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Dei Chochmah LNafshechah

Parshas Pinchas

Shalosh Seudos1 of Parshas Pinchas 5766


" ' "... And Hashem spoke to Moshe, saying: Pinchas (a son of Elazar and grandson of Aharon the kohein) was the one who zealously took up My cause among the Jewish people and turned My anger away from them, so that I did not destroy them in My jealousy [demand for exclusive worship]. Therefore, tell him that I have given him My covenant of peace.2 The Judgments of Pinchas The holy Zohar states, Pinchas is [an aspect of] Yitzchak. Pinchas stood up, judged, and was filled with a powerful Gevurah / Might which is an aspect of the lefthand side.3 [Note: One reason why Gevurah / Might is represented by the weaker hand is because it is expressed in self-restraint. It is the willful setting of limits and boundaries, as contrasted with the unlimited influence of Chessed / Kindness.] For this reason, Pinchas was rewarded with My covenant of peace, which is the priesthood itself.4 His act of Gevurah / Might, which is a form of Din / Judgment associated with the left-hand side, was rewarded with the right side of Chessed / Kindness, since the left side of judgment is actually incorporated within the right. [All manifestations of Judgment are only a temporary situation meant to make us worthy of a greater revelation of Kindness.] Come and see: Pinchas stood before the powerful judgment of
The lesson was delivered at the third meal of Shabbos. Bamidbar 25:10-12 3 The array of the sefiros includes the right, left, and middle columnswhich represent kindness, judgment, and balance respectively. 4 The three segments of the Jewish peopleKohanim, Leviim, and Yisraelimare each associated with a different side along the array of the sefirosthe right of Chessed, the left of Gevurah, and the middle line of Tiferes / Splendor, respectively.
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Dei Chochmah LNafshechah

Parshas Pinchas

Yitzchak. He stood in the breach, as the verse states: "" And Pinchas stood and prayed/judged and the plague ended.5 [He acted] in order to protect the Jewish people. This is why Pinchas has the same numerical value as Yitzchak.6 []802 = 001 + 8 + 09 + 01 = [ 7]802 = 06 + 8 + 05 + 01 + 08 = Pinchas is also the numerical equivalent of four times the Shem Havayah,8 when it is articulated with hei to equal 52.9 [ 25[ ]25 = ---x 4 = 208] These four Names correspond to the four exiles: Egypt, Bavel, Persia-Medea, and Edom/Rome.10 The Edom exile is really a composite of the aspects of Edom and Yishmael, since in a way they are one.11 [Note: The commentaries point out that the final part of the Edom exile will include a period of domination of the sons of Yishmael, the Arabs.] These five exiles represent the five Gevuros, supernal Judgments. It is well known that the first three Judgments are sweetened through Ohr Yashar, through direct light, while the last two are sweetened through Ohr Chozer, returning or rebounding light.12 The first three are sweetened by direct light: if you add the three Names which represent the first three exiles, along with another three that represent each exiles sweetening, you attain [26x6 = 156] the exact value of the name Yosef. [The straight spelling of the Shem Havayah is equal to 26. 6 x 26 = 156] [ ]651 = 08 + 06 + 6 + 01 = The final, double exile of Edom and Yishmael cannot be sweetened by direct light. These are sweetened instead through the indirect light of mesiras nefesh, self-sacrifice, which is represented by the Tachanun prayer [during which we first cast ourselves down and then raise ourselves back up.] This is an aspect of: "" ' A Psalm of David. To You, Hashem, I lift up my soul.13
Tehillim 106:30 Zohar III:236b 7 The name Pinchas can be written with or without a yud as the second letter. 8 G-ds four-letter Name Y-H-V-H. 9 This is also called the Name BaN, which equals 52. Megaleh Amukos, Parshas Pinchas 10 Throughout the lesson, Edom is interchangeable with that nations progenitor, Eisav. 11 Sefer Halikutim, beginning of Parshas Bo; Biurey Agaddos of the Gra, Megillah 6b; Ibn Ezra and Malbim on Daniel 2:41. 12 Nahar Shalom 44a 13 Tehillim 25:1
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Dei Chochmah LNafshechah

Parshas Pinchas

The Klippos14 of Eisav and Yishmael The verse states: "" And Eisav went to Yishmael.15 Our sages tell us: It is not for nothing that the zarzir [a type of impure bird]approached the raven. The zarzir went to the raven because they are the same type.16 This means that these two klippos, forces of evil, are included in one another. The klippah of Yishmael believes in the strength of a Supreme Power that can do as it pleases. However, it does not believe in reward for good acts or punishment for bad. Eisav, on the other hand, does believe in the aspect of reward and punishment for each action. However, he does not believe in the aspect of Ein Sof, that Hashem is truly boundless. According to Eisav, atonement is entirely in mans hands, may Hashem have mercy. [Note: This means that he believes in justice, but in human justice, not Divine.] Regarding the klippah of Yishmael, the verse states: " "No black magic can [be effective] against Yaakov, and no occult powers against Yisrael.17 The klippah of Yishamel enters the hearts of the Jewish people and drives them subtly to the path of the snake, an aspect of sorcery. They feel that they can bring about a spiritual deliverance and heal the sick using methods which are against the Torahs laws, G-d forbid. Through these prohibited acts of healing they wish to draw us towards believing there are higher powers independent of the Torah, G-d forbid. The truth is that Yishmael has no power to really affect anything at all. The reason is that they believe only in Ein Sof, the aspect of Hashem as the Boundless Creator, but they deny the aspect of G-dliness within boundaries. Since it is precisely through this aspect that we experience and draw down spiritual renewal, they cannot affect anything in a real way. The only way to truly effect change and healing is to connect to this spirit of renewal. For this reason, Yishamel cannot damage the fabric of

