemption is this nullification of the self within Hashem. This great work begins on Rosh Chodesh Shevat, continues until Tu BShevat, and culminates on Purim [when we receive the Torah anew]. Now we have gained a taste of the meaning of And you shall know that I am Hashem, your G-d, but in the future we will see this eye to eye, when Hashem returns to Tzion, with the advent of our righteous redeemer. Speedily in our days, amen!

Translated and Adapted by Rav Micha Golshevsky.

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Part Five

Derech Eitz Hachayim


Part Five: The Baal Shem Tovs Revelation
The Arizals Intention We see from that which we have already learned, that even though Hashem revealed such a great light in the time of the Arizal, nevertheless if we only had his works to rely upon, we would be like blind people stumbling around in the darkness. Whether our difficulty stems from the cryptic nature of his writings and their concision and what appear to be internal contradictions, or whether our trouble derives from our own tendency to materialize the concepts, either way we are beset by dangers and challenges when learning the Arizals teachings. And even those people who do study his teachings properly can fall into error when praying with kavanos, since the matter of yichudim is very lofty, very subtle and it is all too easy to materialize the concepts. We have already explained that our sages prophesized long ago that the wisdom of Kabbalah would serve as a protective force over the Jewish people during the time preceding Moshiachs arrival, that it would strengthen us with pure and true faith, in the awareness that there is nothing but G-d. In its merit, we will be able to come to greater and greater degrees of bitul until we ultimately unite fully with our Creator and become vehicles devoted purely to the revelation of G-dliness. How can we reconcile this goal with all of the potential pitfalls that we know exist within the study of Kabbalah and the work of kavanos and yichudim? We have been taught the Creator rejoiced when this wisdom was revealed in the world, that the Kings treasures had been made available to any seeker. But have the Arizals words not remained sealed and concealed so that we are nearly as much in the dark as we were before? Its as though, as soon as the seeker approaches the Kings gate to feast his eyes on the vision of the holy of holies, he gets struck with blindness, G-d forbid! What benefit, then, is there from what has been revealed?
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Rav Aharon of Strasheleh was also bothered by this issue, and addressed it as follows: It was certainly not the intention of the Arizal and his student Rav Chaim Vital zl that the teachings should remain in their hidden state. For, if so, how could he have written in his introduction [to Eitz Chaim] that the revelation of this wisdom in the latter generations causes great rejoicing on high and that it would protect us? How could the teachings accomplish these purposes when it remains a closed book before all those who come to study it, and the Arizal couched his teachings in impenetrable parables that use the physical body as a model, which is well known to all who have approached his work?1 The Arizals Teachings by Way of the Baal Shem Tov We have no other recourse than to conclude that all of the beautiful praises recorded until now that highlight the greatness of the study of the Arizals teachings depend upon a single conditionthat they are studied in the proper manner. To ensure that the Arizals words are approached in the right way, a unique soul was sent down into the world: the light of the seven days, our master, the holy Baal Shem Tov. He came to remove all of the barriers and potential pitfalls that lie along the path of the study of the Arizals teachings. He came to teach the Jewish people the art of working toward the tachlis, of attaining dveikus and attachment to the Creator both above [when in a state of elevation], and below [when caught up in the mundane aspects of our existence]. The Baal Shem Tov laid down the path of inner work so that every Jew can maintain a state of unity with the Creator, each person at his own level. The Lutzker Rebbe also approached this issue in his introduction to the Likutei Amarim of the Maggid of Mezeritch: Because the holy Arizal could not expand endlessly on the concepts that he shared with his studentshe did not devote a great deal of time to the need for leaving material concepts behind us when considering the parables and paradigms that make use of physical terms. It was also unnecessary for him to deal with this at length since he only shared his teachings with his holy students who
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Shaarei HaYichud vHaEmunah, Chapter 18 15

