Amalek: The Source of the Seven Nations

 

(Continued from here.)

Amalek’s goal in preventing Daas of holiness from influencing the emotions is for the person to then succumb to his desire to sin.

This is the meaning of the verse: “Amalek is the first of the nations.”[1]

Rashi there explains that Amalek was first in the sense that it was the first nation to attack the Jewish people after the Exodus, despite knowing about the tremendous miracles that Hashem had performed for the Jewish people.

But the deeper explanation is that the Amalek within is “the first,” the source, “of the nations,” of the Seven Nations within, of the seven negative character traits.

For, as explained, the inner Amalek blocks the Daas of the Divine Soul from arousing emotions of love and fear of Hashem.

This vacuum in the emotions automatically enables the seven negative character traits to seize control and tempt one to sin.

This is also the deeper meaning of the verse, “One who is separated seeks pleasure.”[2] By separating the emotions from the intellect, so that the person lacks fear of Hashem, he comes to “seek pleasure,” to indulge in all the forbidden pleasures.

This is the reason that the inner Amalek’s “end is to be destroyed,” for the drive to provoke the desire to sin is evil and irredeemable.

Earlier, we said that we accomplish the mitzvah to banish the Seven Nations by uprooting the desire for sin, through Teshuvah.

This obligation is directly tied to the mitzvah to eradicate Amalek, for Amalek’s objective in his chutzpah is for the person to succumb to his negative desires and fall into sin. Thus, we also eradicate the Amalek within through Teshuvah.

Erasing Amalek by Remembering Him

Another way in which we overcome the Amalek within is by fulfilling the mitzvah to remember the nation of Amalek, as it is written, “Remember what Amalek did to you.” [3]

Based on the above explanation, this remembrance entails a command to reflect upon the distinguishing trait of the nation of Amalek: An all-consuming desire to incite arrogant, insolent rebellion against the truth of Hashem. One should feel pained at the very existence of such obscene evil in the world, and in so doing, one also subdues the Amalek within.

This strengthens the person so that his meditation upon Hashem’s greatness will indeed result in love and fear of Hashem, which will in turn inspire him to observe the Mitzvos with passion and an inner sensitivity to G-dliness.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

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[1] Bamidbar ibid.

[2] Mishlei 18:1.

[3] Devarim 25:17.

 

Amalek: Sacrifice for Evil

Rabbi Yehoishophot Oliver

(Continued from here.)

The trait of Amalek is different and far worse than the seven negative traits, for although those traits entice one to selfishly indulge in forbidden pleasures, they don’t intend to oppose Hashem, but merely to satisfy their desires.

As explained, someone who indulges his negative emotions in sin is being seized with a “spirit of foolishness.” He is not consciously denying the importance of obeying Hashem. Rather, he has temporarily lost his mind, making him do various idiotic things and even act like a degenerate. However, when his intellect regains control and he realizes his foolishness, he will overcome his desires and refrain from such behavior.

In contrast, the trait of Amalek doesn’t seek pleasure and indulgence.

On the contrary, the Midrash states:[1]

To what is the incident [of Amalek] comparable? To a boiling tub of water which no being was able to enter. Along came one ruffian and jumped into it. Although he was burned, he cooled it down for the others. So, too, when Israel came out of Egypt, and Hashem split the sea before them and drowned the Egyptians within it, the fear of them fell upon all the nations. But when Amalek came and challenged them, although he received his due from them, he cooled the awe of the nations of the world for them.

Thus, just as one who jumps into boiling water gets burnt but does so in order to cool it off for others, so was Amalek willing to suffer and sacrifice in order to accomplish their evil agenda of opposing Hashem.

And so is it with the Amalek within: It doesn’t seek pleasure but the opposite, it is even willing to bring suffering and misery upon the person in pursuit of its goal.

Amalek and Chutzpah

This inner ability to irrationally oppose Hashem despite full knowledge of His greatness stems from an intense egotism and arrogance, which manifests itself in chutzpah, audacity.

This can be compared to a lowly person who challenges a man of very great stature. Although he is fully aware of his own lowliness and the man’s greatness, and even of his own dependence on the great man, and that the great man is in the right, not only does he not humble himself before him, but he opposes him brazenly. Such is the chutzpah of the nation of Amalek and of the inner Amalek.

There is a mitzvah to wipe out members of the ancient nation of Amalek, as it is written of Amalek, “erase the memory of Amalek”[2] and “his end is to be destroyed.”[3]

Likewise, the character trait of brazen opposition to the truth of Hashem is evil and irredeemable and must therefore be eradicated completely.

There is a Talmudic discussion about how to render vessels made of various substances fit for use if they have come in contact with forbidden food. This can be done in various ways, such as by being immersed in boiling water (hagalah), or being placed in fire (libun). However, “an earthenware vessel—its destruction is its rectification.”[4] This expression is borrowed and applied with regard to the nation of Amalek and the inner Amalek—it cannot be elevated, it must be destroyed.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

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[1] Tanchuma, Ki Teitzei 9.

[2] Devarim 25:19.

[3] Bamidbar 24:20.

[4] Keilim 2:1.

The Inner Amalek

The Inner Amalek

Rabbi Yehoishophot Oliver

The nation of Amalek embodied a uniquely evil spiritual energy.

After the miracles of the plagues and the splitting of the Red Sea, all the nations feared the Jewish people and certainly wouldn’t dare attack them, as it is written, “The nations heard, they trembled; a shudder seized the inhabitants of Philistia.”[1]

Yet despite being fully aware of all the great miracles that Hashem had performed for the Jewish people, the nation of Amalek attacked them anyway.

Thus, within our divine service, Amalek represents the negative spiritual character trait that knowingly rebels against G-dliness.

Daas: Bringing Intellect Into Emotions

Thus, of Amalek it is said: “He knows (yodei’a) his Master and intentionally rebels against Him.” The word yodei’a denotes the attribute of Daas (literally, “knowledge”).

What is Daas?

Intellect and emotions are two separate and even opposite realms.[2] Intellect on its own is associated with the cognitive traits of Chochmah, the initial flash of understanding, and Binah, in-depth understanding. Intellect stands at a distance from emotions and will not lead to them.

