Parshas Emor[1]
1st Mamar “Venimkadshti Besoch Bnei Yisrael …”
- Venimkadshti Besoch Bnei Yisrael:[2]
- The three groups of angels who shout holy, holy, holy:
The sages state that there exist three groups of angels who praise Hashem daily. One group of angels says “Holy” one time. Another group recites it twice, “Kadosh, Kadosh.” A third group recites it three times “Kadosh, Kadosh, Kadosh.” Now, what is the meaning of these three groups and the repetition of these statements? So, the first group who says Kadosh one time is expressing a desire to go from below to above and become incorporated within the infinite light of G-d, which is the light of Soveiv Kol Almin. The second group who says Kadosh twice is expressing a desire to draw down the light of G-d from above to below into the world, which is the light of Mimalei Kol Almin. This group desires to draw down G-dliness through the service of Torah study. The third group who says Kadosh three times is expressing a desire to draw down the light of G-d from above to below into the world through the service of Mitzvahs.
- Seeing G-d within the world:
It states in Scripture that from our flesh we shall grasp G-d. This is coming to say that we can actually recognize G-d’s existence from an example that we see in our very own body. Everyone knows that the body contains within it vessel of life. How do we see this? After death. After a soul departs from the body, the body becomes a lifeless corpse similar to an inanimate stone. This can be readily seen also during sleep which is 1/60 of death as during sleep as well a major part of the soul departs from the body at least temporarily, and only a minute amount of soul energy remains to continue to give the body life. For this reason, we bless G-d every single day in the morning upon awakening with the blessing of “Vihamachzir Neshamos Lifgarim Meisim/and You return the soul to dead corpses,” as each day the energy of the soul is renewed and it is as if one has received a new body. Now just as due to the above we know that there is a soul in the body even though we don’t see the physical soul with our physical eyes, so too the same applies regarding the existence of G-d that the mere fact that we see energy of G-d in the world proves His existence.
- The holiness of hairs:
*See Parshas Ki Seitzei Mamar 1I for a further discourse in which the below teaching is repeated by Admur with added details and clarifications.
Holy hairs of the Nazir: It states in Scripture regarding the hair of the Nazir, “Kadosh Yihyeh Gadel Pera Rosho/Holy will be the growth of the locks of his hair.” It remains to be understood the connection between holiness and the growth of hair. So, we find another verse in Scripture that discusses hair such as in the verse, “Viatik Yomin Yasiv Visaar Reishei Keamar Naka/and the detached of days sits and the hairs of the head become like clean wool.”
Atik Yomin: The term Atik Yomin means detached or elevated from the world and refers to the level of G-d that is above and beyond the world. For creation to occur G-d has to reveal His G-dliness into the attributes of the world of Atzilus. On the first day of creation, and every subsequent Sunday, G-dliness is revealed through the attribute of kindness and through it was created light and water. This mode of G-dly revelation is known as “Mimalei Kol Almin/filling the world’s.” There is however another mode of G-dly revelation known as “Soveiv Kol Almin/encompassing the world’s.” This relates to G-d’s essence which is completely holy and separated from the world’s and the G-dly attributes that created them. On this level, G-d is elevated above the days of the world or as it says in Scripture, Hamisnasei Miymos Olam. This is the meaning of the words Atik Yomin that G-d is elevated above the days, meaning the attributes that brought about the six days of creation. This is where the concept of hairs play in.
G-d’s hairs: How does G-d go from being above and beyond the worlds to suddenly being the source of creation? This is through the mystical concept known as hairs. Hairs are very small hollow channels that derive from the head and skull. They represent a tightly contracted level of energy from the brain to beyond. For this reason, there is no pain involved in cutting a strand of hair as the soul energy that is there is so minute that it is not able to cause pain to the person. This example of the hair of the head is a replica of what happens above in heaven in order for creation to come about. In order for G-dliness on the level of creation to exist, Hashem must send a very minute and contracted form of divine energy from His detached level of Atik Yomin, which then enters into the world of Atzilus, into its attributes, and serves as a source for creation. These contracted and minute forms of energy that come from Atik Yomin into Atzilus are the mystical counterpart of hairs, and we have thus found the connection between hairs and holiness. Furthermore, the true concept of holiness which is separation and elevation is specifically hinted to in the hair, as a hair represents a channeling of a contracted ray from the level of holiness and separation. Furthermore the ability for the world to have any connection at all with true holiness is through the hair which draws down a contracted level of holiness below. This is all in contrast to the level of Mimalei Kol Almin towards which the world has a connection without the need of hairs to contract any of its light. Furthermore, on the contrary, the contraction of hairs on the level of Mimalei Kol Almin would be completely counterproductive, as the creations need a liking to the original form of the revelation of Mimalei Kol Almin for the sake of the myriads of creations to be created in their image and on their level. If the creations would receive from the level of hairs, then they would have no liking at all to the original divine light of the attributes, and hence they would not come out the way we see them today. Thus, mystical hairs only need to grow, and are only beneficial when they are grown, from the level of Soveiv Kol Almin and not from the level of Mimalei Kol Almin.