14

A klippah is literally a husk, and it signifies an aspect of impurity unique to a particular person, state of being, or circumstance. In this case, when we speak about Eisav and Yishmael, we mean both the individuals and the state of being of their respective exiles. 15 Bereishis 28:9 16 Bava Kamma, daf 92b 17 Bamidbar 23:23 5

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creation, its reality. [Note: In other words, the changes that Yishmael effects are illusory. As the verse says: black magic and occult.] Eisav, on the other hand, can cause damage since he believes in boundaries and that our actions carry consequences. This enables him to tap into the renewal that is always present in the creation. This renewal is an aspect of Zeir Anpin, which is the path of revealing G-dliness within borders.18 This is why we find that new inventions and technological innovation tends to emerge from [the West, which is the spiritual inheritor of] Eisav. The first three exiles are sweetened through an aspect of Yosef, complete selfnullification before Hashem. In order to sweeten the final exile, we need more than just self-nullification. During the final exile, we need true self-sacrifice which is an aspect of "" ' A Psalm of David. To You, Hashem, I lift up my soul.19 The main problem is when Eisav and Yishmael join together. When this occurs, the klippos become very powerful and can only be sweetened by true self-sacrifice. The Self-Sacrifice of Resolution When one sincerely resolves to serve the Creator, this is an aspect of true selfsacrifice. [Note: This is because all positive resolutions, no matter how minor, are a relinquishing of self-will to do the will of Hashem.] This is why immediately after Parshas Pinchas, which discusses self-sacrifice, we read Parshas Matos, which discuss the laws of vows. Vows arise from powerful new resolutions to serve Hashem. Eisav possesses the power of innovation and is always creating new contrivances in the realm of klippah to bring evil everywhere. Yishmael endeavors to coerce people to try [strange] pathways, [such as methods of energy healing among other things,] which are forbidden, as discussed above.

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Zeir Anpin, literally the Small Face, is a collective name for the six lower sefiros: Chessed / Kindness, Gevurah / Might, Tiferes / Splendor, Netzach / Victory, Hod / Glory, and Yesod / Foundation. They are also called the six directionsthe six limits of three-dimensional space: north, south, east, and west, up, and down. 19 Tehillim 25:1 6

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As is known, everything that we experience here in this lower world parallels that which is taking place in the upper worlds. Hashem created an exact power balance between good and evil and it is in our hands to combat such evil by engaging in selfsacrifice by making holy resolutions for Hashem. Although we can always be selfsacrificing for Hashem, it is very difficult for all of us. Why is it so difficult? Because when one makes spiritual commitments and then finds that he cannot fulfill them, he feels broken and falls from his service. The way to combat this is through understanding that we each have within us an aspect of the atik dkedushah, the spiritual root of holy wealth.20 True wealth is based on our ability to trust Hashem. It is only through living with trust that one can fulfill what he wants in this world. [Note: Trust is a more powerful means than money itself.] This is the deeper meaning of the words of the prayer: " " For the sake of our ancestors who trusted in You, You taught them the laws of life, to do Your will whole-heartedly.21 This means that in the merit of the trust in Hashem that every Jew has inside, he will come to understand the laws of life, to do the will of Hashem with a complete heart by acquiring the power of self-sacrifice. Self-sacrifice doesnt mean that one should have pain or difficulty when serving Hashem. All of the truly righteous served Hashem with immense self-sacrifice, but not in a way that made them feel that their service was a burden. One who feels his service is a difficult load must know that the other side, the side of evil, is mixed into his avodah trying to make him abandon his efforts. Instead, the self-sacrifice of the tzaddikim is an aspect of atik dkedushah, holy wealth. This is their knowledge that Hashem is on their right side to support and aid them to complete every good thing they wish to accomplish. [He abundantly furnishes the means to complete their good ends.] Even when a person doesnt actually manage to

20 21

See Likutei Moharan I:60 This is a phrase that precedes the Shema prayer. 7

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finish everything he undertakes, Hashem considers his good intentions as tantamount to good deeds. In this way, it is as if he really has achieved every good desire.22 Evil Will Come Forth from the North The prophet said: "" Evil will come forth from the north upon all of the dwellers in the land.23 The entire creation is an aspect of a final mem [" ,]"which has the appearance of a sealed box. On the northern side24 of the final mem, there is potential for an opening that forms the letter beis [ ]of Bereishis bara Elokim, In the beginning, Hashem created...25 The beis-world opens to the direction of tzafon, north, which is associated with Gevurah / Might of the left-hand side.26 This northern aspect is aligned with Yitzchak who represents the power of discernment of the seventy Judges of the Sanhedrin who sit in the Heichal Zechus, the Chamber of Merit, which is [the path of entry into] Judgment.27 Nowadays, when we no longer have the Sanhedrin in its place, there is a blemish in halachah, in the observance of Torah law. Since we are no longer sufficiently protected in the aspect of Gevurah, which is the root of the Heichal Zechus, the evil comes from the north. We are confronted with judgments, since the klippos can enter this weak spot, this opening, and cause Jewish souls to fall in droves, G-d forbid.28 On the surface the matter seems difficult to understand: How could the Jewish people have fallen so far? How could we be so distant from Hashem? We are so renived

