Food: The fusion of body and soul

Since[1] the body is physical and the soul is spiritual, there is a vast gap between them. Even the most refined limb in the body, the physical brain, which is a vessel for the most refined soul-faculty, the mind, is still physical, and so it cannot be compared to even the lowest level of the soul.

Since the body and the soul are so vastly different from each other, they need a force to combine them. This is the purpose of food—to bring the vitality of the soul to infuse the body with life, making one healthy. Thus, lack of food weakens a person’s vitality to the point that if he is deprived of food for a long time, he will die.

What gives food this power? It is written, “A man does not live on bread alone; rather, a man lives on that which comes out of the mouth of Havayeh.”[2] “Mouth of Havayeh” refers to the divine vitality, the spark of G–dliness within the food, and the verse is telling us that it is this G–dly energy that truly sustains the person. We will discuss this process further in future posts, G–d-willing.

This is not to say that the body is not sustained by the nutrients and vitamins in the physical food, which it absorbs through the physical, chemical process of digestion. Rather, this is an external process that is merely a vessel for the deeper reality of the deeper, spiritual process by which the food is refined, which is primary.

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[1] Sefer HaMa’amarim 5670, p. 335-336.
[2] Devarim 8:3.

Tohu vs. Tikkun

Tohus Vs. Tikkun

Rabbi Y. Oliver

There are four spiritual worlds above our physical world, in descending order—Atzilus, Beriyah, Yetzirah, and Asiyah. This system is called “Seder Hishtalshelus,” “the chain of worlds.” Kabbalah refers to this multiverse, and especially the world of Atzilus, as “the world of Tikkun.” Tikkun, lit. “rectification,” implies orderliness, for these worlds descend from higher to lower in an orderly, systematic manner.

Above these worlds lies the world of Tohu, lit. “chaos,” which is alluded to in the verse, “And the earth was chaos.”[1] This realm lies in a state of destruction and devastation. The Arizal teaches that when the Medrash says that Hashem “built worlds and destroyed them,”[2] this refers not to physical worlds, but to exceedingly lofty spiritual realms that lie in a state of destruction—the worlds of Tohu.

This is the deeper meaning of our Sages’ interpretation of the verse, “Back and front you have formed me”[3] to mean that mankind is “back,” i.e., last of all of Hashem’s creations, for Adam, who represents medaber, mankind, was the last being to be created on the sixth and last day of creation.[4] Kabbalah interprets this to mean that the source of all the other creations is “front,” i.e., higher—the level of Tohu, while the source of medaber is “back,” i.e., lower—the level of Tikkun.

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[1] Bereshis 1:2.
[2] Bereshis Rabbah 3:7; Koheles Rabbah 13:11.
[3] Tehillim 139:5.

[4] Berachos 61a.

The interdependence in the echelons of creation

There are four levels of creation, in ascending order: domem—inorganic objects; tzomei’ach—plant life; chai—animal life; medaber—mankind (for more elaboration, see here).

Why did Hashem create mankind in a way that he must eat in order to survive? Moreover, food comes from domem, tzomei’ach, and chai. Why should mankind be dependent upon the creatures at lower echelons than his own?

The answer to this will become clear when we understand the true purpose of eating. The food that we eat becomes transformed into blood, and blood is the key to life, as it is written: “The soul is blood,”[1] for life is maintained through the continuous circulation of blood through the body. Thus, our physical life comes from the food that we eat.

Once the food is converted into blood, the blood gathers in the liver. From there it is distributed throughout the body, giving energy to the mind and the heart and so enabling the person to function as a human being. Since it is the human being’s intellectual and emotional abilities that differentiate him from the lower echelons of creation, when products of the three lower echelons are eaten and absorbed into the body, which gives sustenance (not only to the lower human faculties, but also) to the mind and the heart, the three lower echelons are elevated to the highest level of medaber.

In this way, domem, tzomei’ach, and chai realize their purpose, for the purpose of everything is to become subsumed into the level above it. Thus, the purpose of domem is to become subsumed within tzomei’ach; the purpose of tzomei’ach is to become subsumed within chai; and the purpose of chai is to become subsumed—along with the elements of domem and tzomei’ach which now constitute it—into medaber.[2]

Moreover, since the soul needs the body to express itself in the world,[3] and the body can only serve this purpose when it is healthy, and food makes the body healthy, the food is not only elevated to the level of medaber, but when the Jew uses that energy to serve Hashem, the food becomes infused with the holiness of the Torah and Mitzvos that the Jew is using the food to perform.

To be specific, food enables one to serve Hashem with the heart, by becoming inspired with passionate love to Hashem in prayer. It also enables one to use one’s mind, including the intellect of the Divine Soul, to understand Hashem’s greatness.[4]

This is the meaning of the concept of birur, “refinement” discussed in the writings of the Arizal—that the food is transformed into the person.

