Overcoming the Dangers of Intense Religiosity (pt. 2)

Overcoming the Dangers of
Intense Religiosity (pt. 2)

Rabbi Yehoishophot Oliver

In the previous installment, we discussed how good intentions and holy passions can go awry because of a lack of inner refinement.

A parallel phenomenon is found among the angels. As discussed earlier (see here), although the angels possess vastly superior intellect, they are fundamentally emotional beings, whose core is filled with passionate feelings of love and fear of Hashem, and so they are not truly intellectual in the way that man is.

Starting from Beriyah, each level in Seder Hishtalshelus (the spiritual multiverse—see here) devolves directly from the one above it. So Beriyah devolves into Yetzirah, Yetzirah into Asiyah, and the spiritual plane of Asiyah devolves into our physical world, which is at the bottom of the world of Asiyah. This means that all the beings that exist in Beriyah also exist in Yetzirah, but in a lesser, more egotistical state, and so on.

So when the intense love and fear of Hashem of the angels in the higher spiritual realms (Yetzirah, Yetzirah into Asiyah—no angels exist in Atzilus, the world above Beriyah) devolves into our physical world, which is the lowest of all levels—“the lowest level possible as regards the concealment of divine light, a double and redoubled darkness to the extent that it is filled with forces of Kelipah and sitra achra, which are literally against Hashem, saying ‘I exist, and there is nothing else but me’” (Tanya ch. 36)—these feelings go completely awry:

The angels’ love of Hashem turns into chessed (kindness and love) of Kelipah—the lusts and pleasures of the flesh that we (if we are G-d fearing, do our best not to) see in the secular society around us. (Once, Reb Itcheh der Masmid, a great chossid, had to visit the city of Manhattan (in the ‘20s, I think). His comment: “Do hobn di malochim gut ongemacht”—“here the angels really relieved themselves.”)

Likewise, the angels’ intense fear of Hashem turns into gevurah (strictness and fear) of Kelipah—all the forms of negativity, depression, conflict, hatred, and violence that so pervade the society and culture in which we live.

All these powerful and captivating negative energies that we perceive in the world around us are in fact the devolution—or, as Chassidus calls it, the pesoles, the “waste matter”—of that intense passion of the angels.

However, angels do not have free choice, so they cannot choose to refine themselves in a way that would prevent their passion from leading to anything undesirable. In contrast, although man’s capacity for emotion is infinitesimal when compared with that of the angels, he was endowed with overcome his emotions. He does this by choosing to choose to use his intellect in a way that refines himself so that his expression of emotions will not result in a negative outcome.

Stay tuned for the next installment!

Based on the Rebbe Rashab’s Sefer HaMaamarim 5660, pp. 8-9.

Read this essay in full on Scribd here!

Dedicated by Reb Zvi Rona and family l'ilui nishmas Golda Ruth bas Moshe Zvi HaLevi on 22 Tammuz.

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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Fundamental Components of Existence

The Fundamental Components of Existence:
Kedushah and Kelipah

Rabbi Yehoishophot Oliver

All physical beings draw their vitality from one of two fundamental spiritual energies: Kedushah, holiness, or Kelipah, unholiness.

Kedushah is a spiritual energy that is in a state of bittul, submission to Hashem,[1] while Kelipah is a spiritual energy in a state of yeshus, a sense of ego that arrogantly declares “I exist” and denies the absolute reality of Hashem.

Although the Kelipah typically admits that Hashem exists, and even obeys His will in practice,[2] it feels itself independent from Hashem, and so it denies that He is the only true reality.[3]

Thus, the word Kelipah literally means “shell,” for the essence of this force is that it conceals the reality of Hashem just as a peel hides the fruit within it.[4]

Within the Kelipah itself, there are two general categories:

• The higher level of Kelipah, known as Kelipas Nogah, which constitutes a mixture of good and evil.[6] This is the source of the spiritual sustenance of all objects in the world that the Halacha (Jewish law) permits one to use.

• The lower level of Kelipah, known by the collective title of Shalosh Kelipos HaTemei’os, literally, “The Three Impure Kelipos.” Aside from a minute spark of holiness hidden very deep down, this level constitutes total evil and selfishness, without any positive aspect. This is the source of the spiritual sustenance of all forbidden objects.

The Nefesh HoElokis, the Divine Soul, stems from Kedushah, while the Nefesh HaSichlis, the Intellectual Soul, and the Nefesh HaBehamis, the Bestial Soul, stem from Kelipas Nogah.[5]

More particularly, the Nefesh HaSichlis stems from a higher level of Kelipas Nogah, while the Nefesh HaBehamis stems from a lower level of Kelipas Nogah.[6]

Kelipas Nogah also acts as the intermediary between Sholosh Kelipos HaTemei’os and Kedushah.[7]

(For an earlier article on this topic, see here.)

