Essential spiritual food and clothing

Essential spiritual food and clothing

Rabbi Yehoishophot Oliver

Generally speaking, livelihood includes two kinds of basic needs: food and clothing. These are both necessities for livelihood, i.e., physical survival, for a person must have some food and clothing to survive. However, they serve very different functions.

Food is an ohr pnimi, an “internal light”—an influence that comes down and adapts to the level of the recipient on its terms, who internalizes and unites with it. So when a person eats, he takes the food inside, and once it has been digested, it becomes one with his flesh and blood. This then enables one’s physical life to continue, for the food becomes converted into blood and other nutrients that spread throughout the body, strengthening it and making it a fit vessel for the soul to become fully vested in it, enabling the soul to continue giving life to the body.

In contrast, clothes represent an ohr makif, an “encompassing light,” an influence that does not descend to the level of the recipient, but encompasses him. Likewise, clothes do not actually become one with the wearer; rather, they surround him and benefit him by providing warmth, maintaining modesty, expressing his identity, and so on.

The same is true of spiritual livelihood and spiritual health, which depend upon the combination of two parallel kinds of divine service—Torah and Mitzvos.[1]

Torah is compared to eating, as it is written, “Come and partake of My bread,”[2] and “Your Torah is in my innards,”[3] for the Torah is an ohr pnimi that a Jew is obligated to intellectually “digest” and unite with.

In contrast, Mitzvos are compared to clothing, for they elicit upon the Jew an intense ohr makif, a sublime divine light, that descends upon the Divine Soul, the Bestial Soul, and the body, but does not permeate the Jew’s personality, which primarily constitute the intellect and emotions.[4]

So when Hashem instructs in the Torah to fix regular times for Torah study, to perform Mitzvos, davven with a minyan, and so on, these are not merely worthy actions that we do because we want to make Hashem happy, or the like. Nor are they merely a fulfillment of our duties to Hashem. Although they include all the above, we should realize that Torah and Mitzvos simply provide our soul—which constitutes the Jew’s true self (see here)—with the “food” and “clothing” that it needs in order to survive and thrive.

The Rebbe Rashab’s Sefer HaMa’amarim 5653, p. 262-263.

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[1] Zohar 3:7b.
[2] Cf. Tanya ch. 5.
[3] Mishlei 9:5.
[4] Tehillim 40:9.
[5] Cf. Tanya chs. 5, 25, 46.


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

Dedicated by Dovid and Bracha Tsap as a merit for their daughter Sara Rachel bas Hinda Zelda Bracha, in honor of her birthday on 10 Cheshvan.


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Emotional transformation: The main goal of inner change

Emotional transformation:
The main goal of inner change

Rabbi Yehoishophot Oliver

Hashem exhorted the Jewish people, “Make for Me a Mishkan, and I will dwell in their midst.”[1] Chassidus quotes earlier sources[2] that explain that the reason that it doesn’t say “I will dwell in its midst” is to allude to Hashem’s desire to dwell “in their midst”—that every Jew make a Mishkan for the Shechinah, the divine presence, within his or her inner self. Thus, all the details of the Mishkan provide a lesson for us in our divine service, alluding to the correct approach to revealing the Shechinah within.

The Torah relates[3] that Betzalel decided to make the Mishkan first, and then the keilim, the vessels to be used there. This represents the two stages of within: The external structure of the Mishkan—intellect and the keilim—emotions.

To digress, as is known, the Nefesh HoElokis, also known as the Neshamah—the extra Divine Soul unique to the Jewish people—is called adam, man.[4] Sometimes Chassidus explains that this alludes to the relationship between the intellect and the emotions in this soul. Just as in a human, the brain is above the heart because the intellect is (or ought to be) controlling the emotions, so, too, in the Neshamah, the intellect dominates over and dictates the emotions of this soul. This is in contradistinction to the Bestial Soul, where the emotions dominate over and dictate the intellect.

