Tefillah: Revealing the Neshamah

Tefillah: “Gluing” our inner selves to Hashem

What is the fundamental purpose of Tefillah, prayer? The word Tefillah is etymologically related to the word tofel, “gluing” and bonding,[1] for the fundamental purpose of Tefillah is to reach Hiskashrus, a deep inner bonding of the Neshamah with G–dliness.

In particular, the focus of this inner bonding is changing one’s emotions, and so Tefillah is called “the service of the heart,”[2] for the goal of Tefillah is to transform one’s heart to love and fear Hashem.

How does the person transform his emotions? This comes through intellectual understanding that is followed by hisbonenus, contemplation on Hashem’s greatness. This is the meaning of the verse, “Know [“da”] the G–d of your father, and serve Him with a complete heart.”[3] The word da refers to Da’as, awareness of G–dliness that permeates the person, which can only be achieved through hisbonenus.[4] This verse is telling us that every Jew is obligated to reflect upon Hashem’s greatness according to his ability, and thereby inspire himself to love and fear of Hashem.

There are different kinds of hisbonenus, each one designed to bring to a different emotion. In Tefillah, each section has its own individual hisbonenus.

Rising up the rungs

These sections (and the specific hisbonenus that accompanies each one) are alluded to in the verse concerning Yaakov: “And he dreamed, and behold, a ladder was fixed in the earth, and its head reached the heavens.”[5] The ladder here alludes to Tefillah.[6] The Jew starts at the lowest rung of the ladder of Tefillah and rises ever higher, until he can reach the greatest spiritual heights.

This implies a fixed order: Just as one can only rise to a higher rung after having passed the lower rung, so, too, one can only rise to a higher level of connection with Hashem in Tefillah after completing the task required of one on the lower level.[7]

In particular, the ladder of Tefillah is said to have four rungs—the four sections of Shacharis, the Morning Prayer: Tefillas HaShachar, Pesukei DeZimrah, Blessings of Shema/Shema, and Shemoneh Esrei.

Tefillah: Revealing the Neshamah

When the person first wakes up, his Neshamah is said to be only “in his nose.”[8] It only encompasses him; it has not become revealed in him at all. Through Tefillah, however, he brings the Neshamah to a state of full revelation in the body. He does this by revealing ever-higher levels of the Neshamah.

There are four levels of the Neshamah (there is a fifth that we will not discuss just yet): Nefesh, Ru’ach, Neshamah, and Chaya, each of which is alluded to in the liturgy:[9] “It is pure” refers to Chaya; “You created it” to Neshamah; “You formed it” to Ru’ach; “You made it” to Nefesh.[10] (On the levels of the Neshamah, see here.)

Each level of the Neshamah is revealed through engaging in the hisbonenus connected with the corresponding section of the liturgy.

Likewise, through each successive section of Tefillah, one rises up to connect one’s soul to a progressively higher spiritual world, of which there are four.

(To be continued...)
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[1] Keilim 3:5.
[2] Ta’anis 2a.
[3] I Divrei HaYomim 28:9.
[4] Cf. Tanya end ch. 3.
[5] Bereshis 28:12.
[6] Zohar 1:266b, 3:306b.
[7] Sefer HaMa’amarim 5692-5693, p. 41.
[8] Yeshaya 2:22. Cf. Likkutei Torah, Pinchas 79d. Ma’amarei Admur HaEmtza’i, Vayikra, Vol. 2, p. 757. Hanachos 5577, p. 15.
[9] In the “Elokai Neshamah” prayer, recited in the Morning Blessings: “My G–d, the Neshamah that you gave in me is pure; You created it, You formed it, You made it.”
[10] Sefer HaMa’amarim 5663, Vol. 2, p. 68.

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Tenth of Teves: Hidden Divine support

What is the positive aspect of the exile? That it brings the Jewish people in proximity to non-Jews, enabling us to fulfill our mission to influence them, which was far less attainable when we lived separately from them, in our own Land. In the Rebbe’s words:

On[1] the Tenth of Teves “The king of Babylonia besieged Jerusalem.”[2] As we have often discussed, the Hebrew word for “besieged,” samach, may be interpreted as etymologically related to the word for support, as in the phrase “He Who supports the fallen.”[3] This represents the idea that the Tenth of Teves provides [the Jewish people with] assistance, for at its spiritual root, it contains a positive aspect.[4]

The same principle applies to Jewish activity to influence Gentiles to adhere to the Noahide Code. For when “The king of Babylonia besieges Jerusalem” in the literal sense [i.e., the Jewish people are in exile], it is easier to influence him in all areas related to observing the Noahide Code, because it is unnecessary to travel to a distant place before he comes to the Jewish people, because he has come close to Jerusalem. This then enables the fulfillment of the deeper interpretation of the word samach [supporting Jerusalem], for when he approaches Jerusalem, he enables the Jewish people to fulfill that which they were commanded, including the command that they were told by G–d “to compel all the world’s inhabitants to undertake the laws commanded to Noah’s descendants.”[5]

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[1] Hisva’aduyos 5745, Vol. 2, pp. 1013-1014.
[2] Yechezkel 24:2.
[3] From the Nishmas hymn in the Shabbos liturgy.
[4] See Likkutei Sichos, Vol. 20, p. 518 ff.
[5] Mishneh Torah, Laws of Kings, 8:10.

Self-sacrifice: Essence and permanence

(This post comes in continuation to the posts here, here, and here.)

How did the Maccabees respond to the influence of the Greeks, who desired to entice them to sin?

To preface, our sages say, “Dovid and Shlomo were anointed with a horn, and their kingdom continued. Sha’ul and Yehu were anointed with a jar, and their kingdom did not continue.”[1]

Chassidus explains[2] that the horn, which is above the head, represents serving Hashem with bittul and suprarational self-sacrifice, and this mode of divine service stems from the very essence of the Neshamah. Since Dovid and Shlomo displayed this self-sacrifice, their kingdom “continued,” i.e., it lasted in a permanent, eternal way, akin to a horn, which is solid and lasting. For since the essence of the Neshamah transcends change, by tapping into this energy, one brings permanence and eternity into one’s own divine service.