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were themselves filled with surpassing wisdom and understanding. As the generations have gone on, however, we have only deteriorated due to our many sins; our hearts are less receptive, and this wisdom has almost completely been forgotten. There is only a trace of it left among the rare few at any given time, and even they were hard-pressed to absorb more than the more superficial understanding that could be extracted from the Arizals teachings. But G-d, in His mercy, revealed the light of Yisrael upon us, the holy Baal Shem Tov and his disciples who devoted themselves completely to drinking thirstily his every word. The Baal Shem Tov revealed the precious and glorious source of this wisdom, how it illuminates every detail of the way of the upper world, as well as the means of uniting it with the lower world through every motion and step and word and act. His way is expressed by the words of the sages about Chanoch, that he made yichudim over every stitch that he sewed. This concept will be explained at greater length further on Within the Baal Shem Tovs teachings we can find a number of allusions to specific lessons in Eitz Chaim as well as particular kavanos of the Arizal and words of the Zohar, and his explication of them. They are familiar to all those who have heard his delightful wordsthe hundreds and thousands of great Torah scholars into whose hearts his teachings have penetrated like a burning fire, setting their souls aflame to serve the Creator. The son of the Maggid of Mezeritch, Rav Avraham HaMalach, also wrote in the introduction to his work Chessed LAvraham: Mere human beings were given permission to reveal a little bit about the beginning [i.e. primordial] nature of the Creator to others who dare to approach the great and dark [obscure] fire. And this [knowledge] was unfortunately darkened even further [i.e. made even more obscure] because of our long exile in which G-ds people has suffered generation after generation. [Our diminishing understanding] has rendered the Torah of Truth, what we call Kabbalah which really is the Torah of truth, to become even more dark and material, until there are even people who believe that they can set a hand against the

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King [i.e. ascribe material concepts to the Creator, G-d forbid]. The truth is that they have nothing more in hand than thorns and thistles [i.e. dross, klippos; to remedy the situation], G-d said let there be light, and a light began to shine by way of His servants, our masters, and by way of the teacher of our own teachers, the light of our eyes, through whom He revealed the Torah of truth in the midst of darkness. This is the genuine Toras Emes, which revealed a little bit of His nature and the path that His nation should follow when they desire to look upon that great fire. Rav Tzvi Elimelech of Dinov also wrote: We received from our teachers that the sparks that derive from the soul of the Olam HaTikkun [as opposed to the World of Tohu, where the fallout from the sheviras keilim is located] would begin to act in the generations that followed the year 5335 [two years after the passing of the Arizal]. Nevertheless, most of the world was still stumbling around in the darkness even during that period, and there were many who opposed the dissemination of this wisdom. Even among those who studied this wisdom, there were those who did not know how to derive a path in Divine service from its principles, and this led them to materialize the concepts Finally, Hashem sent us the lifesaving gift of the holy and lofty soul of the Baal Shem Tov who illuminated the eyes of the world and taught us how to apply these concepts, to extract a complete and pure avodah from the principles of this wisdom. When a discerning person learns the works of his students, he can see how they enclothed this wisdom into garb that can be grasped and used by a sensitive soul. Know that the teachings of the Baal Shem Tovs students cannot be understood unless one studies Kabbalah. Such a person will see that their words are broader than the sea and reach up to heaven, and their purpose is to grasp the ways of avodah truly and purely, illuminated by the concepts that are taught in Kabbalah.2 Now, having broadened our understanding of the matter, we should return to the words of Rav Aharon of Strasheleh regarding the real revelation of the Arizals
See the Addenda of Rav Tzvi Elimelech of Dinov to the work Sur Meira vAsei Tov, #6; in ."Hotzaas Emes, p. 7 17
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teaching: It is certain that the Arizals intention [when describing the rejoicing on high] was to our times. The proof of this is that he decreed that his writings should not be revealed for one hundred years [after his passing]. And, truly, his work was hidden completely for several generations, until the light of Yisrael, that heavenly angel, the holy Baal Shem Tov began to explain the Arizals teachings with Divinely-inspired insight. He was visited by Eliyahu HaNavi and revealed the hidden treasures of this wisdom; he balanced out concepts and delved into them, made corrections and supplemented a great deal that helps to clarify the bond between the soul and the body. As he taught on the subject of, And from my flesh, I see G-d. [Meaning, the means through which we can achieve dveikus when navigating through our material existence.] The Baal Shem Tov began to redeem the Jewish people, and he made this wisdom accessible to our human reality to some extent so that it can help us to serve Hashem purely. His intent was to help every Jew gain some awareness of Hashems unity within his heart, each person on his level. In this way, every Jew should have the ability to, slowly but surely, rise [in the way of running and returning] through all of the worlds to G-d. This was clear from the words that he shared with his holy students, and which they then transmitted to their own students, each one disseminating his teachings and explaining them through the vehicle of their own ruach hakodesh. After the Baal Shem Tov, a way was illuminated by one of these students who were the pillars of the worldthe holy successor of the Baal Shem Tov, light of the exile, the true gaon and man of G-d, the great Maggid of Mezeritch, our master Rav Dovber. He explained the Baal Shem Tovs teachings to an even greater extent, and spread from his wellsprings outward by virtue of his heaven-sent ruach hakodesh. Sparks of holy fire flew from his mouth to his students when he taughtfrom the wellsprings of G-ds wisdom that resided within him. He revealed its hidden matters and clarified its mysteries, and established many parables to make the concepts more accessible. He provided humanity with a path to follow so that they could srve Hashem in accordance with these holy teachings and be bound up with Hashems Oneness, to