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Kiddushin 40a Yirmiyahu 1:14 24 The head or top of the letter faces east, the feet or bottom face west, the right side is toward the south, and the left is toward the north. The reason why the cardinal points are laid out this way, is because the primary direction is always to the eastthe east of Jerusalem and the Holy of Holies. 25 Machberes Hakodesh, Shaar Rosh Chodesh. 26 Pri Eitz Chaim, Shaar Lulav 3 27 Zohar Hakadosh 43b; Sefer Halikutim, Parshas Ki Teitzei 21 28 See Bris Menuchah, Haderech Hasheniyah, Nikud Hay. 8

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from any form of sin at our spiritual source,29 we have such pure hearts and minds. How could we have fallen so deep into the klippos, the forces of impurity? The reason for this is the breach in the Heichal Zechus which allows evil entry. Yishmael can only have a grasp on the Jewish people if they can get at our spiritual source. The Jewish people have a very powerful yearning to see and understand the unity of the Creator. Through this, they come to true and vital trust in Hashem and they come to bond with Him and His holy Names. In this manner, they are able to understand all aspects of Torah and all Divine assistance is showered upon them both in material and spiritual concerns. But one who believes in all sorts of strange powers not in consonance with Torah and one subscribes to a path that is against true halachah creates a breach in the north, in the Heichal Zechus. This causes the fulfillment of the prophecy: Evil will come forth from the north. This is how the forces of impurity enter into the holy souls of the Jewish people. When the Sanhedrin cannot stand and seal the breach of a point of halachah which is ignored, this causes a crack through which poisonous philosophies enter into Jewish souls. Once this breach is opened and the klippos enter, they can cause one to sin in numerous ways by pushing a person to heed the advice of Bilaam. The Advice of Bilaam Listening to the advice of Bilaam is the main root of sin since it brings in its wake all of the filth that defiles Jewish souls.30 The main zealousness of Pinchas was against this pollution of Jewish souls in matters of personal purity, the direct result of the advice of Bilaam. Regarding Pinchas the verse states: "" And Pinchas stood and he prayed/judged.31 Our rabbis comment that he entered into

See Likutey Moharan, II, 7, 3 In the Torah, Bilaam advised Balak to unleash the Midianite women on the Jewish people as a means of bringing them to sin. (Bamidbar 25:1-9; See Rashi and Malbim to 25:1. The daughters of Moav were actually Midianite women.) 31 Tehillim 106:30
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plilos, litigious argument, with his Creator.32 This means that Pinchas understood that everything starts and depends on the aspect of judgment. First, one must rectify the Heichal Zechus, the place where the Sanhedrin sat which refers to halachah. This is especially true regarding halachos that have a bearing on ones emunah, on ones faith. This is precisely where Yishmael can seep into a person, bringing deios kozvios, false philosophies of what is good and holy, along with him. This is alluded to in the name of the Midianite woman, Kozbi bas Tzur. [Kozbi, as in kozvios.] It should be no wonder, then, that after such a breach has been made in the sanctity of the Jewish people, the way is wide open for the marauding force of Eisav to enter and cause the hearts of the Jewish people to sin. Each of us is so much in need of the material and spiritual salvation that Hashem is always bestowing upon us. Hashem is always examining whether, and to what degree, a person has faith in Him and relies on Him to take care of his needs. Although heavenly leave is granted to doctors to heal [and a person does not necessarily have to depend exclusively on faith as a remedy], one may only do this if he is not violating the Torah in any way.33 In the Heichal Zechus, the Sanhedrin sits and judges a person to determine if his actions are in keeping with the Torah. In a place where one is not acting according to the Torah, G-d forbid, a breach is created through which the powers of evil can bring the souls of the Jewish people down into a spiritual pit of sin. This is one reason why a person should study Shulchan Aruch, the Code of Jewish Law, every single day to determine that his every movement is in accordance with Hashems will. When a person merits to learn Torah law and carefully apply it to his life, this seals up the broken-open mem and protects the entire world. When a person works to erect barriers so that our spiritual protection [of Torah] is complete, he merits four aspects of Divine awareness or Mochin, and he is well guarded against the advice
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Sanhedrin 44a Berachos 60b: As the verse states, And he shall do an act of healing and be healed. (Shemos 21:19) 10