In contrast, Sha’ul personified Binah, understanding, for he had attained a sublime level of intellectual greatness. Now, of course intellect is vital in the service of Hashem; in particular, “The mind dominates over the heart.”[3] However, intellectual study only connects one with a level of G–dliness that is subject to change, and so Sha’ul’s kingdom did not last.

The difference between the kingdoms of Dovid and Sha’ul was not only apparent after time, once Hashem decreed that the kingdom of Dovid and Shlomo would last eternally,[4] while the kingdom of Sha’ul and Yehu ceased. Rather, the difference between their kingdoms was recognizable from the outset: Sha’ul and Yehu’s kingdom was based on reason and intellect, and therefore its end was inevitable, while the kingdom of Dovid and Shlomo was based on bittul and self-sacrifice, and therefore it was immediately apparent that it was destined to last.

This was the Maccabees’ response to the Greeks’ demand, “Write for yourselves on the horn of an ox that you have no portion in the G–d of Israel.”[5] Seeing that the Greeks sought to degrade the Jewish people to the “horn” of unholiness, as explained in the previous post, the Maccabees realized that they must respond in kind, with the “horn” as it exists in the realm of holiness—unyielding suprarational self-sacrifice that stems from the essence of the Neshamah.

Through this approach they were victorious, and they came to “thank and praise G–d’s great name,” which refers to Hashem’s very Essence. Since they served Hashem with the essence of their Neshamos, they were rewarded with a personal revelation of Hashem’s very Essence.

Likewise, in our time as well, the forces of secularism and hedonism “rise up against us to destroy us.”[6] They strive both overtly and subtly to lure us, G–d forbid, to abdicate our special, chosen role as Jews, to give up our precious Torah and Mitzvos, and to assimilate into the non-Jewish society.

The only response to this pressure is mesiras nefesh—to press ahead with uncompromising self-sacrifice, obedience, and devotion to practicing and disseminating Torah and Mitzvos despite all the difficulties that one may face.

Moreover, this approach should be more than merely one aspect of our divine service; it must be the very foundation of our divine service, such that it is recognizable from the very beginning. Only then can we be confident that our efforts will bear fruit that will last permanently.

Through this we will surely merit a miraculous victory over all negative forces in our time, and the ultimate divine salvation—the arrival of our righteous Moshiach, may he come NOW!

Based on Sefer HaMa’amarim 5729, p. 86 ff.

To read this essay in full, see the article on Scribd here.

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[1] Megillah 14a.
[2] Ohr HaTorah, Chanukah 301a.
[3] Cf. Tanya ch. 12.
[4] I Shmuel 15:29.
[5] Bereshis Rabba 2:9.
[6] Haggadah.

This post was dedicated in the merit of a refuah shelamah for Rabbi Yoseph Dov ben Freeda and Chanah Freeda bas Feiga Zelda.

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.

On the Greeks' demand that the Jews write heresy

(See my article concerning Hei Teves here.)

(This post comes in continuation to the posts here and here.)

This also sheds light on the Greeks’ demand of the Jewish people: “Write for yourselves on the horn of an ox that you have no portion in the G–d of Israel.”[1] Here, too, in the case of the Greeks’ agenda to force the Jewish people to write words of heresy, we see how their oppression of the Jewish people was primarily spiritual.

But what is the significance of “the horn of an ox,” and what led the Greeks, who were highly intelligent, to think that this act of coercion would somehow influence the Jews to give up their connection with the holiness of Torah and Mitzvos, G–d forbid?

The answer is related to the different supernal origins of the Jewish people and the nations.[2] There are four “faces” in the supernal divine chariot,[3] and the souls of the gentile nations stem from the level known as “the face of an ox.” More precisely, their souls are derived from the “horn” of this supernal ox. Just as a horn is considered secondary to the animal itself,[4] so does the horn represent the lower, external level of G–dliness from which the souls of the gentile nations (and the entire natural order, for that matter) are derived, which is related to the divine name of Elokim, which represents nature.[5]

In contrast, the souls of the Jewish people are derived from a transcendent or “internal” level of G–dliness, the name of Havayeh, as it is written, “For his nation remained the portion of Havayeh.”[6] This is alluded to in the verse, “And He [Hashem] blew into his [Adam’s] nose a soul of life.”[7] Vigorous blowing represents expending one’s inner strength.[8]

This is why the Greeks specifically wanted the Jewish people to write this statement on the horn of an ox. They wanted the Jews to degrade themselves to receive their sustenance from the same external[9] level of G–dliness from which the gentile nations derive their sustenance, the Name of Elokim, and in so doing they would forfeit their special bond with Hashem and his Torah and Mitzvos, which would lead them to assimilate with the non-Jews, G–d forbid.

Based on Sefer HaMa’amarim 5729, p. 86 ff. To be continued...

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[1] Bereshis Rabba 2:9.
[2] Torah Ohr, Vayeshev 30a. Ohr HaTorah, Chanukah 300a ff.
[3] Discussed in Yechezkel 1:1-3:27. Obviously, there is no physical chariot or ox in the higher spiritual realms, and these are anthropomorphisms, as is common in the Kabbalistic teachings.
[4] Chullin 117b.
[5] Cf. Tanya, Igeres HaTeshuvah ch. 4.
[6] Devarim 32:9.
[7] Bereshis 2:7. Since, as Kabbalah teaches, Adam possessed a Jewish soul, this verse sheds light on the nature of the Jew’s special soul.
[8] Tanya, beg. ch. 2.
[9] Likewise, the Greeks sought to influence the Jews to engage in secular studies, known as “chochmos chitzoniyus,” lit., “external wisdoms.”

This post was dedicated by Yerachmiel “Mitch” Belzer and family, as a merit for Malkah bas Neyereh. Also dedicated by Rabbi Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chayah Nechomoh).

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Chanukah: Only pure Torah study prevents assimilation

Only pure Torah study prevents assimilation

Rabbi Yehoishophot Oliver

As long as the Jewish people remain in exile, “in every generation, they [the gentile nations] rise up against us to destroy us.”[1] In some ages, our enemies sought to destroy us by slaying the Jewish body, G–d forbid. In the time of the Greeks, however, their method was to entice the Jewish people to adopt the Greek culture and assimilate into their society, with the ultimate goal of bringing them to cease to exist as a separate nation, G–d forbid.

