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.

Overcoming the Dangers of Intense Religiosity (pt. 1)

Overcoming the Dangers of
Intense Religiosity (pt. 1)

Rabbi Yehoishophot Oliver

Whoa. Take it easy.

Is it good to be passionate and intense about goodness and holiness? Yes, undoubtedly. In fact, we are commanded to strive for this state, and not only is one who lacks passion neglectful, but he is at great risk of sliding into sin, for spiritual coldness and apathy lead one to all manner of evil, may Hashem save us.

Yet one must also take precautions to ensure that this intensity of feeling not go overboard and be expressed inappropriately.

The goal of learning about Hashem’s greatness is that this knowledge inspire one to genuine feelings for Hashem—middos (emotions) of ahavah ve’yirah, love and awe of Hashem (see here).

Then instead of simply going through the motions—known as “Mitzvas anoshim melumadah”—one’s heart will be in it:

• Not only will he no longer view Mitzvos as an odious chore, but since he knows that performing the Mitzvos draws him into a close connection with Hashem, he eagerly looks forward to the opportunity to fulfill them, and does so with great gusto and joy. 

• Likewise, his awareness that sin separates and distances him from Hashem makes the very thought of sinning repulsive and motivates him to do his utmost to avoid falling in sin. 

The Torah states that this process of inner change is the mission of every single Jew.

To explain, Chassidus teaches that Hashem “made this one,” Kelipah, spiritual impurity, “opposite this one,” Kedushah, holiness. Kelipah and Kedushah (see here) parallel each other. The same is true of the emotions that stem from these two cosmic forces, respectively: The unworthy emotions of the Bestial Soul parallel the worthy emotions of the Divine Soul (see here).

When one succeeds in this process of transforming one’s emotions, the holy emotions replace the unholy ones (see here). In this state, love of physicality is replaced by its counterpart in holiness, love of Hashem. Fear related to one’s physical life (e.g., fear of pain, poverty, shame, and so on) is replaced with fear of Hashem.

However, by their very nature, emotions are egotistical. This holds true not only of the undesirable or at least selfish emotions of the Bestial Soul, but even of the holy emotions of the Neshamah, the Divine Soul.

Emotions are all about personal feelings and desires. One could desire to indulge in hedonistic pursuits or to attach oneself to the loftiest heights of holiness—either way, the ego is involved. Although in the latter case it is expressed in a constructive and virtuous way, it is still necessarily present.

This is especially the case when the emotion is felt tangibly. An emotion could be present but not felt, for it lies under the surface (cf. Tanya ch. 16). But when an emotion is tangibly felt, there is a strong egotistical component even in the holy emotions, and this is bad. This creates the serious danger that when the emotion is expressed, it may devolve into its counterpart in Kelipah. I will provide a handful of more common examples, with the caveat that this is only a very brief treatment of such behaviors, for this process can manifest itself in numerous forms:

Love: Love involves opening up and transcending limitations for the object of one’s love. So when love of Hashem goes awry, one  loses a sense of boundaries, and then openness to and love of Hashem degenerate into dangerous openness and evil love—material indulgence and forbidden pleasures.

For instance, during prayer the Jew becomes aroused with passionate  love for Hashem. After prayer, the intense feeling remains, but it becomes expressed in a more intense desire to indulge the senses, e.g., gluttonous eating.

Fear: Fear drives one to create limits and boundaries out of a sense of caution. So when fear of Hashem goes awry, the person becomes so filled with fiery passion or with a sense of self-limitation and inhibition gone too far that he succumbs to the negative emotions of the Bestial Soul. He may break out in sudden anger, sink into depression, inflict pain and torment upon others, or the like. 

Another manifestation of this egotistical element of fear of Hashem is when the person  shows off his intense desire to avoid sin. Even when he has no conscious desire to do so, and he is simply expressing his genuine emotion of fear of Hashem, the showiness is inappropriate. If his emotions were pure, this self-display would not occur, and this trait stems from his deep-seated condition of spiritual coarseness.

This is an example of what Chassidus calls yenikah lachitzonim, “giving sustenance to negative spiritual energies.” This means that when something holy lacks purity, it unwittingly gives strength to the forces of Kelipah, with often disastrous and tragic results. This expression is also used more broadly to describe anything good and holy that is done in a foolish, inappropriate, or otherwise inadvisable manner and therefore leads to an unfavorable outcome.

In this case, it means that the small element of ego in otherwise worthy and holy feelings is able to be grabbed and used by the evil inclination to feed undesirable emotions.

What is the key to overcoming these dangers? Stay tuned!

Based on the Rebbe Rashab’s Sefer HaMaamarim 5660, pp. 8-9;
Sefer HaMaamarim 5670, pp. 103-104.  

Read this essay in full on Scribd here!

This post was dedicated by Rochel'e and Sholom Ber Odze in honor of the birthday of Yeshaya Yaakov bas Rochel on 24 Sivan. May he have a shnas hatzlocho begashmiyus u'veruchniyus!

Also 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 the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), Yaakov Yehuda ben Shaindel (Jacob Ostreicher), and Zeva Rochel bas Chaya (Wendy Weiner Runge).

