Erev Shabbos Kodesh Parshas Ha’azinu 5769
D’ei Chochmah L’nafshechah “Let your soul know wisdom” Parshas Ha’azinu From the discourses of Moreinu v’Rabeinu the Gaon and Tzaddik Shlit”a - not for general circulation -
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D’ei Chochmah L’Nafshechah
Parshas Ha’azinu
Shalosh Seudos of Parshas Ha’azinu 57671
.ֹאמרוּ ָל ְך ְ ֶיך וְ י ָ זְ ֵקנ,ֵד ָך ְ יך ְו ַיגּ ָ אָב ִ ָודֹר; ְשׁאַל- ִבּינוּ ְשׁנוֹת דֹּר,עוֹלם ָ " ְזכֹר ְימוֹת ִכּי. ְל ִמ ְס ַפּר ְבּנֵי יִ ְשׂ ָר ֵאל,ַצּב ְגּ ֻבלֹת ַע ִמּים ֵ אָדם; י ָ ְבּ ַה ְפ ִרידוֹ ְבּנֵי,גּוֹים ִ ְבּ ַה ְנ ֵחל ֶע ְליוֹן ".ַח ָלתוֹ ֲ ֶח ֶבל נ, ַי ֲעקֹב:ֵח ֶלק ה' ַעמּוֹ “Remember the days of old, consider the years of many generations; ask your father and he will declare unto you, your elders, and they will tell you. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Yisrael. For the portion of Hashem is His people, Yaakov is the lot of His inheritance.”2
The Arizal explains that the four Divine Names of HaVaYaH-EHYH and HaVaYaH-ADNI have a combined numerical value of 138, and the four Names correspond to the four worlds of Atzilus, Beriyah, Yetzirah, and Asiyah.3 [= יהו"ה 26; = אהי"ה21; = יהו"ה26; = אדנ"י65; total = 138] It is regarding this that the
1 The lesson was delivered at the third meal of Shabbos during Shabbos Shuvah, at the holy burial place of Rebbe Nachman of Breslov, in Uman. 2 Devarim 32:7-9 3 Sha’ar Hapesukim, Parshas Ha’azinu
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verse states: "ַח ָלתוֹ ֲ ֶח ֶבל נ, ַי ֲעקֹב:“—" ִכּי ֵח ֶלק ה' ַעמּוֹFor the portion [ = חל"ק138] of HaVaYaH is His people, Yaakov is the lot of His inheritance.” These four worlds also correspond to the four letters of the Shem HaVaYaH itself. The yud corresponds to Chochmah / Abba which is the primary aspect of the world of Atzilus. The first hei alludes to Binah / Imma, which is the most essential element in the world of Beriyah. The vav corresponds to the six lower sefiros which correspond to Ze’ir Anpin, the main aspect of the world of Yetzirah. The final hei represents the lowest sefirah of Malchus, which is the main element of the world of Asiyah, or Action. The Level of Adam HaRishon Before Adam HaRishon sinned, our purpose was to serve Hashem in the world of thought. This means serving Hashem primarily by making holy unifications, since there was at that point access to the higher mochin of Abba and Imma [Chochmah and Binah]. After Adam ate from the tree of knowledge of good and evil and descended to the level describe in the verse: וְ לֹא,ָבל ָ " ַעם נ "“— ָח ָכםA fallen and vulgar nation, that is not wise”4—he lost this level of Chochmah, and his main task fell into the realm of action. This form of avodah is associated with Yisrael Sabba u’Tevunah. [Note: The Arizal explains that Imma and Abba are the masculine and feminine aspects of Abba / Chochmah, while Yisrael Sabba u’Tevunah are aligned with Imma / Binah.] Similarly, when the Jewish people stood before Mount Sinai in preparation for receiving the Torah, they were so purified that they were worthy of the first set of tablets which were drawn from the highest levels of Abba and Imma. For them 4
Devarim 32:6 4
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as well, the main element of avodah was in the mind and through making holy yichudim. After the sin of the golden calf, however, they lost access to this level of Chochmah and Binah. (The ox itself symbolizes Binah—“They exchanged their glory for the form of an ox, eating grass.”5) They became, “A people without guidance, lacking insight”6 because they lost touch with the true insight and guidance that is rooted in the world of thought, yichudim, and supernal vision. They fell down to the level of the second set of tablets which are associated with the realm of Yisrael Sabba v’Tevunah. And ever since those tablets were hidden away, we find that even the mochin of that level are lacking. It is written that in the ultimate future, all of the Jewish people will feast at the seudah of Moshiach upon the flesh of the wild ox and the leviathan. This symbolizes the restoration of the mochin of the higher levels of Chochmah and Binah. The great tzaddikim throughout the generations, all