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[1] Tanya ch. 6: “The side of holiness is nothing but the indwelling and extension of the holiness of the Holy One, blessed be He, and He dwells only upon a thing that nullifies itself to Him.”
[2] Ibid. ch. 24: “[The forces of Kelipah] are completely unable to contravene Hashem’s will, for they know and apprehend that He is their life and sustenance, since they nurture from the ‘hinder-most part’ of the blessed Supreme Will that encompasses them.”
[3] Ibid. ch. 22.
[4] Torah Ohr 61d. Sefer HaMa’amarim 5648, p. 220.
[5] Etz Chaim, Sha’ar Kelipas Nogah ch. 3. Tanya ch. 1, end; ch. 7. In some sources it is explained that the Nefesh HaSichlis and Nefesh HaBehamis are in fact one soul consisting of two components, the former being the higher component, and the latter, the lower component (Sefer Kitzurim, p. 81, cited in Tanya Betziruf Marei Mekomos, Likkutei Pirushim, Shinuyei Nuscha’os, chs. 1-28, p. 37). See also Likkutei Torah, Tetzei 37d, which states that “human intellect” comes from the Nefesh HaBehamis.

[6] Sefer HaMa’amarim 5700, p. 93.
[7] Tanya ch. 37.

This post was dedicated by ovi mori, Reb Kasriel Oliver and family in honor of the yohrtzeit of Yehudis bas Dov Ber on 3 Adar.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Inner Struggle Against Spiritual Desensitization

The Inner Struggle Against
Spiritual Desensitization

In honor of 10-11 Shevat

Rabbi Yehoishophot Oliver

Our sages say, “A person does not sin unless possessed by a spirit of foolishness.”[1]  It is “foolish” because it seeks to entice the person to sin by concealing from him the truth.

The core truth that the “spirit of foolishness” seeks to conceal is the absolute reality of Hashem. “Hashem Elokim is true; He is the living G–d.”[2] Hashem is the ultimate Truth, He grants life to all creatures, and true life comes only through bonding with Him (see here).

But the “spirit of foolishness” seeks to pull the wool over our eyes and bring us to forget this. Hence it is called Kelipah, “shell,” for it conceals the reality of Hashem just as a peel hides the fruit within it.[3]

When the “spirit of foolishness” takes hold of the person, although he may accept that Hashem exists, and believe in the Torah, this awareness becomes abstract and distant from his heart. How does the Evil Inclination bring the person down to this state?

It does so by enticing him to pursue selfish, crude, base desires with intense passion.[4] He gets so carried away with his lusts that he becomes completely desensitized to spirituality, may G–d save us.

More subtly, the mere immersion in and pleasure from worldly matters, even if they are not outright hedonistic, gradually desensitizes the Jew from holiness. The Hebrew word for world, olam, is etymologically related to the word he’elem, concealment, for the world conceals the true reality of Hashem.[5] Therefore, when the person becomes immersed in worldly, secular pursuits and derives his pleasure from them, that very preoccupation dulls his heart to the spiritual and the holy.

In any case, after some time passes, the person no longer feels the rich beauty of fulfilling Hashem’s Mitzvos, the sublime sweetness of delving into Hashem’s Torah, and the intense ecstasy of pouring out his heart to Hashem in prayer.

Then he degenerates further, until he no longer feels low and embarrassed before Hashem when he sins, no longer feels pained at the thought of rebelling against Hashem, and no longer feels disgust and horror at the thought of living a G–dless life.

Then he degenerates still further, his Bestial Soul taking over to the extent that he behaves like a beast—hence the name. An animal tramples and pays no attention to what is underfoot—whether it’s earth, wood, or a person. It has no ability to discern. So does this degenerate person act without discernment, scoffing at religious people and spiritual pursuits of which he has no concept (although he may choose to perform some Mitzvos—the ones that appeal to him). His failure to recognize the value of the spiritual and even scoff at it stems from his complete desensitization to the spiritual.

When we are aware of this danger, we are able to, with the help of Hashem, be vigilant to sensitize ourselves to holiness by striving to constantly grow in our observance of Torah and Mitzvos, especially through the light and inspiration derived from studying Chassidus and following its ways, thereby overcoming the spiritual darkness of the world in the last moments of exile, and bringing Moshiach now.

Based on this year’s chapter of the Previous Rebbe's Basi Legani (ch. 3).
See p. 7ff. in this booklet).

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[1] Sotah 3a.
[2] Yirmiyahu 10:10.
[3] Torah Ohr 61d. Sefer HaMa’amarim 5648, p. 220.
[4] Cf. Sefer HaMa’amarim 5709, p. 163ff.
[5] See Likkutei Torah, Shelach 37d. Ibid., Va’eschanan 2c.




Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Alan Gross (Aba Chonah ben Chava Chana), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).




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Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Chanukah: A Titanic Conflict of Wisdoms

Chanukah: A Titanic Conflict of Wisdoms

Rabbi Yehoishophot Oliver

Oil represents wisdom,[1] and so the oil of the Holy Temple represents the wisdom of Torah, while the Greeks’ efforts to contaminate this oil represents their efforts to bring secular wisdom to be dominant. Thus, the struggle between the Maccabees and the Greeks was essentially a struggle between two kinds of wisdom, each of which seeks total domination.

Although secular wisdom can be very profound, Torah wisdom is so vastly superior to it that the Zohar comments[2] on the verse, “And I saw that there is an advantage to wisdom over foolishness”[3] that King Solomon was describing the greatness of “wisdom”—Torah, over “foolishness”—secular wisdom.

Thus, secular wisdom is associated with the evil inclination, which is called an “old and foolish king,” while wisdom of Torah is associated with the good inclination, which is called an “unfortunate, wise child.”[4]

To explain, wisdom of holiness engenders bittul—self-effacement and humility, while wisdom of Kelipah engenders yeshus—egotism and arrogance. This also translates itself into one’s interaction with others: yeshus leads to conflict and division, while bittul fosters harmony and unity. The reason for this difference is as follows:

The underlying purpose of wisdom of holiness, Torah, is to explain how the universe was created yesh mei’ayin, something from “nothing”—i.e., from pure G–dliness. Moreover, even after being created, everything in the universe depends absolutely upon this G–dliness for its ongoing existence, and so even now, the true reality of the universe is G–dliness.[5] The awareness of our total dependence upon G–d permeates everything we do with faith in Divine Providence. Likewise, since this wisdom focuses on bittul, studying it imbues one with bittul—with the willingness to nullify oneself, i.e., humility. Thus, Torah wisdom is indeed true wisdom.

In contrast, wisdom of Kelipah, secular wisdom, explains not the ayin, pure transcendent G–dliness, but the yesh, the egotistical world that feels itself to be independent from its source in G–dliness and self-sustaining, G–d forbid. Since this wisdom focuses on yeshus, on the universe as it feels itself independent from G–d, studying it imbues one with yeshus—with arrogance and a sense that one does not truly need G–d (G–d forbid). Ultimately, this leads to heresy—total denial of G–d and rejection of His providence, may G–d save us. Thus, secular wisdom is indeed true foolishness.

This manifests itself in the different impact of these wisdoms on the student’s intellect and emotions. In general, intellect seeks to transcend personal bias and focus on the topic at hand in an objective way, which is the idea of bittul, while emotions focus on subjective, self-centered considerations, which is the idea of yeshus.

Since Torah engenders bittul, it imbues an even greater measure of bittul in the intellect, bringing one to true objectivity, and it even elevates the self-focused emotions to a state of bittul.

Conversely, secular wisdom, which engenders yeshus, brings the emotions to be even more self-focused than they would have been otherwise—i.e., it fosters coarseness and wicked character traits. What’s worse, it even corrupts the otherwise truth-seeking intellect to a state of selfishness and arrogance.

This is the reason that many great gentile sages were notorious for being extremely corrupt and decadent. Their wisdom did not translate itself into more refined behavior; on the contrary, they were more immoral than others of average intellect. The reason is, as explained, that secular wisdom instills and bolsters coarseness and arrogance.

(It should be noted that the above explains the natural impact of each of these wisdoms. However, if one learns Torah without fear of Hashem, G–d forbid, it may become an “elixir of death,” having a very negative effect on the person[6]; conversely, if one is strong in one’s fear of Hashem and studies secular wisdoms in the appropriate way, with the right intentions, they can be beneficial.[7])

Based on Toras Menachem 5714, Vol. 1, p. 300 ff.

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[1] Zohar 3:7b.
[2] ibid. 3:47a.
[3] Koheles 2:13.
[4] Ibid. 4:13. Koheles Rabba, ibid.
[5] Cf. Tanya, Sha’ar HaYichud VehaEmunah, chs. 1-3.
[6] Yoma 72b.
[7] Cf. Tanya, end ch. 8.

This post was dedicated by Reb Kasriel and Zippi Oliver in honor of the birthday of Sara Rochel Tsap (Sara Rochel bas Hindeh Zeldah Bracha) on 11th Cheshvan. Also dedicated by Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chaye Nechomoh). Also dedicated lizchus Rabbi Yossi Soble (Yosef Yitzchok ben Menucha Chaya) and family. May we be immediately reunited with the Rebbe!