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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.

The Fundamental Components of Existence

The Fundamental Components of Existence:
Kedushah and Kelipah

Rabbi Yehoishophot Oliver

All physical beings draw their vitality from one of two fundamental spiritual energies: Kedushah, holiness, or Kelipah, unholiness.

Kedushah is a spiritual energy that is in a state of bittul, submission to Hashem,[1] while Kelipah is a spiritual energy in a state of yeshus, a sense of ego that arrogantly declares “I exist” and denies the absolute reality of Hashem.

Although the Kelipah typically admits that Hashem exists, and even obeys His will in practice,[2] it feels itself independent from Hashem, and so it denies that He is the only true reality.[3]

Thus, the word Kelipah literally means “shell,” for the essence of this force is that it conceals the reality of Hashem just as a peel hides the fruit within it.[4]

Within the Kelipah itself, there are two general categories:

• The higher level of Kelipah, known as Kelipas Nogah, which constitutes a mixture of good and evil.[6] This is the source of the spiritual sustenance of all objects in the world that the Halacha (Jewish law) permits one to use.

• The lower level of Kelipah, known by the collective title of Shalosh Kelipos HaTemei’os, literally, “The Three Impure Kelipos.” Aside from a minute spark of holiness hidden very deep down, this level constitutes total evil and selfishness, without any positive aspect. This is the source of the spiritual sustenance of all forbidden objects.

The Nefesh HoElokis, the Divine Soul, stems from Kedushah, while the Nefesh HaSichlis, the Intellectual Soul, and the Nefesh HaBehamis, the Bestial Soul, stem from Kelipas Nogah.[5]

More particularly, the Nefesh HaSichlis stems from a higher level of Kelipas Nogah, while the Nefesh HaBehamis stems from a lower level of Kelipas Nogah.[6]

Kelipas Nogah also acts as the intermediary between Sholosh Kelipos HaTemei’os and Kedushah.[7]

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

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[1] Tanya ch. 6: “The side of holiness is nothing but the indwelling and extension of the holiness of the Holy One, blessed be He, and He dwells only upon a thing that nullifies itself to Him.”
[2] Ibid. ch. 24: “[The forces of Kelipah] are completely unable to contravene Hashem’s will, for they know and apprehend that He is their life and sustenance, since they nurture from the ‘hinder-most part’ of the blessed Supreme Will that encompasses them.”
[3] Ibid. ch. 22.
[4] Torah Ohr 61d. Sefer HaMa’amarim 5648, p. 220.
[5] Etz Chaim, Sha’ar Kelipas Nogah ch. 3. Tanya ch. 1, end; ch. 7. In some sources it is explained that the Nefesh HaSichlis and Nefesh HaBehamis are in fact one soul consisting of two components, the former being the higher component, and the latter, the lower component (Sefer Kitzurim, p. 81, cited in Tanya Betziruf Marei Mekomos, Likkutei Pirushim, Shinuyei Nuscha’os, chs. 1-28, p. 37). See also Likkutei Torah, Tetzei 37d, which states that “human intellect” comes from the Nefesh HaBehamis.

[6] Sefer HaMa’amarim 5700, p. 93.
[7] Tanya ch. 37.

This post was dedicated by ovi mori, Reb Kasriel Oliver and family in honor of the yohrtzeit of Yehudis bas Dov Ber on 3 Adar.

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.

Intellect: True or False?

Rabbi Yehoishophot Oliver

Using the intellect involves absorbing information, giving explanations, drawing distinctions, making comparisons, reaching conclusions, and so on.

Yet although this is the nature of intellect, it is not the goal of intellect, for all these intellectual processes can be carried out in a correct, true way or in a twisted, false way. The goal of intellect is to transcend selfish, emotional considerations and reach a pure, unbiased understanding of a concept.

True intellect knows that it is liable to be blinded by self-interest, and so it actively seeks to divest itself of this corrupting influence.

To explain, the Torah warns us: “Bribery blinds the eyes of the wise.”[1] No matter how refined, knowledgeable, and experienced a judge may be, when he stoops to take a bribe, he creates an inner emotional bias that makes it impossible for him to judge fairly, leading inevitably to a travesty of justice.

If at first the judge was inclined to rule against the accused, when he accepts a bribe, he does not necessarily rule leniently in order to consciously fulfill his side of the dishonorable deal he made when he took the bribe. Rather, accepting the bribe sways his judgment, inducing his mind to devise of all kinds of pretexts to acquit the accused.

Likewise, consider two parties who come to court, each one pleading his side. Even when the case is highly complex and two-sided, each litigant will present a long list of claims in his own favor—including elaborate, advanced, and even innovative arguments. This will even happen when one or both sides has done things that outsiders would consider egregiously wrong.

Each one is convinced beyond any shadow of doubt of his own righteousness, even to the extent that he is simply incapable of acknowledging any merit in his opponent’s claims. Moreover, instead of partially conceding the perspective of his opponent, he turns around his opponent’s every argument to further bolster his own case. In fact, even simple, completely uneducated people can come up with such arguments.[2]

The reason for this amazing capacity for rationalization is the tremendous personal investment that each side has in winning the case.

