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.

Monarchy, Democracy, and Rosh Hashanah

Monarchy, Democracy,
and Rosh Hashanah

Rabbi Yehoishophot Oliver

Monarchy—a difficult concept

The awesome day of Rosh Hashanah is almost upon us. The central focus of this day is accepting Hashem upon us as king (“kabbolas ol malchus Shomayim”).

Unfortunately, in our times this concept is foreign to us, for monarchy (in Hebrew, “malchus”) as it was practiced in bygone days is almost completely obsolete. But let us try our best to cast our minds back into the past—the vast majority of human history, in fact—and try to imagine what it must have been like.

Well, these are the basics: A king was an absolute authority, with power over life and death. His subjects typically were very afraid of him and very loyal to him. Why was it beneficial for the king to wield such great power? On the basic level, it was needed to keep the people in line—to maintain law and order.

Appointment of the king by grand coronation

Now, at first glance, monarchy sounds very different from modern-day democracy. But in a very important sense, it was not so different. Monarchy is similar to democracy insofar as it is a consensual relationship. The only way that a person could come to have the absolute power of monarchy is for the people to willingly grant him that power.

But how do the people do this—how do they willingly appoint their chosen candidate as king? It is not enough for them to feel that way in their hearts; rather, they must make an external show of their devotion and allegiance.

For this purpose, the people organize a grand coronation event. All the people rally there, declare that they want this man to accept the mantle of kingship, and affirm their unwavering loyalty to him.

Despite the vast differences between people—“their ways of thinking are different”[1]—all the citizens of the country—men, women, and children—join in this ceremony just the same—the simple subjects, the wealthy landowners, the low-level ministers, until the high-level ministers, who are especially dear to the king. They all prostrate before the king and fully commit to obey him. “Long live the king!”[2] they declare.

If, however, one becomes an absolute ruler without the people’s consent; instead, one seizes power by force, then Torah does not define that as malchus, monarchy, but as memshalah, dictatorship. The king assumes his role only by virtue of the people’s demand.

Monarchy vs. Democracy

Moreover, a true candidate for kingship does not aspire to become king. On the contrary, that is the last thing on his mind—he consistently shuns the limelight, and all he wants is to be left alone. But despite his reclusiveness, the people somehow find out about him, learn of his unparalleled greatness, and realize that he is truly worthy of the position. So they approach him and nudge him incessantly to become their king, with this nudging culminating in a grand coronation ceremony.

When the would-be king sees just how much the people want him to rule over them, this evokes within his heart a desire to do so. This feeling is not tainted by any arrogance or bossiness; rather, it is a feeling of humbly and apprehensively stepping up to a role of tremendous responsibility for the sake of serving the community. This is the hallmark of true leadership.

Here the comparison to democracy ends, for according to the democratic system, the candidate can only become elected if he is filled with ambition and aspires to be the leader so much that he “runs” for elections. Instead of the people convincing him to want to rule, he convinces the people to want him to rule.

Although the aspirant to democratic elections may also have some genuine desire to serve the community, it cannot be claimed that his intentions are pure and not tainted by an element of lust for prestige and power. After all, he doesn’t just want any worthy person to rule—he campaigns for the people to decide that he is more worthy than anyone else for the job.

So clearly, no matter what his rhetoric, the best interests of the people are not the only thing on his mind; rather, there is also a strong element of self-interest in his bid for power and his efforts to remain in his position. This self-interest inevitably taints his leadership, for if the interests of the people conflict with his own, he may succumb to temptation and allow his own interests to trump those of the people. For example, upon seeing that another person is much more fit to rule than he, his selfish craving for power may induce him to deny this and even seek ways to viciously condemn and discredit the one whom he views as a threat to his power.

Of course, monarchy also has its pitfalls, for if the king is unworthy, he can abuse his power far more than an elected president can. Much more could be said on this topic, but here is not the place. In any case, a true king only becomes king because the people convinced him so.

Renewing Hashem’s rule and creation

Likewise, Hashem, the King of all Kings, becomes King when we declare our devotion to Him, thereby inaugurating Him as our King.

The difference, though—of course, one of many—between a human king and Hashem, is that a human king does not create the people; he merely enforces law and order, enabling society to function productively. In contrast, when we speak of Hashem as our King, we mean that He creates the world and rules over every single aspect of it.

