1^st Mamar “Hayom Hazeh Havayah Elokecha[1]”

Synopsis: Why does the verse say the word Hazeh and not the actual day? The importance of the Torah Shebaal Peh and its connection to Eretz Yisrael. The level of Rosh Hashana which is “Hayom”; Fear and love and covenant on Torah Shebaal Peh on Rosh Hashana. Level of Yom Kippur; Difference between love of whole year, Rosh Hashana and Yom Kipur. Kerisas Bris is on Penimyus Haleiv on Rosh Hashana, every Jew has Penimiyus Haleiv although is covered by Arla.

1. Hayom Hazeh Havayah Elokecha:[2]

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

1. The covenant before entering Eretz Yisrael.
2. “Eretz Yisrael” refers to the Oral Torah.
3. Every Rosh Hashanah, a new covenant on the Oral Torah is made with the Jewish people.
4. Rosh Hashanah is linked to the Oral Torah.
5. Rosh Hashanah versus Techilas Hashanah.
6. The difference between the Luchos of Shavuos and the Luchos of Yom Kippur
7. The two fatherly loves.
8. The Taanug of fasting experienced on Yom Kippur.
9. The Avoda of Rosh Hashanah-a preparatory stage for the experience of Yom Kippur.
10. Malchus is concealment-Hashem hides from us so we search for Him and reveal our love.

A. The inner heart and soul of every Jew needs “circumcision” to be expressed:[3]

On Rosh Hashanah Hashem makes a covenant with every single Jew. This covenant takes place between G-d and the inner recesses of one’s soul, connecting it to G-d. Now, although Rosh Hashanah is a time of awe and trepidation, nevertheless it is also time of revelation of inner love. However, this love remains in the inner recesses of the heart which is not expressed, as expressed in the verse “Vegilu Beriada/and one rejoices with trepidation.” Now, the reason why this connection is referred to as a Bris, covenant, is because it is not possible for it to be properly expressed unless one first removes the foreskin of the heart. Although certainly every single Jew contains this aspect within his soul, it is not possible to be expressed without the circumcision of the heart. How is the circumcision performed? Through removing one’s connection to worldly lusts and pleasures. One’s involvement in chasing after worldly lusts and materialistic fortunes creates a foreskin over one’s inner recesses of his heart which covers and conceals his love for G-d from being expressed and hides away his desire to attach to Him.

B. Not to lose hope if you feel desensitized to spirituality:[4]

It is based on the above that we can explain the following statement of the prophet Jeremiah. It states in scripture in Jeremiah “remove the foreskin of your heart and become circumcised for G-d.” Jeremiah in this statement is coming to teach the Jewish people to not lose hope and feel despair if one sees that the external aspect of his heart is connected with the physical matters of this world, which can lead him to believe that all hope is lost for him to ever be able to feel any spiritual emotions. The instruction for him is to circumcise his heart, as every Jew contains an inner recess of his heart which desires G-d and is simply covered over by the foreskin which covers and controls his external part of his heart. However the moment that he removes it, the covenant and connection between him and G-d will automatically become revealed and spillover even to the external part of his heart, to experience a passionate fiery love for G-d.

• Practical lesson: One of the most common complaints of those who study Chassidus is that the information remains in the books and in the memory of one’s brain, but doesn’t affect the heart. One can invest dozens of hours of study on the subject of love of G-d, and still have more lust for a bowl of corn flakes in the morning, then to concentrate and arouse a desire to cleave to G-d during prayer. Even worse, some don’t even complain about this phenomenon and just accept it is a fact that the study of the Chassidus is an exercise for the intellect, and not for the heart. Nothing can be further than the truth. The entire purpose of studying Chassidus is to bring the content of one’s study to an emotional experience. The above message of the prophet Jeremiah, as explained by the Alter Rebbe, comes to instruct the individual that he indeed is capable of feeling passionate love for G-d much more than for his breakfast bowl of cornflakes, and in fact his heart already contains this feeling and all one has to do is uncover it. It is covered by materialism. Removing oneself from materialism and from lusting after it, even temporarily, will greatly assist one in bringing his inner souls emotions to the surface. Chasing all day after money, good foods, entertainment, social media, social followings, and the various wastes of time offered by smartphones, places a layer of sand over one’s heart. You dig, you find! Love for G-d is indeed within your reach.

C. The two “animal” souls – intellect and speech:[5]

It states in scripture that one should serve G-d with all of one’s soul [i.e. Bechol Nafshicha]. This refers to the two [non-G-dly] souls that one contains, one being the intellectual soul [i.e. Nefesh Hasichlis] and the second being the speaking soul [i.e. Nefesh Hamidaberes]. Both souls are made up of letters of speech, however, the first is made up of letters of thought while the second is made up of letters of speech. One is instructed to serve G-d with both of the souls. This is accomplished through deeply contemplating with all of one’s mind subjects of Torah, to the maximum that his intellect can reach in order so his entire intellect be fully attached to G-d. In addition, he must also verbalize the words of Torah in order to draw down the energy of the supernal thought from concealment to a revealed state.