The challenge of the judge is to examine the case with zero personal bias and apply the law to the specifics of the case before him faithfully and correctly.

Likewise, Hashem endowed us with intellect and charged us with the task of using it to assess the world and our fellow the dilemmas that we face in life in a mature, true, and objective manner.

When emotions are strong, the person is at risk of rendering intellectual decisions that are incorrect and ethical decisions that are unjust. This danger is completely unrelated to the extent of his intellectual development. No matter how high his IQ and how vast his knowledge, if his emotions are allowed to affect his intellect, all his arguments will be false. On the contrary, the brighter he is, the greater the danger that he may persuade others to adopt his false ideas.

Generally speaking, an immature person relates to the world through his emotions, and his intellect is not true intellect, but intellect recruited—rather, hijacked—for the benefit of his emotions. In the language of Chassidus, only the intellect of his Bestial Soul is active. This is also known as mochin de’katnus, “immature intellect.”

In contrast, an intellectually mature person assesses every issue that he analyzes objectively. Not only is his judgment not colored by his feelings, but even when his personal feelings directly contradict the conclusion warranted by intellect, he reaches the conclusion correctly.

In short, his intellect is not controlled at all by his emotions, but only by the dictates of the faculty of intellect.[3] Although this may seem like a high level, it is one that we should all strive towards. 

This is not to say that this person’s emotions are nonexistent or even that that they are weak. Nor is refining his emotions a prerequisite. One can possess fiery, unrefined emotions, and still possess an intellect with the power to utterly disregard those emotions. This is maturity in intellect. In the language of Chassidus, this is a person whose Nefesh HaSichlis (Intellectual Soul) truly dominates. This is also known as mochin de’gadlus, “mature intellect.” (See here and here.)

However, it should be noted that although some people are more naturally gifted with the ability to reach this level than others,[4] one can only truly attain it when one predicates the use of one’s intellect on faith in Hashem and humble submission (“bittul”) to His will as revealed in our holy Torah.[5]

Based on the Previous Rebbe’s Sefer HaMaamarim 5691, pp. 162-163;
cf. the Rebbe Rashab’s Sefer HaMaamarim 5679, p. 181; ibid. 5671, p. 91. 

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[1] Shemos 23:8.
[2] Hayom Yom, Elul 9.
[3] Chassidus calls such a person a “chochom be’etzem ko’ach chochmoso.”
[4] See Tanya ch. 2, end, which explains that the spiritual level of a child depends upon the purity of the parents’ thoughts and behavior during conception. The Tzemach Tzedek explains (Kitzurim Ve’Ha’oros LeTanya p. 75) that this is referring to the degree of the refinement of the child’s Nefesh HaSichlis.
[5] Cf. Likkutei Sichos, vol. 3, pp. 889-890.



Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

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



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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.

The Inner Struggle Against Spiritual Desensitization

The Inner Struggle Against
Spiritual Desensitization

In honor of 10-11 Shevat

Rabbi Yehoishophot Oliver

Our sages say, “A person does not sin unless possessed by a spirit of foolishness.”[1]  It is “foolish” because it seeks to entice the person to sin by concealing from him the truth.

The core truth that the “spirit of foolishness” seeks to conceal is the absolute reality of Hashem. “Hashem Elokim is true; He is the living G–d.”[2] Hashem is the ultimate Truth, He grants life to all creatures, and true life comes only through bonding with Him (see here).

But the “spirit of foolishness” seeks to pull the wool over our eyes and bring us to forget this. Hence it is called Kelipah, “shell,” for it conceals the reality of Hashem just as a peel hides the fruit within it.[3]

When the “spirit of foolishness” takes hold of the person, although he may accept that Hashem exists, and believe in the Torah, this awareness becomes abstract and distant from his heart. How does the Evil Inclination bring the person down to this state?

It does so by enticing him to pursue selfish, crude, base desires with intense passion.[4] He gets so carried away with his lusts that he becomes completely desensitized to spirituality, may G–d save us.

More subtly, the mere immersion in and pleasure from worldly matters, even if they are not outright hedonistic, gradually desensitizes the Jew from holiness. The Hebrew word for world, olam, is etymologically related to the word he’elem, concealment, for the world conceals the true reality of Hashem.[5] Therefore, when the person becomes immersed in worldly, secular pursuits and derives his pleasure from them, that very preoccupation dulls his heart to the spiritual and the holy.

In any case, after some time passes, the person no longer feels the rich beauty of fulfilling Hashem’s Mitzvos, the sublime sweetness of delving into Hashem’s Torah, and the intense ecstasy of pouring out his heart to Hashem in prayer.

Then he degenerates further, until he no longer feels low and embarrassed before Hashem when he sins, no longer feels pained at the thought of rebelling against Hashem, and no longer feels disgust and horror at the thought of living a G–dless life.

Then he degenerates still further, his Bestial Soul taking over to the extent that he behaves like a beast—hence the name. An animal tramples and pays no attention to what is underfoot—whether it’s earth, wood, or a person. It has no ability to discern. So does this degenerate person act without discernment, scoffing at religious people and spiritual pursuits of which he has no concept (although he may choose to perform some Mitzvos—the ones that appeal to him). His failure to recognize the value of the spiritual and even scoff at it stems from his complete desensitization to the spiritual.

