From the Ravs Desk: Latest articles and Q&A

1. Everything has an angelic source in the upper spiritual worlds: [Likkutei Torah Balak]

There is not one creation within this physical world or revealed spiritual worlds of above, known as Alma Desiglaya, which does not have a root and source above in the concealed words known as Alma Deiskasya. This is mentioned in the statement of the sages who say that there is not one blade of grass below which does not have a Mazal above which tells it to grow. This Mazal also has a Mazal which is on top of it, and so on and so forth with a hierarchy system of giver and receiver up until the concealed worlds.

• The divine lesson: In light of the above teaching, whenever one sees something within this physical world he should contemplate that there also exists a spiritual counterpart to that which he is seeing. Hence we find in the writings of the Arizal that not only does every single tree and mountain contain an angelic figure which is in charge of it, but furthermore, that the taller the tree and larger the mountain the greater of a Mazal that it contains. In his words:[1] “There is no matter of this world which does not have a corresponding angelic figure appointed on top of it. Now, the large and tall mountains on planet Earth have different sizes and levels of angelic appointees depending on the height of the mountain. A mountain which is taller than the mountain next to it contains an angelic figure who is in charge of the angelic figure of the lower mountain. Now, these physical mountains may grow taller or grow shorter over time. Its growth and expansion is dependent on the growth and expansion of its angelic minister, as at times its appointed angel is elevated to a higher level which causes its mountain to likewise grow taller. However, at other times the appointed angel becomes nullified to the higher angel which causes the smaller mountain to basically disappear and become connected to the higher mountain and join it as one single mountain. The same applies regarding rivers and springs……….and the same applies regarding trees……..” Accordingly, next time you sees a beautiful vista, such as range of tall mountains and valleys, or a tall or old thick tree, or river sea or lake, one should not just contemplate and enjoy the physical sight of it, but also contemplate the great spiritual energy that this landscape contains more than other places. Interestingly, we find a similar attitude towards doctors, as is related in the name of the Mezritcher Maggid. The greater the doctor the higher of an angelic figure he has escorting him in his work of healing. It is this angelic figure who is ultimately responsible for the doctors ability to heal. A doctor with a small angel will have less healing capabilities than a doctor with a big angel. It is for this reason, that at times one must pay a lot of money for a top Dr. for the sake of healing.

[1] See Shaar Hagilgulim Hakdama 25

The souls of Israel derive from Adam Harishon: [Likkutei Torah Balak]

Adam, the first man of creation, included the souls of the Jewish people within his G-dly soul that was blown into him by G-d. His soul was made up of all the 600,000 future souls of the Jewish people, from which all souls derive from throughout all generations.

• The divine lesson: In Kabbalah and elsewhere in Chassidus it is further explained that every single Jew receives a soul from a certain part of the soul of Adam, and on this is dependent the quality and level of the soul that one receives. One cannot compare a soul that is rooted in the head of Adam to a soul that is rooted in the heel of Adam. This is the general difference between soul levels of individuals and generations. In some generations, Jewish souls overcame evil and were on great spiritual levels, while in other generations the evil greatly overcame them, and as a result they were great Reshaim. This is also the reason why people have different challenges in service of G-d, as after Adam sinned, it tainted all of the souls of Israel with impurity, and hence every Jew contains a different impurity that he must fix and refine. The lesson that can be derived from this teaching is potentially life-changing. Some people become filled with anger at the challenges that they have in service of G-d, or in their struggle with depression and mental health and them maintaining mental and emotional well-being. At times, it becomes even more disturbing to them when they discover that it is hereditary, and hence they feel that it is unfair that they had to be the ones to carry this trait and challenge. The above gives us a new perspective, as in truth every Jew contains some challenge in the realm of impurity that he needs to overcome due to the root of every soul within the soul of Adam which became tainted as a result of his sin. Every Jew contains a job and task to refine his soul which refines the soul of Adam. Hence, don’t view your challenges as unfair and crippling but rather as emboldening that it was specifically you who was trusted with this difficult challenge of refining your part in the soul of Adam, and not anyone else. This itself must be because other people don’t have the will or power to overcome it. In this light the Rebbe once mentioned to a Jew who was in a relationship with a Gentile woman and was being challenged with breaking off the relationship, that he is jealous of him, as it is a sign that he contains greater soul powers than even the Rebbe himself contains, as seen from the fact that the Rebbe was not trusted with this challenge.