2^nd Mamar “Inyan Rosh Hashana Veyom Kippurim[6]”

Synopsis: Concept of Nesira; Malchus receives Mochin from Bina; Concept of Bittul. Aseres Yimei Teshuvah is concept of love, arousing passion, removing foreskin. However, this is level of Yeish Mi Sheoheiv until come to Yom Kippur which is hidden Chasadim.

2. Inyan Rosh Hashana Veyom Kippur:[7]

A. The rib surgery of man that created the woman and the extra intellect given to Rosh Hashanah:[8]

Scripture relates that G-d placed Adam to sleep and built his wife from his rib bone. The sages learned based on this that G-d gave extra understanding [i.e. Bina] to the woman. Mystically, this statement relates to the holiday of Rosh Hashanah. Normally, the level of Malchus of Atzilus receives its intellect through the attributes of Z”a. The novelty on Rosh Hashanah is that the level of Malchus of Atzilus receives intellect from the level of Bina directly from the level of Chabad, bypassing the level Z”a. This is the mystical concept of the Nesira, which refers to the removal of Z”a from the process of sending the intellect to the level of Malchus. This is in contrast to every other holiday in which the new revelation that it receives from the intellect of Chabad comes through the level of Z”a.

B. The purpose of the 10 days of repentance:[9]

The 10 days of repentance precede Yom Kippur as they serve the purpose of removing the foreskin from the external part of the heart. This is accomplished through reckoning of one’s ways in order to reveal the inner aspect of the heart.

3^rd Mamar “Tachas Asher Lo Avadita[10]”

Synopsis: How can we come to Simcha, this is level of Tzadikim? Revealing the sleeping concealed love; Concept of Tefila is Hisbonenus in Bittul of world to Hashem; Two levels of love; Simcha of Mitzvah is result of love; Two ways of learning Torah with love; Shiflus, humility, is a Keli for Torah; Merirus, bitterness, before prayer; The three preparations for prayer.

3. Tachas Asher Lo Avadita:[11]

A. Serving Hashem with joy:[12]

Parshas Ki Savo recounts close to 100 curses that will befall the Jewish people r”l for disobeying G-d’s commands. Scripture then adds a very strange reason behind these curses, stating that it is due to the fact that we are not serving G-d with joy. Aside from the general question of why one should be punished for serving G-d, but simply not doing so with joy, it remains to be understood how one can even reach such level of serving G-d with joy, as after all is this not the level of the righteous as it states in scripture “Simchu Tzadikim BaHashem/May the righteous rejoice in G-d,” and hence how can every Jew reach this state? This matter will be explained in H.

 

B. One’s hidden love for Hashem is in a state of sleep:[13]

Every single Jew contains a hidden love in his heart which is in a state of sleep. Just as during sleep one’s thought processes is dormant of intellect, and hence one experiences dreams of all facets of one’s imagination without will or choice, so too one’s love for G-d is in a state of sleep without arousal of intellect and when aroused is only imaginative in nature. This means that one does not have control of his mind to contemplate things to arouse the hidden love. Furthermore, even when he arouses a love it is merely a fictitious love, as at the same time that he arouses the love he has no problem in performing a sin against the will of G-d, as the Talmud states that a robber prays to G-d for help while he’s in the process of robbing a home. This is all because the love is like a mere dream, and not a love that has been truly internalized within the mind.

C. Arousing the sleeping love for Hashem during the morning prayers:[14]

When then is the time for the hidden love to wake up and come into the consciousness of one’s mind and heart? By the morning prayers of Shacharis. On this it states “Vayashkeim Avraham Baboker/And Abraham woke up in the morning.”

 

D. How the fruits of the tree derive from a seed:[15]

It remains to be understood how a sweet and juicy large fruit can derive and be created from a mere tiny seed that has no sweetness in it. The answer lies in the spiritual and mystical energy that is found within the earth into which the seed is planted, and not directly in the seed itself. The earth sends a ray of divine energy from the immense essential spiritual power of growth found in the earth. This ray becomes thickened and materialistic to the point that it creates a physical fruit with sweet taste. There is no comparison between this fruit and the original ray which entered the fruit to create it.

E. One’s ability to think is endless and constant:[16]

Just as fruits and plants are able to constantly grow from the power and energy of growth that is found in the earth of which a ray is sent to create a plant and fruit, so too, a person is able to think an endless number of thoughts. The thoughts of man derive from his soul although do not use up any of his soul’s energy and potential capabilities, and hence one’s soul is able to think an endless amount of thoughts [and indeed we find that one’s thoughts are constant and there is never a moment that one goes without thinking when alive, and even after death].