When we are aware of this danger, we are able to, with the help of Hashem, be vigilant to sensitize ourselves to holiness by striving to constantly grow in our observance of Torah and Mitzvos, especially through the light and inspiration derived from studying Chassidus and following its ways, thereby overcoming the spiritual darkness of the world in the last moments of exile, and bringing Moshiach now.

Based on this year’s chapter of the Previous Rebbe's Basi Legani (ch. 3).
See p. 7ff. in this booklet).

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[1] Sotah 3a.
[2] Yirmiyahu 10:10.
[3] Torah Ohr 61d. Sefer HaMa’amarim 5648, p. 220.
[4] Cf. Sefer HaMa’amarim 5709, p. 163ff.
[5] See Likkutei Torah, Shelach 37d. Ibid., Va’eschanan 2c.




Dedicated by Shmuel and Sara Rochel Markel in honor of the birth of their daughter, Yehudis bas Shmuel Leib. Yegadluha leTorah, lechuppah, ulemaasim tovim mitoch harchavah!

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




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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.

The Evil Inclination vs. the Bestial Soul

The Evil Inclination vs. the Bestial Soul

(Based on a maamar of the Alter Rebbe,

in honor of 19 Kislev)

Rabbi Y. Oliver

The Bestial Soul is also referred to as the Evil Inclination. In fact, in classical Torah sources, this soul is referred to as the Evil Inclination, and only at a later point did it also come to be known by the appellation of Bestial Soul.

An analogy for the place of the Evil Inclination in the Bestial Soul can be drawn from burning wood. Wood consists of a combination of the four elements of fire, air, water, and earth. Now, everything consists of a combination of two parts: chomer, the raw matter, and tzurah, the particular form that it assumes.

The primary chomer of a thing is the component that comes from the element of earth within it. This is the deeper meaning of the verse, “Everything came to exist from earth.”[1] In contrast, the tzurah stems primarily from the specific combination of three other elements—fire, air, and water.

In the wood, the chomer is the element of earth within it, while its tzurah is shaped by the specific combination of the other three elements. Since burning destroys the tzurah of a thing, when the wood is burned, the other three elements are separated from the wood, and only ashes—which come from the element of earth, which is the chomer—are left behind.

The distinction between chomer and tzurah also exists spiritually, and this sheds light on the nature of the Evil Inclination. This name is precise—the Evil Inclination, for this title refers specifically to the emotional expression and inclination toward selfish and even sinful desires, which, unless one exercises self-control, naturally culminates in the thought, speech, and action that consummate these desires.

In contrast, the essence of the Bestial Soul is beyond any inclination; it is not inclined to any particular, defined emotion, for by definition, an essence transcends particularities.[2] Rather, at the Bestial Soul’s essence lies the ko’ach hamis’aveh, the “faculty that desires,” which consists of an intense, primal, selfish desire as it exists in potential form—raw, simple, uncomplicated, and unformed.

Now, although an actual desire for the physical is unworthy, its core, the ko’ach hamis’aveh, is not fundamentally evil, for just as it was directed to physical pleasures, so can it be redirected to desire that which is good and holy—to yearn to connect with Hashem, as it is written, “My soul yearns for You.”[3]

This[4] is also the meaning of the verse, “You shall love Hashem bechol levavcha—with all your heart.”[5] Although normally translated in the singular, the literal meaning of bechol levavcha is “with all your hearts,” in the plural. What is the significance of this unusual expression?

Our sages explain[6] that this alludes to the two inclinations within—the good inclination and the evil inclination. The Jew should come to love Hashem not only with the good inclination—the Divine Soul, but even with the evil inclination—the Bestial Soul.

However,[7] in order to reach this love, one must first uproot the “filthy garments”—the selfish, indulgent desires for physical pleasure, permitted and forbidden, along with the thought, speech, and action to which they led. This is accomplished through genuine Teshuvah—sincere regret for one’s past behavior, and a firm resolution to change in the future. Teshuvah uproots one’s desires from materialism and redirects them to yearn for the realm of purity and holiness instead.

Based on Likkutei Torah, Chukas 56c-d.

________________________________________

[1] Koheles 3:20.

[2] Cf. Imrei Binah, Shaar HaKerias Shema, ch. 8. Toras Chaim, Vayeshev 68a.

[3] Yeshayah 26:9. Cf. Tanya, Chinuch Katan.

[4] Cf. Sefer HaMa’amarim 5717-5718-5719, p. 389.

[5] Devarim 6:5.

[6] Berachos 26a-b.

[7] Cf. Sefer HaMa’amarim ibid., p. 388.



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


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.

Overcoming the coarse pre-Tefillah state

Overcoming the coarse pre-Tefillah state

Rabbi Yehoishophot Oliver

During[1] sleep, the higher faculties of intellect and emotions[2] fall dormant, and only the more inferior faculties, such as the respiratory and digestive systems, remain functioning actively.