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of Bilaam. One is only protected from the insidious advice of Bilaam if he merits to pray in an aspect of din, judgment.34 One can attain this level by delving deeply into halachah and applying what he learns. Learning halachah is all the more important when the Jewish people are beset by troubles from without and within. During such times, learning halachah is a very wondrous protection. Halachah contains the same letters as the Hebrew word for the bride, hakallah. This bride refers to our connection to Hashems Presence in this world, often referred to as the Shechinah, or bride. [Fulfilling halachah is the basis for truly bringing the Divine presence into ones life.] One who learns halachah will be protected from all trouble since this study protects the Jewish people as a whole from the incursions of Eisav and Yishmael. The spiritual power of these klippos is rooted in ones mind and what one thinks. If we see that Yishmaels opposition to the Jewish people is gaining strength, we must understand that it is a sign that Yishmael has overcome us at the source since we have allowed evil and false faiths to take root in our minds. Such false ideologies undermine true faith in Hashem. Ones faith in the truth of Hashems immanence and that He rules over every place and experience is weakened. The fact is that is it only through the levels of Zeir Anpin35 which represents Torah, and Nukvah / Malchus36 which represents mitzvos, that one can truly connect to Hashems Endless Light that sustains all of Creation. Through faith and trust in Hashem, one can draw down cures for all ills. This is mainly achieved by learning halachah. To You, Hashem, I Lift Up My Soul During the final exile we must overcome the final two Gevuros of Eisav and Yishmael by yearning for Hashem with intense self-sacrifice: To You, Hashem, I lift up my soul. In this state, one wants nothing but closeness to Hashem. One has no pleasure or interest in anything other than the bliss of connection with Hashem. On this
Likutei Moharan II:8 The six lower sefiros between Chessed and Yesod. 36 Nukvah literally means the Feminine, and it refers to the lowest sefirah of Malchus / Kingship, or the revelation of G-ds Kingship through action.
35 34

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level, one wishes only to be sealed and secluded with Hashem, closed within all four sides, with one heart beating with longing for our Father in Heaven. [This is an aspect of the protection of the closed mem.] One needs to feel like a person who has never entered into an intimate relationship who is in his very first such situation. Similarly, one should feel as though every other experience is nothing. One needs to always sojourn in the courtyard of the King, filled with thoughts of holy longing for closeness to Hashem and His Torah. It is only in the merit of this yearning, an aspect of the Ohr Chozer, the returning light, that one can subdue the impure forces of Eisav and Yishmael. This is the aspect of holy wealth, where one is filled with a rich full faith in Hashem, as discussed above. Moshiach ben Yosef and Moshiach ben Dovid The Arizal writes that the word Pinchas is a contraction of the words pin [] and chas [ .]Pin refers to Moshiach ben Yosef. [The Arizal explains that the letters pei and nun are two of the five letters "which represent the five Geuvros that are rectified by Moshiach ben Yosef.37 This is alluded to in the verse, " "In the light of the face of the living King.38 The pei-nun of the word pnei refers to Moshiach ben Yosef, while the word chaim, life, at the end of the verse refers to Moshiach ben Dovid.39 Pnei also means that which comes before, and Moshiach ben Yosef is the preliminary level before we attain the level of Moshiach ben Dovid, who is chai vkayamwho lives and exists always.] Moshiach ben Yosef alludes to the aspect of Atik, which refers to the holy wealth to be found in complete trust in Hashem. Chas, which literally means compassion, has the same numerical value as chaim, life. [ ]06 + 8 = [ ]86 = 04 + 01 + 01 + 8 = This refers to Moshiach ben Dovid, who is a revelation of the light of Arich. This refers to feeling complete longing for Hashem as described above.
These five letters have two forms, their usual form and their final form. It is this doubling that alludes to the doubled side of the Gevuros that emerge from the Chassadim, the side of Kindness. 38 Mishlei 16:15 39 Sefer Halikutim, Parshas Pinchas 12
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Each person must rectify the broken-open mem by erecting a holy barrier40 by connecting the aspect of Pei-nun to the aspect of Chas through learning and fulfilling halachah. We must act with self-sacrifice; not as though we are carrying a burden that is so heavy we cannot fulfill our pledges, but by being so filled with complete trust in Hashem that He will help us fulfill the entire halachah. We must be filled with thoughts of fulfilling Hashems will and keeping his Torah. Through such willing self-sacrifice, Hashem will complete our good desires and enable us to fulfill our good resolutions. When one follows the path of Pinchas by combining Atik with Arich and is confronted by the barriers of the joined forces of Yishmael and Eisav, he must turn to Hashem and plead with Him to unite the aspects of Atik and Arich. He must long for true connection with Hashem and feel absolute trust that Hashem will surely help him and take care of him. We need to act with self-sacrifice by wishing with all our might to do Hashems will in every single detail. We must be willing to work to attain the level of trust in Him that empowers us to do His will. This is why the tribes tried to humiliate Pinchas by emphasizing that although his grandfather Yisro had once been idolater, he had the nerve to execute a prince of the Jewish people.41 One who makes a shallow analysis on the surface could conclude that Pinchas really didnt do any good with his act of self-sacrifice. But the verse testifies that Hashem granted Pinchas the reward of eternal kehunah, priesthood, for his act. In defiance of the humiliations he suffered, Hashem traces his lineage to Aharon. Aharon is an aspect of Abbah / Chochmah / Wisdom, which is the world of thought. The main area of work is in the world of thought, to fill ones mind with yearning to do Hashems will. This is the plilus, the litigious arguing in prayer, that Pinchas did with his Creator. This yearning to fulfill the entire Torah with total self-sacrifice is an aspect of judgment. But it can only be effective if one feels a commensurately deep trust that Hashem will help him. The two go together in an aspect of Pin-Chas, a level of intense judgment that is

