Parshas Balak^[1]

1^st Mamar “Mi Mana Afar Yaakov”

1. Mi Mana Afar Yaakov:^[2]
2. Everything has an angelic source in the upper spiritual worlds:

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:[3] “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. All the souls of Israel derive from Adam Harishon:

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:

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. The multitude of creation are similar to the sand of the sea:

In the prophecy of Balaam he states that the multitudes of the Jewish people were counted [i.e. Umisaper Es Rova Yisrael]. Now, Scripture states elsewhere that the Jewish people are as abundant as the sand of the sea which are not able to be counted. The Talmud addresses this contradiction and states that when the Jewish people fulfill the will of G-d than they are uncountable and where they do not fulfill the will of G-d then they are able to be counted. To understand this properly we must first understand the concept of sand.

Sand versus earth: The sand that is found by the seas and rivers is basically dry earth, hence explaining why all of the pieces of sand are separate from each other. This is in contrast to regular earth which contains some moisture which is responsible for the pieces of earth sticking to each other, unlike sand. Now, it is quite strange that specifically the earth that is found near the ocean and rivers which are the greatest bodies of water, is dry. If anything, they should be the wettest of all. The explanation is that the tide of the sea and river actually absorb all of the moisture which is within the earth of the surrounding bank, hence causing the earth to become sand which is completely dry. With this understanding, we will now explain the multitudes of creations.

Creation derives from the supernal sea: All of the creations with all their multiplicity derive from the attribute of Malchus of the world of Atzilus. The reason that the attribute of Malchus is able to create so many different and separate independent beings is because it acts similar to the sea which draws water from the Earth of its surrounding bank. The attribute of Malchus works in a way of elevation and disengagement from its subjects, hence so to say absorbing their moisture, which is synonymous to their level of revealed G-dliness, which then allows them to become separate creations.

When the Jewish people fulfill G-d’s will: When the Jewish people fulfill the will of G-d, they draw down the attribute of Malchus below. Hence, the Talmud states that the multitude of creations is dependent on the Jewish people, as when we fulfill G-d’s will there is a greater revelation of Malchus below which is responsible for the multitude of souls and creations. When we fulfill G-d’s will, we affect that G-d’s kingship is the kingship of the world. However, when we do not fulfill G-d’s will then G-d’s kingship is not as much connected with the world, hence explaining why the creations are of a small number and are able to be counted.

5^th Mamar “Mah Tovu Ohalecha Yaakov”

2. Mah Tovu Ohalecha Yaakov:^[4]
3. The three levels of Teshuvah:

Although in Sefarim only two levels of Teshuvah are normally discussed, Teshuvah Ilaah and Teshuvah Tatah, in truth, there exists three levels of Teshuvah.

1. Teshuvah for Sur Meira
2. Teshuvah for Asei Tov
3. Teshuvah that is not for sins but to accomplish complete nullification to Or Ein Sof.

Teshuvah of Sur Meira: The 1^st level of Teshuvah is called Teshuvah from “Sur Meira.” In this level of Teshuvah one repents to no longer transgress any commands in thought speech or action. This helps one re-feel the level of Elokeinu, the level of Mimalei Kol Almin that is within his soul.

Teshuvah of Aseh Tov: The 2^nd level of Teshuvah is Teshuvah of Aseh Tov. In this level of Teshuvah one pushes oneself and places intense effort to perform the positive commands. This helps draw down the level of Soveiv Kol Almin, the encompassing Divine light that garbs one’s soul.

Teshuvah that is not of sins: The 3^rd level of Teshuvah is Teshuvah of Torah and Mesiras Nefesh. In this level of Teshuvah one is to exert himself in Torah learning and in his yearning to cleave to G-d to the point that one is completely nullified to Him. This level of repentance relates to all Jews at all times, even to the completely righteous, as it does not relate to sin of any level. Every Jew, even a Tzaddik, needs to work on arousing a desire to return his soul to the Essence of G-d. The fulfillment of this level of Teshuvah affects that one be able to feel the level of Soveiv Kol Almin which had been drawn down through the second level of Teshuvah.

