Lift the Veil

 Rabbi Yehoishophot Oliver

In an earlier post, we explained the difference between gashmiyus—“physicality” and chumriyus—“coarseness.”

This also explains the lowly state of our world. In reality, within every being in our universe there is a chayus Eloki, a divine vitalizing force, that creates it as it is, maintains its existence, and without which it could not exist. Yet although it is right here within every single being, we do not feel it.

But it wasn’t always this way. In the world’s original state, before the sin of Adam and Chava, “the divine presence dwelt in this lowly world.”  Then one could sense tangibly how the existence of every physical being stems from the chayus Eloki, and so one naturally submitted to that vitality, and therefore to Hashem.

But the sin of eating from the Tree of Knowledge tainted the cosmos as a whole. It created an intense veil over the chayus Eloki. Chassidus calls this veil chumriyus, and the chumriyus in our world is very great.

However, during the period of exile, we are charged with the mission of rectifying the cosmos though our performance of Torah and Mitzvos, and this gradually diminishes the chumriyus. The veil of chumriyus will be completely lifted when Moshiach comes, and all will “see”  the underlying reality of the chayus Eloki (may it happen now!).

This is true not only on a grand scale, but also on a miniature scale, even before Moshiach comes. We may not yet be able to refine ourselves to the point of literally seeing the chayus Eloki, but though hard work, we are all fully able to reach a far deeper level of inner sensitivity to G–dliness (see here and here).

The principle here is that the more a vessel is refined, the more it can contain. Consider the mind: The more one’s mental capacities are refined and sharpened, the deeper the concepts one is able to grasp. Likewise, the more the person engages in avodah (see here) to refine the coarseness within of the Bestial Soul and the body, the more he becomes open and receptive to awareness of Hashem (see here).

This means that when he meditates upon Hashem’s greatness before prayer, his mind becomes much more receptive, and the concept he reflects upon is truly absorbed and integrated into his mind and heart. Likewise, when he studies Torah, he will sense the divine light within Torah (see here).

And then, when he goes out to engage with the outside world, not only will this interaction not adversely affect him by detracting from his sensitivity to G–dliness (as it would otherwise), but it will enhance it:

In the world at large, he will sense the world’s dependence on the chayus Eloki. On a personal level, he will be imbued with the awareness that all his blessings come from Hashem alone; he will notice Hashem’s guiding hand, intimately controlling every aspect of his life; and he will succeed at illuminating everyone and everything in his surroundings with an ever-greater awareness of Hashem’s presence.

Based on the Rebbe Rashab’s Sefer HaMaamarim 5678, p. 85.

Dedicated in honor of the birthday of my dear daughter, Shaina bas Atarah Arielle, on 22 Tammuz.

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Purim: Seeing Through the Facade

Purim: Seeing Through the Facade

Rabbi Yehoishophot Oliver

On Purim, we celebrate a very special kind of miracle. A “miracle vested in nature”.

“Normal” miracles jump in your face and jar you out of your sense of self and your default approach to the world. Normally, the external natural world cries out “I exist,” and only allows us to connect with the level of G–dliness that is vested within nature, which stems from the divine name of Elokim. Open miracles, however, virtually “force” us to acknowledge that right behind the Elokim-generated forces of nature lie the name of Havayeh, a level of G–dliness so sublime that it utterly transcends nature, and it even transcends the fundamental parameters of time and space.

(Of course, a true skeptic—one filled with blind faith in the powers of his puny intellect, and a passionate desire to reject anything and everything beyond it at all costs—will find a way to deny, dismiss, and belittle anything and everything that transcends nature. But “we are not speaking of fools.”[1])

Then there is a miracle that can be easily denied, or not noticed to begin with. One could fail to realize that this event involved divine intervention in the “normal” process of nature. This kind of miracle truly tests our faith, our inner bond with Hashem, our power to sense the absolute truth of G–dliness.

This is the lesson of the story of Purim. No dramatic splitting of the sea, flame without oil, or Golem here. Just a series of apparently fortuitous coincidences, any one of which alone might seem surprising, but still well within the realm of statistical probability.

And yet since the Jew’s special Neshamah stems from the name of Havayeh,[2] he has the power, if he so chooses, to see through the façade of Elokim, to see how in fact these were no natural events—this was the handiwork of Havayeh alone.