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Refining the Sparks Through the Suffering of Exile

Refining the Sparks Through
the Suffering of Exile

Rabbi Y. Oliver

We have spoken about how when the Jewish people use objects in the world to serve Hashem, they refine the sparks of holiness in those objects.

Another significant way in which the Jewish people refine the sparks of holiness in exile relates to their suffering in their alien environment. Over the course of Jewish history, the Jewish people have been “hosted” by various nations because those nations held sparks of holiness that the Jewish people were expected to refine. When the Jewish people are oppressed by their host nations in various ways, and yet remain firm in their observance of Torah and Mitzvos, they pull out the sparks of holiness in the nations and in their countries.

When the Jewish people have completed their task of refining the sparks within a specific nation, they are released from it, and that nation is left lowly and disgraced, for it has been deprived of its extra life-force—the sparks of holiness that lay within it.[1]

When Adam HaRishon sinned, he caused the sparks of holiness to fall into the forces of Kelipah (see here),[2] and the Jewish people refine these sparks through their suffering in exile. This is the meaning of “All who cause the Jewish people to suffer become the ‘head’ [i.e., the leading nation].”[3] When the gentile nations oppress the Jewish people, we take their “head.” The head, which is above the rest of the body, represents a high level—the lofty sparks of holiness that lie within the nations, that are the true source of their prosperity.

This is the deeper meaning of the verse, “One man dominates over another man, to his detriment,”[4] for the detriment of “the evil man,” i.e., the spiritual forces of Kelipah, which give sustenance to the nations who oppress us. When they dominate over us and oppress us, it is in fact to their detriment, for in this way the sparks of holiness are refined from their midst, and then they lose the blessings that those sparks brought them.

To explain further, each nation draws its sustenance from a particular force of Kelipah. Thus, there are seventy nations, corresponding to the “seventy ministers of Nogah”—the seventy spiritual forces of Kelipas Nogah (the level of Kelipah that sustains the physical world in general, but not things that are forbidden for a Jew),[5] from which each of the seventy gentile nations draws its sustenance, respectively.[6]

As long as the Jewish people are being hosted by a particular country in order to refine the sparks of holiness trapped there, the “minister,” the angel from which that country derives its sustenance, benefits greatly, causing that angel’s nation to be blessed with material prosperity.

However, once the Jewish people have finished refining all the sparks there, then, of course, no sparks are left, and so the individual Kelipah from which that nation had drawn its sustenance becomes greatly weakened, causing the nation to which it gives sustenance to lose, or at least experience a significant decline, in its prosperity and prominent position on the world stage.

The Jewish people are then relocated to another country, in order to refine the sparks of holiness that await them there. Once they have refined all the sparks of holiness in all the lands of exile, Moshiach will come and redeem them, bringing them to Eretz Yisrael forever.
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[1] Igra DeKallah, Bereshis, p. 496.
[2] Likkutei Torah lehoArizal, Tetzei.
[3] Gittin 56b.
[4] Koheles 8:9.
[5] Cf. Tanya, Iggeres HaKodesh ch. 25.
[6] Cf. Toras Sholom p. 204.

This post was dedicated by Reb Kasriel ben Yehudis and Chana Feige bas Reizl (my parents, tzu langeh, gezunteh, zisseh yoren) in honor of their 36th wedding anniversary. This post was also dedicated by Reb Menachem Kovacs, who requested that this message be attached:

"Zachor: to mark the 6th anniversary of the expulsion of the Jews from Gush Katif and the Northern Shomron; we continue to pray and work for their restoration and for the Ge'ula Shlayma. Thank you."

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

The Jew's mission: Refining the sparks

Our entire physical universe is nothing but the lowest level in a mind-blowingly awesome, complex system of higher spiritual realms. This multiverse is known as Seder Hishtalshelus (literally, “The Order of the Chain [of worlds]”; for more explanation, see here).

The physical world in which we live is the lowest level of all.[1] Yet despite its lowliness, in our world there lie hidden, intensely lofty spiritual energies. How did they enter this world? During the preliminary stages to the process of the creation of Seder Hishtalshelus, sparks of intense divine light fell from the spiritual world of Tohu (lit., “chaos”), which is a level of intense divine revelation higher than all of Seder Hishtalshelus (further explanation of the concept of Tohu is beyond the scope of this essay), all the way down into the lowest level of Seder Hishtalshelus—our physical world.

What makes our world so low? The spiritual energy within it stems from the forces of Kelipah (lit., “shell”)—spiritual forces that conceal the true reality of ubiquitous G–dliness (for more explanation, see here). Moreover, ours is a world in which G–dliness is hidden to the utmost—to a degree more intense than in any of the higher realms. In fact, our physical world is filled with the forces of Kelipah.[1]

The forces of Kelipah in the physical world encompass the myriad sparks of holiness that fell from the world of Tohu, and hold them in a state of captivity.

