Acharei Mos[1]

1^st Mamar “Ki Bayom Hazeh Yichaper Aleichem…”

1. Ki Bayom Hazeh Yichaper Aleichem:[2]

See Volume 1 of our Chassidishe Parsha Torah Or Series under Parshas Acharei Mos where we covered the following matters of this Mamar in detail:

• Obligation of each Jew to study entire Torah
• The Torah is compared to a garment, snow, and hair
• The hairs of the Torah
• Untangling the hairs of Halacha

1. A. The form of repentance required on Yom Kippur:

Yom Kippur is a day of repentance and atonement for all the Jewish people. The form of repentance that is required on this day is not just a regular repentance from sin but is a return of the G-dly soul to its root and source above in heaven from where it was hewed. Prior to that souls descent below into physical body it was on a much higher level of spirituality and was included and incorporated within the infinite light of G-d. The investment of the soul into the physical body requires it to go through a chainlike descent and demotion of spiritual level until it could be invested below into a body. This chainlike descent and change which occurs to the soul is referred to in Scripture as “G-d blowing the soul of man into his nostrils.” The act of blowing requires an investment of deep energy from one’s soul, and corresponds to the depth from which the G-dly soul derives. Likewise, the active blowing represents revealing and extending this depth to outside of oneself, which corresponds to the descent of the soul below. The job of every Jew on Yom Kippur is to return his soul from its state of descent back to its root and source within the infinite light of G-d.

1. Why did G-d descend the soul below:

We need to understand the main purpose of the chainlike descent of the soul below. As explained previously, the soul goes through a major descent below and demotion from its original place of holiness, to the lowliest of places. To return the soul back to its original source and group, takes much effort, and it is not even certain that one will be successful in doing so, as “Kol Haderachim Bechezkas Sakana/All of the roads are filled with danger,” and hence why did G-d place this challenge before the soul. [This means as follows: All travel retain some element of danger, hence the requirement to recite the travelers prayer prior to commencing on a journey. It is always safer to stay home rather than to travel. The same applies also spiritually, that the traveling of the soul from above to below makes it susceptible to danger from the journey. The soul faces many spiritual challenges, and as we all know, does not successfully pass all of them, often succumbing to sinful behavior. How then is it possible for one to be successful in returning the soul back to its root, despite this arduous journey which contains many stumbling blocks? This question is reminiscent of the dispute that  took place between the Academy of Shamaiy and Academy of Hillel regarding if it is worthwhile for man to have been created or not [i.e. Noach Lo Liadam Shenivra Oa Lo Nivra], and the conclusion of this debate was that the Academy of Hillel agreed to the Academy of Shamaiy that indeed it would have been better if man was not created to begin with.[3] The reason for this is because all the roads are filled with danger and there is no guarantee that man will be successful in his mission below.] So, the answer to this question will be elaborated later in the Mamar where we will explain the slingshot effect of Torah and Mitzvah’s to catapult the soul to the infinite light of God, which is a much higher union than that which existed prior to the souls descent.

1. G-d is a consuming fire which resides on His will and Wisdom:

The verse states that Hashem your G-d is a consuming fire. The intent of the statement is as follows: In order for a flame to ignite and remain stable and steady it must catch onto an item. If the flame does not have a wick or wood to catch onto, then it will not be considered a flame at all, as it will immediately extinguish. The same applies regarding the revelation of G-dliness, that it follows the same nature as a flame, that if it does not have a physical item to grasp onto, then it will not remain below. What are the physical items to which the flame of G-d can grasp? His commandments that involve the physical objects of the world. Each of the 248 positive commands and 365 negative commands are the wicks and vessels onto which the flame resides and assists in the fulfillment of making G-d a dwelling place below. They prevent the light of G-d from extinguishing and returning back to its source above. Now, what is so precious of the commands of G-d that specifically they were able to act as the wick to grasp the flame? So, it is not the way of a king to deal with trivial matters. A king who has hundreds of thousands of gold and silver coins and objects will not spend time telling people about all the earth and earthenware vessels that he owns. Similarly, G-d has no interest in residing in even the upper worlds, and certainly the lower worlds, which are all considered a great distance and descent from Him and His glory. Hence, G-d on His own does not reside on the upper or lower worlds unless we enter G-d’s treasures of gold and silver into them. The gold and silver of G-d are the will and wisdom of the Torah, and it is for this reason that specifically the fulfillment of the commands of the Torah serve as an abode for G-d to dwell within them.