1. Daas of Kedusha and Daas of Kelipa: [Likkutei Torah Balak]

In the realm of holiness and evil, G-d created one corresponding to the other. Meaning, that whatever exists in the realm of holiness will have a corresponding aspect in the realm of evil. Accordingly, just as the attribute of Daas exists in holiness so too the attribute of Daas exists within evil. In holiness the attribute of Daas is responsible for taking intellectual contemplation of G-d and turning it into a feeling of love and passion for G-d. The same exists also in the realm of evil, that the attribute of Daas in evil is responsible for creating an emotional connection and love and desire for matters that are foreign to holiness. It is what is responsible for one’s desire for tasty treats and pleasures of this world. Now, all this is only in the external part of the heart, however, the internal part of the heart does not contain a counterpart in the realm of evil. The inner part of the heart is the love and passion one has that derives from above reason and intelect. Only the realm of holiness contains this love that derives from above intellect while the realm of evil only contains love that derives from some intellectual basis. In fact, such love that is above understanding and intellect is not found at all within this physical world and it is a unique gift to the Jewish people alone who are G-d’s chosen nation. When a Jew arouses this love that is above intellect, he can conquer any love of the physical world that is based on intellect and Daas of Kelipa.

The Divine lesson: The first step in battling any ailment, whether physical or spiritual, is knowing that one has an ailment. The second step is knowing that one has the ability to conquer it. Many people believe that their instinctive traits, thoughts and emotions, are a part of their essence and cannot be changed. The above teaching can help us modify this perspective. In truth, there is no bad and negative trait that does not derive from some aspect of intellect in the brain. It is not essential or intrinsic to our soul and is rather the result of a certain intellectual perspective or understanding. If one works on fixing the intellectual perspective and understanding, then this can be used as a tool to change the emotion and character trait. For example, one who has a strong attraction to a certain item can completely lose that attraction after intellectually contemplating the damage that this item can cause him. Hence, we find that after Amnon violated his sister Tamar who he was infatuated with, he completely lost his desire for her due to the injury that he received, and hated her from then on. In Pirkei Avos, this love of Amnon to Tamar is described as a love that is dependent on original cause; get rid of the reason and cause and the love will disappear. This in truth applies to all the loves and lusts that we have for the physical world, as they are all the result of a reason and cause and hence if we get rid of the reason and cause, then they will be mitigated. This is with exception to love for G-d which is essential and intrinsic to the soul.

1. Is learning Torah in English a deficiency? [Likkutei Torah Pinchas]

The Torah contains two aspects, one being the written Torah and the second being the oral Torah. One of the differences between the two Torah’s is the holiness of the letters and words. Every word of the written Torah is considered like the name of G-d. Just like when a name is called it summons the person, so too when one studies the written Torah it calls onto G-d and draws Him below. In the study of the written Torah it does not make much of a difference if one understands the words or not, and the simple reading of the words has the effect to draw down G-dliness. However, by the oral Torah the main aspect is the understanding of its message and not the words that are recited. The reason for this is because its main purpose is to understand G-d’s will and wisdom. Hence, although the written Torah must be written in a specific way using accurate spelling and scribal writing of letters, the oral Torah can be transcribed in any form and language, as the main thing is the understanding of the message and not the words which carry it. No matter what language one speaks or writes the oral Torah in, it is all considered part of the oral Torah.

The Divine lesson: In today’s times more than ever before, there exists an abundance of Torah books in languages other than Hebrew. In fact, some of these titles are unique in their depth and analysis of Torah and do not contain a Hebrew counterpart of their level of depth or of their ability to transport the subject of information. Now, some individuals, especially Yeshiva students with Talmudic background, find it beneath their dignity to resort to reading a Torah book in English. They hence limit the sources from which they can gain knowledge of Torah to only those which are written in t he Hebrew language. This is certainly an error. The main aspect of the oral Torah is the understanding of it and not the language that one reads it in. Hence, if a book in English carries more or greater information than a Hebrew counterpart, then as a searcher of truth and a person with thirst for knowledge, you should grab it and use it for study. As for the aspect of one’s pride and that he feels it is beneath his dignity, perhaps specifically this form of study which demotes his pride will help him achieve studying Torah truly for the sake of heaven, out of nullification to G-d. As the saying goes, “accept the truth irrelevant of the person who says it.” This potential advantage is in addition to the fact that through studying Torah in a foreign language one ends up refining the nations of the world which is part of the mission of making for G-d a dwelling place below.

1. Suffering in this world-Olam Haba is Gevurah; Olam Hazeh is Chesed:[1] [Likkutei Torah Pinchas]

Olam Haba is built on the attribute of Gevurah and judgment, while this world is built on the attribute of kindness. The suffering that one experiences in this world, such as losing money and stubbing a toe, is considered suffering of kindness and love, as the suffering refines the person. It has no comparison to the suffering experienced in the next world [by one whose sins were not refined by suffering in this world], as it states that the fire of Gihennim is one of 60. When one suffers in this world, it is used to subtract from suffering in the next world, and hence is actually an act of Chesed.