Daas is the trait that draws the abstract knowledge of the intellect down so that the person will feel the emotion that this knowledge necessitates that one feel. For example, if he understands that healthy food is essential for functioning well, the attribute of Daas will evoke within him a desire to go on an appropriate diet.

That is regular Daas. What is Daas of holiness?[3] After one has thoroughly studied a topic related to Hashem’s greatness and reached a certain comprehension, one should concentrate and meditate upon this knowledge deeply (a superficial reflection will have no lasting impact).

This activates the Divine Soul’s cognitive trait of Daas of holiness. This draws that knowledge down into the emotions, inspiring the love and fear of Hashem that this knowledge necessitates.

Thus, it is written, “Know (veyadata) today and take it to your heart that Hashem is the L-rd in the heaven above and on the earth below; there is no other.”[4] This verse exhorts us to attain Daas, for then one will “take it to your heart”—be inspired with holy emotions.

Love and fear of Hashem in turn inspire one to observe the Mitzvos. As discussed earlier, love of Hashem inspires one to perform the positive Mitzvos, while fear of Hashem inspires one to refrain from violating the negative Mitzvos.[5]

A Basic Meditation to Inspire Holy Emotions

One explanation of how this works is that one studies and reflects deeply on the fact that Hashem constantly creates the world with His word, and if He were to withdraw that divine vitality for even a moment, it would cease to exist completely.[6]

This profound awareness of the true nature of the world evokes a desire for this hidden truth to become manifest.

The person is also aware that (until Moshiach comes) the main way that the divine light is brought down and manifest in the world is by performing the positive Mitzvos, for every positive mitzvah draws down a sublime divine light.[7] So his love of Hashem motivates him to observe the positive Mitzvos, and to do so with enthusiasm.

Likewise, he knows that violating the negative Mitzvos obstructs the revelation of the divine light, so his fear of Hashem motivates him to avoid sinning.

Amalek: Cooling Off Holy Daas

Amalek seeks to disrupt all this and prevent the formation of love and fear of Hashem.

Amalek represents impure Daas, which is the antithesis of Daas of holiness (this is the same relationship between impurity and holiness that we discussed earlier, that the seven good character traits counteract the seven negative ones). Daas of holiness brings the intellect to influence the emotions, while the inner trait of Amalek does the opposite.

Consider one who knows that Hashem exists, even that He created the world ex nihilo, and that the entire existence of the world depends on the divine life force that continuously recreates it. He is aware of Hashem’s true greatness and exaltedness.

This knowledge should inspire him to love and fear Hashem, as explained. And yet, within him lies the wicked potential to dismiss all this knowledge, not love or fear Hashem, and act as he pleases. This ability is the Amalek within, which tells one to ignore the truth.

One can even meditate upon Hashem’s greatness in depth, and yet the inner Amalek will stive to prevent this meditation from affecting one’s emotions.

This is also the meaning of the Torah’s statement that Amalek “encountered (karcha) you on the way.” [8] The word for encountered can also mean kar, cool, so the verse is alluding that “he cooled you off.”[9]

One of the ways that the Amalek within cools the person off is that when the person is excited about holy matters, it comes and says things like, “Who says that it is so?” or “So what?” or “It’s not so amazing.” With cynicism and ridicule, the Amalek within aims to cool the person off so that he will serve Hashem in a cold, perfunctory, robotic manner, for which the prophet rebukes the Jewish people: “Their fear of Me has become a command of people, which has been taught.”[10]

But the Amalek within doesn’t stop there. One who lacks any passion in serving Hashem will decline further and further in his observance of Torah and Mitzvos until he ultimately abandons them altogether, G-d forbid. With coldness and apathy, the inner Amalek seeks to uproot everything, just as Haman the Amalekite sought to wipe out the Jewish people completely.

Sinister Severance

Thus, the word Amalek alludes to the word “umolak,”[11] to sever. Melika was the ceremony in the Beis Hamikdash where the priest would sever the head of a bird at the back of its head.

Likewise, the inner Amalek seeks to spiritually sever the head from the body by opposing the Daas of holiness.

It is also precise that Amalek is associated with melikah, where the head is severed at its back.

The[12] brain is divided into three “hollows,” i.e., compartments—two in the front and one in the back, corresponding to the three forms of intellect, Chochmah, Binah, and Daas. The right hemisphere houses the intellect of Chochmah, the left, the intellect of Binah, and the posterior, the intellect of Daas.

Thus, it is precise that melikah is done at the back of the head, for the inner Amalek seeks to sever the intellect of Daas, which is physically located at the back of the head.

A further comparison: The spinal cord provides support for the body and extends from the back of the head, which, as mentioned, houses the intellect of Daas.

The body represents the performance of the positive and negative Mitzvos. As explained, this performance stems from the inspiration elicited by the intellect of Daas.

Thus, just as melikah involved severing the head from the spinal cord and body, so does the inner Amalek seek to sever the intellect of Daas from the emotions so that it can prevent the performance of the Mitzvos.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

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[1] Shemos 15:14.

[2] See Hayom Yom, 12 Shevat: “Intellect and emotional enthusiasm are two distinct realms: One is cool and settled, the other is seething and frenetic.”

[3] Tanya, ch. 3, end.

[4] Devarim 4:39.

[5] Tanya, ch. 4, beg.

[6] See ibid., Gate of Unity and Faith, chs. 1-3.

[7] See ibid., chs. 25, 37, 46.

[8] Devarim 25:18.

[9] Tanchuma, Ki Teitzei 9.

[10] Yeshayahu 29:11.

[11] Vayikra 5:8.

[12] See Zohar 5:262a.

Transforming the Evil Inclination

The Koach Ha’misaveh

The root of the Animal Soul is a raw, undirected desire. This is known as the Koach Ha’misaveh, the Faculty of Desire. This faculty doesn’t desire to commit sin, it just desires pleasure. However, this desire for pleasure is raw and intense, similar to the desire of an animal.

In contrast, while humans also experience desire, the intensity of this desire is normally moderated by intellect, ensuring that it is expressed in a controlled manner. This means that they don’t disregard conflicting obligations.

For instance, a wild predator, like a lion, will attack and kill prey without hesitation when hungry, acting purely on instinct. A human, on the other hand, even when extremely hungry, will often exercise restraint due to social norms, laws, and ethics. For example, in a famine or survival situation, a person might resist stealing food from another or resorting to extreme actions like cannibalism, even if it means suffering.