Thus, the Medrash relates[2] that the nations came to their wise man, Avnimos, and asked him whether they could prevail upon the Jewish people to assimilate with them. Avnimos replied: “Go and frequent their houses of pray and houses of study. If you find children chirping with their voice [in Torah study], you will not be able to defeat them. But if not, you will be able to defeat them.”

However, teaching children Torah only has the power to protect Jews from such harm if it is taught in a pure, uncompromised manner, permeated with fear of Hashem. Such an education will bring the Pinteleh Yid, the core of the Jewish children’s pure Neshamos, to be revealed in their hearts, endowing them with the inner fortitude to be faithful to Hashem and His Torah for their entire lives.

May we draw strength and inspiration from Chanukah to each do our part to promote a pure, uncompromising Torah education for every single Jewish child throughout the entire year!

Adapted from the Previous Rebbe's Sefer HaMa’amarim 5689, pp. 115-116.

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[1] Haggadah.
[2] Yalkut Shimoni, remez 115.

Countering the Greeks’ agenda to secularize Mitzvah observance

Countering the Greeks’ agenda to
secularize Mitzvah observance

Rabbi Y. Oliver

(This post comes into continuation to the previous post.)

The same was true of the Greeks’ approach to Mitzvos: They sought “to lead them astray from the Chukim of Your will.”[1] Now, there are three kinds of Mitzvos:

· Eidos: Mitzvos that were established to commemorate a specific event, e.g., Shabbos, Pesach, or Sukkos. On its own, human intellect wouldn’t realize how important these Mitzvos are, but once Hashem commanded us to keep them, we can come to understand and accept the reason behind them.

· Mishpatim: Mitzvos that human intellect can appreciate on its own, such as honoring one’s parents, giving charity, and so on.



· Chukim: Laws that have no rationale, and that we perform simply because Hashem so commanded us. Of these laws it is said: “The Satan and the nations ridicule the Jewish people, saying, ‘What is this Mitzvah, and what rationale does it have?’”[2]



The Greeks didn’t mind the first two categories of Mitzvos, Eidos and Mishpatim, because they can be explained rationally. But they vehemently opposed the observance of “the Chukim of Your will,” because the Chukim are suprarational.

This can be explained on a deeper level. As discussed, the essence of the conflict between the Jewish people and the Greeks lay in a titanic struggle between faith and reason. We explained this above vis-à-vis the struggle over how to view Torah, and the same conflict existed in how to view Mitzvos. The Greeks sought to bring even the suprarational Mitzvos to conform with reason, while the Jews fought to make pure faith permeate all the Mitzvos, to have even the rational Mitzvos performed in a way that transcends reason.

To explain, the Greeks would even have allowed the Chukim if they could be kept in a rational manner. But if the Chukim have no reason, how could they be fulfilled rationally?

This would be a kind of “argument from authority.” An intelligent person can accept the advice of a renowned world-class expert even if he doesn’t personally understand the expert’s rationale. He realizes that in order to understand the topic to the degree of depth that the expert has attained, he would have to spend many years of in-depth study, for “many years inform one with wisdom,”[3] and so in this case, it is only rational for him to rely upon the expert’s vastly superior knowledge. All the more so, an intelligent person can accept that since Hashem created the universe, and His intellect is infinitely greater than ours, it is perfectly reasonable for me, a puny human, to obey the Creator’s instructions even when I do not understand them, and even when my mind tells me the opposite.

This is the meaning of the precise wording of the Ve’al HaNissim prayer, which states that the Greeks sought “to lead them [the Jewish people] astray from the Chukim of Your will.” The Greeks would have allowed the Chukim if they had been kept in a rational manner, as explained. What they opposed was the Jews’ stubborn performance of the Chukim on account of “Your will”—without any reason at all, nor even the reason that Hashem knows better, but simply because Hashem so commanded.



While the Greeks sought to make even the Chukim intellectually agreeable, the Jewish people strove to promote the exact opposite approach—to bring even the rational laws, the Eidos and Mishpatim, to be performed like the Chukim.[4]



Yes, we ought to use our intellect to study and internalize the logical reasons behind the Eidos and Mishpatim. However, we should not do so because intellect itself so dictates. Likewise, Hashem is not instructing us to follow intellect because it has some kind of inherent value, G–d forbid. Rather, even when we use our intellect, as in the performance of these Mitzvos (and in Torah study, and so on), we ultimately do so simply because Hashem commanded us. Thus, at their essence, even the rational Mitzvos are suprarational. And therefore, had Hashem commanded us to do something else to serve Him—even something totally non-intellectual, like chopping wood—we would have done so with the same enthusiasm.[5]



Put differently, in every act of performing a Mitzvah, one should submit oneself to Hashem with two intentions:[6]

The individual intention: One should delve into the significance behind each individual Mitzvah, and remind oneself of its reasons and become inspired by them as one performs the Mitzvah. This is the external aspect of the Mitzvah.

The general intention: As one performs the Mitzvah, one should be mindful that one is performing a divine command. This command is the essential core of the Mitzvah that is common to all Mitzvos—Eidos, Mishpatim, and Chukim alike; positive and negative commandments alike.[7] Since this involves obeying without (or before) understanding, this intention involves a certain self-sacrifice, a surrender of the ego and self that goes against human nature. This is the “Chok” aspect of every Mitzvah, which makes all the Mitzvos essentially suprarational. Although it may be difficult, a Jew is capable of this self-transcendence because of the natural love of Hashem (ahavah mesuteres) that flows from his Jewish Neshamah. Thus, all our observance of Torah and Mitzvos depends upon the foundation of suprarational self-sacrifice—an ability that enables the Jew to give up his life when faced with the challenge of dying al kiddush Hashem.[8]

It was this inner core that came to the fore in the resistance of the Maccabees. The Jews understood that the only way to fight against the Greeks’ war against faith was by intensifying their devotion in the very area that the Greeks sought to eradicate—by arousing their own inner potential for suprarational self-sacrifice.

And so the Jews started a war of the few against the many and the weak against the mighty.[9] Since the Jews’ chances of winning in this insurrection were so minuscule, their behavior was not rational; some would call it a suicide mission. Rather, it was an expression of suprarational faith, and so it was the fit response to the Greeks’ efforts to eradicate the suprarational.