Lighting three Teshuvah candles: On the eve of Shabbos Teshuvah, it is customary in the Rebbe’s household to kindle a twenty-four-hour candle which is known as a “Teshuvah light.”[5] The Rebbe once stated that it is the Chabad custom to light three Teshuvah candles on Erev Shabbos Teshuvah. This corresponds to the three forms of Teshuvah described by Admur in Likkutei Torah Parshas Balak in the Mamar “Mah Tovu.”[6] When the second day of Rosh Hashanah falls on Erev Shabbos, these candles should be lit on Wednesday, Erev Rosh Hashanah, using a 72 hour candle. They may not be lit on Erev Shabbos unless one plans to make a use of the candles on Shabbos, such as if he needs their light for that night.[7]

1. The stages in returning the letters to the Divine name:

When one sins he causes a blemish within the Divine name of the Tetragrammaton. The Divine name is made up of four letters; a Yud, a Hei, a Vav and a Hei. Each letter corresponds to a different Sefira in the world of Atzilus; the Yud is Chochmah, the Hei is Bina, the Vav is Chesed-Yesod, the last Hei is Malchus. Sin causes these letters and corresponding Sefiros to separate, and hence Teshuvah is necessary to reestablish unity within the Divine name. The two first levels of Teshuvah are called Teshuvah Tatah, the lower Teshuvah, as Teshuva Tatah incorporates two stages in the returning of the letters. The first stage is to remove the lower Hei from within the Kelipos. Sin causes the lower Hei of the Divine name to separate from it and descend into the evil created by the sin, hence giving nurture to the evil. The first level of Teshuvah of Sur Meira accomplishes the removal of the letter Hei from the Kelipos, although it does not yet reunite it with the remaining letters. The second stage of Teshuvah is to reestablish the unity of the letters and allow the letter Hei to once again receive Divine light from the letter Vav, which represents Z”A of Atzilus. This is accomplished through Teshuvah of Asei Tov. The third level of Teshuvah is Teshuvah Ilaa, the higher Teshuvah. Teshuvah Ilaah, similar to Teshuvah Tatah, also consists of two stages; to return the higher Hei to the Divine name, and to then have it receive Divine light from the adjacent letter Yud, which represents Chochmah. Now, although according to this there are really four levels of Teshuvah, nevertheless the two stages of returning the upper Hei is viewed as one level of Teshuvah, being that Chochmah [the Yud] and Binah [the returned Hei] never separate, and hence the returning of the Hei and having it then receive from the Yud is synonymous. Accordingly there are three levels of Teshuvah in the Sefiros:

1. To return the lower Hei back to the Vav. [Corresponds to Teshuvah of Sur Mera]
2. To draw down Elokus from the Vav to the lower Hei [Accomplished by Aseiy Tov]
3. To return the upper Heiy back to the Yud. [Accomplished by 3^rd level of Teshuvah]

1. The name Baal Teshuvah:

The term Baal Teshuvah means “the husband of Teshuvah” or “the owner of Teshuvah.” The Mikdash Melech on the Zohar explains that a person is called a Baal Teshuvah because he causes a drawing of light from Z”A to Malchus, and Malchus corresponds to Teshuvah. Hence it is found that one who does Teshuvah is considered the Baal, or the husband of Teshuvah which is Malchus, as he draws Divine light to Malchus/Teshuvah.

 

1. Teshuvah for not fulfilling positive command:[8]

When one abstains from fulfilling a positive command, although he has not done an active sin which causes blemish in the Divine name, he has lost the opportunity to draw down the Divine light that could have been revealed through the Mitzvah that he did not fulfill. Regular Teshuvah of the lower level, Teshuvah Tatah, cannot fix this lack of accomplishment and hence cannot draw down this missing light. However Higher Teshuvah, Teshuvah Ilaah, has the ability to draw down the missing light.

1. The sins of Tzaddik:[9]

The foreign thoughts of a Tzaddik cause greater blemish above than the worst of sins of the Am Haaretz.

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[1] Likkutei Torah p. 67a-75a

[2] Likkutei Torah p. 36b-37a

[3] See Shaar Hagilgulim Hakdama 25

[4] Likkutei Torah p. 73a-75a

[5] Sefer Haminhagim p. 122 [English]; Sefer Hasichos 1944 p. 7-8; See Otzer Minhagei Chabad p. 166

[6] Sicha of Vav Tishrei 1982 [unedited]

[7] See Admur 514:13-14; Biur Halacha 514:5 “Ner”; Kaf Hachaim 514:79; Piskeiy Teshuvos 514:14; Nitei Gavriel 55:2; 88:33

The reason: As it is forbidden to light a Ner Shel Batala on Yom Tov. [Admur 514:13; Michaber 514:5] Likewise, the Eruv Tavshilin does not permit performing non meal related Melachas.

[8] LT Balak Mah Tovu

[9] Maggid of Mezritch brought in Likkutei Torah Balak 74a

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