Smashing Holes in the
Inner Iron Wall
Rabbi Yehoishophot Oliver
Continued from here.
It is written, “Behold, he is standing behind our wall, gazing through the windows, peering through the slits.”[1]
What is this wall, who is peering through it, and what are the windows and the slits in it?
One explanation of this is based on the words of the Talmud:[2]
Rabbi Elazar said: Since the day the Temple was destroyed, an iron wall separates Israel from their Father in heaven, as it is stated [to the prophet Yechezkel, instructing him to symbolize that separation]: “And take for yourself an iron griddle, and set it as an iron wall between yourself and the city … it will be a sign for the house of Israel.[3]
Hashem told Yechezkel to place a piece of iron in order to physically symbolize to the Jewish people how during exile, a metaphorical wall of iron separates between Hashem and the Jewish people. What is this wall and why is it made of iron?
Amalek has the same numerical value as the Hebrew word for iron, barzel.[4]
This explains why the Beis Hamikdash contained various metals: gold, silver, and copper—but not iron. Also, Moshe instructs the Jewish people to build an altar of unhewn stones for the Mishkan upon which no iron tool has been used.[5] Likewise, during the building of the first Beis Hamikdash, no iron implements were used.[6]
The reason is that iron represents the spiritual energy of Amalek which cannot be elevated and only “Its destruction is its rectification.”
Yechezkel's iron wall symbolizes the inner Amalek, a spiritual barrier separating one's understanding of G-dliness from one's emotions. This is what it means that “Behold, he”—Hashem—"is standing behind our wall”—our inner Amalek.
Our mission during the exile is to destroy this wall. One does so through Teshuvah from the depths of one’s heart, and “Nothing stands before Teshuvah.”[7]
And if the person doesn’t engage in Teshuvah of his own accord, Hashem may impose suffering[8] upon him from above, G-d forbid, in order to encourage him to do Teshuvah.
Teshuvah inflicts “holes” and “slits” in this inner wall, allowing the light of G-dliness that is “standing behind” to enter. Just as a window in a wall allows the sunlight, which is associated with the divine revelation of Havayeh[9] to enter, so does Teshuvah allow one’s intellectual understanding of Havayeh to come down into one’s emotions.
The Power of Torah Study to Erase the Inner Amalek
The Torah relates that “whenever Moshe held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed.”[10] This indicates that the ability to defeat Amalek comes from Moshe.
One way of explaining this is in light of the fact that the Torah is named after Moshe, as it is written, “Remember the Torah of Moshe, My servant.”[11] Thus, another, complementary way to defeat the inner Amalek is through Torah study.
As the Talmud says of the Evil Inclination, “If you meet that despicable one, drag him to the house of Torah study. If he is a stone, he will melt; if he is iron, he will explode.” [12]
The Alter Rebbe explains[13] the Talmud’s statement that “If he is a stone, he will melt” as discussing one whose heart is like stone, for he suffers from timtum ha’lev, a “blockage of the heart,” [14] where his heart is as hard and unreceptive as a stone to understanding Hashem’s greatness.
Nevertheless, Torah study will melt it, for Torah is compared to water, as the prophet exhorts, “Ho, every thirsty person, go to the water.” Even though water droplets are soft and insubstantial, while stone is hard, repeated drops of water can eventually create a hole in the stone where they land. [15]
Thus, through a great amount of assiduous Torah study with at least a small amount of submission to Hashem,[16] Torah has the power to break through the wall of Amalek and to smash “windows” and “slits” in it so that the divine light of Havayeh revealed in the intellect will shine in the heart, leading one to fulfill the negative and positive Mitzvos properly and bring the Neshamah to attain full control over one’s thought, speech, and action.[17]
Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.
[1] Shir Hashirim 2:9.
[2] Berachos 32b.
[3] Yechezkel 4:3.
[4] Amalek/עמלק is gematria 240 and ברזל/iron is gematria 239; along with the kollel, i.e., plus one, it also adds up to 240.
[5] Devarim 27:5-6,
[6] I Melachim 6:7.
[7] Yerushalmi Pe’ah, Chapter 1. Mishneh Torah, Hilchos Teshuvah, 3:14.
[8] In the Hebrew, “ביטושים.”
[9] The name of Hashem associated with divine revelation. Chassidus interprets Psalms 84:12 as saying that this name is associated with the sun, which represents revelation.
[10] Shemos 17:11.
[11] Malachi 3:22.
[12] Sukkah 52b, with Rashi.
[13] Likutei Torah Haazinu 75d.
[14] See Tanya, ch. 29.
[15] See Avos DeRabi Nasan 6:2.
[16] In the Hebrew, “בביטול קצת.”
[17] Cf. Tanya, ch. 9.