This is the theme of Rosh Hashanah. The prayers and customs of this day are entirely devoted to repeatedly pleading of Hashem to rule over us as King, especially when we blow the Shofar. This evokes within Hashem the desire to rule over us, such that he commits to continue creating the world.

But why is it necessary to accept Hashem as King every year all over again?[3]

It is written, “The eyes of Hashem, your G–d, are constantly on it [the Holy Land] from the beginning until the end of the year.”[4] What is the meaning of this apparently unnecessary phrase, “from the beginning until the end of the year”—isn’t that already clear from the word “constantly”?

Rather, this verse alludes to the fact that Hashem annually renews the life-force with which he creates the world (and the Holy Land is the subject of the verse, for the entire world receives its life-force through that given to the Holy Land). Each year at “the end of the year”—as the twenty-ninth day of Elul passes, and we enter the night of Rosh Hashanah—Hashem’s desire to create the world recedes, as it were, until it vanishes completely, and although we cannot see it, the world’s very existence is hanging by a thread.

Then, for the next two nights and days, we must devote ourselves to showing Hashem our total commitment to serve Him. We declare, “Our Father, our King!” ... “Be King over us in Your glory,” and so on. And in this way we renew His desire to create the world for the entire coming year, and then this cycle is repeated the following year, and so on.

“Judgment day”

This is how the concept of accepting upon ourselves the yoke of the Kingdom of Heaven ties in with the other, perhaps more well-known, theme of Rosh Hashanah—that it is the “Judgment day” when Hashem judges every creature in existence.

As mentioned, Hashem’s decision to rule means that He commits to continue to create the world, and He does so because we submit to Him as King through our divine service on Rosh Hashanah. Now, this decision doesn’t only mean that Hashem decides to continue to create the world and not destroy it, G–d forbid. Rather, He decides the exact nature and amount of blessings that every single person is destined to receive in the coming year, in all areas.

And on what is His decision based? “Hashem sees the heart,”[5] and judges every individual according to their worthiness at the time of judgment.[6] So the sincerity of the individual’s acceptance of the yoke of Hashem’s sovereignty will determine whether Hashem’s ruling will be favorable, and exactly to what degree, and in which areas.

And this is the connection between Rosh Hashanah and Teshuvah. It is absurd to sin and simultaneously commit to serve Hashem. Until the person repents sincerely of his or her sins, they sully his heart and disqualify his profession of total devotion to Hashem on Rosh Hashanah. So on Rosh Hashanah we do Teshuvah, because Teshuvah is vital to accepting Hashem’s sovereignty.

This is also the reason that we are given the entire month of Elul to prepare for Rosh Hashanah. We don’t want to wait until Rosh Hashanah, when we are already being strictly judged, to start thinking about Teshuvah. Rather, we spend the month of Elul doing everything we can to rectify ourselves so that when Rosh Hashanah comes around, we will already be cleansed of sin and fit to commit to serve Hashem with all our heart. 

This is the reason that the atmosphere on Rosh Hashanah, especially according to the school of Chassidus Chabad, is very serious. For on Rosh Hashanah we are standing before Hashem, and He is scrutinizing our hearts carefully. Thus, it is the Chabad custom to spend as much time as possible between the prayers reciting the words of Tehillim with a broken heart, and if one can, avoiding all idle chatter.

May Hashem bless us and write and seal us all for a good and sweet new year in both the material and the spiritual, and may we witness the coming of Moshiach to usher in the true and complete redemption this year, and at its very beginning, NOW!

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[1] Berachos 58a.
[2] This declaration was used to appoint Jewish kings; cf. I Melachim 1:31.
[3] The explanation below is taken from Tanya, Iggeres HaKodesh, ch. 14.
[4] Devarim 11:12.
[5] I Shmuel 16:7.
[6] Rosh Hashanah 16b.

Dedicated by Avi Turner and family in honor of the Yahrtzeit of Mordechai Ben Yosef on 15 Av.

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.

Refining the Sparks Through the Suffering of Exile

Refining the Sparks Through
the Suffering of Exile

Rabbi Y. Oliver

We have spoken about how when the Jewish people use objects in the world to serve Hashem, they refine the sparks of holiness in those objects.