The hairs of a married woman: It is due to all the above that the sages state that the hair of a married woman is an Erva, which is a source for nurture of evil and Kelipa. The reason for this is as follows: The female represents the aspect of energy that is invested within the worlds, as the divine energy that enters the world’s is from the attribute of Malchus, which is feminine in nature. Accordingly, hairs growing on this level are not beneficial at all as they contract the divine light to such a minute state that they become fodder for the side of evil and feed and nurture evil. [The divine light of Mimalei Kol Almin is already contracted enough for it to be on a level for it to be received by creations and for those creations to exist as independent entities which serve and are nullified to G-d. The nullification to G-d of the creations comes as the result of the revelation of G-dliness that exists within them from Mimalei Kol Almin. However, a further major contraction on the level of hairs of this already contracted level of Mimalei Kol Almin would cause the creations to receive such a minute amount of divine light, that not only would they feel themselves as independent entities, but would furthermore be completely self-centered and not submit themselves to G-d which is the definition of evil. It is for this reason that the hairs of a married woman must be covered, as if her hair were to be uncovered, it would give nurture to the side of evil. Nonetheless, we do not require her to shave her hair as did the Levites, as explained next, due to that a certain level of contracted severity is necessary for the basic existence of the side of evil.[3]]
Hairs of the Levites: It is also due to the above reason that the Levites were commanded to shave the hairs of their body during their inauguration process. The reason for this is because just like the woman, also the Levites are rooted in the level of harsh severities. Now, while the harsh severities in which they are rooted is holy, and comes from Gevura of Atzilus, nonetheless, its surplus is unhealthy and can lead to unwanted nurture to the side of evil. Accordingly, the Levites were instructed to shave their hair [during their inauguration process in which all the hair of their body had to be shaven clean] in order to get rid of the surplus of harsh severities of holiness, which were represented in their hair.
The hairs of the female aspect of Atzilus: The above-said damaging nature of having hairs grow from the feminine aspect, only applies when the feminine aspect descends below into the world of Beriya and onwards. However, so long as the feminine aspect remains in the world of Atzilus its hairs cause no damage and cannot become a source of nurture for the unclean forces of evil. This is due to the Parsa/curtain that exists between the world of Atzilus and Beriya which prevents the forces of evil from nurturing from the G-dliness in the world of Atzilus. In the world of Atzilus, the hairs are considered like they are frozen and cannot supply nurture to anyone. [This deep sounding Kabbalistic teaching perhaps sheds light on the following query relating to the obligation of a married woman to cover her hair. Why does this obligation only begin after marriage? If the problem and issue with a woman’s hair is the attractiveness of it, then it should need to be covered even when a woman a single prior to marriage. With regards to the modest covering of all of the other parts of the women’s body, the laws of modesty begin to apply from age 3, and there is no part of the body in which we differentiate between after marriage and prior to marriage, and everything that must be covered after marriage must also be covered before marriage. Why then is the hair any different? If anything, the hair is one of the most attractive parts of a woman’s figure, and hence should always be considered Erva irrelevant of whether she is married or not. Based on the above teaching of Admur, we can now understand this matter. The reason for requiring the hair to be covered has nothing to do with attractiveness[4] but rather with the mystical concept of it giving nurture to the side of evil. Now, this is only applicable after marriage. When the feminine aspect of a woman is still found in the world of Atzilus it does not do any harm to the world and from it can not derive any nurture to the side of evil. Prior to marriage, a woman is found on this level of Atzilus, as she is not involved in bearing children which is the aspect of femininity that is drawn down to the worlds below. However, after she gets married she is involved in the creation and continuity of the world which is expressed through her birthing children, and corresponds to the attribute of Malchus traveling below to feed the world of Beriya. On this level and at this stage, her hairs can nurture the side of evil and hence must be covered.]
- The righteous view their evil inclination like a mountain:
Our sages state in the Talmud that the righteous view their evil inclination as so large that it is like a mountain in their eyes. What does this mean? If anything, the righteous don’t even have an evil inclination or at least don’t have one that is very noticeable. So, in truth this statement refers to all the Jewish people who are considered righteous, as the verse states “and all of your nation are righteous.” The intent of this statement is to say that the Jewish people view every single prohibition, as light as it may be, as a huge mountain which separates between them and G-d. This persuades them to not transgress even the lightest of prohibitions.
- The unique makeup of the G-dly soul of each particular Jew:
The four elements: Every physical item in the world is made up of the four elements of fire, water, earth, air. Furthermore, even spiritual items such as the animal soul of a Jew is made up of the four spiritual elements of fire, water, earth, and air. This is likewise the case with the G-dly soul of a Jew, as although it is G-dliness in nature, nonetheless it is composed of the four holy spiritual elements. For example, the element of water is found in the mind and corresponds to the intellectual capability of the soul to contemplate and comprehend G-dliness, while the element of fire is found in the heart and corresponds to one’s ability to experience love for G-d.
