Kedoshim^[1]

1^st Mamar “Vechi Savou El Haaretz …”

1. Vechi Savou El Haaretz:^[2]

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

1. Rectifying the sin of the Tree of Knowledge
2. The fourth year-Why does Hashem need us to praise Him
3. Hashem sits on the praise of Israel
4. Praise reveals ones good character
5. Praising Hashem reveals His blessing in the Sefiros

A. The Kabbalistic reason behind the Arla prohibition:[3]

During the first three years of a trees existence from the time of planting, it’s supernal spiritual earth from which it receives sustenance receives from the last three Sefiros, which are known as Nehiy [i.e. Netzach, Hod, Yesod]. Nonetheless, the fruits of the tree during these three years are forbidden to be eaten and forbidden in benefit being that they correspond to the three completely impure forces of evil which are mentioned in Ezekiel.

The sin of Adam in eating from the tree of knowledge of good and evil: The Shach on the Torah explains that the purpose of the Mitzvah of Arla is to rectify the sin of the tree of knowledge that was performed by Adam Harishon. As explained in Volume 1, Adam Harishon lacked control for the last three hours of the prohibition, and to rectify this sin we too delay the eating of the fruit trees for a total of three years. We will now see a further connection between the sin and the prohibition of eating the fruit for the first three years. Initially, when the world was created, there did not exist a level of evil that was absent of good, and the only evil that existed also contained good within it [i.e. Kelipas Noga]. The sin of Adam demoted the world and increased its evil [creating a state in which evil can exist without any conscious good within it]. The sin affected that the fruits of the first three years now receive their nurture from this complete state of evil and hence cannot be consumed. This sin also created the nation of Canaan which corresponds to the three unclean Kelipos. The sin gave the nation of Canaan a grasp on the holy land of Israel for a temporary period of time.

The effect in heaven upon waiting three years: Above we learned the reason for why the fruits of the first three years are forbidden to be consumed. We will now learn the effect in heaven that it has when one abstain from eating these fruits. In general, whenever one subjugates his lusts and quashes it out of his subservience to G-d it elicits a great divine response from above. All the more so does this applies when one abstains from eating the luscious and delicious fruits of his tree for an entire three years. The pushing and subjugating of the side of evil that is accomplished through breaking the lust and waiting for three years to eat the fruit causes the glory of G-d to dissipate throughout all the world’s and ushers the fourth year in which the glory of G-d is revealed.

B. The Kabbalistic reason behind the Neta Rivaiy fruit status:[4]

During the fourth year of a trees existence from the time of planting, it’s supernal spiritual earth from which it receives sustenance receives from the Sefira of Tiferes. It is for this reason that the fruits of this year are brought to Jerusalem to be eaten there while singing praise to G-d being that the Sefira of Tiferes corresponds to praise. The fruits of the fourth-year correspond to the more refined force of evil known as Noga which is able to be elevated.

C. Speech is feminine:[5]

The reason that supernal speech [i.e. Malchus of Atzilus] is referred to in the feminine tense is because speech contains the feminine attribute of being a receiver in relation to the supernal emotions [i.e. Midos] which are masculine in nature and give spiritual revelation to the supernal speech. The physical speech of humans likewise contains a similar characteristic, as the sound of one’s voice comes from his heart which passes through the trachea. Now, the heart is the home of the emotions. It is for this reason that a person only speaks of matters that his heart desires and lusts after. [Accordingly, it is found that also human speech receives from the emotions of the heart, and is hence feminine in nature.]

D. Speech cannot express the intrinsic and essential emotion:[6]

Speech is only able to express the external aspect of the emotion that one is experiencing. However, it cannot express at all the essence of an emotion in its intensity, as the essence of an emotion is too intense to be garbed within the letters of speech. This can be readily seen from the fact that when a person is in a great state of anger, then he is not able to speak at all. This is because the essence and intensity of the emotion is not able to be invested within letters of speech. This is also the surrounding idea behind the blowing of the Shofar on Rosh Hashanah as its simple sound expresses the inner scream of the soul which is not able to be invested within the letters of speech.

1. The reason G-d desires a dwelling place in this world:[7]

The reason and purpose behind the world’s creation is because G-d desired a dwelling place below in this world. The inner reason for this desire is because G-d desires to benefit His creations through giving life to low beings so that they can recognize the value and beauty of the infinite light of G-d. [This short but loaded statement of the Alter Rebbe sheds light on a much debated subject, and hence will follow with a full treatise on the subject of whether G-d is selfish or lacking and as to whether G-d’s desire for a Dirah Bretachtonim is due to selfishness or selflessness.]

Treatise: Is G-d selfish and lacking or perfect and selfless

Question:

A controversial subject which has been boiling recently amongst different circles is regarding the question of whether G-d needs us and as to the meaning of G-d’s desire to have a dwelling place below? Some attack and claim that saying G-d needs anything is heresy, while others claim that not believing this denies the purpose and reason of creation. In Chassidus, it seems to me that this subject is under some level of confusion as one of its most fundamental concepts is the concept of Dirah Betachtonim, which seems to push the idea that G-d has a need, or a want, to dwell in our world, and that we fulfill this need and want through doing Torah and Mitzvot. This seems to say that G-d does have a need. On the other hand, we are meant to believe that G-d is perfect and has no lacking, so what does this all mean and how is it to be properly understood. Also, if indeed we accept that G-d has a need and that’s why He created us, wouldn’t that make Him a very selfish G-d?