And this is what we celebrate on Purim—the Jew’s ability to see through the mask of nature[3] and see Hashem’s constant guiding hand. And not only in grand events of national significance, but even in his very own personal life—if he truly wants, he has the power to see how Hashem has guided him every step of the way, and how in fact, every single event in his life is truly from Hashem—and not only from Elokim, but from Havayeh.[4]

Certainly, when the Jew sees in his personal life a “coincidence” that some might attribute to chance, citing the all-knowing professors of statistics as their supposedly unimpeachable source, or at least to the cyclical rhythms of Elokim, the Jew knows the truth—that every single event in his life occurs by Divine Providence alone, and stems (not only from Elokim, but on a deeper level) from Havayeh.

So why did he, let’s just say, receive an e-mail from an old friend he had fallen out of touch with for years soon after he spent five minutes consciously thinking about this person for no apparent reason (as actually happened to me just last night)? The Jew knows that this was no fluke. Hashem wanted to show him a little glimpse of His Personal Providence by slightly removing the façade of nature for a brief while.

Then this experience shows him tangibly how mikreh—chance is rak meiHashem—only from Hashem.[5] His eyes are opened up (and perhaps this is one of the meanings of the Rebbe’s exhortation that we “open our eyes”) to see Hashem’s hand in every aspect of his life. And the more he searches earnestly for Hashem, the more he truly sees Him.

This endows him with the encouragement to approach even his daily mundane, apparently banal routine duties with joy and inspiration, knowing that Hashem—including the lofty level of Havayeh—goes with him always, even in the apparently negative events in his life (may Hashem spare us), and that only Hashem gives him the strength to perform acts of might.[6] And through this faith, “everything will become good on a revealed level as well.”[7] Kein tihiyeh lanu!

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[1] Bava Kama 85a.
[2] See the explanation and sources quoted here.
[3] This is one of the reasons for the custom to dress up in costume on Purim (Rabbi Moshe Chagiz, Eileh Hamitzvos, p. 293).
[4] Cf. Tanya, Iggeres HaKodesh ch. 11.
[5] Sfas Emes, Parshas Zachor, 5632.
[6] Cf. Devarim 8:14-18.
[7] Tanya ibid.


This article is dedicated by Sholom Ber and Rochel'e Odze, l'ilui nishmas Yaakov ben Moshe (Jack Muchnik) a"h.


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.

Chassidus: Study and ways

We will soon celebrate the chassidishe Yom Tov of Yud-Tes Kislev, when we wish one another to be written and sealed for a good year in the study and ways of Chassidus. What is the meaning of this distinction? Below is a simple example of the difference between the study of Chassidus and the ways of Chassidus, and the way that they go hand in hand (on this topic, see also here).

The Previous Rebbe once taught:


G–d runs the world by Hashgacha Pratis, personal Divine Providence. Thus, if someone loses a two-ruble coin and experiences pain, he is a fool. By the same token, if one earns well and therefore straightens his posture [i.e., feels arrogance], he is also a fool. For everything occurs by Hashgacha Pratis. G–d runs the world, and we can rely on Him to guide us for the good and with precise deliberation. We need only ask that this too become manifest in the form of visible, revealed blessings.


Once, in a time of distress, great Jewish leaders convened to seek a solution. A simple Jew entered and said: Why are you worrying—G–d is our Father!

Shemu’os V’Sipurim, Vol. 3, p. 116.

In this case, the study of Chassidus involves thoroughly grasping the principle of Hashgachah Pratis as taught in depth in Chassidus.


The ways of Chassidus, however, consist of the effort to bring this awareness to affect one’s emotions, to the point that it informs one’s responses in daily life.


As explained at length in the Rebbe Rashab’s Kuntres HaTefillah and other sources in Chabad teachings, intellectual knowledge can only be truly internalized through the discipline of Avodas HaTefillah, in-depth meditation in prayer according to the Chabad tradition. So as far as cultivating sensitivity to Hashgachah Pratis is concerned, in-depth meditation on this concept before or during prayer will bring the person to sense this awareness to the point that he is neither distraught at material loss, nor elated at material gain. And even if he does not actually attain this goal, he will come ever closer to it.


May we merit to suceed in our efforts in both the study and the ways of Chassidus in the coming chassidishe year.

The Rebbe will find a way to answer I

I once heard from Reb Barel Lipsker that every week he and his friends would farbreng together and discuss various questions and issues in Avodah, and they soon realized that in an uncanny way, every week at the farbrengen on Shabbos, the Rebbe would discuss and resolve the exact question that they had been discussing!

I don’t know about other people, but in a similar way I find this happening to me regularly. I’ll have a question, and the same day or the following day, I’ll learn something in a sicha or in Igros Kodesh or the like that is really talking to me, and directly addresses the very question that I am having. I feel that this is Hashem showing me the fulfillment of the Rebbe’s words concerning the Previous Rebbe—and by extension, himself—that “the Rebbe will find a way to answer.” Have other people had similar experiences?