1. The three levels in Torah and Mitzvah’s:

The general order of the entire Torah and Mitzvah’s contains three levels: Torah, prayer, and charity, as the Mishneh states that the world stands on three things, on the Torah on the temple service and on kind acts. Now, prayer stands in place of the sacrifices while charity is the kind acts referred to above. These correspond to the three levels of thought, speech, and action, with prayer corresponding to thought, Torah study corresponding to speech, and charity corresponding to action.

The main aspect of prayer is the intent: Although prayer involves speech, nonetheless, its main intent is the thought behind it, as our sages teach us that prayer without concentration is likened to a body without a soul. The purpose of the speech is only secondary in order to arouse the concentration, with the main aspect remaining the concentration one has in the prayer.

The connection between prayer and sacrifices and thought: For the above reason, prayer corresponds to the service of sacrifices as also sacrifices are dependent on the concentration and intent of the heart, as stated in the Zohar. The inner intent of both prayer and the offering of sacrifices is for one to hand over his soul to G-d with actual Mesirus Nefesh. This corresponds to Machshava, thought, in Divine service.

1. The Purpose of Birchas Hashachar:

The purpose of the morning blessings is in order to draw down the revelation of G-d into vessels, in order so the divine energy that enlivens the worlds not dissipate and extinguish. This is hinted to in the words of the blessings, “blessed are you our G-d King of the world,” which hints to the idea that the revelation of G-d should be invested within the world. You see, the entire vitality and stability of the worlds and their constant creation something from nothing [i.e. Yeish Miayin] is dependent on us drawing G-dliness upon ourselves so that we are nullified to G-d, as the souls are the inner dimension of the world and upon them is the world dependent. It is due to this that the sages[4] state that just as the world cannot exist without the cardinal directions and wind, so too the world cannot exist without the Jewish people, as the Jewish people are the establishment and support of all the worlds. This is similar to the inner life of a body, which comes from its soul, that if something happens to the soul, then the entire body feels it and falls sick.

The morning blessings: It is for this reason that the sages instituted the recital the morning blessings in order to draw down the energy and vitality for the world and help it be re-created something from absolute nothingness.

Yeish Meiayin in the world: An example of this concept of creation something from nothing does not have a liking of it at all in this world. However, a small resemblance of it can be seen each morning when the day shines after the darkness of the night, as was the way of creation of the world that at first it was darkness and then light, as this is similar to creation of something from nothing.

How a blessing attracts G-d: Now, the reason why a blessing is necessary in order to draw  down this G-dliness is because all high and very sublime matters can only become revealed below within action, and speech is a form of action. Now, just as there exists different forms of fuel regarding their ability to hold down a flame, so too there exists different types of spiritual fuels that can hold down the flame of G-d. In other words, just as one cannot compare the flame that is attached to a large log to the flame that is attached to a mere small wick so too one cannot compare the Divine revelation  attached to speech versus action of divine service.

The measure of attraction of Hashem’s light in thought, speech, action: The amount of divine revelation that becomes attached to service of G-d through thought is very light and refined and cannot be compared to the amount of revelation which becomes attached to the action of a mitzvah. Nonetheless, the flame that is attached to one’s thought is more refined than the flame that is attached to the action of a mitzvah which is more coarse. It is for this reason that our sages teach us that one is to search for chametz, which refers to the ego and coarseness of the soul, with the light of a candle, as the light of the candle is refined enough to check one’s thoughts and more refined spiritual blemishes. Hence, all three types of divine service of Torah prayer and charity complement each other as each attracts a different quantity and quality of divine revelation with one being more refined, and more intense than the other.