A parallel process occurs within the Neshamah: During sleep, the faculties of the Neshamah withdraw and become hidden, and the Bestial Soul, the coarse, animalistic side of the person, seizes control. And so before the Jew begins to pray in the morning, he is in a coarse, lowly, selfish state.


Of[3] this state we are told:[4] “Anyone who greets his fellow before he has prayed, it is as if he made him a bamah [a sacrificial altar for idolatry, may G–d save us], as it is written, “Stay away from a man whose soul is in his nose, for what [“bameh”] is he worth?”[5] The Talmud explains: “The word bameh can also be read bamah.”[6]


Granted,[7] every morning the Jew becomes “a new creature.”[8] This means that Hashem restores his Neshamah to him renewed and refreshed,[9] for which the Jew thanks Hashem in Modeh Ani “for returning my Neshamah within me.”


However, although upon waking, the Neshamah exists within in a refreshed state, before Tefillah it is said to be only “in his nose.”[10] This alludes to the Neshamah as it exists in a makif (“encompassing”) state.


In this context, the concept of makif refers to something that is present but hidden, not affecting the person on a conscious level.


So although the Jew always possesses a Neshamah,[11] when he first awakens, it is yet to have an impact on his conscious self. However, proper Tefillah reveals the Neshamah—i.e., it brings one to be consciously connected with and sensitive to his Neshamah.


Moreover,[12] through Tefillah one can overcome not only the coarseness brought on by sleep, but even the natural coarseness of the body and Bestial Soul.


To explain,[13] before birth, while the Neshamah is in heaven, it knows only spiritual realities. But when it descends to this world and becomes vested in a body and Bestial Soul, its perception of Hashem is vastly diminished. Its conscious intellect is coarsened, making it relate directly to the physical, and connect with the spiritual only via the physical.


To be specific, the soul-levels vested in the body are Nefesh, Ru’ach, and Neshamah. These levels also lie dormant before Tefillah,[14] and one reveals them through the first three sections of Tefillah, respectively.


Then in Shemonah Esrei one manifests the soul’s essential faculties (which surely lie dormant before Tefillah), as they existed before the Neshamah descended into a body. Generally speaking, this refers to revealing the level of Chaya, which is the root of the Neshamah. This is the ultimate goal of Tefillah.


______________________________________
[1] Sefer HaMa’amarim 5714, p. 156.
[2] In Chassidic parlance, the “kochos penimiyim.”
[3] Cf. Toras Menachem 5718, Vol. 22, pp. 89-90. Preface to Likkutei Torah l’Gimmel Parshiyos. Also printed in Ohr HaTorah, Bereshis, Vol. 6, 1020a ff.
[4] Berachos 14a.
[5] Yeshaya 2:22.
[6] This is a deeper explanation. The simple meaning of this law, as Rashi explains ibid., is that one should not engage in conversation with someone who has not yet prayed Shacharis, because the duty to honor Hashem in prayer takes precedence over the duty to honor one’s fellowman. Hence, the Maharsha explains that honoring one’s fellowman first is like sacrificing on a bamah, a personal altar outside the Beis HaMikdash, where it is forbidden to offer a sacrifice.
[7] Sefer HaMa’amarim 5724, pp. 176-177.
[8] Yalkut Shimoni, Tehillim, #702.
[9] Shulchan Aruch Admur HaZaken, Orach Chaim, Mahadura Kama, 4:1. Cf. 6:1, 46:6.
[10] Yeshaya 2:22. Cf. Likkutei Torah, Pinchas 79d. Ma’amarei Admur HaEmtza’i, Vayikra, Vol. 2, p. 757. Ma’amarei Admur HaEmtza’i, Hanachos 5577, p. 15.
[11] Even the most wicked Jew still possesses a Neshamah—see Tanya ch. 11, end.
[12] Sefer HaMa’amarim 5692-5693, p. 40 .
[13] Ibid., p. 24.
[14] Sefer HaMa’amarim 5672, Vol. 2, p. 809.

Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).


Also dedicated by the Solomon family in honor of the birthday of Yehoshua Simcha ben
Chana Devorah.


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.

Avodah: A Tough Job

Avodah: A Tough Job

Rabbi Yehoishophot Oliver

The purpose of a Jew’s life is avodas Hashem. The word avodah has multiple meanings. The most basic meaning is sheirus, to serve Hashem like a servant serves and prepares things for his master, similar to the expression, “I was created to serve my Maker.”[1] Thus, the word avodah means service.[2]

However,[3] the Hebrew word avodah also has a different but related connotation. It is etymologically related to the word ibud, “processing.” This involves taking a coarse, unusable substance, and treating it in various ways until it is refined and usable.

The classic example of this is taking a smelly, foul hide of an animal, and investing the tremendous effort necessary to treat it using many and various treatments until it is converted into leather. Then not only can it be used for constructive mundane purposes, it can even be used for holy purposes, such as parchment for Tefillin and the like.