of whom embody an aspect of Moshiach, drew down the higher light of the first tablets into their own works so that even simple people like ourselves can taste of it if we apply ourselves sufficiently. Hashem granted us His Torah in order that we should actively fulfill it, and the Vilna Gaon explained that this means making yichudim in the realm of action from every part of the Torah. It is not enough for a person to contemplate Divine Names and make yichudim in the manner taught by the holy Arizal and the Baal Shem Tov. Even though it is impossible to estimate the beauty and preciousness of the contemplative avodah that can uplift a person to the worlds of vision and thought, there is still another aspect of avodah that must be undertaken. One must work to rectify all of creation actively, by drawing down a 5 6
Tehillim 26:20 Devarim 32:28 5
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pathway to accomplish this from the higher world of contemplation. This is the nature of Rebbe Nachman’s work Likutei Moharan: a revelation of yichudim translated into action. Every single lesson contained within Likutei Moharan is yet another revelation from higher worlds that clarifies yet another practical aspect of making a yichud. Unfortunately, many people study the words of the true tzaddikim only superficially, in a manner associated with the diaspora. This is why we are still in the state of, “They are a people without guidance, and have no insight.” “And Moshe Took the Bones of Yosef with Him” This is the message hidden within the Torah’s teaching that when the Jewish people were redeemed from Egypt, Moshe Rabbeinu took the bones of Yosef with him. When we will ultimately be redeemed again, we will have to “raise up the bones of Yosef” with us. This is the avodah of uplifting the spiritual tools that were revealed by the true tzaddikim to the aspect of Eretz Yisrael, to use them to effect yichudim practically and unify Hashem’s Name in action, not just through visualization and contemplation. In the place where the pure body of the tzaddik is buried, that is where the shach and par Dinim are to be found. [These are two numbers, 320 and 280, each of which refer to aspects of fallen holiness—what we call heavenly judgments— that require repair.] The dinim are expressed in the all of the revelations and practical guidance that the tzaddik revealed which are associated with the mochin of Yisrael Sabba u’Tevunah [and which people misunderstand or improperly apply]. However, it is very different for people to understand clearly the words of the tzaddik. This is why it is so important, when coming to prostrate oneself at his 6
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gravesite, to fulfill the duty to “take up the bones of Yosef,” to take the advice of the true tzaddikim up to Eretz Yisrael, to the world of Atikah Sesima’ah so that the mind can constantly contemplate them. This is what can bring a person to possess a mind that is pure and holy in the aspect of Eretz Yisrael. All the while that a person’s mind is in the diaspora, meaning that he only learns the words of the tzaddikim superficially, the truth is still far from him and hidden away. This is why each person is convinced that only he has the truth, and this is the root of the pain and suffering associated with the diaspora.7 However, when a person’s “first tablets” are restored to him, when he is drawing wisdom from the realm of Atikah Sesima’ah (rather than from Arich, which is the spiritual source of Yisrael Sabba u’Tevunah), he receives insight into how to unite the world of thought and the world of action, which is the unification of Ze’ir Anpin and Nukvah / Malchus. Many people believe that they will accomplish great things spiritually, but when it comes to action they don’t get anything done. This is why a person must learn to unite the potential with the actual, and this is the very beginning of teshuvah—to resolve to complete that which one planned to accomplish in avodas Hashem. This is what the true tzaddikim taught us, and this is where we must begin. The entire redemption depends on this. This is what is meant when the Gemara states that in the ultimate future the shuls and batei medrash of Bavel will eventually ascend to Eretz Yisrael.8 These “minor sanctuaries” which symbolize all of the revelations of the tzaddikim that are presently in the diaspora state, will