Another significant way in which the Jewish people refine the sparks of holiness in exile relates to their suffering in their alien environment. Over the course of Jewish history, the Jewish people have been “hosted” by various nations because those nations held sparks of holiness that the Jewish people were expected to refine. When the Jewish people are oppressed by their host nations in various ways, and yet remain firm in their observance of Torah and Mitzvos, they pull out the sparks of holiness in the nations and in their countries.

When the Jewish people have completed their task of refining the sparks within a specific nation, they are released from it, and that nation is left lowly and disgraced, for it has been deprived of its extra life-force—the sparks of holiness that lay within it.[1]

When Adam HaRishon sinned, he caused the sparks of holiness to fall into the forces of Kelipah (see here),[2] and the Jewish people refine these sparks through their suffering in exile. This is the meaning of “All who cause the Jewish people to suffer become the ‘head’ [i.e., the leading nation].”[3] When the gentile nations oppress the Jewish people, we take their “head.” The head, which is above the rest of the body, represents a high level—the lofty sparks of holiness that lie within the nations, that are the true source of their prosperity.

This is the deeper meaning of the verse, “One man dominates over another man, to his detriment,”[4] for the detriment of “the evil man,” i.e., the spiritual forces of Kelipah, which give sustenance to the nations who oppress us. When they dominate over us and oppress us, it is in fact to their detriment, for in this way the sparks of holiness are refined from their midst, and then they lose the blessings that those sparks brought them.

To explain further, each nation draws its sustenance from a particular force of Kelipah. Thus, there are seventy nations, corresponding to the “seventy ministers of Nogah”—the seventy spiritual forces of Kelipas Nogah (the level of Kelipah that sustains the physical world in general, but not things that are forbidden for a Jew),[5] from which each of the seventy gentile nations draws its sustenance, respectively.[6]

As long as the Jewish people are being hosted by a particular country in order to refine the sparks of holiness trapped there, the “minister,” the angel from which that country derives its sustenance, benefits greatly, causing that angel’s nation to be blessed with material prosperity.

However, once the Jewish people have finished refining all the sparks there, then, of course, no sparks are left, and so the individual Kelipah from which that nation had drawn its sustenance becomes greatly weakened, causing the nation to which it gives sustenance to lose, or at least experience a significant decline, in its prosperity and prominent position on the world stage.

The Jewish people are then relocated to another country, in order to refine the sparks of holiness that await them there. Once they have refined all the sparks of holiness in all the lands of exile, Moshiach will come and redeem them, bringing them to Eretz Yisrael forever.
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[1] Igra DeKallah, Bereshis, p. 496.
[2] Likkutei Torah lehoArizal, Tetzei.
[3] Gittin 56b.
[4] Koheles 8:9.
[5] Cf. Tanya, Iggeres HaKodesh ch. 25.
[6] Cf. Toras Sholom p. 204.

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.

Refining the sparks within the nations

The Rebbe Maharash teaches:

“Hashem did a charity for us by scattering us among the nations.”[1] Why was this a charity? For by scattering us among the nations, He enabled us to fulfill a special mission: To refine the sparks of holiness hidden within them.

This is the deeper meaning of Hashem’s blessing to the Jewish people, “You will eat all the nations.”[2] Eating represents birur, refinement, and G–d then declared that the Jewish people would ultimately “eat up” and refine the sparks of holiness that lie hidden within the nations and their countries.

This is also the deeper meaning of Hashem’s statement to the Jewish people: “You shall be for me a segulah from all the nations”[3]—from all the gentile nations. I.e., when we refine them, we, the Jewish people, become a segulah, a beloved treasure, for Hashem.

Based on Sefer HaMa’amarim Toras Shmuel 5729, p. 65.

Jews refine non-Jews in several ways. When Jews interact with non-Jews in an upstanding, righteous manner, and make a kiddush Hashem (“sanctification of Hashem’s Name”):

– they[4] act as a “Light unto the nations,”[5] inspiring certain non-Jews to adopt a more refined, wholesome, G–d-centered lifestyle, seeing the shining example set by the Jewish people;

– they inspire certain non-Jews to come and learn from Jews how to serve Hashem as is required for them, by keeping the Noahide laws; moreover, Jews who have the opportunity (especially when they already have connections with non-Jews for business purposes, or the like) even approach non-Jews and convince them to undertake to follow the Noahide laws, and in this way they fulfill Rambam’s ruling[6] that Jews must encourage non-Jews to fulfill their laws;