The different measurements of the elements: Every single G-dly soul contains a different measurement of each of the four elements hence making each G-dly soul unique and different than another. For example, some have more of an abundance of the element of water while others have more of an abundance of the element of fire.
The fiery versus dim coal: The different levels of abundance of the element of fire can be explained with the example of a lit coal. There are two types of hot coal. One is a coal that is engulfed with flames which is readily visible to all. This corresponds to the G-dly soul which contains a large amount of the element of fire. A second type of coal is one that is hot but dim, and its flame is not recognizable inside of it. This corresponds to the G-dly soul which contains a lesser amount of the element of fire. Nonetheless, even this type of soul with this type of dimmed coal is able to experience love for G-d and make his coal engulfed with flames of love. This is accomplished through blowing on the coal, as even a dim coal contains a spark of fire in it, and when it is blown properly, it re-ignites. The same applies with the G-dly soul of the Jew, as every Jewish soul no matter the level contains at least a hidden spark of fire of love within it. Furthermore, as a result of the spark even he can experience conscious revealed love, as when it is properly blown through contemplation of G-d’s greatness then it can become engulfed with a flame of love similar to the soul which contains a large amount from the element of fire. This is the divine service of prayer which is the time designated to blow on the G-dly souls element of fire, until it becomes engulfed in a passionate flame of desire to attach to G-d. The G-dly soul which contains a large amount of the element of fire however will not require heavy blowing and mental contemplation to ignite his heart to love G-d. Furthermore, when he does so he will experience a highly passionate level of love.
If the blowing doesn’t work: Some may claim that while they have tried profusely to blow at the coal of the G-dly soul to ignite a fiery passion for G-d, they have yet to be successful. So, in truth, a prerequisite for accessing the spark of one’s G-dly soul is abstaining from evil to the utmost. Transgression and sin create a divide between man and G-d in heaven and puts a brick wall around his spark that prevents the wind from accessing and expanding it. Accordingly, if one sees that the act of blowing with his intellectual contemplation of G-dliness does not work to ignite the spark, he must go ahead and break down the wall that surrounds his spark through repentance and remorse for his past deeds.
- The divine lesson: The above teaching is loaded with many lessons that we can learn. First and foremost, it negates the erroneous belief that in today’s generation our souls are so low that we no longer contain a love of G-d within them and that is not possible to experience a consciously felt love for G-d in prayer. They claim that the entire message of the book of Tanya, and the myriads of Hasidic discourses which discuss arousing love for G-d is obsolete in today’s generation. This is untrue, as in truth every soul even the lowest of the low contains a spark of fire. The only difference is the amount of blowing necessary. If you blow hard enough you will see the flame, and all those who claim that it is not possible most likely have never tried to blow, or blow hard enough, to ignite the flame of love that is in their heart.
- The second lesson that we can learn is in regards to the unique makeup of every G-dly soul. Although we all contain the G-dly soul, it is not the same within each and every one of us. Some have a greater aptitude in the realm of Torah study due to the high amount of element of water found in their soul. Others have a greater aptitude towards prayer due to the high amount of element of fire found in their soul. Seemingly, this difference in quality of G-dly souls is also what is responsible for the various tribes that exist within the Jewish people, which corresponds today to all of the different sects of Orthodox Jewry, such as Hasidic Jewry, including the dozens of different types of groups of Hasidim, Sephardic Jewry with all of its factions, Ashkenazic and Lithuanian Jewry with all of its factions. Perhaps Hashem sets up every Jew to be born within the sector that their G-dly soul relates to. Accordingly, we should all look at all sects of Orthodox Jewry as part of a complementing puzzle of the Jewish people, and never feel hierarchy over them as if they are part of some secondary or irrelevant sect. Likewise, we can all learn from each other and respect each other, and indeed anyone who discerns will find aspects of righteousness and divine service that are stronger in other groups versus his own, and he should try to emulate and learn from them rather than putting them down.
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[1] Likkutei Torah p. 30b-39a
[2] Likkutei Torah p. 30b-33a
[3] See Sefer Shaar Hamitzvos of Arizal on Parshas Kedoshim “However a woman comes from the level of Za… And all of the grasping of the severities and their root is in her, and if you remove the severities completely from the head of the female then they will be completely nullified, and therefore a woman is not to shave her head and on the contrary she’s to grow out her hair as is well known, to leave a root for the severities”; Ben Yehoyada Miseches Brachos p. 61 and Miseches Yuma p. 47; Shemen Sasson 9
[4] Just as the Jewish laws of modesty do not require the woman’s face to be covered despite it arguably being the most attractive part of the body, so too the same applies regarding her hair if not for the mystical fact explained above.
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