7 8
Likutei Moharan II:71 Megillah 29a 7
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ascend to Eretz Yisrael, to the world of thought so that one’s mind can always consider them and their application. In general, one must realize that all true spiritual growth depends on consistency; one cannot waver in one’s mind or actions, but must instead focus his thoughts on the Divine Names as taught in the Zohar and by the Arizal and the Baal Shem Tov. And the completion of this practice is in bringing it down to the level of action, to consider the teachings of the tzaddikim and learn them in order to fulfill them. Then the beauty of the tzaddikim shines forth. Until we see their teachings in a real light, we cannot possibly appreciate their greatness—our own sins make us insensitive to their holiness. The same can be said of a person who distanced himself from the sanctity of Eretz Yisrael; he cannot possibly honor the land properly. The more that we begin to honor and appreciate Eretz Yisrael, the more we will be able to really raise her up on her rightful pedestal. So too, when we begin to walk the pathways of the “land of life,” the land of faith and dveikus brought into the realm of action, the more we will be able to unify Ze’ir Anpin and Nukvah at their source in Abba and Imma and regain the first tablets of Sinai.
“Humble Ones, the Time of Your Redemption Has Arrived” The sages taught that when Moshiach arrives, he will stand on the roof of the Beis Hamikdash and call out to the Jewish people, “Humble ones, the time of your redemption has arrived. And if you don’t believe, see my light that has shone upon you. As the verse says: ‘Arise, shine, for your light has come and Hashem’s glory has shone upon you.’ And it has shone upon you alone, and not upon the
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nations of the world. As the verse says: ‘For behold the darkness will cover the earth and a dark cloud the nations, and Hashem’s light will shine upon you and His glory will be seen upon you.’”9 This is another way of expressing that which we have already learned. The “humble ones” of Ze’ir Anpin must be raised up to the level of the upper three sefiros of the mochin—to the “roof of the Beis Hamikdash.” The tzaddikim of Bavel need to rise up the level of the mind of Eretz Yisrael. “And if you don’t believe”—because the sitra achra is always working to obscure the tzaddik so that people do not believe in “Hashem and Moshe, His servant”—look toward the light. Realize that if you do not rise higher to the true intention of the tzaddikim, you will remain in the darkness of exile. If you want the light, you must rise to the world of thought bound to action. The Gold and Silver, the Fear and the Love When the Jewish people left Egypt, Hashem wanted them to take gold and silver out with them, in fulfillment of His promise to Avraham Avinu. This represents their acquisition of the holy attributes of love and fear (since silver / כסףis rooted in love and longing, and ruddy gold is associated with yirah). But Moshe Rabbeinu knew that this is insufficient—that to merit redemption the Jewish people would need not only these “external” [emotive] attributes, but also the inner vessels of contemplation and thought revealed by the tzaddikim, represented by the bones of Yosef. He knew that it is only with all of these elements that a person can come to see the light of Moshiach, which is the
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Pesikta Rabasi, #36 9