Based on Sefer HaMa’amarim 5729, p. 86 ff. To be continued...

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[1] Ve’al HaNissim liturgy.
[2] Rashi on Bamidbar 19:2.
[3] Cf. Iyov 32:7.
[4] Sefer HaMa’amarim 5698, p. 175.
[5] Likkutei Torah, Shelach 40a. Sefer HaMa’amarim 5666, p. 54.
[6] Likkutei Torah, ibid.
[7] Tanya ch. 30.
[8] Cf. ibid. end ch. 25.
[9] Ve’al HaNissim liturgy.



This post was dedicated by Reb Kasriel and Zippi Oliver in honor of 30th yahrtzeit of Shmuel ben Yosef Tzvi on 18 Kislev.

Also dedicated by Rabbi Levi and Chani Kurinsky in honor of the tenth wedding anniversary of Levi Yitzchok Halevi ben Chana Brocha and Chana Bas Yocheved Rivkah on the 1st night of Chanukah, and the birthday of Chana Bas Yocheved Rivkah on the 5th night of Chanukah.

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.

Countering the Greeks' Agenda to Secularize Torah (G-d forbid)

Countering The Greeks’ Agenda to Secularize Torah, G–d forbid

Rabbi Yehoishophot Oliver

The Greeks sought “to bring them [Jewish people] to forget Your Torah.”[1]

The wording here is precise: The Greeks did not oppose Torah study per se; on the contrary, since Greek culture valued intellect as the greatest good, and they recognized the beauty, depth, and complexity of Torah—as it is written, “for it is your wisdom in the eyes of the nations”[2]—they held Torah study in high esteem as a most sublime, profound intellectual pursuit. In this sense, they were willing to allow and even encourage the Jewish people to study Torah.

Rather, they opposed Torah study with the belief that it is “Your Torah”—that it is divine. Torah is not just another wisdom among many; it is more than even a very advanced wisdom, more advanced than all others. Likewise, Torah is not a tool for intellectual gratification and development, G–d forbid—although it does carry those fringe benefits as well.

Rather, although it involves the intellect, Torah is fundamentally different—it is holy intellect. In these ostensibly intellectual teachings, Hashem reveals to us His will and wisdom, which are infused with a sublime level of G–dliness that transcends intellect altogether. And so by studying Torah, the Jew is able to unite with Hashem, as it is written, “Three knots are tied to one another: The Jewish people to Torah, and the Torah to Hashem.”[3] This means that by grasping the technical details of Torah,[4] the Jew fuses his mind and soul with a level of pure G–dliness that completely transcends intellect.

It was this submission to the suprarational that the Greeks so vehemently opposed, and which they sought to prevail the Jewish people to forget—even, if necessary, through brute force.

But before they resorted to force, how did they seek to contaminate the Jews’ Torah study? By systematically enticing them to become preoccupied with secular wisdoms and to view amassing secular knowledge as a highly desirable pursuit of inherent ethical value.

In this way, the Jews came to treat these wisdoms as on a par with the wisdom of Torah (lehavdil). Once Torah wisdom is treated as the equal of secular wisdom, the student loses the sensitivity to the Torah’s inherent holiness, and views it as a purely intellectual pursuit, may G–d save us.

This is the deeper reason that when they broke into the Beis Hamikdash, the Greeks made a point of contaminating all the oil that they could find. Oil represents wisdom,[5] and the Greeks fought with all their might to contaminate the holy oil of Torah with the impurity of secular wisdom, and thereby influence the Jewish people to treat Torah as if it were no different from other wisdoms, G–d forbid.

The Greeks’ success at contaminating the pure oil in the Beis Hamikdash represented the fact that unfortunately, they had been largely successful at their mission of secularization, and many Jews in that time succumbed to the intensely powerful lure of Greek wisdom. At first they studied it as outwardly religious Jews, and then they dropped Jewish observance altogether, defecting to the ranks of the anti-religious Jewish Hellenists, who eagerly took up the battle-cry of the Greeks to “modernize” the “old-fashioned” and “superstitious” Jews (G–d forbid).[6]

However, it is written, “one nation will prevail over another nation”[7]—“when one rises, the other falls.”[8] Although in context, this verse is discussing the conflict between Yaakov and Esav, the same principle can be applied to other spiritual conflicts. Thus, when the Maccabees fought vigorously back and promoted Torah study, they prevailed over the Greeks and the insidious infiltration of Greek wisdom in the Jewish community.

Of course, the Maccabees did not merely promote Torah study—they promoted Torah study permeated with pure faith in Hashem, the Giver of the Torah, and it was this Torah study that dispelled the corrupt influence of the wisdom of Kelipah.

The key to approaching the Torah with such faith is cultivating bittul, humility. Of the Torah it is written, “It is not in the heavens, nor across the sea.”[9] The Talmud interprets: “The Torah will not be found among the arrogant and in one who expands his mouth upon it.”[10] No matter how much Torah an arrogant, egotistical person studies, the light of Torah cannot enter him. Only when the student of Torah sincerely humbles himself to Hashem and to the holiness in His Torah is he a fit vessel for the Torah’s light.

And when one studies Torah with bittul, he is also able to study secular studies for the sake of Heaven. He views these studies as fundamentally subordinate to Torah, as having no inherent value, and as serving as nothing but a means to an end (to earn an ample livelihood or as a tool to understand a concept in Torah, and so on[11]). Then his Torah study will remain pure and untainted, and he will not be adversely affected by studying these wisdoms. Thus, we find that many of our greatest sages, notably the Rambam and the Ramban, attained great erudition in secular wisdom.[12] Their bittul to G–dliness was so sublime that they were able to use secular wisdoms themselves for the sake of Torah and divine service.

Based on Sefer HaMa’amarim 5729, p. 86 ff. See the continuation here.

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[1] Ve’al HaNissim liturgy.
[2] Devarim 4:6.
[3] Cf. Zohar 3:73a.
[4] Chassidus refers to this as “levushei hasagah”—“garments of understanding.”
[5] Zohar 3:7b.
[6] Similarly, in more recent times, the Jewish department of the Communist party, the Yevsektsia, which consisted largely of ex-Yeshiva students, were infamous for their ruthless persecution of religious Jews and their tireless efforts to uproot Jewish observance, far outdoing their non-Jewish comrades in their ideological zeal.
[7] Bereshis 25:23.
[8] Ibid., Rashi.
[9] Devarim 30:12.
[10] Eruvin 55a.
[11] Cf. Igros Kodesh, Vol. 3, p. 123 ff.
[12] Tanya end ch. 8.