How is this situation to be mended? The Jewish people have been charged with the mission of releasing these sparks of holiness from their captivity. And we have been endowed with the power to accomplish this through our having been given Torah and Mitzvos. By using physical objects either to perform Mitzvos or to serve Hashem “for the sake of Heaven”[2] in mundane matters (such as eating, drinking, pursuing a livelihood, etc.) according to the dictates of Shulchan Aruch (the Code of Jewish Law), the Jew extracts the divine sparks from within these objects, refines them, and elevates them back to their source in the world of Tohu.

This is the mission of the Jew in the world, the purpose of the descent of his or her soul into a body, and the collective mission of the Jewish people as a whole. When this task has been accomplished, Moshiach will come.[3]

(For more posts explaining this topic, see here, here, and here.)

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[1] Tanya ch. 36. Cf. ibid. ch. 24: "הרע שבעוה"ז החומרי הוא שמרי הקליפות הגסות כו' והוא תכלית הבירור וכו' ולכן כל מעשה עוה"ז קשים ורעים והרשעים גוברים בו"

[2] Avos 2:12.
[2] Tanya ch. 37.

This post has been dedicated in memory of Shaina Hinda bas Tzvi ע"ה, by Dr. Jeffrey Kaufman, and by Menachem Kovacs in honor of the Yahrzeit of his father Eliezer ben Shalom ע"ה on 17 Sivan.

Like what you read? The articles I write take a lot of time and effort. Please contact me to sponsor an article for (at least) $36 in honor of the birthday, wedding anniversary, or yarhtzeit of a loved one, or for a refuah shleimah or the like. Also, see here concerning the tremendous merit of supporting the dissemination of Chassidus, and the blessings that one receives for doing so.

Kedushah Vs. Kelipah

Everything physical depends upon a certain spiritual energy for it to exist as it does. It is thus taught, “There is no blade of grass down below that does not have an angel on high that strikes it and tells it, grow!”[1] 

However, there are two kinds of physical beings: Those that receive their spiritual sustenance from holiness, or Kedushah, and those that receive it from unholiness, or Kelipah.[2]

There is no middle ground, and so any physical being that is not holy necessarily receives its sustenance from Kelipah.[3] 

Kedushah and Kelipah are inherently spiritual realities. Although they sustain and underlie the physical world, they are not directly perceivable by mortal man, for his soul’s existence within a body limits him such that his conscious domain is the physical world.

The forces of Kelipah possess a tremendous amount of energy. This energy sustains all the beings in the world that draw their sustenance from it, from all the four kingdoms of domem (inorganic things), tzomei’ach (plant life), chai (the animal kingdom), and medabeir (mankind). However, their energy is not their own—it is derived exclusively from holiness. Hence, the existence of Kelipah and those physical things that receive their sustenance from it, is not a true existence, and so they are compared to darkness, which has no substance.[4]

This is also why the Kelipah is compared to the gnat, whose entire existence is derived from sucking life from other creatures, and which lacks any capacity of its own to give.[5] Similarly, the Kelipah is compared to the leech,[6] whose life depends upon sucking blood from its host.

Likewise, the Kelipah receives a certain minimum amount of sustenance from Kedushah that enables it to maintain its existence. However, the Kelipah is not satisfied with this; it greedily yearns to boost its strength as much as it can. Since it lacks any energy of its own, its only way of growing is by drawing extra energy from Kedushah, which it accomplishes by preying on those who draw their sustenance from Kedushah.

The Kelipah sucks this extra energy from Kedushah by enticing the Jew to violate one of the 365 Negative Commandments, may G-d save us.[7]

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[1] Bereshis Rabbah 10:6.
[2] Tanya ch. 24, beg. 

[3] Ibid. ch. 6.
[4] Ibid. ch. 29.
[5] Ibid. ch. 24.
[6] Toldos Avraham Chaim, ch. 9.
[7] Tanya chs. 4, 37.

The Jew's Mission: Overcoming the World

The Jew's Mission:
Overcoming the World

Rabbi Y. Oliver

The Hebrew word for world, olam, is etymologically related to the word he’elem, concealment, for the nature of the world is to conceal the reality of G–dliness.[1] The reason for this is that the world receives its sustenance from the spiritual energy of Kelipah, lit. “a shell,” i.e., a force that conceals the true reality of G–dliness.