Answer:[8]

There is no contradiction between believing the words of our sages that G-d desires a dwelling place in this world, and as well believing that G-d is perfect and does not lack anything [which of course every Jew must believe and heaven forbid to say otherwise]. This is due to several reasons: 1) Being that G-d is perfect, infinite and all capable, he can choose to make himself lack something if he wishes. Hence, G-d choosing to desire a dwelling place below, not only does not make Him imperfect, but is the expression of his essential perfection to be capable of all. Saying that G-d cannot make himself lack something, would be limiting His capabilities. He can choose to stop lacking what He desired to lack just as he chose to lack it, and hence His perfection always remains. 2) Some people misunderstand that G-d’s desire for a dwelling place below is some selfish, and self-serving, personal lust of G-d, for which He created and so to say enslaved the entire world to worship him and fulfill His personal lusts and passion. This is a mistake in understanding the desire for a Dirah Betachtonim. G-d’s desire to dwell here below in this world is a very selfless desire, as the purpose of this desire is to dwell below in this world together with the Jewish people and give them the ultimate pleasure in basking and enjoying His divine unity. As the sages state, it is the nature of the good to do good [Teva Hatov Liheitiv], and G-d desired to have a dwelling place below in this world, due to His goodness and desire to transfer goodness to creations. Hence, the desire for Dirah Betachtonim is all for our sake and not for the selfish needs of G-d, who is essentially perfect and has no such needs and lacking. It does not come to fulfill some personal lust and passion that G-d has to dwell below, but rather comes to fulfill His desire to quench the passion and pleasure of everyone else. Hence, even after G-d chose to desire a dwelling place below, and hence chose to lack the fulfillment of this chosen desire until it is fulfilled, the lacking is not a selfish deficiency, but a selfless deficiency which is for the purpose of benefiting others. Think of it like this: A wealthy man who desires to make the entire world his subordinates and confiscate their wealth, and enslave the population for his needs and wants, is a mean dictator. This is not G-d! A wealthy man who desires to distribute his wealth to all humanity in order to raise the quality of their lives, enjoyment, and pleasure, and help them reach their true purpose and potentials, is a great philanthropist. G-d is a philanthropist not a dictator, and that is what is being expressed in his desire for a Dirah Betachtonim.

Explanation:

The concept that G-d desired a dwelling place below, and due to this reason created the entire world, is first brought in the Midrash Tanchuma, and elaborated in the teachings of Chassidus, which adopted this statement as the primary reason for creation, despite the fact that many other statements explaining the reason for creation are also recorded. As in any field of wisdom or science, and certainly in the field of philosophy and intellectual Chassidic thought, one is bothered by the question of why? Why did G-d desire creation? Why did G-d desire a dwelling place below? The issue with answering this question is that no matter how you answer it, you will seemingly end up in some philosophical conflict. If you say that G-d is “board and lonely” [or any other lacking that He feels], and therefore desired a dwelling place below, then you are in essence believing that G-d is not G-d, as He is not perfect and is not infinite, and has problems and issues, lusts and desires, just like you and me. On the other hand, if you say that G-d’s desire to dwell below and subsequent creation of the world is not due to Him lacking anything, then in essence you return back to the original question of why then did G-d do it? Why would anyone do something without any gain or reason or purpose?

While this question is dealt with in Chassidic texts, it is answered in different ways. In some areas it states the famous line that you can’t ask questions on a desire. Meaning, that it is not due to any lacking or reason and in truth is not understood intellectually. This seems to push like the latter approach that G-d’s desire for creation was not due to any personal lacking, and indeed does not contain an intellectual reason. However, in other Chassidic texts, including our Mamar above in Likkutei Torah, it explicitly states a reason behind G-d’s desire to dwell below and consequently create the world and this is because G-d is good and desires to be benevolent to others, and it is due to this trait of benevolence that He desired to have a dwelling place below, which itself is for the sake of showing His benevolence to the creations. In detail, it states that G-d desired to dwell his Divine presence on the Jewish people, and that this is the entire expression of the Dirah Betachtonim. The pleasure that the Jewish people will receive from this dwelling, is then the entire purpose of the Dirah.

To quote from the Alter Rebbe in Likkutei Torah Parshas Kedoshim “G-d desired a dwelling place below in order to benefit His creations through giving life to low beings so that they can recognize the value and beauty of the infinite light of G-d “ and in Likkutei Torah Parshas Shelach “The philosophers who denied the concept of divine providence did so due to their inability to understand why G-d would have any desire to have anything to do with man, as He lacks nothing, and all human desires are for selfish reasons to fulfill a certain lacking that the person has. This is all inapplicable by G-d, who is perfect and lacks nothing G-d forbid, and hence how can you say that He lacks the worship of creations and therefore supervises them to see if they are fulfilling His will. However, in truth this is the will of G-d, that creations nullify themselves. This itself is because the aspect of the infinite G-d Is pleasure…. And from there is drawn the pleasure that G-d has from His creations being nullified, as it is the nature of the good to do good… It is also consequently due to this that G-d willed it to have a dwelling place below, in order to do good.”