At first glance, one might deduce from this that in the Nefesh HoElokis, the emotions are somehow of secondary importance. However, this is incorrect. The above merely describes how the emotions of the Nefesh HoElokis are to be evoked—via intellect. But in terms of their relative value, especially when considering how we should approach our service of Hashem, to the contrary—inspiring the emotions of the Nefesh HoElokis is the main thing, and the intellect is merely the means to that end, albeit a stage that is an essential prerequisite to emotions.

This is another interpretation of the fact that the Nefesh HoElokis is called adam, “man.” Adam has the numerical value of 45, which corresponds to the divine name of Mah, which refers to the emotions of the heart.[5] This means that the Nefesh HoElokis is called adam primarily because of its emotions. It follows that only when the emotions of the Nefesh HoElokis are manifest is the Nefesh HoElokis truly revealed within the Jew, and he is truly called adam.

Back to the lesson from Betzalel’s preferred order in constructing the Mishkan.

The Mishkan was, of course, a kind of edifice. Now, an edifice benefits the person by providing shelter and the like, but encompasses the person and does not relate to those within it on an individual level. This represents the concept of an ohr makif—a kind of influence that affects the person to a certain degree, but remains superficial, and does not permeate that person’s inner self.

In contrast, the keilim, each of which is designed to hold certain contents in a measured fashion, represent the concept of an ohr pnimi—a kind of influence that is measured to fit the level of the recipient, and therefore permeates and transforms that person’s inner self.

This may seem odd to some. Chassidus typically describes intellect as an ohr pnimi, for a teacher must deliver his or her teaching to the student in a way that the student can comprehend. Yet in the context of changing one’s inner self, intellect is described as an ohr makif, while emotions are called an ohr pnimi.

The reason is that although one typically identifies both by one’s intellect and emotions, of the two, emotions cut to the core of identity. We are defined by what we feel far more than by what we understand.

For instance, when a person understands intellectually that a certain course of action is wrong, but his emotions are excited by it and attracted to it nonetheless, we would correctly define this person by his desires and not by his abstract understanding. Moreover, emotions are the key to thought, speech, and action, so only through reaching suitable emotions can one come to proper behavior.

This is the deeper meaning of the verse, “Know today, and take to heart, that Havayeh is Elokim.”[6] First and foremost, “know today”—study about Hashem’s greatness until you reach hispa’alus sichlis—intellectual excitement. This reveals the Neshamah’s intellect.

But don’t suffice with “know today.” Go further: “Take to heart”—take the excitement at what you studied from the realm of abstract theory down into the emotions, to hispa’alus shebelev—excitement of the heart. Bring the heart to become passionate with whatever emotion ought to emerge from the concept that you learnt, whether love of Hashem, fear of Hashem, or the like.

So Betzalel made the Mishkan first, to represent the first stage (in this context)—“know today,” and then he fashioned the keilim, to represent the next stage, the goal of divine service—“take to heart.”

Then one may merit a personal fulfillment of the next phrase: “Havayeh is Elokim.” This means that then the most sublime aspect of the Shechinah becomes revealed in one’s innermost self, and this constitutes the ultimate fulfillment of “I will dwell in their midst.”

To be continued. Next, G–d willing, I need to explain the meaning of the inner revelation of “Havayeh is Elokim” in the heart.

Adapted from Ma’amarei Admur HaEmtza’i, Shemos, Vol. 3, p. 671 ff.

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[1] Shemos 25:8.
[2] Shelah, Terumah 325b.
[3] Vayikra 35:30.
[4] Cf. Bava Metzia 114b. See Ma’amarei Admur HaZaken 5466, Vol. 2, p. 460.
[5] Etz Chaim, Sha’ar HaTikkun, ch. 3. Ma’amarei Admur HaZaken, Parshiyos HaTorah, Vol. 2, p. 567.
[6] Devarim 4:39.

Dedicated by Rabbi Levi Kurinski (Levi Yitzchok Halevi ben Chana Brocha) and family in honor of his birthday on Rosh Chodesh Menachem Av.



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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.