Our world is “a world of physicality and gross coarseness. It is the lowest of all levels; nothing is lower than it in terms of the concealment of Hashem’s light, and the doubled and redoubled darkness within it. [This spiritual darkness is so intense that] it is filled with forces of Kelipah and of ‘the other side’ that are totally against Hashem and that say ‘I exist, and nothing else exists but me.’”[2]

This also plays itself out in human experience. Since the Kelipah in this world is the “dregs of the coarse Kelipos ... all the events of this world are difficult and evil, and the wicked prevail in it.”[3] (It is no wonder then that the soul only enters the body “against its will”[4]!) Thus, we are warned, “All paths [in this world] should be presumed dangerous,”[5] which Chassidus interprets to refer to the constant spiritual tests that the Jew faces.[6] This necessitates a constant, daily struggle, lest this atmosphere harm the Jew.[7]

This was true even in days of old, when sin was less accessible; it is all the more true in our degenerate times.

What gives a Jew the strength to succeed in this struggle? In our time, we have been granted the power to overcome these tests (see here) through studying Chassidus and practicing the ways of Chassidus (see here). Chassidus permeates a Jew with the awareness that “There is nothing beside for Him”[8] and that until a Jew comes and elevates it, the world is “a place of death and impurity, may Hashem save us”[9] (see here).

This enables the individual Jew, and the Jewish people as a whole, to accomplish their task: to elevate the world as much as possible (through Torah and Mitzvos) and in this way prepare it for its purpose, the Messianic Era, when all Kelipah will either be eradicated or elevated to holiness.[10]

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[1] Likkutei Torah, Shelach, 37d. Sefer HaMa’amarim 5710, p. 116.

[2] Tanya ch. 36.
[3] Ibid. chs. 6, 24.

[4] Avos 4:22.

[5] Yerushalmi, Berachos 4:4.
[6] Sefer HaMa’amarim 5692-5693, p. 515.

[7] Toras Menachem, Vol. 23, p. 240.

[8] Devarim 4:35.

[9] Tanya ch. 23.

[10] Ibid. ch. 37.

True Life—Bonding with Hashem

True Life—Bonding with Hashem

Rabbi Yehoishophot Oliver

There are two kinds of life—physical life and spiritual life. These two kinds of life need not coexist; thus, one can be alive physically, but dead spiritually.

We can easily understand what physical life is, but what is spiritual life? Spiritual life, which is true life consists of being connected to Hashem, the Source of all life.[1] This is the meaning of the verse, “And you, who cling to Hashem, your G-d, are all alive today.”[2] Only when we are clinging to Hashem do we truly live.


But why does a bond with Hashem create true life? Chassidus defines life as permanence, and its opposite, death, as impermanence. This is the deeper meaning behind the biblical requirement that the preparation of the ashes of the Red Calf involve “living waters.”[3] 

In what sense can water, an inanimate object, be considered “living”? Living is associated with constancy. Thus, Halacha defines water as living if it stems from a river that flows constantly, without drying up.[4] However, a river that dries up even once in seven years fails to qualify as living waters even when it is gushing profusely. Such waters are termed “disappointing waters,”[5] for they seem real, but are in fact fake.

Since Hashem’s existence is permanent and everlasting, He, and everything and everyone bound to Him, are considered truly alive.

This is also what it means for an entity to be holy. A holy object is not Hashem (G–d forbid), but it is not mundane either. Rather, it is bound with Hashem (to whatever degree), and this bond invests it with true life.

How does one connect with Hashem, and bring holiness upon oneself, or upon an object in the world? Hashem grants us the ability to attain this through our acting with bittul, which literally means “self-nullification,” i.e., humility and submission before Hashem.[6]

In contrast, a force of Kelipah (lit. “shell,” i.e., concealment of Hashem) is, by definition, not subservient to Hashem, and is therefore not truly alive. Thus, the forces of Kelipah are called “a place of death and impurity, may Hashem save us.”[7] Likewise, one who is wicked and has thereby made himself a vehicle for the forces of Kelipah[8] is considered spiritually dead, as our sages say: “The wicked, even during their lifetime, are called dead.”[9]

[1] In the language of Chassidus, “Chayei ha’chayim boruch Hu.”
[2] Devarim 4:4.
[3] Bamidbar 19:17.
[4] Parah 8:9.
[5] In the Hebrew, “neharos ha’mechazvin.”
[6] Tanya ch. 6: “וצד הקדושה אינו אלא השראה והמשכה מקדושתו של הקב"ה ואין הקב"ה שורה אלא על דבר שבטל אצלו יתברך”
[7] ibid. ch. 22.
[8] ibid. ch. 29: “וכן להפך נעשה מרכבה טמאה בעת זו להיכלות הטומאה שמהן מושפעות כל
.מחשבות רעות וכן בדבור ומעשה”
[9] Berachos 18a. Tanya ch. 19.