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unite the Holy One and His Shechinah. His holy students then transmitted these words to the masses, and they used their influence to explain them even further, as everyone knows. Their holy words burned like fiery coals, and they were able to inflame the hearts of all those who sought Hashem and His Oneness, to bind themselves to Hashem with a willing dveikus. After the Maggid, Hashem brought us the light of the east, which shines upon the earth and those who dwell upon it like the sun at its zeniththe Admor, splendor of Yisrael, our holy master Rav Shneur Zalman of Liadi, Baal HaTanya and author of the Shulchan Aruch HaRav. His wisdom, broader than the sea, began to spread its light and he, in his ruach hakodesh, explained the hidden secrets of this wisdom. In the depths of the sea, he paved a path so that the ways of this wisdom could shine, all in accordance with the tradition that he received from his own master, the Maggid. He added more clarifications after delving even further, and this wisdom became like an ever-increasing wellspring and like an unstoppable river, to satisfy the questions of all those who seek Hashem, His yichud, and His service, each person according to his level. His teachings also inflamed the hearts of those who sought it out; their light is a taste of the hidden light and they implant yichud and love and awe in the hearts of those who study them. When he began to reach the masses and share his teachings with thousands and tens of thousands of Jews to help draw the hearts of Yisrael closer to their Father in heaven, he provided them with wondrous practical advice to develop in avodah that was uniquely geared to each individual and his needs; words cannot adequately describe the wonder of what he accomplished I saw it with my own eyes while the sun still shone on earth [during the lifetime of the Baal HaTanya]; we had cause to rejoice in his words just as in the words of Torah that had been given at Sinai uniquely into the heart of each and every person. His teachings filled us with the light of true life and helped us to scale the heights of holy wisdom.3

Shaarei HaYichud vHaEmunah, loc cit 19

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The Radziner Rebbe also discusses the place of the Baal Shem Tov in revealing the Arizals teaching in his introduction to the work Beis Yaakov: G-d, in His kindness, has established sages and seekers of His Name in every generation, and He opens the gates of Torah for them in accordance with the needs of their times He sent the redeemer and glory of the Jewish people to usthe holy one of Yisraelour master, the Baal Shem Tov, who came and opened the gates of wisdom, understanding and knowledge for us. He set out to teach Hashems pure Torah and prepared his heart to explain its hidden wisdom, to bring it closer to human understanding and what can be grasped in this era. The Baal Shem Tov taught the people that everything that appears in our Torah is meant to be accessible to the Jewish soul, for the Torah was not given to heavenly angels; it was given to the children of Yaakov that Hashem had chosen. There is nothing that appears in the Torah that is not directed toward each and every individual Jewish soul, so that it can be grasped and understood on some level [so that it brings him closer to Hashem]. Even in our lowly generation, with our limited capacity, Hashem has sent us profound teachings to help us understand and connect with the Torahs secrets which reach to the ultimate levels. Hashem opened an inner gate of wisdom that, until the Baal Shem Tovs time, had been closed. He opened it before all of the community of Yaakov so that we could know that it is not in heavenanyone who seeks Hashem wholeheartedly will find a straight and well-paved path of understanding in his words so that he can hear and understand and fulfill all of the Torahs words. All of the Divine attributes and sefiros that are discussed and which are hidden from us are part of the conceptual structure through which Hashem conducts His providence, from the loftiest of levels down to the lowliest of degrees. Through these teachings, a person can apprehend whatever lies within his capacity to absorb. All of the events that are recorded in the Torah apply to the Jewish people both collectively and individually throughout every generation. The Torah teaches every one of us how to conduct ourselves in balance and justice in every single detail. The opening of the gate of heaven