The Divine lesson: The above teaching is quite novel, as most people would say that the world that we live in is a world of severity, while the world to come is a world of kindness. While this may be true superficially, as in this world there is much suffering while in the world to come there is much joy and reward, it is not true internally. The reason why this world superficially appears to be a world of suffering is because G-d desires to cleanse his creations in order so they receive reward in the world to come. This in truth is a great kindness. A person who enters the world to come with dirty garments must go through a much more painful and arduous cleansing process in that world, being that the world to come comes from severities, and hence it is the kindness that G-d bestows upon us to allow us to go through an easier cleansing in this world. This teaching can help us take into perspective the various sufferings that we may have in this world especially when they are of light nature, such as stubbing your toe or breaking a glass cup. Instead of getting angry and upset and making a bigger deal than necessary over small sufferings, one can rejoice over the fact that

[1] Likkutei Torah Pinchas p. 76b

Yes.

Nitei Gavriel 97:4

See Yoman of Rav Chadakav that due to that he was a member of the Chevra Kadisha, he once asked the “Ramash” if he is required to fast on the 15^th of Kisleiv, especially when it falls on Erev Shabbos, and the Rebbe replied that being that he is only a member of the Chevra Kadisha and is not one of the Gabaim, and hence he has no dealings with the actual burial of the dead, therefore he is not required to fast. The Rebbe  then said that he too does not fast, although since he fasted in the past therefore he should do Hataras Nedarim. Seemingly, the only thing they can be learned from this response is that a person who is no actual dealings with the dead, in terms of the burial and Taharah and is only a member on paper, therefore he is not required to fast. However, anyone who deals with the dead, including if they only to the Taharah, then they are to fast

If the food or liquid is covered:^[1] One may not place foods or liquids under a bed even if the food/liquid is covered with a metal vessel. [If, however, the food is wrapped and sealed then some Poskim^[2] rule that it may even initially be placed under a bed. Other Poskim^[3], however, prohibit it even in such a case.]

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^[1] Admur ibid; Shach 116:4; Beis Yosef 116; Peri Chadash 116:6; Pesachim ibid; Lechem Hapanim 116:5; Beis Lechem Yehuda 116:8; Halacha Pesuka 116:5; Chochmas Adam 68:3; Aruch Hashulchan 116:11; Or Yitzchak 14, brought in Darkei Teshuvah 116:36; Kaf Hachaim 116:41; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:3

Other opinions: Some Poskim rule that if the food is found in a vessel it is more lenient to be permitted. [Mili Dechasidusa 458, brought in Darkei Teshuvah ibid]

[2] Hisorerus Teshuvah 1:220; Misgeres Zahav on Kitzur SHU”A 33; Yabia Omer 4 O.C. 5

[3] Rav Poalim 2 Y.D. 13; Peri Hasadeh 3:159; See Ifrasakta Deanya 133; Sefer Shemiras Haguf Vihanefesh [Lerner] 14:4

It is true that the Rambam omitted all of the Talmudic dangers of Ruach Ra’ah. It is also true that the Rambam held that sorcery does not truly exist and it is the figmant of imagination of the ignorant and fools. This indeed lends towards the belief that the Rambam was not a big fan of the world of mysticism and esoteric.

See Rambam Hilchos Avoda Zara 11:16; Gr”a 179 13; Lechem Mishnah in his explanation of Rambam Hilchos Shevisas Asor 3:2; Tevuos Shur 6:14 that for this reason the Rambam omitted all of the Talmudic dangers of Ruach Ra’ah; Malbim in Artzos Hachaim 4:4 in great length that Rambam holds there is no Ruach Ra’ah today; See Bechur Shur Shabbos 82a; Beis Shlomo Y.D. 1:189; Shem Aryeh Y.D. 27

Yes. So is recorded in Brachos 57b “Shabbos Echad Mishishim Miolam Haba”

You should not do so. Without even needing to entertain the possible illegalities of such a participation according to Halacha, it would be most abhorent to do so and would be like participating in someonese suicide ceremony, and indeed intermarrige is spiritual suicide. Some things reach beyond Halacha and enter the morals and spirit of G-d and Judaisim. Would someone ask a Shaala if it is Halachiclly permitted to watch a Goy burn a Sefer Torah?! I believe the question comes as a result of the awareness regarding the severity of intermarrige not being emphasized enough.