This post was dedicated by Reb Kasriel and Zippi Oliver in honor of the birthday of Yehudis Fraida Tsap (Yehudis Fraida bas Hindeh Zeldah Bracha) on 8 Kislev. Also dedicated by Rabbi Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chaye Nechomoh). 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.

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.

How to Climb the Ladder of Prayer

(This article is presented in honor of 19 Kislev.

For articles on 19 Kislev from previous years, see here and here.)

How to Climb the Ladder of Prayer

Rabbi Yehoishophot Oliver

The key to ascent—bittul
“And he dreamed, and behold, a ladder was fixed in the earth, and its head reached the heavens.”[1] The Zohar states[2] that this alludes to the ladder of prayer. Prayer is constructed like a ladder, where one starts at the lowest rung and rises ever higher, until one can reach the greatest heights.

In particular, the ladder of prayer is said to have four rungs—the four sections of Shacharis, the Morning Prayer, through which one’s soul rises up through the four spiritual worlds, respectively:

• Tefillas HaShachar—Asiyah
• Pesukei DeZimrah—Yetzirah
• The blessings of Shema/Shema—Beriyah
• Shemoneh Esrei—Atzilus

Every ascent is attained through bittul, self-nullification. Thus, in order for the person to rise up to a higher level, he needs to toil in bittul, nullifying himself to Hashem in the way expected of him while on his current level. In the context of prayer, this means that one starts on the lowest level, the world of Asiyah, and in order to rise to the next level, the G–dliness of the world of Yetzirah, one must engage in the hisbonenus that connects one’s soul with the G–dliness of the world of Asiyah. Then the soul can rise to establish a connection with the world of Yetzirah, whereupon the person must engage in the hisbonenus that connects his soul with the G–dliness of the world of Yetzirah ... and so on.

Tefillas HaShachar—Asiyah
We begin prayer with the declaration, “Acknowledge Hashem.” The beginning of prayer is a general, all-encompassing acceptance of Hashem, before one has reached true understanding of Him. This parallels the world of Asiyah, action. This represents the concept that the beginning of divine service is obedience, “we will do” before “we will hear [understand].”[3] At this point one lacks inspiration and enthusiasm, for one when one is just beginning, he has by definition not yet invested the necessary effort to reach such a feeling, for that is a more advanced stage.

Pesukei DeZimrah—Yetzirah
In this section the Jew declares Hashem’s praises[4] with the goal of inspiring and exciting himself from Hashem’s greatness. Although this involves a certain degree of comprehension of Hashem’s greatness, this comprehension is lacking, and the main focus is to arouse a feeling of excitement. The reason that the comprehension is lacking is that in Pesukei DeZimrah we reflect upon how wondrous is Hashem’s creation of yesh mei’ayin, something from nothing, and this is a concept that is fundamentally beyond human comprehension.

It should be noted that according to Chassidus, yesh mei’ayin does not mean that the world was literally created from nothing. Rather, the world was created from a level of G–dliness that is like nothing in comparison to our world, for it exists on a plane of existence that is so vastly superior that we cannot relate to it at all; thus, for us, it is as if it is non-existent.

The reason that we cannot truly comprehend the process of creation yesh mei’ayin is that comprehending something implies internalizing it, and if we would truly understand how our existence stems from a level of G–dliness that is so far beyond us, we would become so overwhelmed that we would lose our sense of independent existence.

Yet although we do not truly understand the process of yesh mei’ayin, reflecting upon it inspires us with wonder and excitement. Thus, Pesukei DeZimrah means literally “verses of song,” for song represents arousing a superficial excitement. Since at this stage one has not reached true understanding, this only refines one’s inner self on an external level;[5] however, this paves the way for one to rise to the next level of inner change.

This also ties in with the second meaning of Pesukei DeZimrah, to “prune,” referring to the “pruning of the thorns”[6] from the Bestial Soul.[7] Just as a vineyard has thorns, which suck the moisture from the ground and ruin the vineyard, so is it with the Jewish people, who are compared to a vineyard. The thorns that obstruct the Neshamah from rising up to the greatest heights are words of idle chatter and mockery, even when spoken without pleasure. Likewise, thinking forbidden thoughts, or looking at forbidden sights, even when one does so without pleasure, contaminates the soul and prevents it from rising to Hashem.

This is the purpose of Pesukei DeZimrah—to excite the Jew with G–dliness and thereby “prune” these Kelipos (negative energies) from him.

This section of prayer corresponds to the world of Yetzirah and connects us with the spirituality of that world, for there the focus of the angels is to sing Hashem’s praises with intense emotional excitement.

Based on Toras Menachem 5712, Vol. 6, p. 137 ff.
Sefer HaMa’amarim 5708, pp. 80-81. Cf. Sefer HaMa’amarim 5668, p. 5 ff.

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[1] Bereshis 28:12.
[2] 1:266b. 3:306b.
[3] This was the declaration with which the Jewish people committed themselves to follow the Torah. See Shemos 24:7; Shabbos 88a.
[4] Cf. Berachos 32a. Avoda Zara 7b.
[5] In the original, one makes a “chakikah kelalis,” an “external engraving.”
[6] Cf. Yeshaya 25:1. Zohar 3:284a.
[7] Likkutei Torah, Bechukosai 47d. Ibid., Nitzavim 51d.


This post was dedicated by Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chaya Nechomoh), and by Yisroel Meir Raphael and family. Also dedicated by Dov Oliver in honor of the yahrtzeit of our grandfather OBM, Reb Shmuel Oliver.

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 source of Jewish souls in the letters of Torah

The source of Jewish souls in the letters of Torah

Rabbi Yehoishophot Oliver

(This is a continuation of the posts here, here, and here.)


The Jewish souls’ origin in Torah is also related to the letters in a Sefer Torah, which also number 600,000. Thus, the name “ישראל” is an acronym[1] for “יש ששים רבוא אותיות לתורה.”