This is one reason that Hashem made medaber dependent upon the creations of the three lower echelons—so that he will do his job of refining them.

Based on Torah Ohr, s.v. Yegalei lan taamei.

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[1] Devarim 12:23.
[2] Sefer HaIkkarim 3:1.
[3] Tanya ch. 37.
[4] Siddur Im Dach.

This post was dedicated by:
~Reb Kasriel ben Yehudis and Chana Feige bas Reizl (my parents, tzu langeh, gezunteh, zisseh yoren) in honor of their 36th wedding anniversary.
~Reb Menachem Kovacs, who requested that this message be attached:

"Zachor: to mark the 6th anniversary of the expulsion of the Jews from Gush Katif and the Northern Shomron; we continue to pray and work for their restoration and for the Ge'ula Shlayma. Thank you."

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.

Being a chossid: A lifetime of striving

Being a chossid: A lifetime of striving

Rabbi Y. Oliver

Chassidus Chabad calls the Jew to engage in lengthy, in-depth, rigorous study of Hashem’s greatness, with the goal of reflecting upon that knowledge and thereby evoking love and fear of Hashem, and true love of one’s fellow Jew.


So what if the chossid feels that this goal is impossibly distant, whether because the chossid believes that he or she lacks the intellectual abilities, patience, or sufficient time to be truly devoted to such in-depth study and prayer?


1. The possibility that one may never actually reach the intellectual and emotional ideal of Chabad Chassidus is not a reason not to strive for it, for, in the words of our Sages, “You do not have to finish the task, but neither are you free to desist from it.”[1]


2. The avodah of Chassidus is not necessarily about reaching a goal. It is about the journey, about the striving and the yearning. As the Alter Rebbe says,[2] an oved, literally, “one who serves Hashem,” is in the middle of the avodah, still struggling and fighting, and may be very far from the desired destination. Yet what matters is that he or she is forging ahead, undaunted by the mammoth task ahead, joyful and confident in his or her service of Hashem despite the long journey ahead.

3. The only ones who ever become millionaires are those who aspire to that goal; those content with a life of simple means will almost certainly never become wealthy. Likewise, the only way to be “in the running” to reach great spiritual heights is by simply setting them as one’s goal.

4. Continuing from the previous analogy, even if the entrepreneur never reaches millionaire status, he at least stands a chance of being much more wealthy than he would have been otherwise. Similarly, if someone is constantly striving to reach a lofty spiritual level, he will at least reach a level far beyond what he could have reached without this aspiration.

5. “[Hashem says:] I only ask of them [the Jewish people] according to their ability.”[3] Hashem only expects us to try as hard as we can. More than that, we are not expected to do.


So even if, due to circumstances beyond the chossid’s control, he or she is unable to devote the amount of time and energy necessary to actually accomplish that goal, the efforts in that direction are not in vain. It is not a matter of all or nothing.


6. Every effort the chossid makes in striving towards this noble goal according to his or her abilities and opportunities will certainly being spiritual and material benefit and endow the person with the strength to overcome the evil inclination as he is now.


And after all, Hashem was the One to put the person in this predicament, so it is surely His will that the person serve Hashem in this way.


7. If the chossid’s yearning is genuine, then when more opportunities for inner growth present themselves, he or she grabs them eagerly, acknowledging them as a divine gift.[4] And the more the chossid shows Hashem how much he or she yearns to serve Hashem, the more opportunities Hashem gives for such growth. 

And who knows, maybe the chossid will, one day, reach the heights for which he or she yearns.


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[1] Pirkei Avos 2:21.
[2] Tanya ch. 15.
[3] Numbers Rabba 12:3.
[4] Cf. Tanya ch. 34: “'ואם ירחיב ה' לו עוד אזי טהור ידים יוסיף אומץ ומחשבה טובה כו.”

This post was dedicated by: 

~Rivka Katz and family, in honor of the graduation of their daughter, Dilkah Beilah bas Rivka Leah. ~Reb Kasriel ben Yehudis and Chana Feige bas Reizl (my parents, tzu langeh, gezunteh, zisseh yoren) in honor of their 36th wedding anniversary. 
~Reb Menachem Kovacs, who requested that this message be attached:

"Zachor: to mark the 6th anniversary of the expulsion of the Jews from Gush Katif and the Northern Shomron; we continue to pray and work for their restoration and for the Ge'ula Shlayma. Thank you."

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 transformational power of Torah

The transformational power of Torah

Rabbi Yehoishophot Oliver

In the first chapter of the Tanya, the Alter Rebbe describes the various unworthy character traits of the Jew’s Bestial Soul: anger, arrogance, frivolity, depression, laziness, and so on. But then the Alter Rebbe explains that by nature, this soul also possesses certain noble qualities, listing as examples the traits of compassion and the desire to perform deeds of loving-kindness. This is drawn from the Gemara,[1] which states of the Jewish people: “Three signs identify this people: They are merciful, bashful, and they perform deeds of loving-kindness.” But why does the Alter Rebbe omit the quality of bashfulness from his list of traits?