Thus, the Koach Ha’misaveh is an animal-like desire in that when it is fully expressed in the person, he can lose himself and forget about considerations dictated by the intellect.

In its essence, the Koach Ha’misaveh itself is not evil, because it can be directed towards G-dliness. It is simply a pure potential for intense desire. Therefore, it can be rectified.

Rectifying the Koach Ha’misaveh

What is evil is when the Koach Ha’misaveh assumes an evil form, whether an evil thought, speech, or action. One has then allowed one or more of the seven negative traits to be expressed in the form of a sin. This is the typical or default expression of the Koach Ha’misaveh.

The key to redirecting the Koach Ha’misaveh is Teshuvah, by reminding oneself of Hashem and how abandoning Him is “evil and bitter,” as explained.

When he reflects on this at length, and truly appreciates this to be true, and deeply regrets his sinful deeds, he uproots[1] his desire for those evil deeds and removes the negative spiritual energy that he brought down into the world through those sins.

This is the meaning of the command to banish the Seven Nations in our divine service.

Transforming the Koach Ha’misaveh

Once the person has pulled the Koach Ha’misaveh out of its expression in sinful behavior, he can then take its raw energy and transform it, so that the same intense desire that was once directed toward sin is channeled to desire G-dliness instead.

This is the meaning of the teaching of our sages that the reason that we are told “And you shall love Hashem with all your hearts,”[2] in the plural, is that we should love Hashem with our “two inclinations”—both the Good Inclination and the Evil Inclination,[3] for the Evil Inclination should also be inspired with love for Hashem. But how is it even possible for the Evil Inclination to love Hashem?

The explanation is that the essence of the Evil Inclination is the Faculty of Enticement (Koach Ha’meisis), which provokes the Koach Ha’misaveh so that the person feels a desire for something that he thinks will give him pleasure.

Normally the Evil Inclination provokes the Koach Ha’misaveh to entice the person to do evil, thinking that doing so will bring pleasure. However, by resisting this temptation and by uprooting the desire for sin through heartfelt Teshuvah, one creates the potential to use this power of enticement to instead awaken the Koach Ha’misaveh to desire G-dliness and holiness.

This is what the Talmud means when it explains that one should bring the Evil Inclination to love Hashem.

This is also the deeper meaning of the verse discussing the Messianic Era, “Then I [Hashem] will transform for the nations a pure tongue, that all will call upon the name of Hashem and serve Him with one purpose.”[4] Just as the nations will be transformed to serve Hashem, so can we transform our Evil Inclination to serve Hashem, as explained.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5643, 5644, 5645, p. 305 ff.; Sefer Hamaamarim 5654, p. 196 ff., p. 337 ff.

_____________________________

[1] See Derech Mitzvosecha, Mitzvas Vidui U’teshuvah.

[2] Devarim 6:5.

[3] Berachos 54a. Sifri and Rashi on the verse.

[4] Zephaniah 3:9.

The Advantage of Torah Over Mitzvos

The Advantage of Torah Over Mitzvos
Rabbi Yehoishophot Oliver

Soul Food Vs. Soul Garments

Performing mitzvos and studying Torah draw down fundamentally different forms of divine light.[1]

Mitzvos involve physical actions that the body performs. This draws an ohr makif, an encompassing divine light, down onto the soul as it exists within the body.

This light is compared to a garment (levush), for just as a garment encompasses the body, so does this light spiritually encompass the person’s body. Therefore, of Mitzvos the verse states, “and His right hand embraces me,”[2] for Mitzvos are like a hug, which encompasses the body externally.

In contrast, Torah study involves studying divine wisdom and thereby uniting one’s mind with it. This draws down a light that not only encompasses the person (an ohr makif), but also an ohr pnimi, a divine light that permeates the person’s inner self, which is his mind.

Therefore, Torah study is compared to food (mazon) for the soul, for just as food is taken in, digested, and becomes one with the person’s flesh and blood, so does Torah study unite the person’s mind with Hashem.

The verse expresses the comparison between digesting food and Torah study: “Your Torah is in my innards.”[3] Likewise, the verse, “Come, partake of my bread,”[4] is interpreted as a divine call to study Torah.

Two Levels in the Ohr Ein Sof

The[5] reason for this difference is the supernal source of Torah and mitzvos in the Ohr Ein Sof that precedes the Tzimtzum.

Mitzvos stem from Hashem’s ratzon, will, which is the more chitzoniyus, external aspect of the Ohr Ein Sof. Therefore, performing mitzvos only elicits an ohr makif, an encompassing divine light, akin to a garment.

In contrast, the Torah stems from the pnimiyus, the inner aspect of the Ohr Ein Sof. Of this we say in our prayers, “For with the light of Your face, You have given us a Torah of life”[6]: Hashem’s face, which represents His pnimiyus, is associated with the Torah, for the Torah is united with the pnimiyus of Ohr Ein Sof. Likewise, the Zohar states, “The Torah and the Holy One, blessed be He, are one.”[7]

Since the ultimate origin of the Torah is in the pnimiyus of the Ohr Ein Sof, it also affects the person in a like manner, in a way of an ohr pnimi, a form of divine light that permeates the person—akin to food.

Torah Descends Lower than Mitzvos

This difference between the supernal source of Torah and of mitzvos also manifests in their respective effects upon the physical world.

To preface, there are three general categories of physical objects:[8]

· forbidden objects, which stem from the Three Impure Kelipos (spiritual energies)

· permitted objects, which stem from the Kelipah (impure spiritual energy) of Nogah

· objects of kedusha, holiness—like tefillin, mezuzah, and so on

Mitzvos involve taking a physical object that is permitted to use and is derived from the Kelipah of Nogah and using it for one of the 248 Positive Mitzvos. This imbues the holiness of Ohr Ein Sof into the physical object. The object then rises from the Kelipah of Nogah up to a state of holiness, transforming it into a vessel for G-dliness.

However, objects that are forbidden can only be elevated indirectly, through abstaining from committing one of the 365 Negative Mitzvos.