– they inspire certain non-Jews to convert, for “Hashem only exiled the Jewish people among the nations in order to increase converts.”[7]

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[1] Pesachim 87b.
[2] Devarim 7:16.
[3] Ibid. 7:6
[4] In connection with this point and the following one, see Hisva’aduyos 5744, Vol. 3, p. 1813.
[5] Yeshayah 49:6, 42:6.
[6] Mishneh Torah, Laws of Kings, 8:10.
[7] Pesachim 87b. See Orchos Tzaddikim, Gate of Truth: “One should not lie to a Jew or a non-Jew, or deceive them in any matter. ... Hashem only exiled the Jewish people in order to increase converts, and as long as they [Jews] behave with them [non-Jews] without deception, [non-Jews] will attach themselves to them [Jews].”

This post was dedicated by Reb Yeshayahu Don ben Chayah Tsipah and Sheila Shulamit bas Sarah Beila in honor of their wedding anniversary, and in honor of the yohrtzeit of Tsvi Horst Lubinizki.

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.

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.

The Jew's mission: Recovering Hashem's lost gems

The Baal Shem Tov[1] offers the following parable for the spiritual process by which the sparks of holiness came into our physical world:

A king once lost a precious gem from his ring, and many of his subjects—servants, ministers, generals, and so on—volunteered to search for it. However, the king refused to allow them to. Instead, he instructed his precious only son to search for the lost object and return it.

The king did not do so because he suspected that his other subjects might pocket the gem. Rather, he wanted to be able to give the opportunity to his son to find it, so that his son would receive the credit. Moreover, he even dropped his son several hints as to the whereabouts of the gem. But how did the king know so well where the gem was to be found? In fact, it was all a setup. The king had deliberately feigned to have accidentally lost the gem only so that his son would find it, and so that the father could beam with pride at his son’s accomplishment.

Likewise, Hashem deliberately caused the sparks to fall into the physical world, and then insisted that only the Jewish people, of whom it is written, “You are sons of Hashem, your G–d,”[2] be charged with the mission of refining them.

So when a non-Jew uses an object in the world with the intention to serve Hashem, careful to do so in a way that conforms both with the letter and the spirit of the Noahide laws, he performs his duty, pleases the King of all kings, Hashem, and civilizes the world and makes it a fit vessel for G–dliness. But refining the lofty sparks of holiness trapped in the physical world is a task and privilege specifically assigned to the Jewish people.

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[1] Kesser Shem Tov §194.
[2] Devarim 14:1.

This post was dedicated by Reb Kasriel ben Yehudis and Chana Feige bas Reizl (my parents, tzu langeh 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 Contribution of Chassidus Over Kabbalah

The Contribution of Chassidus Over Kabbalah

Rabbi Yehoishophot Oliver

At first glance, both Kabbalah and Chassidus explain Hashem’s greatness. And yet, since Kabbalah was  revealed before Chassidus, Chassidus must have come to add something new and more. What?

This is a broad topic, and of course, an article of this length cannot do it justice, but I will discuss one aspect of it below.

Although Kabbalah offers wondrous explanations of G–dliness, when these ideas are examined, the explanations it gives are incomplete. The wisdom of Kabbalah is so lofty that it does not truly descend into human intellect, and so a regular person cannot properly grasp it, even if he is highly intelligent. Who then can grasp it? One who is somehow attuned to a certain level of spirituality that transcends intellect. This exalted spiritual state “fills in the gaps,” enabling one to“decipher the code,” and properly grasp these rarefied concepts.

There are two ways of possessing this level of spiritual sensitivity.

From above: A Jew who is born with a particularly lofty neshamah may be endowed with the power to grasp these lofty concepts.

From below: A Jew who has invested tremendous effort to rectify all his sins and failings and has succeeded, and has then gone still further and reached an advanced level of self-refinement, may manage to elevate himself to this level.

Until Chassidus was revealed, one who aimed to truly grasp the explanations of the sublime levels of G–d’s greatness found in Kabbalah had to be a fit “vessel” by fulfilling at least one of the above requirements. The revelation of Chassidus, however, made it possible for any Jew to grasp Hashem’s greatness, even without satisfying either of these requirements.