40 41

See Zohar Hakadosh, Bamidbar,pg. 237a See Rashi, Bamidbar, 28: 11 13

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tantamount to the Gevurah of Yitzchak which is necessary to rectify the final double exile. Blockages to Prayer It is well known that when the Imrei Emes, may his merit protect us, visited Rachels Tomb he saw the great tzaddik and Kabbalist, Rav Yehudah Patayah, of righteous memory, praying and pleading with Hashem the entire night. The Imrei Emes remarked, If people would have made such prayers filled with holy crying and pleading between 1940 and 1945, they would have surely prevented the Holocaust. This is similar to the words of Rav Tzadok HaKohein of Lublin, of righteous memory, that the main problem of a decree is that the subject is prevented from truly praying with his whole heart to Hashem. The persons heart is sealed and he cannot feel his fellow Jews painand sometimes not even his own in a way that inspires him to throw himself on Hashems mercy. For we always have the power to nullify any bad decree if we can only plead and cry to Hashem. The main trouble is that we simply do not feel the pain of the Shechinah while we are in a state of personal pain and denial. Let Your Soul Know Wisdom Each and every person must come to fulfill the dictum: " " Let your soul (nefesh) know (dei) wisdom (Chochmah), and it will be a crown (Kesser) for your head.42 For every Jew with any sense must realize that he must focus his mind (dei Chochmah) on the aspect of nafshechaaccepting the yoke of the Kingdom of Heaven through speech and action. Even if one recognizes the great mercy of Hashem, how He delivers us at difficult times and waits to hear our prayers, this is not enough. If one sees that his heart is closed, he must access the deepest depths of his heart. Once there, he must seek out and destroy the klippos of Yishmael and Eisav that numb him to the suffering of his brothers or himself so that he will fail to pray properly.

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From the Shabbos zemer Dror Yikrah, based on Mishlei 24:14. 14

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This can be accomplished by letting your soul know wisdom. One begins by learning and observing all of Torah law, which is an aspect of the Shechinah or nefesh, as explained above. When one sees that he is having trouble praying, he must force himself to pray intensely anyway. If one will only reach the depths of his heart and rely on Hashem absolutely, the decree is nullified. When one does so, he accesses the level of, And it will be a Crown / Kesser to your head. By following this path, he draws the light of Kesser, of intense absolute mercy, into the world. "" , Guard your holy mitzvos, keep your holy Shabbos. This last phrase indicates that we must continually learn and be strengthened in following the details of Jewish law. If we do so, we will merit the protection of the holy Shabbos. This is the absolute protection of the land of Israel which is an aspect of Shabbos, as explained in Pardes Rimonim.43 There will be protection for all of the Jewish people who follow the Torah. They will all be saved from all difficulty and sorrow. This is why each and every one of us must pray to Hashem for the entire Jewish nation. We must not rely on anothers prayer. Instead, we must internalize that all of us have the power to reach the highest places with our prayers and draw down salvation that is truly boundless. May Hashem shower upon us an abundance of holiness from on high such that even one who feels weak should declare, I am strong! May we come to feel that the entire world was created for each and every one of us. We all have an aspect of a leader of the Jewish people in us, and we can all bring great protection upon the entire Jewish people by drawing down Hashems providence through our own self-sacrifice. May Hashem help us learn every detail of halachah to draw down the awe-inspiring mercy of Kesser which protects from every enemy and difficulty. Then we will merit the revelation of Moshiach ben Dovid, speedily in our days. Amen! Translated and Adapted by Rav Micha Golshevsky.
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Shaar 23, chapter 5. 15

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Nesiv Chaim 23
Nesiv Mitzvosecha, Nesiv Emunah, Pathway 3:15: "The beings that emanated forth and were created [ ] parallel the five partzufim; ''1'He created them with the hei''with Avraham'2 because all of them emerged from the small hei, which is Malchus d'Adam Kadmon" To review briefly, there are five partzufim in the world of Atzilus which parallel the five elements of the Shem HaVaYaH: Arich Anpin and its analogue the apex of the yud; Abba and its parallel yud; Imma and the primary hei; Ze'ir Anpin and the vav; and Malchus paralleling the final hei. [Note: Partzufim are a more "personalized" way of understanding the sefiros and worlds, especially in terms of their relationships with one another and their relational groupings.] This is the further meaning within the word these five [' ]levels all emerged from the final hei, which is Malchus d'Adam Kadmon. It is written in the Idra Rabba that the beginning of creation involved three main partzufim: Arich Anpin, Ze'ir Anpin and Malchus. The additional twoAbba and Immawere "hidden" within the "beard" of Arich. In the Idra Zuta, the deeper significance of Abba and Imma were revealed. As described above, these five partzufim parallel the five elements of the Shem HaVaYaH, because Hashem reveals Himself to us by way of His Name. [Note: A Divine Name is a description of a relationship and way of conduct. This is why there are so many Names; Hashem's relationship and action within His creation is too multifaceted to be described by a single term.] The closest Name that we have to describe His essence is the Shem HaVaYaH which encapsulates so many secrets, permutations and variations, to express all of this multiplicity within Oneness. Nevertheless, His essence is beyond our grasp. The Shem HaVaYaH
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Bereishis 2:4 Menachos 29b 16