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began with the Zohar Hakadosh, and it continued with the writings of the Arizal which systemized the concepts of the Zohar in clear and scholarly language so that they could penetrate the hearts of the wise. In this way, one could come to fulfill, And from my flesh, I see G-d. Since that time, the gate has been opened to enter into Hashems garden, the pardes of wisdom; and the spring that flows out from the house of G-d began to gather strength. The Arizal cultivated students, many great and holy scholars Nevertheless, we did not merit to learn more than a drop from themand even the tiny bit that we have collected of their teachings is like amassing a sheaf here and there. While the Arizals students writings are crowned the crown of a good name [meaning, they have great provenance], nevertheless their teachings are not focused, and we did not find that the little that remained of their writings was enough to open our eyes so that we could enter into the chambers of holiness4 The Relationship between Chassidus and Kabbalah Before we set out to explain the nature of the teachings of Chassidus and the details of those matters of Kabbalah that were rejuvenated by them, we need to first explain that the benefit that Chassidus brought to Kabbalah was really twofold. The first aspect is that it helps to save the student of Kabbalah from falling into materialization of
Introduction to Beis Yaakov, p. 53; See there his summary of the chain of transmission of Chassidus, teacher to student, until the time of Rav Mordechai Yosef of Ishbitze: And [the Baal Shem Tov] began to teach the inner meaning of Torah in the Torahs own language [in more formalized and clearly systematic ways], to explain the Torahs words in an orderly and correct manner, so as to spread from his holy and pure wellsprings, firmly founded on the basis of truth and faith. He shared holy awareness with his students that followed him devotedly, and removed all of their confusions [about the deeper teachings], clarifying all of their questions that perplexed them. He gathered together pure fine meal [clear teachings] to explain the words of the sages that are garbed by many layers [of parable and cryptic language] that conceal their light. All of [his] words are founded on the mountains of holiness, and he expounded Torah to the masses and shared understanding with his students until they could grasp the words of Rabbi Shimon bar Yochai and the Arizal as clearly as they grasped the most straightforward matters of halachah He was the first to open the gate, and he began to establish and set forth the basic principles of true Kabbalah, and taught how all of the Torahs words serve as a garment for the loftier matters that are far beyond the grasp of mortals, and nevertheless every single word applies to each and every particular Jewish soul. 21
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the partzufim and sefiros [because these matters in Chassidus are explained in terms of avodah and so they remain purely conceptual]. Chassidus similarly helps to keep a person from the even subtler error of materialization of the concepts of yichud [which it does by the process just described]. The second aspect is that the Baal Shem Tov revealed a new Torah. Hashem revealed, through him, to the entire world the innermost light of the Torah, the Torah of Atika Sesimaah which emerged from the uppermost part of the Head, from Reisha dlo Isyadahthe Head of Atik Yomin. [Meaning, the innermost light of the Torah is really what the Torah is at its sourceits highest place described as the Head of Atik Yominand this is what is meant to be revealed fully in the ultimate future. This is the Torah of practical yichud, of revealing Elokus throughout all of the worlds. Chassidus is the beginning of the revelation of the new Torah that will distinguish the time of Moshiach.] This is the Torah of the ultimate future which is going to be revealed by Moshiach. In His great mercy, Hashem has graced us with a taste of this lofty Torah now, during these latter generations; He has afforded us a taste of the hidden light, which is the innermost point of the wisdom of Kabbalah. By studying this wisdom through the lens of Chassidus, the gateway opens before us, and it clears the path that ascends all the way until the illumination of the Torah of Atika Sesimaah. Through this Torah of Moshiachthe innermost essential point of all of the corpus of Kabbalahwe are given the ability to ascend and attach ourselves to our source with ultimate dveikus and unity. This is the essential nature of the teachings of Chassidus, and our next task is to delve more deeply into its particulars through careful examination of the Chassidic masters we have already cited.

Translated and Adapted by Rav Micha Golshevsky.

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