Likewise, the Jew must engage in avodah in the sense of processing a coarse substance—taking the gashmiyus and the chumriyus (see here) of his body, his Bestial Soul, and the world around him, and fighting and struggling with herculean strength, even in the face of tremendous adversity, to reject the chumriyus and refine and transform the gashmiyus into a vessel for spirituality and G–dliness.[4]

The[5] extent and nature of the effort required to accomplish this transformation varies greatly, depending upon the person’s individual level and life circumstances.

Just[6] as processing hides involves transforming a substance from one extreme to another, so are we to transform the Bestial Soul from a desire for worldly pleasures to the other extreme—love of Hashem.[7]

Furthermore,[8] the hide resists being changed into leather, because one wants to change it into a state completely different from its natural state. So, too, the Bestial Soul naturally resist one’s efforts to transform it, and this necessitates avodah—tremendous effort to go against one’s nature.[9] And yet this resistance is in fact positive, because otherwise we would not need avodah—toil to change the Bestial Soul, and Hashem wants this task to require effort.

This[10] analogy, which emphasizes the need for toil, also implies that it is insufficient to serve Hashem out of fear alone; fear of Hashem does not necessarily require toil, for some people possess a natural fear of Hashem.[11] In contrast, love of Hashem always requires effort to evoke;[12] thus, true self-refinement requires developing both fear and love of Hashem.

Moreover, the hide is hard, and so processing it involves crushing it in order to soften it, and then it can become leather. Likewise, a Jew should engage in Iskafya, lit. “subduing”—going against his nature and crushing it.[13] This softens his personality, fulfilling the directive of our sages, “One should always be soft like a reed, and not hard like cedar.”[14]

This[15] analogy also expresses to the emotional difficulty involved, for the task of processing hides is degrading. Thus, we find that “One may not appoint a king or a high priest who was a tanner [one who processes hides]; since this task is degrading, the people will deride them.”[16] Likewise, the task of transforming the body, the Bestial Soul, and the outside world, will involve enduring unpleasantness and degradation.

A[17] Jew who struggles to overcome his nature is called an oved Elokim, a servant of Hashem. The use of the word oved in present tense implies that this expression refers to one engaged in a constant, lifelong battle with the evil inclination.

Why[18] is the specific name of Elokim used in this context? Because Elokim, which has the numerical value of hateva, nature,[19] is the divine name that creates the natural order. And when a Jew toils to change his own nature within, this has an impact upon the cosmos in general, such that he “processes” and refines the natural order as a whole, which stems from the divine name of Elokim.[20]

Moreover,[21] ultimately, investing the tremendous effort required to refine the physical elevates the Jew to a state of bittul bimetzius, complete submission to Hashem. This means that not only the Neshamah, but even the Bestial Soul and the body reach a state of bittul bimetzius, such that their entire being exists only to fulfill Hashem’s will. May we all merit to reach this level!


_______________________________________________________
[1] Kiddushin 82b.
[2] Hemshech Mayim Rabim 5636, p. 91.
[3] Torah Ohr, Bereshis 5b; ibid., Mishpatim 76a. Likkutei Torah, Vayikra 2d.
[4] Hayom Yom, 17 Sivan.
[5] Toras Menachem 5718, Vol. 22, p. 39.
[6] Ma’amarei Admur HaTzemach Tzedek, 5615, p. 266.
[7] Cf. Tanya ch. 17.
[8] Toras Menachem 5711, Vol. 3, p. 152.
[9] Tanya 118a.
[10] Toras Menachem 5712, Vol. 4, p. 329.
[11] Kuntres HoAvodah, chs. 1-3.
[12] Of course, some may have to exert more effort than others—cf. Tanya ch. 42.
[13] Ma’amarim Melukatim, Vol. 2, p. 361.
[14] Ta’anis 20a.
[15] Sefer HaSichos 5751, Vol. 1, p. 158.
[16] Kiddushin 82a. Mishneh Torah, Laws of Kings, 1:6.
[17] Tanya ch. 15.
[18] Toras Menachem 5712, Vol. 5, p. 138.
[19] Ramak, Pardes 12:2. Reishis Chochmah, Sha’ar HaTeshuvah, ch. 6, s.v. vehamargil.
[20] Cf. Likkutei Torah, Balak 73d.
[21] Sefer HaMa’amarim 5733, p. 377.



Dedicated in the merit of a speedy release for the captives Yonasan ben Malka (Jonathan Pollard), Sholom Mordechai Halevi ben Rivka (Sholom Rubashkin), and Zeva Rochel bas Chaya (Wendy Weiner Runge).




Dedicated by the Weinberger family in honor of the yahrtzeit of Melech ben Sara Masha a"h on 19 Tammuz.

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 Developing Positive Emotions

On Developing Positive Emotions 

Rabbi Y. Oliver

Everyone possesses both good and bad middos, emotional character traits. Some exist innately, from birth, while others are learnt from others, whether by direct inculcation, or by example.

Moreover, “Hashem made this one”—the side of impurity—“opposite this one”[1]—the side of holiness. So not only do both kinds of emotions exist, but they parallel one another. For example, although kindness is typically positive, it can also take on an evil form. Strictness is often negative, but it can also come out positive—and so on (see here).