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primordial light that Hashem hid away at the beginning of time.10 This light, the light of the tzaddik which is called “strength”11 shines from one end of the earth to the other,12 and when it is revealed it will bring true peace in its wake. “Hashem will give strength to His people, Hashem will bless His people with peace.”13 Once everyone sees the greatness and holiness of the true tzaddikim, all conflict will naturally disappear since it is only because people are confused about the truth that they engage in controversy. As soon as the guidance of the tzaddik is revealed fully, all of the barriers of the diaspora will fall away. Right now, the tzaddik is in a place that does not befit him,14 but when he is placed in his rightful position together with choshen and the urim v’tumim, then as a matter of course we will come to see “eye to eye, Hashem’s return to Tzion.” Tishrei and the Revelation of Advice May Hashem help us so that as we stand close to the holy burial place of the true tzaddik we really cleave to his true words of advice and guidance. The Arizal taught that we fell into the state of “a people without guidance” by first sinning through, “Will you repay Hashem this way?”—“Will you repay the hei of Hashem’s Name, the attribute of Binah, this way?” Because we fell away from Binah, we lost our connection with good and true advice and guidance.15 Thankfully, Hashem’s mercy far outweighs His judgment, and so we have the opportunity presented by the month of Tishrei, when the time is ripe to reconnect 10
Ibid. Mishlei 18:10 12 Chagigah 12a 13 Tehillim 29:11 14 Zohar III:280a 15 Sefer Halikutim 11
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with the attribute of Binah.16 Rising on [the fires of] Binah [and teshuvah], we will merit to “fly on wings of eagles” and return to the aspect of Tzion and the heavenly Beis Hamikdash that will descend fully rebuilt from the heavens. (The “wings of eagles” are associated with the Divine Name M”B—the permutation of the Shem HaVaYaH that has a total gematria of 42. As is well known, Rebbe Nachman’s soul was rooted in the world of Binah.17) Of course, we will only merit this if we are constant in our pursuit of the Torah’s wisdom and the making of yichudim. As the verse states, “And you shall speak in them [ = ב"ם42] when you sit in your house and in your going on the road, in your lying down and in your rising.”18 Then we will merit to see Hashem’s light shining upon us, with the arrival of our righteous redeemer in mercy. “Let Your Soul Know Wisdom” This is the meaning of the phrase: "—"דעה חכמה לנפשך והיא כתר לראשך “Let your soul know (d’ei) wisdom (Chochmah), and it will be a crown (Kesser) for your head.”19 It requires a very deep Da’as in order to unite the yichudim of Chochmah with the action of the level of nefesh / Asiyah. One must diligently delve into the works of the tzaddikim to merit to discover the practical advice in all that they teach. We must learn to walk through the world of thought and the Torah’s wisdom, from chamber to chamber and room to room, and raise up every teaching to the world of yichudim united to practice. Then we will see that,
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Sifra D’tzniusa Kochvei Ohr 18 Devarim 6:7 19 From the Shabbos zemer “D’ror Yikrah,” based on Mishlei 24:14. 17
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“Hashem alone [ ]בדדwill lead him.”20 The word בד"דhas a gematria of 10. To come to the level of Hashem leading us “alone,” we must contemplate His ten sefirah attributes with devotion and mochin d’gadlus, consistently and diligently. Then we will find that we can walk through the King’s palace, come to His chambers and rejoice in Him, and see the greatness of the King. Then, “it will be a crown to your head”—we will merit to experience the light of Kesser, the level of Atikah Sesima’ah. “Guard your holy mitzvos”—the light of Kesser will destroy [ ]כתר = כרתthe evil within us so that there will be no obstacles to our full observance of every detail of the mitzvos. “Guard you holy Shabbos”—we will come to the level of Shabbos, shemittah, and the holiness of Eretz Yisrael personified by the tzaddikim. May Hashem help us to study their works and absorb the yichudim and practical advice to be found in them. “For the thing is very close to you, in your mouth and heart to do it.” It is “in your mouth”— through diligent study—“and heart to do it”—you will come to make yichudim in the realm of action. Then we will merit to have the first tablets restored to us and see “eye to eye, Hashem’s return to Tzion.”
Translated and Adapted by Rav Micha Golshevsky.
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Devarim 32:12 12