The Neshamah of every single Jew stems from his or her corresponding letter in the Sefer Torah, which originates from the source of his or her soul in Torah above.


The Alter Rebbe asks:[2] Aren’t there far fewer letters in the Sefer Torah (to be precise, there are 304,805 letters)? He answers that the number of 600,000 includes the unwritten vowel sounds, each of which indicates a letter. For example, a komatz is an alef, a chirik is a yud, a cholam is a vav, and so on. However, we do not know exactly how to calculate which vowels are counted as letters in order to reach the number of 600,000.[3]


The Rebbe Rashab explains[4] that there are two kinds of letters: Letters of thought and letters of speech. When one thinks, one also uses letters, but these letters are far more abstract and spiritual than letters that come down in the relatively coarse medium of speech.


Likewise, the letters of Torah exist on both these levels: The letters of a physical Sefer Torah are comparable to Hashem’s letters of speech. But at the level of Chochmah of Atzilus, the Torah exists in the form of letters of thought. The Hebrew vowel sounds (Nekudos) are not necessarily written, but they allude to letters that one thinks. Thus, letters of thought include the more rarefied letters that relate to the Nekudos. And so on the level that Torah exists in Hashem’s thought, as it were, there are far more letters—altogether, 600,000. And since “The Jewish people arose in Hashem’s thought”[5]; i.e., the Jewish people stem from the level of Torah as it exists in Hashem’s thought, as it were, therefore the Jewish souls also number 600,000.


Moreover, just as thoughts are united with the thinker, so is a Jew united with Hashem by connecting with His thought. To explain, letters of thought are far more united with the soul than letters of speech; thus, although both thought and speech are referred to mere garments of the soul and not its essence, thought is called a “united garment,” while speech is referred to as a “separate garment.” Likewise, “The Torah binds the Jewish people with Hashem”[6] because the Jewish soul is rooted in the level of Hashem’s thought, which is united with Hashem in a far more complete way than the rest of the creations, which stem from Hashem’s speech, as it were.


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[1] Megaleh Amukos 186.
[2] Likkutei Torah Behar 41b, 43d.
[3] See the commentary of the P’nei Yehoshua on Kiddushin 30a, for additional solutions.
[4] Sefer HaMa’amarim 5663-5664, p. 309. Ibid., p. 131. Cf. ibid., p. 368.
[5] Bereshis Rabba 1:4.
[6] Zohar 3:73b.

This post was dedicated by Shmuli Markel and family (Shmuel Leib ben Esther and Sara Rochel bas Chaye Nechomoh), and by Yisroel Meir Raphael and family. Also dedicated by Yosef ben Chaim Goldenberg, now in the US Army; may Hashem continue to watch over him with many blessings and for a safe and healthy return to his family from Afghanistan.



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.

More on subdivisions in Torah and Neshamos

More on subdivisions in Torah and Neshamos
Rabbi Yehoishophot Oliver


(This article is a continuation to this article and this article.)


As mentioned earlier, each of the four sections of Torah contains 600,000 interpretations on every aspect of Torah. But if so, how is it that we find many more than 600,000 explanations of many concepts in Torah? The answer[1] parallels the above explanation concerning the subdivision of the souls. As explained, the 600,000 Jewish souls are root souls, each of which subdivides into 600,000 individual souls. And so is it with Torah: When we say that there are 600,000 interpretations according to peshat, for instance, this refers to the “root interpretations,” each of which is in turn subdivided into 600,000.


So when it is stated that each Neshamah stems from one of the 600,000 interpretations of Torah, it means that each individual Neshamah (or “spark,” as Tanya calls it) stems from one of the subdivisions of one of those 600,000 interpretations, and this is the “portion in Torah” of that Neshamah.


And just as there are 600,000 interpretations of Torah for the 600,000 root Jewish souls, so are there also 600,000 “root” paths in serving Hashem,[2] which in turn subdivide further into yet more individual paths in serving Hashem appropriate for each individual Neshamah.


In the Preface to Tanya, the Alter Rebbe explains that it may be difficult to find one’s own personalized guidance suitable for one’s own individual path in service of Hashem, and therefore one needs the guidance of a Rebbe in Yechidus. I will explain this concept further in a future post, G–d-willing.


________________________________
[1] Toras Menachem 5719, Vol. 2, p. 112.
[2] Hisva’aduyos 5742, Vol. 4, p. 2018.


This post was dedicated by Shmuli Markel and family (Shmuel Leib ben Esther and Sarochel bas Chaye Nechomoh), and by Yisroel Meir Raphael and family.



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 key to objectivity

When it comes to some issues, Hashem spells out how we should act in the Torah, which comes from the word hora'ah, instruction, for it was given in order to guide us in our daily lives.

But often we face sitations in which the desired course of action is not spelled out.

How can we transcend our self-interest and make decisions that are truly beneficial for ourselves, the community, and the world at large?

The key to reaching this objectivity is bittul, self-effacement or humility.

When a person is filled with concern for promoting his own self-interest and freely indulging his personal preferences, desires, and lusts, then no matter how intelligent he is, and how much of an effort he makes to set aside his personal interests and be objective, he is simply incapable of attaining objectivity (although he may convince himself and others that he has). And so the intellectual conclusions that he reaches will inevitably be hopelessly biased, and hence most likely incorrect.

How does one transcend personal bias, enabling one to attain the truth? It starts with fostering an attitude of humility before Hashem and one’s fellow man. This underlying philosophy then becomes manifest in one’s approach to worldly matters. The humble person will eschew hedonism and embrace a lifestyle of moderation and restraint, in which fulfilling his responsibilities is primary and pleasure is secondary. All this opens the person up to realize and connect with a higher truth, even if doing so necessitates sacrifice and hardship. Since pleasure and personal comfort are not the goals of life, the person is willing to forgo it when a higher cause requires that he do so.

Then, when it comes to issues and dilemmas that crop up in one’s personal life, one will make the proper, ethical choice, fully ready to truly set aside his self-interest when the circumstances demand it.

Rosh Chodesh Kislev articles

See my article concerning Rosh Chodesh Kislev here, and my articles concerning the Mumbai massacres, Hy"d here.