Being a chossid is about inner change

Being a chossid is about inner change

Rabbi Yehoishophot Oliver

The Previous Rebbe once spoke very harshly against a trend toward superficiality that he observed:

Nowadays so-called young chassidic men (“chassidishe yungerleit”) are supposedly becoming chassidim on their own. They are educating themselves and guiding themselves, so alas, we can understand what sort of education it is, and what sort of guidance it is.


The young chassidic men of today have made peace with the enemies of Chassidus of old, such as hypocrisy, falsehood, talebearing, gossip, arrogance, insolence, and bad-heartedness. It is only that they wrap it up in superficial, supposedly chassidic garb.


Do not be offended that I describe all these things with their true names. Sometimes one must articulate the truth, and plead for divine compassion that [Hashem should help us to] have compassion upon ourselves, and see what sort of spiritually chaotic situation we are in.


The young chassidic men of today, and even those who learned in the chassidic Yeshivos, are also becoming dragged along by the trend toward the alien attitude of superficiality [“chitzoniyus”].


This is the attitude that one becomes a chossid through superficial Chassidic practices such as attending a farbrengen, participating in a Chassidic celebration, marking a Hillula [passing of a Rebbe], wearing Chassidic garb, and singing a Chassidic melody. This approach has, may G–d save us, destroyed many, many souls of Chabad chassidim, and caused many young chassidic men to unfortunately—it is bitter for me to say the sad truth—drown in the depths of evil.


It is difficult to speak and utter the truth, but nothing else will help; no matter how difficult it may be, the situation must be described as it is.


There are certain chassidic married men who were raised in a chassidic environment, in frum, chassidic homes, and were taught by chassidic teachers. This has brought their trappings to be chassidic; however, their inner selves are empty.


These men are empty of Torah, fear of Heaven, and fine character traits.


The reason for all this is the lack of obedience. From a very young age he did not accept the yoke of an educator and a guide. He educated himself and guided himself, and this “education” produced a wild fruit such as this, with a pleasant, shiny exterior, and a rotten interior.

Sefer HaSichos 5697, p. 182.

In my own words, with explanation:


Being a Chabad chossid is about inner change.


This inner change consists of learning and understanding Hashem’s greatness as explained at great length in Chassidus Chabad, and bringing that awareness to permeate one’s emotions with love and fear of Hashem, love of one’s fellow Jew, fine character traits, and devotion to the observance of Mitzvos (on the last point, see here).


A part, and a necessary part, of effecting that inner change is engaging in “the ways of Chassidus,” such as singing a chassidishe niggun, attending a farbrengen, wearing the chassidishe garb, and so on. These are all surely vital practices for every chossid (see here). However, the reason that they are effective is that the makif (“encompassing light”) is a preparation for the pnimi (“inner light”) (for explanation of this concept, see here; for another explanation along similar lines, see here).


When one approaches these practices with full awareness that they are a means to an end—facilitating the inner change demanded of a Chabad chossid—then they are able to have their desired effect, and then they in fact enable one to reach heights of spiritual sensitivity and greatness otherwise unattainable.


However, even very holy ideas and practices can be abused and taken out of context, and this may lead to very unfortunate results, may Hashem save us.


For many it is “easier” to engage in these more external practices (although some have the opposite problem, but here is not the place to elaborate) that require relatively less effort.


However, being a chossid is a “package deal.” So when one deliberately ignores some of the demands of Chassidus and dwells upon others that one finds personally more exciting, one is left with nothing. Perhaps this is along the lines of the rabbinic statement: “What does it mean, ‘He who keeps company with harlots forfeits his wealth’? Whoever says, this topic is pleasing and this one isn't pleasing, loses the wealth of Torah.” (Eruvin 64a)


If one would regularly seek chassidishe guidance and direction from a mashpia and an asei lecha rav, this phenomenon would not occur, for they would point out this neglect and demand that it be corrected.


It is my belief that the vast majority of problems in today’s generation of chassidim stem from a lack of awareness of this point.


(For other posts of mine along these lines, see here and here.)