Indeed, the sages say that “If one sits (i.e., exercised restraint) and does not transgress, he receives a reward as one who performs a mitzva.”[9] However, the sages only consider refraining from transgression like a mitzva when it comes to receiving reward. But one does not truly refine and elevate the forbidden physical objects that one rejects in the way that one accomplishes when performing a positive mitzvah.

In contrast, the Torah discusses both the permitted and the forbidden, for example, the Gemara teaches that “These are (the animals that are) tereifah (contain defects that assume cause them to die within a year and are therefore forbidden)”[10] and “These are (the animals that are) kosher.”[11] Likewise, Torah discusses disputes in a beis din (rabbinic court) between litigants over the facts of a case, where one side is certainly lying and committing the sin of perjury.

In the act of Torah study, one doesn’t reject the forbidden, one actively engages with it. The act of studying the forbidden in the domain of Torah elevates it spiritually.

This ability stems from the root of Torah. Since, as explained earlier, its ultimate origin is even higher than that of the mitzvos, the Torah is able to descend lower than the mitzvos and elevate even the realm of the forbidden, associated with the Three Impure Kelipos.

Based on the Rebbe Rashab’s Sefer Hamaamarim 5679, p. 146.

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[1] For this section, see Tanya ch. 5.

[2] Shir Hashirim 2:6.

[3] Tehillim 40:9.

[4] Mishlei 9:5.

[5] For this paragraph, see Sefer Hamaamarim 5679, p. 7, line beginning התומ"צ.

[6] From the Amidah liturgy, s.v. Sim shalom.

[7] III:73a.

[8] See Tanya chs. 7-8.

[9] Kidushin 39b.

[10] Chulin 42a.

[11] Ibid. 54a.

Supernal Unification

Versus Refining the Sparks

Rabbi Yehoishophot Oliver

Adapted from the teachings of Rabbi Levi Yitzchak Schneersohn זצ"ל

in honor of his yahrtzeit on 20 Av

“Yitzchak loved Esav because he would eat from his prey,[1] while Rivka loved Yaakov”.[2]

Although Yitzchak surely loved Esav as his son, how could Yitzchak have felt so favorably toward Esav that the Torah tells us that he specifically loved Esav, while it doesn’t declare that he loved Yaakov? Clearly Esav possessed some worthy quality that Yitzchak valued, and even more so than he valued the qualities of Yaakov!

Yitzchak’s divine service specifically resembled that of Esav, so he felt a special affinity with Esav.

Yitzchak was involved with “sowing” in “the field”, as it is written, “Yitzchak sowed in that year,”[3] and “Yitzchak went out to pray in the field”.[4]

The field, where plants grow and from which food is harvested, represents the spiritual task of birur hanitzutzos, refining the sparks of holiness trapped in physical objects. We accomplish this by being actively involved in the physical world and using it to serve Hashem. This was the focus of Yitzchak’s avodah—divine service.

Esav, too, was “a man of the field”,[5] whose main task was to be involved in the material world. (Unfortunately, he did not merit to do so by refining the sparks of holiness, as did Yitzchak.)

Moreover, the reason Yitzchak loved Esav was that “he would eat from his prey”, as Esav would bring him food from the field. In fact, Yitzchak desired not the food itself but the sparks of holiness hidden in the food that Esav would bring him.

Yaakov’s path was different. He had no connection to working in the field,[6] to active involvement in the physical world for the sake of refining sparks of holiness. He was a “man of simplicity who would sit in tents”.[7]

Rashi interprets that the plural “tents” refers to the two academies of the righteous Shem and Ever, where Yaakov would study Torah.[8]

Along these lines, the Medrash states that “tents” refers to “the tent of the Written Torah and the tent of the Oral Torah”.

Another interpretation is that a tent alludes to one’s wife and the mitzvah of marital relations, as in when Moshe instructed the Jewish men to “return to your tents”,[9] which our Sages explain[10] as granting permission to return to marital relations after a period in which it had been prohibited. Thus, Yaakov would “sit in the tents” of his wives, Leah and Rachel.

Modes of Malchus

On the kabalistic level, a wife corresponds to the sefirah of malchus of Atzilus, the feminine aspect of the divine. Thus, “sitting in the tents” means that Yaakov’s divine service was focused on malchus.

Yet we also find that the field, associated with the divine service of Yitzchak, alludes to malchus. How can this be, if the divine service of Yitzchak and Yaakov are different?

The “tent” and the “field” correspond to different aspects of malchus.

The “field” refers to the way malchus descends into Beriyah, Yetzirah, and Asiyah (b’ya for short) in order to refine the sparks of holiness found in the kelipos, negative spiritual energies, found there.

This is the meaning of “she gave teref—prey to her house”,[11] a reference to malchus. Teref (טרף) has the numerical value of 249, which corresponds to the 248 general sparks of holiness plus one (im hakolel).[12] Malchus descends to refine the sparks, which are then elevated to their supernal source.

In contrast, “tents” refers to marital relations, as above. Thus, “sitting in tents” represents ze’ir anpin, the masculine aspect of the divine, as it influences and unites with malchus, the feminine aspect of the divine. On this level, malchus remains in its original state in the utterly pure realm of Atzilus and is completely detached from the lower worlds of b’ya, where G–dliness is hidden in successively greater concealments.

Thus, a field alludes to the way malchus gives (shov)—the divine service of Yitzchak; while a tent, to the way it receives (ratzo)—the divine service of Yaakov.

Earth Versus Yerushalayim

This distinction parallels the difference between the earth (aretz) and Yerushalayim, which are also both said to refer to malchus.

The earth is the same concept as a field—it brings forth food.[13] Food represents refining the sparks because produce grown in a field contains an edible part—ochel and waste matter—pesoles. Eating involves birur—refinement, separating the useful part from what is to be discarded.

Thus, the earth/field is an analogy for the way malchus descends into b’ya in order to separate and refine the nitzotz, the spark of holiness, from the energy of kelipah in which it is encased there.

In contrast, Yerushalayim is called “the good [city]”,[14] which corresponds to the way malchus exists in Atzilus in a state of sublime purity.[15] The destruction of the physical city of Yerushalayim is merely a reflection and consequence of the “destruction” of the spiritual Yerushalayim, which is the estrangement between ze’ir anpin and malchus.