1. The Holy slingshot – How to effect that the fire of G-d be a consuming fire:

The flame of a physical fire requires proper fuel in order to remain stable and not flicker and eventually extinguish. Thus, if the log of wood is too tough and firm then the flame will not be able to penetrate it and will eventually extinguish. Accordingly, in order for the flame to grasp onto the wooden fuel it must be properly broken and split. Now, just as this applies in the physical realm so too it is in the spiritual correspondence of the consuming fire of G-d. In order for the flame of G-d to rest and reside onto the soul of man through his divine service of thought, speech, and action of prayer Torah study and Mitzvah’s, the soul of the Jew must be properly prepared to serve as proper fuel. How is this preparation made? Through one having nullification of his will and soul towards G-d. If one does not break his own personal wills and passions and subjugate them to G-d, then the fire of G-d will not be able to remain on the soul. In other words, the ability to draw down G-dliness below through the fulfillment of Torah and Mitzvah’s is only if the person fulfilling them will do so with intent of subservience to G-d. Without this subservience and nullification, one is unable to draw anything down below. This is similar to a spring which can be used to catapult an item through placing an item on top of it and then pulling it down and letting go. The same applies regarding the fulfillment of Torah and Mitzvah’s, that their effect is only and specifically when the Jew has pulled down his spring which is the bending and humbling of his personal wills and ego. When this is done, then the revelation of G-d can reside on the soul and catapult him to the infinite light of G-d through the fulfillment of Torah and Mitzvah’s.

• The divine lesson: From a young age, those who grow up in a Jewish Torah observant home are instilled with the importance of observing Jewish law and serving G-d as a necessary component of one’s life and as one’s main purpose in this world. This is further emphasized in the Yeshiva system in which one spends his entire day and night for many years on end in the study of Torah, prayer, and Mitzvah fulfillment. This can lead the individual to think that he has conquered the system and has become the perfect Jew, and has lived up to the expectations of his parents, mentors, and religion. In truth, however, even if the above said individual is free of sin and truly studies and prays and fulfills Mitzvah’s to the highest of levels, he may be missing one core ingredient in his Divine service, due to which he is not able to accomplish anything with his observance, and that is the state of Bittul he has to G-d. If his divine service is all about him and how he can become the perfect and best and most scholarly Jew, hence feeling higher and greater than others, then his entire divine service is filled with ego, and is similar to a thick log which although is strong and powerful, is not able to have fire penetrate it and consume its fuel. The G-dliness that he elicits through his divine service cannot penetrate his soul and catapult and incorporate him in the infinite light of G-d. In order for one to be truly successful in his divine service, he must imbue it with a feeling of humility and submissiveness, with an agreement to nullify his soul in face of G-d. The Baalei Hamussar regularly speak of this subject to their audiences, that it does not suffice for one to be an assiduous Torah learner, and accomplish a lot in one’s study, as if this is done out of an expression of one’s ego then he can eventually be led towards sin the moment he feels that his self gratification can be fulfilled better through other means, or feels that his Torah learning does not provide him with his requested filling of honor and pride. To emphasize this point, we will relate the following story: There was once a young Torah prodigy, who was the top of his yeshiva in both study and aptitude. Everyone hallowed him and sang his praise. One day a fellow student passed by his study table and noticed that there was a Chumash on the floor next to his feet which must have accidentally fallen down. Thinking that the Torah prodigy simply did not notice it due to his great concentration on his learning, he motioned to him that there is a Chumash lying next to his feet on the floor and that he should pick it up. To the person’s great surprise, the Torah prodigy answered him “Who says I didn’t notice the Chumash? What makes you think that me stopping my Torah study to pick up the Chumash is less significant of a sin than the Chumash remaining on the floor. When I am done studying I will pick it up.” Clearly, the Torah prodigy was missing this very crucial ingredient in his divine service in Torah study which is a total nullification of the soul to the holiness of G-d. How can one consciously continue focusing on his study of Torah when he knows that there is a Chumash on the floor next to him? Never can one’s Torah study be more precious than G-d himself, as its entire purpose is to connect with G-d.