Light Vs. Ego: Different Types of Existence

Light Vs. Ego:
Different Types of Existence

Rabbi Y. Oliver

Generally speaking, there are two fundamentally different types of beings: those that reflect Hashem’s existence, which are termed ohr, “light,” and those that feel and project themselves as independent from Hashem, which are termed yesh, “ego.”

This is relevant to the different levels of Seder Hishtalshelus, the system of four spiritual worlds—in descending order, Atzilus, Beriah, Yetzirah, and Asiyah (the latter three are commonly abbreviated as “b’ya”). These terms describe the vast distinction between the world of Atzilus and the worlds of b’ya. Atzilus is called ohr, while b’ya is called yesh.

Ohr—Atzilus
The world of Atzilus and the Sefiros (“divine attributes”) in it are termed “gilui ha’he’elem”—literally, “the revelation of that which was hidden.” In Atzilus, the G–dliness that shone before the tzimtzum (lit., “contraction”—when G–d’s Infinite Light was totally hidden), becomes revealed.

This is also alluded to in the etymological meaning of the word Atzilus. Although Atzilus is usually translated as “emanation,” it is related to the word “ha’atzalah,” which means separation. We find this word used when Hashem declared that He would invest Moshe Rabeinu’s spirit in the seventy elders: “I [Hashem] will separate [ve’atzalti] from the spirit that is upon you, and I will put it upon them” [Bamidbar 11:17—cf. Torah Ohr, Vayera, 14a].

To explain this, Chassidus employs the analogy of light. The fundamental purpose of light is to reveal its source—the luminary from which the light emerges. Light has no purpose and function other than to declare the existence and nature of its origin.

Likewise, the entire purpose of the G–dliness in Atzilus is to reveal the sublime G–dliness of before the tzimtzum.

Yesh—B’ya
In contrast, b’ya is a yesh, a self-conscious entity, an entity that senses itself as separate and independent from Hashem. Although b’ya stems from Atzilus, it does not reveal Atzilus. The reason for this is that b’ya is created through a process of tzimtzum by which Hashem hides Himself from His creations to the extent that they are able to feel themselves as independent from their Creator.

It should be emphasized that this is the way that the creations in b’ya feel; however, this feeling is illusory, for in reality nothing exists or can exist separately from Hashem.

Now, it is true that when one examines the world, even our physical world, which is the lowest of all levels, one can and should come to the realization that a Creator exists. However, this awareness is a result of investing the mental effort necessary to reach this conclusion. After contemplation, one should realize logically that the universe, a limited being, cannot create itself; rather, it must be created by an unlimited Creator. Similarly, after studying various realms of science one will correctly conclude that the complexity in nature points to an all-powerful Designer.

Although these and other such arguments are valid and true, they are not automatic and instinctive. They involve a certain distance from the physical reality of the world before us. No matter how convinced a person may be of these proofs, he does not sense the reality of Hashem with the same immediate conviction as his sense of the table at which he sits.

Sefer HaMa’amarim 5713, misheteshka hachamah.

Holy vs. unholy kindness

Holy vs. unholy kindness

Rabbi Y. Oliver

According to Chassidus, no emotion is inherently good or bad. Not all severity is bad, and not all kindness is good (see here). This article will discuss Chessed (kindness), and show how to differentiate between Chessed of holiness and Chessed of Kelipah.

Chessed of Kelipah is driven by self-interest. It may stem from a lust for honor, power, influence, fame, or praise. Yishmael epitomized this kind of Chessed.

In contrast, Chessed of holiness stems from a feeling of bittul (humility). A humble person feels completely unworthy of his prosperity, and thus feels an urge to give away his possessions to others, whom he regards as far more notable and deserving of having such resources than he.



Hence Avraham, who epitomized Chessed of holiness (see here), declared of himself, “I am but dust and ashes.”[1] It was this feeling that drove him to be kind to everyone, even the primitive pagan desert nomads.

This difference also manifests itself in the source of the kindness. Since Chessed of Kelipah is selfish, it will only motivate one to give when it is convenient. Once all one’s own needs and desires have been provided for, if excess funds remain, the person may be willing to donate them to charitable causes instead of using the money to indulge in a life of luxury (and even then, only with a selfish intent, as mentioned).

In contrast, one who operates according to the Chessed of Kedushah is not only willing to forgo luxuries; he is even willing to give up his own necessities, if he sees that others desperately need them.

One should constantly introspect and examine one’s motives in sharing with others to determine whether they are truly worthy, and stem from Kedushah, or they are spurred by self-interest, and stem from Kelipah.