The Vital Connection Between Jewish Souls and Torah

The Vital Connection Between Jewish Souls and Torah

Rabbi Y. Oliver

(This article is a continuation of this earlier article.)

Now, the Jewish soul stems from Torah.[1] And so just as there are 600,000 root Jewish souls, so are there 600,000 explanations for every verse in the Written Torah. Likewise, so is it for each of the four sections of Torah, called “pardes” (lit. “orchard”)—peshat (the plain meaning, which was just mentioned); remez (the allegorical meaning); derush (the homiletical meaning); and sod (the mystical meaning). Each topic in each of these four sections contains 600,000 explanations. Each Jew has Torah teachings on each of these four levels that altogether create his individual soul.


This also parallels the soul’s root in the four higher spiritual worlds: Atzilus, Beriyah, Yetzirah, and Asiyah. The soul descends from above Atzilus into Atzilus, then down into Beriyah, and so on, until it comes vested in the body of a Jew.


The soul’s descent in each of these successively lower spiritual realms on its journey to reach the physical body involve each of the four sections of Torah, each connected with a particular world, respectively:[2] peshat—Asiyah; remez—Yetzirah; derush—Beriyah;[3] sod—Atzilus.


It is because the Jew’s soul stems from Torah that he is obligated to study Torah. The Jew’s root in Torah also dictates the degree to which he will understand Torah when he strives to, and the topics at which he will have greater success at studying.[4]


This is the concept of each Jew’s “portion in Torah,” which we pray to Hashem to give us.[5] We ask Hashem to bring us to find and study the explanations in Torah that are in fact the root of each of our individual Neshamos. And even if we don’t merit this now, we are promised that when Moshiach comes, and in Gan Eden, every single Jew will come to study the explanations that create his Neshamah.


Likewise, we find that every Jew has the ability to innovate specific novelties in Torah that other Jews may not be able to innovate. The reason for this is that the particular novelties that each person innovates correspond to that person’s individual “portion in Torah.”


Likewise, every night, while the person is asleep, the Neshamah rises[6] to the Heavenly House of Study, and if one so merits, it is taught the explanation that lies at the root of his Neshamah. However, the extent to which this will be revealed to him will depend on his actions that day; certain worthy actions will merit a revelation of one dimension of the Torah-root of his Neshamah, while other worthy actions will merit a revelation of a different and perhaps higher dimension, and so on—“measure for measure.”[7] This experience refines the Neshamah and raises it to ever-higher levels, at which higher and higher levels of understanding are revealed to it. The Neshamah may undergo this experience despite one having no recollection of it upon awakening.


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[1] Much of the material below is drawn from the Arizal’s Sha’ar HaGilgulim  17; Sha’ar Ma’amarei Razal, p. 86; Sha’ar Ru’ach HaKodesh, gate 7, p. 108.
[2] Shaar HaHakdamos 1b.
[3] This is one opinion among the Kabbalists; another opinion maintains that remez is connected with Beriyah, and derush with Yetzirah.
[4] Cf. Tanya ch. 4, beginning.
[5] Avos 5:20. Nusach HaTefillah.
[6] Cf. Tanya ch. 29.
[7] Sanhedrin 90a.


This post was dedicated by Reb Pinchas Cylich and family in honor of the yahrtzeit of  R' Yeshaya Yaakov Ben Boruch Yosef  on 28 Marcheshvan, and (lehavdil bein chayim lachayim) the birthday of Binyomin Hirsch ben Feyge Matl, also on 28 Marcheshvan. May he have a shnas hatzlocho begashmiyus u'veruchniyus!


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.

How to View Sin and Sinners

The Tanya[1] speaks of a “kal shebekalim,” a person who lives a sinful, corrupt lifestyle. When we view him, we might jump to judge and condemn him for his revolting behavior. But the Torah exhorts us: “Do not judge your fellow until you have stood in his place.”[2]

Although this person’s sins are not justifiable, G–d forbid, they are understandable in light of the excruciatingly difficult situation in which Hashem puts him: 1. His obligation to earn a living necessitates that he spend all his time in a corrupt environment in which he is exposed to all manner of debauchery and crime, and is constantly faced with very difficult challenges; 2. Hashem created him with an intense evil inclination.

These two elements—a negative environment, and a strong evil inclination—combine against him such that when he is faced with temptation, the passion to sin burns within him so feverishly that he can only overcome it through a herculean effort. Is it any wonder, then, that he fails?

Yes, he has free choice. By reminding himself that Hashem is watching his every deed, he can arouse himself to fear Hashem and restrain himself from stumbling in sin. Since he could have used this method to resist temptation, his failure to do so is inexcusable. “It was very hard” is just not good enough.

However, this is a thought that the sinner should swell upon in order to recognize his responsibility and do sincere teshuvah. The observer should also be aware of this, to the extent necessary to ensure that he doesn’t go so far in focusing on the greatness of the sinner’s struggle that he comes to think that restraint is so difficult that he foolishly excuses his own sin, and says from the outset, “I will sin and repent.”[3]

However, when viewing the sinner, the observer should not focus on the sinner’s responsibility, but on reflecting upon how grueling are the sinner’s circumstances.

Moreover, our sages say of the one who observes a sinner, “Be lowly of spirit before every man”[4]—even a terrible sinner. The main reason that he is sinning is that Hashem has chosen to throw him into unfavorable circumstances. Consider that if you were in his circumstances, you would most likely act the same—and perhaps you would be even worse.

Thus, no matter how low the level of the Jew who has sunken into sin, may G-d save us, one must speak with him in a soft, gentle manner.

Adapted from Tanya ch. 30.

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[1] Cf. Hisva’aduyos 5742, Vol. 3, pp. 1423-1424. 
[2] Avos 2:4.
[3] Yoma 85b. Cf. Tanya ch. 25.
[4] Avos 4:10.
[5] Ibid. 1:6.

This post was dedicated by Reb Yisroel Meir Raphael and family.

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 Neshamah: The Jew’s True Inner Self

The Neshamah: The Jew’s True Inner Self

Rabbi Yehoishophot Oliver

The Rambam discusses[1] a case of a husband who refuses to grant his wife a get when the beis din (Jewish court) requires it. Although our sages do not usually follow such an approach, in this extreme case, for the wife’s sake, they require that the husband be forced—even, if necessary, by the use of physical force—to release his wife from marriage by issuing her a get.