Rebuilding Yerushalayim means bringing ze’ir anpin to reunite with malchus, which we accomplish through Torah study.[16] Torah possesses this power because Torah, too, is pure goodness and holiness and is thus able to rebuild the spiritual Yerushalayim, which is similarly pure. This leads naturally to the rebuilding of the physical Yerushalayim as well.[17]

This is the deeper meaning of Yaakov, who corresponds to ze’ir anpin,[18] “sitting in the tents”—i.e., engaging in marital relations—with Leah and Rachel, who correspond to malchus. On a deeper level, this alludes to Yaakov’s Torah study, which effected the supernal unification of ze’ir anpin and malchus.

This fits nicely with the literal meaning of Yaakov “sitting in the tents”—Torah study.

Adapted from Yalkut Levi Yitzchak al HaTorah, Vol. 1, pp. 467-469.

________________________________

[1] This translation follows Onkelos.
[2] Bereshis 25:28.
[3] Ibid. 26:12
[4] Ibid. 24:63
[5] Ibid. 25:27.
[6] “לא היה שייך לשדה”.
[7] Ibid.
[8] Bereshis Rabbah 63:10.
[9] Devarim 5:27.
[10] Shabbos 87a.
[11] Mishlei 31:15.
[12] Cf. Sefer HaMaamarim 5663, p. 51.​​
[13] Berachos 49a.
[14] Berachos 48b.
[15] Cf. Likkutei Torah 15:3-4.
[16] Ibid. 29:3 ff.
[17] Ibid. 31:1-2.
[18] Cf. Reshimos vol. 169.

The Significance of Seventy

The Significance of Seventy 

by Rabbi Yehoishophot Oliver

in honor of the seventieth birthday of my mother,
Zipporah Oliver (Chana Feiga bas Reizel) 

Seventy is a very significant age, for it represents the full span of a lifetime, as David Hamelech says in Tehillim: “Our days are seventy years”.[1]

But how does this fit with the fact that some people lived for much longer? In particular, the Avos—Avraham, Yitzchak, and Yaakov—lived for far longer than seventy years. It would seem clear that David included all mankind in his statement, including the Avos, so why did they live for so long?

The answer is that in fact, this emphasis on the age of seventy is not referring to a physical age but to a spiritual age. As is known, the number seven represents the seven middos, the emotional character traits. Seventy represents perfection in each of these traits, as they each contain ten, corresponding to the three levels of intellect and the seven emotional traits as they exist within each trait.

We find a similar expression of perfection within the seven traits in the custom of counting the forty-nine days of the Omer, when we specifically mention how each day corresponds to one of the seven traits within each of the seven traits.

Seventy represents an even higher level of perfection, because it includes the three levels of intellect within each emotion as well.

Thus, the reason that a lifespan lasts for seventy years is that our task is to refine our character traits and reach the spiritual level of seventy, which represents perfection in the refinement of one’s character traits.

Thus, the greatness of the Rambam is expressed in his lifetime of seventy years, which emphasized that he reached perfection in his self-refinement and this perfection also expressed itself on the physical level, in the length of his lifetime in this world.

But since this number represents spiritual accomplishments, it could also be accomplished by someone who is not seventy. Indeed, we find that in the Hagadah, Rabbi Elazar ben Azarya says “I am like someone who is seventy years”, which means that spiritually he had reached the age of seventy even though he was physically a young man.

But if this level of perfection can be reached in seventy years and even less, why did the Avos live for longer?

The answer is that even after a person has reached perfection in his divine service, that does not necessarily mean that one’s life needs to come to an end. One may be given the opportunity to rise to an even higher level of perfection, by involving oneself in a completely new endeavor, one that is higher than his previous form of divine service.

Although this task is based on his previous divine service, it is far superior to it, and it adds further perfection to his previous divine service.

All human life is divided into stages and each stage has its own task. When one stage is complete, because one completed one’s mission in that stage, then a new stage begins with a new task. As the Mishnah puts it: “At five, one studies Chumash; at ten, Mishnah”,[2] and so on. The same applies to the end of the age of preparation for mitzvos, at 12 for a girl and at 13 for a boy.

Likewise, at the end of a period of seventy years, corresponding to the seven character traits, comes a new level of divine service in order to reach an even higher level of perfection.

We find this also regarding Torah study, and Hashem “looked into Torah and created the world”.[3] Torah study comes in stages: Chumash, and then Mishnah, and then Gemara. Each stays follows and builds on the accomplishment of the previous stage or stages. So after one has study Chumash well, then one progresses to studying Mishnah, and so on.

But on the other hand, the study of Mishnah adds to the understanding one reached at the previous stage, when one had only studied Chumash, and so is it with all the further dimensions of Torah that one learns.

So those who have been blessed by Hashem with a life longer than seventy years have merited to be able to open a new page and start a new form of divine service.

As mentioned, we find this in the case of the Avos, who lived for longer than seventy years. Once they reached the age of seventy, they began a new kind of divine service.

“The deeds of the forefathers are a sign for the sons”[4]: Every single Jew is granted the ability, through the Avos, to complete the divine service of seventy years and then to start a new, higher form of divine service.

Conversely, one can attain this perfection before the age of seventy and then start a whole new level of divine service, and then another, and so on.

We see this in the age of the Rambam, who lived for seventy years. Although he lived for exactly seventy years, he managed to accomplish many different tasks during this time, which would have taken a lot more time for someone else.

The lesson is that everyone should constantly grow and increase in their divine service, and with renewed vigor, in all the three areas of Torah study, prayer, and charity.

____________                                      

[1] 90:10.
[2] Avos 5:21.
[3] Zohar 1:134:1
[4] Tanchuma, Lech Lecha 9.

Adapted from the Rebbe's Hisvaduyos 5749, vol. 2, pp. 163-165.

The Victory of Purim Through Yaakov’s Havayeh Powers

Tomb of Esther and Mordechai - Hamadan, Western Iran

The Victory of Purim Through Yaakov’s Havayeh Powers

Rabbi Yehoishophot Oliver

Mordechai and Esther correspond to Avraham and Sarah, respectively. 