Hence in summary the meaning behind the purpose of the world’s creation due to a desire for a Dirah Betachtonim, is as follows: G-d, who is good, desired to express His benevolence and therefore desired a dwelling place below, in which He will be able to dwell with the Jewish people, and unite with them, and thereby give them the ultimate pleasure and joy. According to all this it ends up that the purpose of creation is not for G-d but for us, so we can receive G-d’s goodness and pleasure.

1. The significance of age three:

The age of three holds much significance in Jewish thought and literature. For example, it states that Avraham recognized his creator at age three. Likewise, a girl is not considered fit for intimacy and hence cannot be consecrated through intimacy until age three. The reason for this is because prior to age 3 a girls not considered fit for unity. The mystical reason behind all this is as follows: The first three years of a person’s life correspond to the three completely unclean Kelipos, [during which one is not capable of truly giving up of himself for another, whether it be G-d or another person in marriage].

• The divine lesson: Any parent knows how frustrating it is to deal with a two-year-olds temper tantrum. Toddlers tend to be overly selfish, as is expressed in their over possessiveness of items that may not necessarily even be theirs, and their inability to share with others. It is literally often, “their way or the highway [i.e. mom driving away to escape the screams].” As much as we try to educate them to be kind and share it often falls on deaf ears. The above teaching sheds some light onto this behavior and can help parents manage dealing with their child during this stage of selfishness and self-centeredness. Prior to age 3, the divine energy that shines onto the child’s animal soul to enliven it comes from a level of Kelipa which is the epitome of ego and self-centeredness, and does not contain any space for another person to be invited inside. Therefore, the only thing that exists to the child prior to age three is what they want and desire. The wants and desires of other people is completely irrelevant to them. For this exact reason, they cannot marry. After reaching age 3, their level of nurture from Kelipa changes and they now begin to nurture from a level of evil that contains also good. Now is the main time to begin their education in acts of sharing and selflessness. How interesting is it that countless studies have found that by age 3 children begin to show genuine compassion and empathy.[9] We now have learned the reason behind it.

[1] Likkutei Torah p. 29a-30b

[2] Likkutei Torah p. 29a-30b

[3] Likkutei Torah Kedoshim p. 29b

[4] Likkutei Torah Kedoshim p. 29b

[5] Likkutei Torah Kedoshim p. 29b

[6] Likkutei Torah Kedoshim p. 29b

[7] Likkutei Torah Kedoshim p. 29b

[8] Sources: See Shaareiy Yeshiva Tzefas 6:340 in length for all the reasons brought in Chazal behind creation, and how they all complement each other; See regarding that G-d is essentially perfect but can choose to limit Himself: Kuntreisim of Mittler Rebbe p. 5; See regarding that G-d created the world due to that He desired a dwelling place below: Midrash Tanchuma Naso 16a; Bamidbar Raba 13 6a; Tanya Chapter 33; 36; Maharal in Gevroros Hashem 66; Shelah Hakadosh 2:9b; Repeated in countless areas in Torah Or, Likkutei Torah, Chassidic texts; See regarding that the desire for a Dirah Betachtonim is to dwell amongst the Jewish people: Torah Or Bo; Mishpatim Mamar “Es Elokeiy Yisrael” 76d; Or Hatorah Mishpatim p. 1267; Sefer Hamamrim 5630 p. 64; Sefer Hamamrim 5666, Samech Vav, p. 468; 5670 p. 199; Likkutei Sichos Parshas Pikudei p. 477; Mesilas Yesharim 1; See regarding that G-d is good and desires to do good to others and therefore created the world: Emek Hamelech Shaar Shashuei Hamelech 1; Shomer Emunim Vikuach 2:14; Torah Or Kedoshim 29b; Likkutei Torah Bamidbar 50a Shelach; Kuntreisim of Mittler Rebbe p. 5; Sefer Hamamarim 5677 p. 94; Sefer Hamamarim 5703 p. 116; 5715 p. 198; See regarding that the desire for a Dirah Betachtonim is itself due to a desire to be benevolent to the creations: Likkutei Torah Kedoshim 29b; Likkutei Torah Bamidbar 50a Shelach; First option in Sefer Hamamarim 5701 p. 18; 5703 p. 116 See regarding that the desire for a Dirah Betachtonim is above our intellect to understand why: Samech Vav 1^st Mamar p. 7, 10-11; Second option in Sefer Hamamarim 5701 p. 18; 5702 p. 34; 5703 p. 116; Likkutei Sichos 6:18-21

[9] See https://choc.org/primary-care/ages-stages/3-years/  “How Does My 3-Year-Old Child Interact With Others? While every child is unique and will develop different personalities, the following are some of the common behavioral traits that may be present in your child: Begins to share and likes to play with other children. Can take turns. Temper tantrums are less frequent. Begins to show feelings in socially acceptable ways.”