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incorporates the five partzufim of Atzilus; He and His Name are one. It is through these five main pathways that Hashem reveals Himself to us. These five aspects emerged from Malchus d'Adam Kadmon after it was diminished in the manner of the "seven lower aspects." [Note: The diminishments that take place are in order to make the higher levels accessible to the lower levels.] Rabbi Shimon bar Yochai taught in the Zohar Hakadosh that at the first level of Arich Anpin the highest levelthe Divine light shines. The soul [inner aspect] of Arich Anpin is Atik Yominand the upper three degrees of Atik is called Reisha d'lo Isyadah, "The Head that is not Known." Within it is Adam Kadmon [running down from the highest level to the lowest, and each world and level is like another garment that enclothes the inner soul of all the worlds], within which shines the kav of Hashem's Ohr Ein Sof. [Note: As we have learned in previous lessons, the kav transmits the Ohr Ein Sof that exists beyond the area of the tzimtzum into its very center, and all of the levels and worlds are garbed upon this kav. The inner animating force is always there, beneath all of the garments the soul within Adam Kadmon.] So at the level of Arich Anpin which parallels the apex of the yud, the very highest levels exist, in closest proximity to the actual kav itself. Hashem reveals Himself by way of five forms of Divine conduct, and so we also have five elements of avodas Hashem that encompass all of the various pathways of Divine service. [Note: When speaking of Divine conduct, we move from above to below; when discussing our approach toward Hashem, we speak from below to above.] The final hei is the aspect of Malchus, which is our acceptance of the Divine yoke. Malchus is also associated with the mouth, and so we must speak a great deal before the Creator. Without acceptance of the Divine yoke and hisbodedus, there is no way to even begin serving Hashemwe must start with words of gratitude and teshuvah. The vav encapsulates the six emotive attributes of love, fear and dveikus, etc., and the path of Torah study. [Note: The nucleus of its written part is within the six tefachim cubed of the luchos, and the nucleus of its oral part is in the six orders of the Mishnah.] The two basic pathways in avodah, of Torah study and prayer, are "revealed to us and to our children"these are out main modes of accessing dveikus with Hashem.
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These are external avodos, in the sense that every Jew knows from his earliest youth that one must say modeh ani as soon as he wakes up, and accept the yoke of heaven, and study Torah with love and fear of Hashem. These are the beginnings, the building blocks, the foundationthe lowest two levels of the five. However, after a person grows up a bit, he needs to know that there are another three levels of avodah that are deeper and more genuine. It is not enough to study; one must fulfill mitzvos and study Torah lishmah. And it is not sufficient that a person is learning without the goal of becoming a rav; he cannot even have the intention of being an "oveid"of having the status of one who learns without the promise of compensation. The purpose is to learn for the sake of serving Hashem lishmahand there are many levels to this. In general, we say that these fine distinctions of the intention of the heart are expressed by the initial yud and hei of the Divine Name"the hidden things are to Hashem, our G-d." Rabbi Shimon bar Yochai and the Arizal revealed that the more inward avodosthe "hidden things"are the main aspects of avodah. These involve making yichudim [each person on his level] and thinking about the Divine Names [to the extent that one can] because the Names are really different expressions of how one can think about Hashem's unity. The first hei is the avodah of hisbonenus, the work of Binah. One must always try to remember that the ultimate purpose of creation is that Hashem's will should come to fruitionthat G-dliness will be revealed throughout the world and Hashem's glory will fill the entire universe. He wants every single person in the world to grasp His unity. When one fulfills the mitzvos and studies Torah while contemplating the way in which all of reality will be nullified to Hashem's existence, he is practicing hisbonenus of G-d's oneness. This is the state of bitul ha'yeish, when one's sense of independent existence is subsumed within the revelation of the absoluteness of Hashem's existence. The primary yud of the Shem HaVaYaH is the avodah of bitul b'metziusof having the vision and sense that there is no reality but Hashem at all. There are many fine distinctions between the bitul of the hei and the bitul of the yud; that of the hei is the yearning that strives from below to above, while the hei is the bitul of that which is above toward that which is below. [Note: When one experiences the bitul of the hei, the
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yearning for Hashem is so overwhelming that the self becomes drowned by it. The bitul from "above to below" is the experience of Hashem's all-encompassing presence; the self does not feel the bitul because everything has been superseded by Hashem "humbling Himself" with the revelation of G-dliness.] The apex of the yud is the level of yechidah, which is the avodah of total selfsacrifice for Hashem. The level of Reisha d'lo Isyadah is reached when one's entire innermost self is occupied with Hashem's existence and His unity; his thoughts are bound up with the Creator constantly. The aspect of the final hei, however, is "hidden within Reisha d'lo Isyadah." This means that what we see as the lowest and "simplest" level of speaking to Hashem and accepting His yoke is actually rooted in the uppermost level. "Your Malchus is the Kingship of all of the worlds." These five levelsthe total range of avodahalso have their particular applications to prayer itself. At the beginning of the Shemonah Esrei, when one says, "Blessed are You, Hashem" the actual intonation of the words express the Malchusaspect of the final hei of Hashem's Name. The love and Divine awe that one feels inside are the aspect of the vav. The contemplation of the existence of Hashem's unity is the upper hei. And the state of bitul is the primary yud. The delight that one feels in Hashem's existence through the recitation of the words is the apex of the yud. The very innermost feeling of turning to the Creator that exists within the innermost soul; that is an expression of Reisha d'lo Isyadah. Now we can better understand how, "Malchus is hidden within Reisha d'lo Isyadah"actual speech is the external garment of the inner motion of turning to the Creator. They are parallel motions; one is external, the other deeply internal. The ways in which Hashem reveals Himself is expressed by the aspect of " [the river that Yaakov Avinu crossed], which is an acronym of the words ,, yichud, blessing, holiness. Each of these terms parallels a different Divine Name, which all have a total value of 112, the same as .", ", " :"The work of yichud which depends on one's thoughts is associated with the Name ." The voice is associated with the Name ,"which is the aspect of blessing. Actual