The Medrash[1] teaches us about the parallel between Mordechai and Avraham:

[The Scroll of Esther describes Mordechai as] “ish Yehudi” (lit. a man of Judea) for he was equal to Avraham in his generation. Just as Avraham our forefather hurled himself into the fiery furnace and went around bringing people to recognize Hashem’s greatness, as it is written, “and the soul that they made in Charan”[2], so, too, Mordechai in his days brought the people to recognize Hashem’s greatness, as it is written, “and many of the nations of the land became Jews”[3] and he declared the unity of Hashem’s Name and he sanctified it. Therefore, he is called “Yehudi”, as it is written, “ish Yehudi”; do not read “Yehudi”, but “yechidi” [literally, “the man of the Unique One”, for he publicized Hashem’s unity].

On the other hand, Haman’s spiritual opposite is Avraham. This is the reason that the mothers of Mordechai and Haman shared the same name, Amtilai.[4]

Since Haman is the spiritual opposite of Avraham and Mordechai parallels Avraham, Haman is also the opposite of Mordechai.

Likewise, we see the parallel between Esther and Sarah in the teaching of Rabbi Akiva[5] that just as Sarah passed away at 127, so did Esther merit to rule over 127 countries.[6]

Thus, we see how Mordechai and Esther are spirituality connected to Avraham and Sarah.

However, there is a difference between them, and this is expressed in the gematria, the numerical value, of their names.

The gematria of Mordechai (מרדכי) is 274 and of Avraham אברהם) 248). The difference between them is 26, which is the same value as the holiest of Hashem’s names, the four-letter name referred to in Kabbalistic literature as Havayeh (הויה).

Likewise, the gematria of Sarah (שרה) is 505 and of Esther, אסתר) 661), with a difference of 156, which is six times Havayeh (26).

26 and 156 add up to 182, which is seven times Havayeh.

182 is also the numerical value of the name of Yaakov. The reason for this is that the key to defeating Haman is the spiritual energy of Yaakov. Haman was descended from Esav,[7] who was also descended from Avraham and Sarah.[8]

It was the fact that Mordechai and Esther were descended from Yaakov that granted them the power to defeat Haman. This is related to Hashem’s promise to Avraham, “for your seed shall be called be’Yitzchak—with Yitzchak”.[9] Our Sages explain this odd expression as being exclusionary: “with Yitzchak, but not all of Yitzchak”, for Esav is not considered the true seed of Avraham.

Therefore, Esther and Mordechai were endowed with an additional seven times the name of Havayeh, to allude to their inheritance of a unique spiritual strength from their ancestor, Yaakov, with which they were able to defeat Haman. Yaakov’s ability to overcome Esav enabled them, in turn, to overcome Esav’s descendant, Haman.

The Zohar explains[10] that Yaakov overcame Esav by bowing down to Hashem seven times while in Esav’s presence: “And he went ahead of them and he prostrated himself to the ground seven times, until he came close to his brother [Esav]”.[11] The Zohar explains that “And he went ahead of them” refers to a revelation of the Divine Presence, which went before Yaakov in order to protect him. When Yaakov saw this, he bowed down. Indeed, the verse doesn’t say that he bowed down to Esav but simply that he bowed down.

This relates to the gematrias of Yitzchak and Esav. The gematria of Yitzchak is 8 times Havayeh (26)—208.

Yitzchak split his amount of this revelation between his sons. He bequeathed seven portions of Havayeh to Yaakov, and one to Esav. It is on account of this one portion of Havayeh within Esav that he is considered a brother to Yaakov, as it is written, “isn’t Esav the brother of Yaakov?”[12]

But the gematria of Esav (עשו) is 376. The remainder of Esav consists of the exact opposite of Havayeh, tamei (טמא), which means impure and has a gematria of 50. This is the dominant aspect of Esav, and therefore, he contained it seven times: 7x50=350. (So in total, 350+26=376.)

The seven times tamei within Esav are the direct antithesis of the seven times Havayeh within Yaakov. This is the reason that Esav so despised Yaakov, on account of the seven times Havayeh within him.

But through Yaakov’s act of bowing down to Hashem seven times in Esav’s presence, the seven times Havayeh within Yaakov removed the seven times tamei within Esav. Once this was complete, the one time Havayeh, the good aspect hidden within Esav (which was swallowed up in the seven times tamei), was revealed, and therefore Esav “embraced him [Yaakov] and kissed him”. According to the Rashbi,[13] Esav did so with all his heart.

Yaakov’s victory granted his descendants, Mordechai and Esther, the power to defeat Esav’s descendant, Haman. This is apparent in the above Medrash where it says that Mordechai’s title ish Yehudi could also be read ish yechidi, which means “the man of the Unique One”, for Mordechai publicized Hashem’s absolute unity.

The lesson for our time is that the forces of impurity and evil related to the spiritual energies of Esav and Haman are still in existence. We overcome them by increasing in our faith and submission to Hashem as He reveals Himself in the name of Havayeh, which represents G-dliness that transcends nature. We accomplish this through increasing in our observance of Torah and Mitzvos in general, and specifically through studying the teachings of Chassidus.

Based on the teachings of the Rebbe’s father, Rabbi Levi Yitzchak Schneersohn,
in Toras Levi Yitzchak, Chidushim U’biurim Be’shas, pp. 97, 214.

_____________________________
[1] Esther Rabbah 6:2.
[2] Bereshis 12:5.
[3] Esther 8:17. This could mean that they converted to Judaism (as Rashi explains), but in the context of this Medrash, it appears to mean that they accepted the faith in one G-d, just as Avraham’s “converts” didn’t literally convert.
[4] Avraham’s mother was Amtilai the daughter of Carnevo, while Haman’s mother was Amtilai the daughter of Urvesa—Bava Basra 91a.
[5] Bereshis Rabbah 48:3.
[6] Esther 1:1.
[7] Haman was descended from Amalek. Amalek’s father was Elifaz, whose father was Esav.
[8] Esav was the son of Yitzchak, who was the son of Avraham and Sarah.
[9] Bereshis 21:12.
[10] Bereshis 171b.
[11] Ibid. 33:3.
[12] Malachi 1:2.
[13] Sifri Behaaloscha 59.

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Television: The Ruination of a Generation

Television: The Ruination of a Generation

Below is the Rebbe’s famous letter about television, translated in full. Every individual can draw their own conclusions about this letter’s relevance to more modern technologies.