But what is so different and special about Chassidus? What quality does it have that Kabbalah lacks, making it accessible to every Jew? The answer: Chassidus in general, and Chassidus Chabad in particular, brings Hashem’s greatness down into sechel enoshi, human understanding.

How does it do this? It is written, “From my flesh I see Hashem.”[1] This verse encapsulates the entire goal of Chassidus—to explain in great depth and in great detail the faculties of the soul, and how they interact with one another. Since the Jew’s soul descends from the higher spiritual worlds,[2] everything in his or her inner self parallels the higher realms, and can thus be used to understand them. Chassidus therefore uses as its mashal (analogy, pl. meshalim) the soul’s faculties—“my flesh”—in all their intricacies, through which we are able to “see Hashem”—to understand the nimshal (concept being explained by the analogy) of sublime levels of Hashem’s greatness.

Although Kabbalah also employs analogies from the soul to explain G–dliness, it never explains exactly which aspect of them corresponds to the nimshal in what way; it merely states the analogies, no more. If any explanation is provided, it is minimal.

This is one reason that it is considered dangerous to study Kabbalah without being truly a vessel for it. The lack of down-to-earth explanation makes one liable to fall into the trap of construing the analogies in Kabbalah literally.

This misconception is called hagshamah—lit., “making material,” or “corporealization.” Its opposite is hafshatah, literally, “divestiture,” or “abstraction.” Hafshatah is the ability to “see through” the details of the mashal to the nimshal of the sublime levels of G–dliness that it is coming to inform us of. Since this is a requirement for studying Kabbalah, we find that the Baal Shem Tov instructed those whom he saw as susceptible to hagshamah—apparently, the vast majority of people—not to study Kabbalah.

Now, let’s explain hagshamah further. On the lowest level of hagshamah, one believes that Hashem literally has a hand or foot, or the like, G–d forbid. A less coarse, but still forbidden level of hagshamah is to believe that Hashem is some kind of limited entity, albeit a very sublime one, such as one of the Sephiros (divine attributes), and to pray to a Sephirah, G–d forbid, instead of to Hashem Himself.[3]

An even more abstract kind of hagshamah, but hagshamah nonetheless, is an incomplete understanding of an analogy, applying aspects of it to Hashem that were not meant to be applied, and neglecting to apply aspects of it to Hashem that were meant to be applied; this is in itself hagshamah, G–d forbid.

And when one “coarsens” Hashem, G–d forbid, while studying Kabbalah, this in turn greatly “coarsens” the student of Kabbalah; in other words, it has a very detrimental spiritual effect upon him (along the lines of the words of our Sages that if one learns Torah inappropriately, it becomes a “potion of death”[4] for him). And this is indeed tragic, for his intention in his studies was surely to become more refined.

This explains further what was quoted earlier that to learn Kabbalah one must either have a lofty neshamah or be very refined, for only then can we be confident that the person will not fall into hagshamah.

In contrast, the analogies offered in Chassidus are always accompanied with explanations[5] that make clear that not only does Hashem in His Essence (“Atzmus”) have no physical form, but He has no spiritual form either. Likewise, these explanations make clear which aspects of the analogies are relevant, and which are not.

Therefore, the student who has acquired a broad knowledge in Chassidus may be equipped to study Kabbalah as well and understand it properly.[6] Conversely, in our time, Chassidus is vital to protect one from misunderstanding concepts in Kabbalah. So for someone to learn Kabbalah without the explanations of Chassidus and “make his own way” in Kabbalah is presumptuous—he would be presuming himself not in the category of those whom the Baal Shem Tov warned against learning works of Kabbalah lest they commit hagshamah and thereby become greatly coarsened.[7] Moreover, it is not enough to learn texts that explain the deeper meaning of these Kabbalistic concepts briefly; one must also study Chassidus, which explains them in depth.[8] Thus, learning Chassidus before Kabbalah is vital.[5]

Based on Kuntres Inyanah Shel Toras HaChassidus, p. 1.
Toras Sholom, pp. 113, 185. See also the article on p. 20 here.