Charity need not involve the physical; one can also give spiritual charity, as our sages say: “The only rich person is one wealthy in [Torah] knowledge; the only poor person is one poor in [Torah] knowledge.”[2]This is when the more spiritually “wealthy” and blessed person shares his or her knowledge of Torah and Mitzvos, Chassidus, and proper conduct with others.

But unfortunately, spiritual charity can also be driven by ulterior motives. Although one is conveying spirituality, one may be motivated, at least on the external, conscious level, by an unworthy desire. 


Likewise, one can give in a selfish manner, with a feeling of superiority to the recipient, and/or with the intent of some kind of personal gain. Or one can give in the opposite way, out of a sense of humility and unworthiness, and a sense that others deserve this wisdom more than oneself.

Here, too, one’s motives will be reflected in the way in which one gives. A selfish giver of the spiritual will only ever be willing to share with others once he has satisfied his own legitimate spiritual needs. If he then finds that some time and energy remain that he can devote to assisting others, he is willing to do so. However, he will never help others at the expense of his personal growth.

Needless to say, it is foolish to take this concept to an extreme and completely neglect one’s personal growth because one is so preoccupied with helping others. This is analogous to a philanthropist who gives away all his money to charity and must then turn to becoming a beggar. Rather, it means that the person is willing, from time to time, as needed and appropriate under the circumstances, to forgo his own spiritual necessities when he sees that others desperately need his guidance.

_________________

[1] Bereishis 18:27.
[2] Nedarim 41a.

Based on Toras Menachem 5712, Vol. 4, pp. 183-185.

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Chassidishe Discernment

Chassidishe Discernment

Rabbi Yehoishophot Oliver

There is a Yiddish saying whose origin I do not know (and so I’m also not sure that I’m getting the order right, but the meaning is the same): “Klug is an apikores, shain is a noief, frum is a galach”—“A heretic is clever, an adulterer is pleasant, and a galach (Christian priest) is religious.”

One of the major paradigm shifts one makes through learning Chassidus is the realization that good and evil and right and wrong are not as straightforward as one might think. 

It is human nature to intuitively associate certain emotions and actions with goodness and virtue, and others with evil and vice. We think of kindness and giving as good and desirable, and anger and violence as evil and objectionable. Joy and happiness are good, depression and sadness are bad. Love is good, fear is bad.

Chassidus rejects this model, and teaches that no emotion or attitude is inherently good or bad; it all depends upon its origin.

The ultimate origin of the human emotions is the Sefiros, the divine attributes, which contain the divine emotions. These then filter down into our world, and are reflected in the makeup of the human personality, in the person’s kochos (soul-powers).

Now, there are two cosmic forces in the world: Kedushah, holiness and Kelipah, unholiness. Each person consists of two inner selves that stem from these forces—the good inclination, or divine soul, which stems from Kedushah, and the evil inclination, or bestial soul, which stems from Kelipah.

These two forces, although opposite and conflicting, exist in a parallel manner, for “G–d made this one”—Kedushah—“opposite this one”—Kelipah (Koheles 7:14; Zohar 1:27b). So every character trait in Kedushah, and in the divine soul that stems from it, has its counterpart in Kelipah, and in the animal soul that stems from it. There is a kindness of Kelipah, and a kindness of Kedushah; a severity of Kelipah, and of Kedushah, and so on. The entire gamut of emotions exists in both Kedushah and Kelipah.

So, in light of this, let’s explain the above Yiddish saying:

Religiosity in the service of Hashem is good; in the service of a false deity it is evil. Pleasantness and romance towards one’s own wife is good; towards someone else’s wife it is evil. Cleverness in Torah study is good; cleverness to deny Hashem it is evil.

And the same goes for every character trait: Fear of Hashem is good (Devarim 10:20). Fear of an enemy in war is bad (see ibid. 20:1-3). Love of Hashem is good (ibid. 6:5). Love of materialism is bad. Compassion towards victims is good, but compassion toward cruel people is bad (cf. Yalkut Shimoni, I Shmuel, ch. 121). Conversely, violence towards an innocent person is bad, but violence in self-defense is good. Hatred of good is bad, but hatred of evil is good. And so on.

So whenever you are faced with a situation that requires discerning right from wrong, ask yourself not whether it feels pleasant or painful, but whether that pleasure or pain is good or bad from Hashem’s perspective. Hashem may be testing you to see whether you will look deeper than your immediate reaction, and reject a bad type of pleasure, or accept a good type of pain.

And the only way to truly know whether the course of action or expression of emotion one is considering is appropriate or inappropriate is by studying Torah in general and Chassidus in particular, for the Torah is called “Torah ohr,” a Torah of light (Mishlei 6:23), and Chassidus is called the ma’or of Torah, the luminary within Torah (see Eicha Rabba 1:1 and Shabbos end 31a).