Television  is an unparalleled breach of standards. Even the non-Jews have now come out with a campaign against television, which is devastating for children. They are considering how to restore the situation as much as possible.

How shameful it is that in this case, Jews must learn from non-Jews. Moreover, we can see [how much of an effect it has had on the Jewish community] from the case of the four Jewish boys [who were recently involved in a murder], and other similar cases of killing and murder. Everyone admits that one of the causes of this is television and movies, where killings and shooting are viewed.

Moreover, even if one thinks that he will only view the “pious” programs on television that one is allowed to view, how can the parents guarantee that the children will not view other, forbidden programs as well? The children will argue that if the parents view television, they may also view whatever they want – and especially here in America, where children aren’t so obedient to their parents.

And who can guarantee that the parents themselves will not fall into sin? Today they will view a permitted program, tomorrow they’ll sneak a peek at another program, and little by little, everything will become permissible to them.

An obvious argument: How could the world have existed ten years ago, before television was introduced? Didn’t the world function just the same in all areas?

[Owning a television] will also result in another detrimental effect on others: When one knows that so-and-so, who has a full beard, has a television, and one doesn’t know whether that Jew only views permissible programs, he will view all the programs, even those that are forbidden to view, relying on that person’s conduct as permission.

One may ask, so why does so-and-so have a television? Are there not pious and even Chassidic Jews who have one? One should disregard them.

This is comparable to the 248 physical limbs. Not all the person’s limbs are healthy. One person’s eyesight is weak, while another is weak in anothare limb, and so on. Would it be reasonable for one to say that since another is sick in his eyes, he also wants to be sick in his eyes? So, too, with regard to spiritual matters: No one is perfect, and everyone does as much as he can in observance of Torah and Mitzvos. Why should one learn a fault from someone else?

Of all those who have a television, none will say that he bought it to increase his fear of Heaven or fine character traits. Everyone has an excuse for it – it’s a piece of furniture for his house, or for his wife. Or he says that he received it as a gift – should he throw it out?!

Once people were careful not to pass by a church; one would go around. A mother would not allow her child to go near a church or see a crucifix. Yet nowadays, through television they bring the church, the priest, and the crucifix into the house, Rachmana litzlan (may Hashem save us).

A young rabbi – in fact fine and G–d-fearing, from a pious yeshiva – related that he listens and watches television every day from twelve o’clock to one o’clock. At that time a priest speaks, and from the priest’s sermon, he gathers material to speak about from the pulpit in his synagogue! He said this sincerely, and he thinks he’s doing it for the sake of Heaven, so he will have what to sermonize about in his synagogue. He is oblivious to the tremendous sin that this involves.

Once, people would give up their lives not to hear a priest speak, but now, through television, they bring the priest into their home, and they even vest this in holiness, as being for the sake of Heaven.

This was the way of the early followers of the Enlightenment movement, whose motto was: “Be a Jew at home, but a mensch outside” – and some of them were even qualified rabbis.

Really, what was wrong with this approach? The Code of Jewish Law does not forbid this. Indeed, one shouldn’t go in the streets screaming, “I am pious!” So what was forbidden about their motto?

But did we not see from experience what happened to them? And among their children and grandchildren, no trace of Judaism remains.

We once related the story of a shochet (ritual slaughterer) in the village of Lubavitch who wore boots and was then fired from his position.

What was the prohibition? My father-in-law himself wore boots. Rather, in the time of this shochet, boots were a new thing, and only the Jews who dressed and acted like the pritzim [sing. poritz – the wealthy non-Jewish landowners], took part in their wild parties, and the like, would dress that way. If someone dressed like this, people knew that he had strayed from the proper path. In the end, it became known that this shochet and his family had indeed strayed from the proper path.

In Lubavitch a Jew once came to his father and asked him: “Is it an accomplishment to sit in Lubavitch, closed in one’s room, and be a fine Jew? If one walks on the street in Petersburg, and doesn’t sin there – that’s an accomplishment.” He continued: “Even that is no accomplishment. Being in Petersburg, going inside the theater, sitting with one’s eyes shut, and not sinning – that’s an accomplishment.” Then the Jew went further: “Even that is not enough. Sitting inside a theater in Petersburg with one’s eyes open, and not sinning – that’s an accomplishment.” He continued further: “Even that is not enough. Entering the theatre, sitting near the stage where the performers perform, and then not sinning – that is a great accomplishment.” In this way he detailed an entire list of activities, and one can readily imagine how such a calculation can lead the person to fall to the lowest depths.

You should see to correct this in your own city, and you can even start doing so in New York, because here the need to correct this is very great.

Likkutei Sichos, Vol. 18, pp. 459-461.

The Different Origins of Bodies and Souls

The Different Origins of Bodies and Souls

Rabbi Yehoishophot Oliver

The body and the soul—not only those of medaber, but of domem, tzomei’ach, and chai as well—stem from completely different levels in the supernal realms.

Chomer vs. tzurah

Some necessary background: Everything that exists possesses both chomer and tzurah. chomer, “matter,” is the raw substance of the entity, while tzurah, “form,” refers to the specific shape and properties that the chomer assumes.

In terms of the relationship between body and soul, chomer corresponds to the body, while tzurah corresponds to the soul.

Memalei vs. Sovev

Memalei Kol Almin:  This is the G–dliness that sustains Seder Hishtalshelus. The energy of Memalei descends in a gradual, systematic manner known as “ilah ve’alul”—“cause and effect.” The cause begets the effect, which in turn acts as the cause to a level further down, and so on.

The tzurah, the individual properties of each and every level within Seder Hishtalshelus, stems from the life-force of Memalei.

Sovev Kol Almin:  Also referred to as Ohr Ein Sof, Hashem’s infinite light. This kind of G–dliness completely transcends the vast, complex series of limited levels in Seder Hishtalshelus.

Sovev is endowed with the power to create “yesh mei’ayin”—ex nihilo. In Chassidus, creation ex nihilo does not mean that the created being came literally from nowhere, for Hashem is the source of everything. Rather, it stands in contradistinction to ilah ve’alul, where it is obvious how the effect evolves from the cause. In the case of yesh mei’ayin, however, one sees no comparison whatsoever between the level below and the level above it, and thus no way in which the lower level could have emerged from the higher one.