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[1] Iyov 19:26.
[2] Tanya, ch. 3, beg.
[3] Derech Mitzvosecha, Shoresh Mitzvas HaTefillah, 115b. Cf. Shivchei HaBesht, p. 250.
[4] Yoma 72b.
[5] Igros Kodesh, Vol. 22, pp. 58-59. See also Likkutei Sichos, Vol. 30, p. 292, where the Rebbe warns that only one who has actually attained expertise in Chassidus by studying it diligently for many years is fit to issue a ruling on whether Chassidus is similar or different from Kabbalah with regard to the various restrictions on the study of Kabbalah.
[6] Likkutei Sichos, Vol. 35, p. 295.
[7] Igros Kodesh, Vol. 8, p. 223. Also, see ibid. Vol. 13, p. 403.

[8] Likkutei Sichos, Vol. 20, p. 594.

This post was written by the author in honor of the third birthday of his daughter, Shaina bas Atarah Arielle, on 22 Tammuz. It was also dedicated by Rivkah Katz and family, so that it be a merit for the refuah sheleimah of HaRav Meir HaKohen ben Rochel Dilkah. Lastly, this post was dedicated by Ephraim Tunick in honor of his mother, Miriam Shaina bas Asher ע"ה.

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 Purpose of Creation: Hashem Dwelling Down Here

The Purpose of Creation:
Hashem Dwelling Down Here

Rabbi Y. Oliver

What is the purpose of creation, and what is the purpose of our individual lives? Why are we here?

According to Chassidus, the answer to this question lies in our Sages’ statement: “Hashem desired to have a dwelling place in the lower worlds.”[1] Chassidus explains that the phrase “the lower worlds” refers primarily to our physical world, which is the lowest of all the worlds. This is the place where He yearns for His Shechinah, the divine presence, to be revealed.

To be specific, within our world, Hashem wishes to have his primary dwelling place in the Beis Hamikdash, as He instructed, “Make for me a Mishkan, and I will dwell amongst them.”[3] On the basic level, this verse means that the Mishkan and the Beis Hamikdash (the latter being a progression from the former) were places appropriate for the indwelling of the Shechinah, and these domains of concentrated holiness then served as beacons of divine light for the rest of the world.

But if so, why does it refer to the Mishkan in the plural, saying that Hashem will dwell “amongst them”? Shouldn’t the verse have used the singular “within it”—the Mishkan?

Here the verse alludes to the fact that in addition to Hashem’s desire to dwell within the Mishkan and Beis Hamikdash, He desires to dwell “among them”—to establish a Mishkan within the heart of every single Jew.

More specifically, there are two elements, or stages, in the Jew’s mission to make a personal Mishkan for Hashem. Hashem desires that the Jew reveal the Shechinah, the divine presence:

1. within his inner self—in his mind and heart, and in his thought, speech, and action;

2. in the world around him, beginning from his home, and spreading out to his community, and the world around him, according to each Jew’s opportunities and talents.

These two tasks were achieved in the most complete way through the Mishkan, and later on, the Beis Hamikdash.

Now that we are in exile, and we no longer have the Beis Hamikdash, we have been charged with the mission of revealing G–dliness within ourselves and the world around us. In this merit, Hashem will return the Beis Hamikdash to us, “measure for measure” with the coming of Moshiach now!

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[1] Midrash Tanchuma, Naso, sec. 16.
[2] Tanya ch. 36.
[3] Shemos 25:8.
[4] Sotah 8b.

Based on Sefer HaMa’amarim Kuntreisim, Vol. 2, p. 828 ff. s.v. Basi L’gani.

This post was dedicated by Rivkah Katz and family, in honor of the graduation of their daughter, Dilkah Beilah bas Rivka Leah. This post was also dedicated 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.

A Jew? Sin?! Unthinkable!

A Jew? Sin?! Unthinkable!

Rabbi Y. Oliver

The Zohar[1] says that the verse, “Nefesh ki secheta”—“When a Jew sins,”[2] should be read as an expression of incredulity: “How could a Jew sin?!”

Just a second. What does this mean? Unfortunately, the reality is that almost everyone—even those who sincerely strive to do the right thing both in their relationship with Hashem and with other people, do slip here and there and sin, and in both of these relationships. And then there are “sins that a person tramples with his feet”[3]—behaviors commonly regarded as “not so terrible,” which are prevalent even among those who are otherwise observant. These include bittul Torah (neglect of Torah study), lashon hora (gossip), indulgence in permitted pleasures, and so on.[4] So how do we understand the Zohar’s shock?