Altogether, every person possesses seven emotional traits: The seven positive traits, which correspond to the seven branches of the Menorah in the Beis Hamikdash,[2] and their seven negative counterpart emotions, which correspond to the seven wicked nations that inhabited the land of Canaan until the Jews conquered it.

Actions are dictated by emotions. Intellectual awareness alone will not bring forth a commensurate action. Emotions constitute the energy and drive that bring intellectual convictions down into action.

Thus, one’s emotions are very important: By developing positive, holy emotions, one spurs oneself to good actions: Love of Hashem inspires one to perform positive Mitzvos, while fear of Hashem inspires one to refrain from violating negative Mitzvos.[3]

Conversely, negative emotions naturally draw the person to commit wicked deeds—sins—or permitted deeds with only selfish intent, without the desire to serve Hashem. Likewise, they entice the person to be idle and not exert oneself to perform Mitzvos to the extent of one’s capabilities. And just as we were commanded to expel the seven nations from the Land, so are we commanded to banish our negative emotions from within, so that they not lead us to sin. Then we can truly “settle the Land” within by cultivating positive and even holy emotions.

May Hashem grant us much inner strength to overcome and banish the negative and selfish emotions within, and develop and ingrain within ourselves positive and holy emotions. This effects an “inner redemption” which hastens the coming of the true and complete redemption through our righteous Moshiach—may he come to redeem us today!

Based on the Rebbe's Toras Menachem 5718, Vol. 22, p. 88 ff.
See continuation of this essay here.