But, the Rambam asks, how can such a get be valid? Isn’t this a get me’useh, a get given under duress, which is invalid? The Rambam explains that Torah only recognizes an act as coercion when one was coerced into doing an act that Torah doesn’t require. However, if one was coerced to fulfill a Torah requirement, he is considered to have done so of his own volition. For since he is a Jew, his true desire is to perform the Mitzvos. In the Rambam’s words:

... He wants to be a Jew; he wants to perform all the mitzvos and distance himself from transgressions, and [the] only [reason that he acts to the contrary is that] his evil inclination has overpowered him. So once he is beaten to the extent that his evil inclination has become weakened, and he says “I want [to divorce],” he has surely divorced of his own volition.

In the language of Chassidus, when the husband refuses to obey the beis din, he is being consumed by his Bestial Soul (the term more commonly used in this literature to refer to the Evil Inclination). But his true inner self is his Neshamah, his Divine Soul. When pressure is applied upon the Bestial Soul, it stops obstructing the will of the Neshamah, and the divorce is considered to have been issued voluntarily, for the Neshamah wants to obey the beis din.

In other words, although the Bestial Soul is very much a part of the person—in fact, for most of us, it is our conscious self[2]—Torah views it as external and additional; it is not the Jew’s true, inner self. His true self is his Neshamah. 

The Neshamah possesses a natural love for Hashem that spurs an intense desire to connect with Him, and a natural awe of Hashem that makes him recoil from sin and want to keep a distance from it,[3] even to the point of being willing to give up his life rather than sin.[4] Concerning this, the Alter Rebbe declared: “A Jew neither desires, nor is able, to sever himself from G–dliness.”[5] 

This awareness can also encourage the Jew in his performing the Mitzvah of Teshuvah, of repenting for sin.[6] Since the Jew’s true, inner desire is to serve Hashem, as soon as he sins, he regrets, feels pained, and worries over it. I.e., deep down, he does Teshuvah immediately. I.e., the Jew’s connection with his true, inner self is even more emphasized with regard to Teshuvah than other Mitzvos, for the Jew’s Neshamah not only desires to keep all the Mitzvos, but it actually does Teshuvah as soon as he sins, and so in order to do Teshuvah all the Jew need do is reveal his inner Teshuvah to his external, conscious self.

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

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[1] Mishneh Torah, Laws of Divorce, end ch. 2.
[2] Cf. Tanya ch. 29: “היא היא האדם עצמו.”
[3] Ibid. chs. 14, 19, 25.
[4] Ibid. chs. 18, 19, 24.
[5] Hayom Yom p. 73.
[6] Sefer HaMa’amarim Melukat, Vol. 5, p. 56. 




This post has been dedicated by Rabbi Dov and Shevi Oliver of Monsey in honor of the yahrtzeit of Rephoel Dovid ben Kasriel, ע"ה, on 13 Tishrei.

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.

On the Subdivision of Souls

On the Subdivision of Souls

Rabbi Yehoishophot Oliver

On the highest level, all Jewish souls exist as one undifferentiated singularity. They are first divided into seven,[1] corresponding to the seven branches of the Menorah in the Beis HaMikdash. Each of the branches corresponds to one of the seven emotional Sephiros (divine attributes—sing. Sephirah) in Atzilus, each of which acts as a “root-soul” for all the Jews in whose souls that particular emotional attribute is primary.

Then there was the division into the twelve tribes, who acted as root-souls in their own way. The number twelve corresponds to the six emotional Sephiros (excluding the last, Malchus), as they go from below to above, and from above to below.[2] After that, each of the seven emotional attributes itself consists of ten sub-attributes, and this is the next division, into seventy, which was embodied in the seventy souls that descended to Egypt.[3]

The souls then subdivided further into 600,000. The Torah relates[4] that at Mount Sinai, there were 600,000 men present between the ages of twenty and sixty. Kabbalah[5] and Chassidus[6] explain that these men possessed the souls of the entire Jewish people, for there are altogether 600,000 Jewish souls. However, these souls are not ordinary souls; they are “root souls,” and so just as a root produces many branches, so do each of these souls subdivide into “sparks,” which also number 600,000.[7] Each of these sparks is a single Neshamah.

The number 600,000 also stems from the six Sephiros in Atzilus. Every Sephirah contains all ten Sephiros (both the three intellectual, and the seven emotional), and so the six contain 60, and then 600, and so on, until they reach 600,000.[8]

This is the meaning of “A generation passes, and a generation comes,”[9] but there can be no generation with less than 600,000 Jews.[10] These are the same souls, come down into different bodies, and so in this sense the passing generation is the succeeding generation.[11]

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[1] Torah Ohr 32b.
[2] Sha’ar Ru’ach HaKodesh, gate 7, p. 108.
[3] Bereshis 46:27.
[4] Shemos 12:37, 38:26, Bamidbar 1:46, 11:21.
[5] Zohar 3:273a.
[6] Tanya ch. 37, 48a.
[7] To do the simple math, that’s 360,000,000,000 Neshamos. However, the soul—even the root soul—consists of three distinct levels: Nefesh, Ru’ach, and Neshamah. So when the root souls split up into 600,000 sparks, that’s really all three levels of the soul splitting up. So even in the world of Atzilus, there are altogether 1,080,000,000,000 soul-levels. This number of souls then descends further into each of the three lower worlds, which comes to a total of 4,320,000,000,000 (quoted in Tanya Betziruf Marei Mekomos, Likkutei Pirushim, Shinuyei Nuscha’os, chs. 29-53, p. 756, in the name of Likkutei Hagahos LeTanya, p. 37. But see Torah Ohr 27d.
[8] Sefer HaMa’amarim 5654, p. 106. Sefer HaMa’amarim 5663-5664, p. 311.
[9] Koheles 1:4.
[10] Koheles Rabbah on Koheles 1:4, Yalkut 2:966. Zohar 3:273a. ibid. 4:216b.
[11] Sefer HaBahir 51.


This post was dedicated by Reb Pinchas Cylich in honor of the birthday of Menachem Mendel ben Faiga Matel on 16 Cheshvan. May he have a shnas hatzlocho begashmiyus u'veruchniyus!

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