The Hebrew word for world, olam, is etymologically related to the word he’elem, concealment, for the world conceals the true reality of Hashem. In our world, where Hashem’s presence is the most hidden, the world also conceals the spiritual processes that underlie the physical world around us. Thus, when we only consider things from a coarse, physical perspective, we are bound to reach incorrect interpretations and conclusions.

However, Hashem reveals His all-perfect, all-knowing wisdom to us in the Torah, and so gives us the inside scoop on deeper spiritual realities. Through Torah, the Jew is privy to the true perspective on everything in the world around us, while everyone else is confused, or interpreting worldly phenomena in a way exactly contrary to their true nature.

Similarly, when we approach a Jew, we should look to the Torah, and especially its inner dimension, to reveal to us a Jew’s true nature. By nature, not only does a Jew not sin, but the very thought of sin comes as a total shock. What? A Jew? Sin?? It makes no sense!

Rather, the sin is something superimposed, that comes due to the influences of the Jew’s non-Jewish environment; it is not his or her true inner core and identity. Thus, “Even while [the Jew] sins, his soul is still faithful to Hashem.”[5]

This is also the deeper meaning of the Previous Rebbe’s teaching: “Just as a Jew should know the shortcomings, so should he know his own strengths.”[6] One should know the shortcomings in order to correct them, and the strengths in order to be able to utilize them to perform to the utmost in one’s service of Hashem.

The Rebbe[7] points out the apparent inconsistency of the Previous Rebbe’s choice of words. When speaking of shortcomings, the Previous Rebbe said “the shortcomings,” without identifying the possessor of those shortcomings, while in reference to the strengths, he explains, “one’s own strengths.” The Rebbe interprets that the Previous Rebbe meant to make a statement about the fundamental identity of a Jew. Since a Jew’s virtues are true to the wishes of his Neshamah, they can be truly attributed to him; in contrast, when he sins and falls short, these are not his sins; rather, they are sins that attached themselves to him from without.

So when a Jew sins, he goes totally against his nature.

Let’s explain this more deeply. The Neshamah of a Jew consists of five levels (see here). The lowest is the level of Nefesh, which becomes vested in his body and sustains the Jew’s thought, speech, and action in Torah and Mitzvos.

Now, the Hebrew for “when a Jew sins” is “nefesh ki secheta”—literally, “when a Nefesh sins.” So Chassidus interprets the Zohar’s shock to mean that for a Jew, sin is totally unthinkable not only for the essence of the soul, but also for the four higher levels of the external manifestations of the soul—Ruach, Neshamah, Chayah, and Yechidah. Even for the lowest level, Nefesh—which is technically able to take part in a sin through the influence of the Bestial Soul—although sin is not unthinkable, it comes as a total shock![8]

When a Jew realizes that his sins do not define his true self; rather, they are an external force that somehow became stuck to him, this knowledge helps him keep his spirits up despite his low state. At the same time, it empowers him with the confidence that no matter what he did wrong, he can fix it. He is then motivated to do everything in his power to rectify his sins through sincere Teshuvah, and then Hashem will forgive and favor him as if he had never sinned.[9]

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[1] Zohar 3:13b, beg.
[2] Vayikra 4:1.
[3] Avoda Zara 18a.
[4] Tanya ch. 30.
[5] ibid. ch. 24, end.
[6] Likkutei Dibburim, Vol. 4, p. 581.
[7] Hisva’aduyos 5742, Vol. 1, pp. 53-54.
[8] Sefer HaMaamarim, Basi Legani, Vol. 1, p. 46.
[9] Mishneh Torah, Laws of Teshuvah, 7:4.



This post has been dedicated by Rabbi Shimon Cowen and family lizchus Zalman HaKohen ben Sarah, in the zchus of R' Dovid Fishel ben Rochel for a refuah shleima u'krova, 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.

Reaching a Higher Level of Consciousness

Reaching a Higher Level 

of Consciousness

Rabbi Yehoishophot Oliver

There are two general perspectives or mental states that one can experience. In the terminology of Kabbalah and Chassidus: mochin de’gadlus, “higher consciousness,” and mochin de’katnus, “small-mindedness.”

When you are in a state of mochin de’gadlus, you see the big picture, the vast plan, and the underlying purpose of everything around you. Hashem’s absolute reality is real, unquestionable, even tangible, and so you view all worldly things as trivial and fleeting. This awareness naturally brings to vibrant passion and zeal in your divine service (see here).