The reason that Sovev is the only force with the power to create something from nothing is that Hashem’s very Essence is vested in it. As the Alter Rebbe famously states, only Hashem’s very Essence, which has no previous cause, can create physicality, an entity that feels as if it has no previous cause.

The chomer, the raw matter of all the levels within Seder Hishtalshelus, was created yesh mei’ayin from Sovev.

Memalei: The source of souls

All souls stems from Memalei, and more specifically, from the four “faces” of the Divine Chariot,[1] located in the world of Beriyah. Each “face” is the origin of a different kind of soul in our world: [2]

• “The face of the ox, to the left”[3]: The origin of the souls of all domesticated animals. Like oxen, domesticated animals possess the quality of raw strength, and so “Much grain [can be produced] with the power of an ox.”[4] However, domesticated animals may lack the quality of agility and keenness that wild animals possess. This is also the source of the Jew’s Nefesh HaBehamis.
• “The face of the lion, to the right”[5]: The origin of the souls of all wild animals. Like lions, wild animals in general have the quality of zerizus—they are much more energetic. This is the reason that wild animals are called chayos, which is related to the word chayus, vitality and energy.[6] However, wild animals may lack the quality of raw strength that domesticated animals possess.
• “The face of the eagle”: The origin of the souls of all fowl.
• “The face of the man”: The origin of the souls of all humans, i.e., the Nefesh HaSichlis, the intellectual soul that both Jews and non-Jews possess.

Above them is the “man” who is “sitting” astride the “chariot”: “On the likeness of the throne was the form of the likeness of a man.”[7] This level is the origin of the Nefesh HoElokis. Thus it is written, “You are man,”[8] which is interpreted to mean “You [the Jewish people] are called man”[9]—“because you resemble the Supernal Man”[10]—the “Supernal Man” that sits astride the Divine Chariot.

The Jew’s 248 limbs correspond to the 248 “limbs” of the Supernal Man from whence his soul is derived. He connects his limbs to the G–dliness within the 248 “limbs” of the Supernal Man by observing the 248 Positive Mitzvos of the Torah, which are also compared to a man—“This is the Torah of man.”[11]

Sovev: The source of bodies

The above describes the origin of the souls within our world. However, bodies cannot stem from the higher spiritual realms in Seder Hishtalshelus.

To explain this, we must define the difference between the physical and the spiritual: In the higher spiritual realms, one naturally senses the presence of a Higher Force to which one must submit to some degree. In the physical world, however, one does not sense this reality naturally and automatically; only through inquiry and contemplation can one reach that awareness (as in the famous story of Avraham, who deduced logically at age three that a single Creator must exist).

This fundamental difference between the physical and the spiritual makes the gap between them so vast that no matter how far down spiritual levels evolve and descend in a manner of ilah ve’alul, they can never develop into a physical entity, even an exceedingly refined one. A spiritual entity can only ever beget another spiritual entity.

This gap between the physical world and the higher spiritual realms means that the former can only come forth from the latter by a process of yesh mei’ayin. As we explained, it is the G–dliness of Sovev that brings something forth yesh mei’ayin.

So since souls are spiritual entities, the souls in this world can descend in a systematic, gradual manner from higher spiritual levels. The bodies, however, since they are physical, cannot, and they must be formed yesh mei’ayin from the spiritual.

Since the neshamah stems from the divine energy of Memalei, while the body stems from that of Sovev, and Sovev is higher than Memalei, it emerges that although in our world, the soul is higher than the body, in the higher realms, it is the reverse.

The power of food

Since body and soul are so different, they need an external force to bring them to unite, to join the physical and the spiritual. This is known as “the power that performs wonders,”[12] and this is the power vested in food.

The main purpose of food in joining body and soul is not to give vitality to the soul per se, but to enable the soul to give vitality to the body. The soul has vitality independently, for before the soul becomes vested in the body, it exists in the higher spiritual realms in a constant state of love and fear of Hashem. This is alluded to in the verse, “By the life of Havayeh, the G–d of Yisrael in front of Whom I stood,”[13] and “standing indicates prayer.”[14] This alludes to the way that the neshamah prayed to Hashem Above, before it descended into a body. Likewise, when the soul departs from the body, it rises to Gan Eden and takes delight in the G–dliness that it evoked through its Torah study in this world.

Since the soul can exist without the body, while the body depends totally upon the soul, the main purpose of food in binding body and soul together is for the body’s sake.

The reason for this is that both the body and the food (i.e., the physical matter of the food) stem from Sovev.

But how then can the food help the body, if their source is identical? Because although they both stem from Sovev, there are numerous levels within Sovev, and food stems from an even more sublime level in Sovev than that from which the body stems.

This also explains the fact that food must lose its life before it may be eaten—an animal must be slaughtered and a plant must be severed from the soil. For it is the raw chomer of the food that holds the Sovev energy that combines the physical and the spiritual; in order to reveal this Sovev energy, the external Memalei energy of the animal soul in the animal, or the plant soul in the plant, must first be removed.

Toras Menachem, Vol. 33, p. 372 ff.

[1] Rav Chaim Vital, Ta’amei HaMitzvos, Vayikra s.v. Mitzvas korbanos.
[2] Sefer HaMa’amarim Admur HaZakein 5566, p. 395.
[3] Yechezkel 1:10.
[4] Mishlei 14:4.
[5] Yechezkel 1:10.
[6] Ohr HaTorah Devarim, Vol. 5, p. 2131.
[7] Yechezkel 1:26.
[8] Ibid. 34:31.
[9] Yevamos 61a, beg.
[10] Asarah Ma’amaros, sec. eim kol chai, 2:33.
[11] Bamidbar 19:14.
[12] In Hebrew, “ko’ach hamafli la’asos.” Based on the Asher Yatzar prayer. Cf. Ramo on Shulchan Aruch, Orach Chaim 6:1. Cf. Sefer HaMa’amarim 5649, p. 233.
[13] I Melachim 17:1.
[14] Berachos 6b.


Dedicated by Zvi Rona and family l'ilui nishmas Shlomo ben Pesach, whose yahrtzeit was on 8 Tammuz.

Dedicated in the merit of a speedy release for Yonasan ben Malka (Jonathan Pollard) and Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin).

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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.