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speech is associated with the Name [ "it is the most constricted and formed], and it embodies the aspect of holiness since kedushah is analogous to Chochmah, which is the "father and founder" of Malchus-speech. [Note: Clearly, thought gives birth to speech. Words formed without thought are not really the force of speech.] This power of speech, this turning to G-d in prayer, is the outer garment of the innermost state of yichud Reisha d'lo Isyadah. This is the essence of the bond that exists between the Names " and ." The deeper works explain that when these two Names are joined and the kollel [additional single unit for the whole] is added, the numerical value is .]78[ "The verse in Shir HaShirim states, "His head is of fine gold ["]this is the deep mind-avodah of delving into how one can achieve a true yichud with every word that he speaks. The Baal Shem Tov taught that all of the kavanos and yichudim should be invested in every single word of the prayers. All five levels of avodah need to permeate that first word "Baruch," as well as the second word, "Atah," and so on, all through the prayer, every prayer. Once every level has been activatedthe enunciation of the word, the feeling of love and awe, the longing for yichud, bitul to Hashem, and total self-losing in the delight of dveikusthen one has reached the "golden head" which is the pinnacle of avodah. Then, one's physical turning to Hashem exactly parallels the turning of his innermost soul to G-d. These five levels also parallel the worlds of Atzilus, Beriyah, Yetzirah, and Asiyah [and the uppermost world like the apex of the yud, which is Adam Kadmon]. And now we can better understand the significance of the final hei is Malchus d'Adam Kadmon. In the uppermost level of Adam Kadmon [by way of its lower portal, which is Malchus d'Adam Kadmon], one accesses the pleasure of dveikus that comes from complete mesirus nefeshthese are the "seven lower elements" of Arichas well as the pleasure that comes from the pure experience of Hashem's existencethe upper three elements of Arich. It is a very lofty level of avodah, gaining a genuine sense of how Reisha d'lo Isyadah of Atzilus [the highest mental state of bitul in prayer] is rooted and bound together with the simple act of speechthe Malchus of the level above
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Atzilus, which is Malchus d'Adam Kadmon. Driven by mesirus nefesh, filled with inner delight in closeness to Hashem, one merits to divest himself of the illusions of this world and feel the most intimate and private bond with the Creator. In that state of direct communication, he turns to Hashem in his innermost heart. The avodah of contemplation [hisbonenus] as discussed in the works of Komarna and Chabad, as well as the avodah of hisbodedus discussed at length in the Breslov works, are both bound together. It is impossible to come to any real grasp of Gdliness without being immersed in one of them. "All of them emerged from the small hei, which is Malchus d'Adam Kadmon, which was diminished in the manner of the seven lower aspects. Because there is no one that can tolerate the brightness of the upper three aspects of Ani, Malchus d'Adam Kadmon" It is known that even when it appears as though the tzaddik is not accomplishing anything at the time that he is involved in very deep and lofty yichudim, he is actually basking in the brightest heavenly light. Not everyone is able to absorb such light at all times, even though the light itself can always shine unimpeded everywhere: "Your Malchus is the Kingship of all the worlds." [Note: Malchus d'Adam Kadmon is like a lens that allows the light of the highest worlds to assume a form that can be assimilated by those who are worthy of it. This light is itself not the most undiluted or unfiltered form; it comprises the diminished seven lower aspects of Arich and not the higher three. Nevertheless, even this light cannot be tolerated by everyone. The problem, however, is not in the light, which is "Kingship of all the worlds," but rather in the absorption capacity of the recipient.] It was to this "lens" that Rebbe Nachman referred when he says that hisbodedus and personal prayer is the key to all of the levels, from below to above. Simple speech, Malchus, is secreted within Reisha d'lo Isyadah above. Simple speech is really not so simple, and its roots are in the highest levels. One therefore must speak a great deal before Hashem until his words bring him to feel love and awe, and then he will contemplate Hashem's yichud and feel himself nullified before his Creator, and then he
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will simply delight in the existence of G-d. He can then speak before this awesome brightness, so shining and clear that it can barely be tolerated. This brightness is the innermost depth of the power of the soul bound to the words of prayer. When one reaches this level, he is experiencing a revelation of G-dliness. "And from the garments of this Malchus, the 'dross' of reward and punishment began to assume more of an aspect of ani than strictly necessary for the maintenance of Divine service, and so they shattered and died" In the Tikkunei Zohar we find that even though Adam HaRishon sinned, in his innermost self he did not sin.3 This is also true of every Jewish personeven if he sins, it is only superficial. At his innermost essence, no Jew ever sinned. All lusts and the attraction to the yetzer hara and all spiritual falls are only at the superficial level of the nefesh. When we arouse within ourselves our innermost bond with the Creator, this itself awakens us to a very deep teshuvah; at the point of the Divine spark within us, we never sinned, it has not been damaged. Reconnecting with that incorruptible point within draws an abundance of atonement and honest repentance upon a person. This is expressed in the sages statement, that if a person observes the Shabbos in accordance with the halachah, all of his sins are forgiveneven if he served idolatry. Shabbos signifies the feeling of this innermost bond with Hashem, and it is this point of connection that draws forgiveness down. The deepest experience with G-d is to feel Him right there with us. This can be accessed with every prayer, with every bit of hisbodedus, with every blessing: Baruch Atah Hashemto really feel the presence of the Atah, of speaking to G-d in the second person, because He is right there. Then one immediately reverts to Elokeinu, Melech Ha'Olamto the certain knowledge that no one can really grasp Hashem's true nature. The experience of His presence right before us only serves to more profoundly reveal His mystery and ineffability. In Hebrew, the word for second-person direct address is , while the third-person address is .We go from "direct presence" to "mystery." He constricts Himself to allow us to