Likewise, your deep connectedness with higher, spiritual truths makes you ready to have self-sacrifice for a noble cause. You do not care to give up personal preferences and do things that are difficult and demanding, because you believe so deeply in the worthiness of your mission, to which you have been summoned by a higher calling.

However, in a state of mochin de’katnus, you fail to see the vast plan and the deeper meaning behind the world around you. You miss the forest for the trees, and so you get bogged down with material and even trivial concerns. Although you still believe in Hashem and perform the mitzvos, there is a sense of distance and detachment from the truth of His reality, and this is also reflected in a diminished sense of excitement and inspiration in your divine service. You dwell on superficial, material realities, and lack patience and true joy. You think that material pleasures will bring you true fulfillment, while the thought of efforts at growing spiritually is anything but pleasurable. You are preoccupied with satisfying your immediate conveniences, desires, and needs, and serving Hashem is the last thing on your mind. 

Another way of putting it is the distinction between maturity and immaturity. There is a fundamental difference between a mature mentality and a childish one. As the Alter Rebbe writes: “The emotions are commensurate with the intellect, for a child desires and likes petty things of meager value, for his mind is small and too narrow to appreciate more precious things. Likewise, he is angered and enraged by trivialities, and the same goes for [the child’s] boasting and other emotions” (Tanya ch. 6). So the direction of the emotions is dictated by one’s intellect. Thus, the child’s undeveloped mental capacities result in emotional immaturity. This is why a child becomes very excited over sweets and toys, and angered when deprived of them. Conversely, he does not grasp the meaning of wealth and power, and thus he does not truly desire them (cf. Kuntres HaTefillah, p. 16).

Similarly, someone who is physically an adult can be in a state of mochin de’katnus spiritually. They may have little or no interest in tefillah (prayer), Torah study, or anything more than the most basic observance of mitzvos. Their life revolves around superficial things—amassing wealth, prestige, or satisfying material desires. They do their religious duties mechanically, out of rote, waiting impatiently for the moment they will be “free.” They view anyone inspired about spiritual things with disdain, and dismiss them as “religious fanatics.” Ultimately, one who goes down such a path is at risk of renouncing observance of Yiddishkeit altogether, may G–d save us.

A variation on this theme is someone who is apparently very strong in his or her Torah observance, but approaches it in a way of mochin de’katnus, small-mindedness. This could manifest itself in various ways. One example is a person who follows Halachah meticulously and beyond the letter of the law, which is of course very positive, but falls into severe depression, or gets angry and irritated, whenever he fails even to a minute degree. Or he is obsessively critical of every minute fault in others, and certainly of major ones, but somehow forgets to notice even the minor ones in himself. And so on.

In these cases and many others, the person is not truly thinking about Hashem. He may be keeping Torah and mitzvos in the technical sense, but he is not truly serving Hashem because he does not think about Hashem; instead, he thinks incessantly about technical rules, do’s and don’ts, all the while missing the main thing—that these rules exist in order to bring us to fulfill our inner potential for goodness and holiness, to refine our inner selves and unite us with Hashem and with all around us—which is the mochin de’gadlus perspective.

In any case, keeping Torah and mitzvos, and especially living according to the teachings of Chassidus, means following a program which, if followed correctly, with the right guidance, is designed to lift up our perspective from mochin de’katnus to mochin de’gadlus.

So, how indeed does one alter one’s mental state from mochin de’katnus to mochin de’gadlus, or help someone else to achieve this goal? Well, it should be noted that even before we embark on the journey, we have to fix our eyes on the goal. The first step to change is simply recognizing the urgency of the need and cultivating the desire to fill it. But even once one has the desire to grow and change and rise more and more often to a higher state of consciousness, he should realize that it is a gradual process, and although rising ever higher is attainable, it will be a lifelong struggle, that will involve ups and downs. 

How exactly do we attain it? I will leave that for another post...

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This post has been dedicated by Yehoshua Solomon l'ilui nishmas Avraham Eitan ben Getzel Yosef, in honor of the Yahrzeit on 2 Tammuz, and by Menachem Kovacs in honor of the Yahrzeit of his father, Eliezer ben Shalom ע"ה, on 17 Sivan.

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