1. The slingshot of evil and Kaf Hakela:

Earlier we stated that the revelation of G-dliness onto the soul is similar to a spring or slingshot that is pulled down, as the revelation can only be retained onto the soul if the Jew pulls himself down, through humbling himself and his ego. Now, just as there exists a spiritual spring or slingshot in the side of holiness so too there exists one on the side of evil. Likewise, just as there exists a fire and flame of G-d, so too there exists a fire and flame of evil. Just as the G-dly flame resides on holy thought speech and action, so too the evil flame resides on evil thought, speech, and action, which represents all thought speech and actions that do not relate to G-d. Such matters are considered matters of shame, Kelon, as opposed to matters of honor, Kavod, as the verse states that “sages inherit honor while fools elevate shame.”

The slingshot of evil: Now, what precisely is the slingshot in the side of evil? It is a catapulting of the person soul into the depths of impurity to an even greater extent than his sin on its own. Just as the spring of holiness which is activated through nullification and divine service causes the soul to be catapulted to the infinite light of G-d, so too, the spring of evil causes the soul to be catapulted to the depths of evil which is very distant from Hashem and His divine light. How now does one leave this state of darkness after entering himself into it? In general, this is through repentance, and in particular, it is through the Ten days of repentance which is the most opportune time for one to return his soul to its root and poor out his soul with bitterness over the fact that he has become so distant from G-d. This is also accomplished through the blessing in the Amida prayer of Selach Lanu. This blessing is not just a mere request for forgiveness from sin but is a request to merit once again a revelation of closeness to G-d.

• The divine lesson: Sadness and depression is a global epidemic although statistically is said to be more prevalent in Western cultures, as wealthy countries tend to experience higher rates of depression. Also, most surprisingly, children of wealthy parents may have a higher chance of developing mental health conditions such as depression and anxiety, over that of their peers who grow up in middle or low income households.[5] Why is this the case? Let us offer the following theory based on the above teaching: Those of middle and lower class [due to lack of choice] tend to fill their lives with more fulfilling and productive activities such as busying themselves in working to make a living. One who is busy working to cover his basic expenses does not have the time or money to involve himself in the vanities of the world as much as someone who lives comfortably and does not have to work as much. A wealthy person can allow himself more nonwork hours, vacations, pleasures, self gratifications, and involvement in nonproductive vanities of the world. Now, a person who involves himself in the productivity of the world is actually doing something very positive, and although is not necessarily involved in divine service, he is at least involved in contributing to civilization which is the will of G-d and makes himself a partner of G-d in creation.[6] Such an individual, while not necessarily involved in holiness, is also not involved in evil. However, one who indulges himself in unproductive activities [i.e. movies and video games] and matters of self gratification does not contribute to the world, and hence is not only considered to not be involved in holiness but is considered to be involved in matters of Kelipa of the world, as his action serve no purpose but gratifying himself. Now, being involved in Kelipa activity automatically catapults one’s soul to the depths of Kelipa which is a place devoid of G-dly revelation. This is a place of darkness, sadness, depression, and evil. Hence, the passing pleasure and self gratification enters one into a room of darkness which can have a much longer lasting effect on one’s soul than the pleasure he experienced. In short, boredom and lack of productivity leads to emptiness and depression. Chasing lusts and pleasures feels good during the experience, but catapults one to the darkness of the kingdom of evil. Leading a productive and healthy and holy lifestyle, is the recipe for true happiness which can only be found in the light of G-d.

[1] Likkutei Torah p. 25b-29a

[2] Likkutei Torah p. 25b-26b

[3] See Likkutei Torah Parshas Re’eh p. 26b

[4] See Taanis 3b; Sefer Hamamarim 5657 p. 24

[5] See https://psychcentral.com/depression/are-wealthy-people-more-depressed-than-others#depression-in-wealthy-countries ; https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0194642

[6] See Sanhedrin 99b; Likkutei Sichos Vol. 15 Lech Licha 4:3