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apprehend Him in some way so that we can feel His reality, but then shows us again how the human mind is completely incapable of grasping Him. That is the place of faith, not of knowledge and experience. These two levels bring us to true dveikus. Neither of them is complete in and of itself. Hashem means us to experience Him to the extent that we can, via His own tzimtzumthis is the "human" leveland then to go on to experience His presence through emunah, which is the "beyond human" level. "The root of the matter, is that the aspects of ani emloch ['I will rule'] and the grasp of the yeish-aspect to a great degree than strictly necessary [caused the shevirah], and so their rectification was in the opposite extreme, without any middle way. They left their vessels in an act of mesirus nefesh to [enter] the aspects of actual ayin, because [that state] was without a garment which is the intermediary degree, as explained in Likutei Torah in the discussion of the matter of the four kings against the five. And when Hadar, Melech Yisrael, Moshiach of the G-d of Yaakov, ruled from the aspects of Yesod d'Adam Kadmon [sourced in] the attribute of Mercy, like that world which is rectified with the tikkun of the garment, with the diminishment of the light in the manner of a covering and a garment" With Hashem's help, a time will come when we will be able to examine these words at the depth that they deserve. For the time being, we will have to satisfy ourselves with a brief explanation. Prayer is the aspect of Malchus, which is called the anithe "I." This is the yeish d'kedushah, the holy expression of the sense of self and independent existence, because prayer is ultimately fueled by the fact that the person knows what he wants and what he wants to ask for. This is the power of Malchus, that one wants something. If he falls, he wants worldly things. And if he rises, he wants to attain higher spiritual levels. But this is not the purpose of his existence either. He needs to want Hashem's yichud. This is the aspect of Yesod. [Note: Yesod is the power of holy connection, of taking desire and turning it into a real bond.] This is the root of the shattering of the vessels, which is the state of Ana Emloch"I will rule." When a person wants something, there is already an element of
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breakage, and this is not only true of wanting material things. Even when one wants to achieve spiritually, if the desire is rooted in self there is already a shevirah, because he wants to enhance his own existence and reality. [This is the essence of yeishusmore self.] The real purpose is for a Jew to want dveikus with Hashem [which by necessity is going to bring him to bitul rather than yeish]. In every Jew's innermost heart, he only wants that every bit of Torah that he studies and every mitzvah that he fulfills will come to reveal Hashem to a greater extent in the world. His internal desire also assumes an external garmentbecause he would like to experience either material or spiritual benefit as a reward. Nevertheless, his innermost soul does not contain this ego and selfsense at all. So his avodah is really to reveal that which already exists on the inside. This is the meaning of studying Torah lishmahto bind the desire of the ani which contains an element of shevirah and which parallels Malchus, to Yesod which is compared to the "king Hadar," the desire for Hashem's reality. We have to work endlessly to join the two, whether we are learning Torah or fulfilling its mitzvos. We must leave the aspect of division, this self-ruling drive of the ani, and uplift our avodah and imbue it with genuine desire for Hashem. We must arouse ourselves to focus at all times that we are fulfilling mitzvos in order to make a yichud between the Holy One and His Shechinah [Yesod and Malchus, or Ze'ir Anpin and Nukva]. We also need to know that this is not beyond us at all. The Baal HaTanya taught that the truth resides within the heart of every single Jew. The Rambam too says something to this effect when discussing how it could be that the court is permitted to whip a recalcitrant husband until he says, "I want [to issue the divorce]." Because his innermost desire is certainly to fulfill G-d's will, the beating serves to refine the intervening vessel [the body] so that the outer expression of his words are in concert with the true desire of his innermost nature. When a person is aware that his innermost soul only wants Hashem's yichud, and he speaks about this as much as he can, then his intervening garment [his body and middos] on which the klippos really do have a hold, slowly but surely gets refined and
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purified. Every word of hisbodedus that expresses longing for yichud, longing for avodah lishmah, and yearning for Hashem will bind with the pure inner nature of the person until he really will want everything that he speaks about, with his entire will. All of the five levels are drawn down from this point, because a drop from Yesod d'Adam Kadmon extends and repairs Malchus d'Adam Kadmon. This is what brings the light of tikkun to the world. This is what the tzaddikim achieve in their prayers, because they bind themselves to all of these levels until they really manage to turn toward the Creator. That turning is not for the sake of anything material or even for a personal spiritual experience; it is completely for the sake of heaven. This allows them to make a yichud between Yesod and Malchus d'Adam Kadmon so that the world can be rectified and Hashem's presence can be revealed. Everything that Hashem made was only for the sake of revealing His glory. The tzaddik who makes such tikkunim merits to repair the breakage in the world. Every single Jew can also achieve this for an instant here or there, like the person who observes Shabbos faithfully, whose every sin is forgiven. This is what draws down the aspect of the eighth king, Hadar, the world of tikkun, and Hashem's mercy is revealed immediately. With the arrival of our righteous redeemer in mercy, speedily and in our days. Amen.

Translated and Adapted by Rav Micha Golshevsky.

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