Another question may be asked. The Gemara states: “Why was the Torah given to the Jewish people? Because they are strong-willed.”[2] Rashi comments: “The Torah was given to them so that through consistent study of it, it would weaken the strength [of their evil inclination] and subdue their hearts.” The Gemara then cites the verse, “From His right hand, He presented a fiery law to them,”[3] explaining: “Hashem declared: ‘These people are fit that the fiery law be given to them.’” The Maharsha there explains that because of the Torah’s fiery power, it is fitting for the Torah to be given to them, in order to subdue and humble them. The Gemara then interprets that verse in a different but similar manner: “The nature of these people is fiery, for had the Torah not been given to the nation of Israel, no nation or tongue could withstand them.”

What emerges from this is that since Jews are fiery, audacious, and strong-willed, the fiery energy of the Torah is crucial for them to counter their nature and humble their hearts before Hashem.

So by nature, Jews are very strong-willed—and even more so than non-Jews. (Perhaps this explains the stereotype in the secular world of Jewish chutzpah, insolence.) But, the Maharsha asks,[4] doesn’t this contradict another statement of our Sages stating that Jews possess the quality of shame? He explains that this quality is different from those of loving-kindness and compassion. The Jewish people are not naturally bashful; rather, they acquire this quality by virtue of their consistent Torah study.

Likewise, the Maharsha continues, the verse describes the purpose of the revelation at Mount Sinai: “So that the awe of Him will be on your faces, so that you not sin.”[5] Our Sages explains that “the awe of Him” refers to the quality of being susceptible to shame, which leads to “so that you not sin”—fear of sin.[6] So the awesome phenomenon of the Revelation at Mount Sinai imbued shame before Hashem and fear of sin within the souls of the Jews present, which they then bequeathed to their descendants. This clearly demonstrates that the quality of bashfulness comes to us from the Torah.

This also explains why the Alter Rebbe omits the quality of shame from his list of Jewish traits, for this section of Tanya is devoted to explaining the natural qualities of the Jew’s Bestial Soul. In general, Jews are naturally warm, friendly people. They enjoy doing favors and bestowing hospitality; similarly, they cannot bear to see others in pain, and so they strive to care for the needy, destitute, and downtrodden. Since these feelings comes naturally for a Jew, he or she will typically act in this way even if, for whatever unfortunate reason, he or she is not yet Torah-observant, or is significantly lacking in observance.

Bashfulness, however, which is related to tznius (modesty) may not come naturally to a Jew. On the contrary, by nature Jews are even more chutzpah’dik (insolent) than non-Jews, as mentioned. However, through devotion to Torah, a Jew subdues his Bestial Soul. Then not only will he not behave insolently, but on the contrary, he will rise to a far more advanced level of shame and modesty than non-Jews.

It should be noted that although women are exempt from studying Torah to the degree required of men, Torah will also subdue their evil inclinations:

a. When they study topics in Torah relevant to them, as Jewish law requires of them;[7]

b. When they encourage their menfolk to learn Torah, as the Gemara states: “How do women acquire the merit of Torah? By bringing their sons to school to learn Torah and by allowing their husbands to learn in the Beis Midrash, and waiting for them to come home.”[8]

Likewise, it appears that although all Jews are obligated to fix times for Torah study, baalei esek, those who must be involved in the world in order to earn their livelihood, have a portion in Torah, which helps them subdue their evil inclinations, by supporting Torah scholars.

This awareness of the awesome power of Torah study to keep us “on the straight and narrow” should dramatically change the way we view Torah study. Torah study is not some kind of spiritual luxury, a noble deed, and an act of selfless love and devotion for Hashem. Torah study is the medication for the evil inclination, as the Gemara says, “If this vile one encounters you, drag him to the Beis Medrash [house of Torah study].”[9]

In summary, when the Gemara states that the Jewish people possess the quality of shame and modesty, it is referring to a potential. The intense experience of the Revelation at Sinai imbued within the Bestial Soul of a Jew the potential for consistent Torah study to transform his personality, such that he will excel in shame, modesty, and bittul (submissiveness) before Hashem.

May we all merit that this potential reach full fulfillment within us, and may we succeed at influencing our fellow Jews who need it to do likewise.

Based on Igros Kodesh, Vol. 3, pp. 9-10.

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[1] Yevamos 79a.
[2] Beitzah 25b.
[3] Devarim 33:2.
[4] Chiddushei Aggados on Yevamos ibid.
[5] Shemos 20:17.
[6] Nedarim 20a.
[7] See The Laws of Torah Study in Shulchan Aruch Admur HaZaken, ch. 2.
[8] Berachos 17b.
[9] Kiddushin 15a.