___________________
[1] Koheles 7:14.
[2] Torah Ohr 32b.
[3] Tanya beg. ch. 4.

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.




~~~~~~~~~~~~~~~~
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Music: The Greatest Heights or the Lowest Depths

Music: The Greatest Heights
or the Lowest Depths

Rabbi Yehoishophot Oliver

The Alter Rebbe explains[1] the Talmudic phrase, “All those who sing go out in song”[2] as referring to the song of the angels. Likewise, the Jewish souls in Gan Eden also sing to Hashem.

From what do the angels and souls “go out” through song? The Alter Rebbe quotes the Maggid,[3] who explains that through song the angels and souls transcend their limitations (albeit exceedingly refined limitations, for they are altogether spiritual entities).

Likewise, although Hashem set up a world of limitation, song has a tremendous power in the service of Hashem; it can elevate the person with such an intense love of Hashem that he rises completely above the limitations of the Bestial Soul and the world in general. This was the reason that the Levites sang melodies in the Beis HaMikdash while the Kohanim were offering the sacrifices.

And since “The prayers come in place of the sacrifices,”[4] in prayer one should also strive to rise above all limitations, until one transcends the limitations of the body entirely, with the soul almost expiring in an overwhelming love for Hashem. (This also explains why it is praiseworthy, when practical, to incorporate song into one’s prayers.)

This expresses the awesome power of music when used as Hashem intended—to bring one to the most sublime levels of divine service.

Unfortunately, in order to enable us to have free choice, until Moshiach redeems us (may it happen today!), “Hashem created this one opposite this one”[5]—every force that exists in holiness must have a parallel force in unholiness.

So just as holy Jewish music has the power to raise one to the greatest heights of love of Hashem, so can unholy, non-Jewish music, degrade the Jew to the depths of evil, may G–d save us. It too casts away limitations, but in the opposite way.

The verse states, “Man is born a wild donkey.”[6] Chassidus explains this to mean that we are born with a Bestial Soul that possesses intense, untamed, and self-destructive character traits. By serving Hashem through prayer, Torah study, and observance of the Mitzvos, one weeds out the negative character traits and harnesses the raw energy of the Bestial Soul to the service of the Divine Soul, as it is written, “With the strength of an ox,” the Bestial Soul, “there is much grain,”[7] constructive benefit for the Divine Soul.

However, listening to goyisheh (non-Jewish) music elicits a desire for perikas ol, a desire to cast off all these constructive “limitations.” This music excites and strengthens the Bestial Soul in a very unhealthy way, causing the Divine Soul to become hidden. All the hard work that one did to live with self-control and establish boundaries is thereby undone. One’s negative character traits resurface with even more intensity, and the raw energy of the Bestial Soul is directed to behaviors that are both spiritually and physically harmful, may G–d save us.

All this would be true of goyisheh music even if it had no words; all the more so, considering that in modern times, the lyrics of this music often communicate immodest and heretical messages.

Based on Sefer HaMa’amarim Basi LeGani, Vol. 2, p. 54 ff.

____________________
[1] Likkutei Torah, Pinchas 77c.
[2] Shabbos 51b.
[3] Likkutei Torah, Berachah 98a. Cf. Sefer HaSichos 5703 p. 111 ff.
[4] Berachos 26a-b.
[5] Koheles 7:14; Zohar 1:27b.
[6] Iyov 11:12.
[7] Mishlei 14:4.

This post was dedicated by Reb Kasriel ben Yehudis and Chana Feigeh bas Reizl (my parents, tzu langeh, gezunteh, ziseh yoren).

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 Human Subhuman and the Spiritual Living Dead

On the Human Subhuman and
the Spiritual Living Dead

Rabbi Yehoishophot Oliver

Hashem urges us: “See, I have set before you today life and goodness, death and evil” (Devarim 30:15).

When the Torah urges us to choose “life and goodness” and not “death and evil,” it is not coming to dismiss a materialistic lifestyle—never mind a sinful lifestyle. What rational person would think that we exist in this world in order to pursue wealth and honor, and indulge our animalistic urges? We are not animals—the wondrous intellect that Hashem implanted in us makes it patently obvious how superior we are to animals. Did He then give us intellect so that we could indulge in even more pleasures than the animals, outdoing the animals in our depraved lusts?!

One who lives such a life, one in which his mind is enslaved to his animalistic desires, degrades himself to the level of an animal, and is essentially subhuman. He fails to consider that if he was supposed to devote his life to pursuing animalistic pleasures, Hashem would not have given him an intellect that enables him to transcend his Bestial Soul and submit to the will of Hashem.

Rather, when we use the intellect with which we have been blessed, we will naturally come to realize that the world and everything in it does not exist for our self-gratification, but for a higher purpose—to serve Hashem. Thus, true life is only life that revolves around the spiritual.

If so, what is Hashem coming to tell us by urging us to choose life and goodness and avoid death and evil?

We are talking about a more insidious evil here, one that plagues someone who is fully frum. A Jew could live a life of Torah and Mitzvos, but lack interest and enthusiasm, to the point that what is in fact an awesome privilege seems like an onerous burden. Concerning this the Torah tells him: Although you are fulfilling the letter of the law—and so in a certain sense, you are living a spiritual life—with all due respect, this is a spiritual life that is dead. Choose “life and goodness”—choose to live in a way that Torah and Mitzvos excite and inspire you. And then you will be truly alive.

Based on the Previous Rebbe’s Sefer HaMa’amarim 5700, p. 90.
Also, see this article.

Dedicated by Yissachar Naftali Schneiderman as a merit for a refuah shelaimah for Aidel Rivka Bas Chaya Sara and Esther bas Aidel Rivka.

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.

_______________________________
[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.

The true purpose of thirst and hunger

Without intense Avodah (toil at self-refinement), most of us operate primarily on the basis of our natural desires, by the urgings of the Bestial Soul.[1] However, this level of motivation is superficial. On the conscious level, the Jew’s actions may be motivated by his Bestial Soul; however, in reality even these desires stem from the Neshamah.

E.g., on the external level, hunger and thirst for physical food and drink stem from the Bestial Soul’s desire to satisfy the body’s physical needs, or from the desire to indulge. For most of us in our default state of functioning, when we crave to sink our teeth into a succulent chop of steak, or lick a mouth-watering ice-cream with our tongue, or simply eat a tuna sandwich for lunch, we are following the lead of the body and the Bestial Soul. Fulfilling a divine mission is not at all on our minds.

However, the Baal Shem Tov teaches that deep down, our physical desires are motivated by pure, spiritual urges.[2] The Neshamah senses the sparks of holiness hidden in the physical (see here), knows that this is the entire purpose of its descent into the body, and yearns to accomplish this task.

Unfortunately, since regular people are not truly in touch with their Neshamos (only Tzaddikim are on this level—see Tanya, ch. 29, beg.), the Neshamah cannot communicate this directly to the conscious persona of the person. Instead, it must garb its message in the language of the Bestial Soul. So on the conscious level, the Neshamah’s craving for the spiritual manifests itself in an animalistic craving for the physical.

When it comes to food and drink, this urge manifests itself in pangs of physical thirst and hunger.

However, the same holds true for all aspects of life. The true reason that the Bestial Soul feels attracted toward anything is that the Neshamah is pushing the person to accomplish a certain spiritual task.

For example, the desire to enter into a particular line of work in order to earn a living stems from the sparks of holiness that this Jew has been charged with refining through doing such work.

Once, a Jew who was fit to become a rabbi chose for whatever reason to become a businessman instead. The Previous Rebbe wrote to him that the true reason that he chose as he did was that his Neshamah yearned for the sparks of holiness in the physical, and so he should not allow himself to become immersed in the desire for the physical and lose sight of the true purpose of his involvement there—refining the physical.[3]

Likewise, on a number of occasions, the Rebbe cited this teaching and used it to explain various phenomena:

· The desire to travel for a summer holiday to the mountains (“bungalow colony”), supposedly because of the clear air there, stems from the Neshamah’s desire for the opportunity to spread Torah and Mitzvos to an extent not ordinarily possible.[4]

· The desire to leave Eretz Yisroel and settle in the Diaspora stems from the inner desire to refine the sparks of holiness that those who leave are destined to refine in the Diaspora.[5]

__________________
[1] Tanya ch. 29.
[2] Kesser Shem Tov §194.
[3] Likkutei Sichos, Vol. 1, p. 177.
[4] Toras Menachem 5712, Vol. 6.

[5] Toras Menachem 5712, Vol. 5, p. 155.

This post has been dedicated by the Sager family in prayer for a refuah sheleima for their son, Eliyahu David ben Rut Sara, and by Menachem Kovacs in honor of the Yahrzeit of his father, Eliezer ben Shalom ע"ה, on 17 Sivan.

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.