This post was dedicated by Reb Kasriel ben Yehudis and Chana Feige bas Reizl (my parents, tzu langeh, gezunteh, zisseh yoren) in honor of their 36th wedding anniversary. This post was also dedicated by Reb Menachem Kovacs, who requested that this message be attached:

"Zachor: to mark the 6th anniversary of the expulsion of the Jews from Gush Katif and the Northern Shomron; we continue to pray and work for their restoration and for the Ge'ula Shlayma. Thank you."

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.

"Engrave" G-dliness Into Your Very Being

"Engrave" G-dliness Into Your Very Being

Rabbi Y. Oliver

In general, there are two kinds of letters:[1] written, as with the letters of a Sefer Torah; and engraved, as with the letters in the Luchos (Tablets).[2]

In written letters, ink is attached to the parchment in a way that forms holy letters. However, the ink is a substance foreign from the parchment, and so even as it unites with the parchment, it bonds only with the parchment’s surface, but remains separate from the parchment. This creates the possibility that the ink might somehow become erased and detached from the parchment.

In contrast, in the case of engraved letters, only one entity exists—the rock. The letters have no separate existence from the rock upon which they are engraved, and so the two are inseparable.

The Luchos had a further quality—one that was miraculous. They were carved all the way through to the other side.[3] This required a miracle, for in such a case, the centers of the round letters samech (ס) and the final mem (ם) could not otherwise have remained suspended in mid-air.[4] This is also why the Luchos were called “Luchos of the Testimony,” for the manner in which they were inscribed testified to their divine origin.[5]

This represents a further level of unification with G–dliness, for in regular engraving, only the surface of one side of the stone is engraved, while the other side remains untouched. But since the letters of the Luchos penetrated through to the other side, no part of the Luchos remained unaffected by the letters.

What is the deeper significance of this, especially in light of the principle that “Hashem never performs a miracle unnecessarily”[6]? The Luchos were the ultimate physical embodiment of the word of Hashem. Thus, they represent the Torah as it exists in its supernal source. On this level, “The Torah and Hashem are entirely one”[7]—the letters of Torah are utterly united with pure G–dliness.

However, when the Torah descends into our world, it becomes vested in the Written Torah—it becomes inscribed as ink on parchment. So although the letters of the Written Torah are very holy, once they descend into our lowly world, they do not retain the awesome holiness of their source.

This also teaches us how to study Torah. It is not enough to study Torah and unite with it by merely comprehending and remembering it well, for then the holiness of Torah is still superimposed on the person—akin to written letters.

Rather, just as engraved letters become one with the substance upon which they are engraved, so should the Torah one learns become one with his being. Moreover, just as the engraved letters in the Luchos cut all the way through to the other side, permeating every aspect of the Luchos, so should the Torah that one learns permeate every aspect of his being.

This is the deeper meaning of the verse, “If you go in my chukim [statutes],”[8] which Rashi interprets to mean “if you toil in Torah.” Since the word chukim is related to the word chakikah, engraving, on a deeper level, the verse is exhorting us to learn Torah in a way that it permeates our being, as discussed above.

When the Torah permeates us fully, we will naturally toil in our study of it, for when something permeates a person, he is willing and eager to exert effort for it, for he feels that it is his. But if the thing does not permeate him, he will only trouble himself to do as much as is technically required. This is along the lines of the difference between an employer and an employee—even the most devoted employee will not exert himself to the extent of the employer, for the employer knows that it is his business.

And from one’s toil in Torah study, this filters down into one’s observance of Mitzvos—that the Mitzvos are all kept in a way of “engraved letters”—they permeate the entire being of the Jew who performs them.

Adapted from Hisva’aduyos 5749, Vol. 3, pp. 184-185.

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[1] Likkutei Torah 56a.
[2] “The Luchos were Hashem’s handiwork, and the script was the script of Hashem, engraved upon the Luchos” (Shemos 32:16).
[3] “ ... The Luchos were inscribed on both their sides; they were inscribed on one side and on the other” (ibid. 32:15).
[4] Rashi, ibid.
[5] Ohr HaChayim, ibid.
[6] Derashos HaRan, sec. 8.
[7] Zohar 3:73a.
[8] Vaykira 26:3.

This post was dedicated by Reb Kasriel ben Yehudis and Chana Feige bas Reizl (my parents, tzu langeh, gezunteh, zisseh yoren) in honor of their 36th wedding anniversary. This post was also dedicated by Reb Menachem Kovacs, who requested that this message be attached:

"Zachor: to mark the 6th anniversary of the expulsion of the Jews from Gush Katif and the Northern Shomron; we continue to pray and work for their restoration and for the Ge'ula Shlayma. Thank you."

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.