F. Purpose of Pesukei Dezimra:[17]

The morning prayers of Pesukei Dezimra constantly repeat the idea of G-d’s greatness and the fact that only a ray of G-dliness has been used to create the world and He is hence called Keil Olam. This is repeated in order to help penetrate one’s mind and heart to arouse a love for G-d and the more course one’s mind, the more he must contemplate the concepts. Now, the requests and praise that we find in middle of Pesukei Dezimra were instituted because there are many heavenly prosecutions which are brought against man to see if he is befitting of meriting love for G-d’s. Likewise, there are numerous thoughts of disturbance that enter one’s mind during prayer and prevent him from contemplating and arousing love for G-d. Accordingly, we arouse divine mercy from G-d to help save us from the above, such as in the verse “Hoshia Es Amecha.”

G. The two types of love that exist, and the one that exists in every Jew:[18]

There exists two forms of love, one being a love in which one actually experiences the attachment to G-d, such as a flame that automatically burns upwards and has found that which it requests. The second type of love is a love of longing and passion and desire to attach to G-d, although one does not actually experience it. [This is similar to a man searching for a wife. When he begins dating and has a longing to marry the individual who he has gotten to know, this is similar to the second type of love, which is a longing and desire to acquire the source for whom one is passionate about. When he actually marries the woman whom he desired, this is similar to the first level of love in which one achieves and experiences that which he desires. Also within marriage itself, cajoling one’s spouse for the sake of procreation is similar to the second level of love, while the actual act of procreation is similar to the first level of love.] Now, not every Jew merits the first type of love, which is to actually experience attachment to G-d, however, every Jew certainly contains within him the second type of love which is simply a passion and desire to cleave to G-d.

H. Every Jew can reach Simcha of longing to attach to G-d:[19]

It is regarding the second form of love described above that Scripture states that the reason for the punishments and curses is due to that the Jewish people are not serving G-d with joy and gladness of heart. Indeed, this level of joy and gladness of heart every single Jew can reach in his study of Torah and performance of mitzvahs. This means that after one arouses a passion to cleave to G-d he then studies Torah performs mitzvahs in order to quench this thirst and passion. However, the first form of love which is an experience of the pleasure of bonding is reserved specifically for the righteous, and it is on this type of love in which it states “and the righteous will rejoice in G-d”

Difference between the Simcha of Tzaddikim, Yom Tov, and regular Jews:[20] Aside for the above difference between the love experienced by a regular Jew and that of the righteous, there exists a second difference between the joy of the righteous and that of a regular Jew. Throughout the year, the joy of a regular Jew is hidden within his service of G-d and it is the service of G-d that is the main focus and the joy is simply a joy of the mitzvah, and not its main purpose. On Yom Tov, however, the main focus is on the joy itself as this is a time that joy is revealed, as it states “and Israel will rejoice in You.” Now, the righteous experience this revealed form of joy throughout the entire year just as every other Jew experiences on Yom Tov alone.

1. Simcha in Torah learning:[21]

There exists two forms of Torah learning in which one can experience the above form of joy in his studies. One form of Torah learning is the Torah learning that takes place immediately after the morning prayers. During the morning prayers one arouses a love and passion to cleave to G-d, and when one studies Torah after prayer he does so with this intent to attach to G-d and quench the thirst that was aroused during his prayers. A second form of Torah learning is the Torah learning that takes place throughout the day, distant from one’s prayers and arousal of feelings of passion and desire. During this Torah learning, it does not suffice to rely on the love one aroused in his morning prayers as this love has since become extinguished in his activities, whether it be in business or even the study of the revealed aspects of Torah. Rather, he must arouse a new love. This love can be aroused through contemplating that the Torah which he is learning is the actual infinite light of G-d that is united with G-d himself.

1. Must repent from previous sins in order to feel love for G-d:[22]

Sometimes, even after performing the above exercises to arouse love of G-d, one is unsuccessful in arousing any feeling. This is not necessarily because the system is broken, and our hearts today are too insensitive to feel any longing for the spiritual, but rather because of sin. The only way to be able to arouse true love of G-d after committing a sin is through true repentance for that sin that was transgressed.

Everyone has sins: If a person were to truly do an accounting of the soul he would recognize how distant he truly is from G-d. One must recognize his spiritual standing and be aware of his true value. Even one who sits and studies Torah all day [i.e. Yosheiv Ohel] may not be free of sin, as even he at times unjustifiably stops his Torah study for the sake of speaking of irrelevant matters and futile conversation. Certainly, if one has stumbled in actual prohibition in the days of his youth, this can be the impediment which prevents him from arousing feelings of love for G-d. Only after one recognizes his true lowliness and experiences broken heartedness due to his spiritual state, can he eventually experience and arouse a love for G-d.

 

1. Cause of Atzvus – depression:[23]

One of the primary reasons for depression is because one is unaware of his true spiritual standings and has desires for greatness and grandeur that is way above the level that he is capable or expected of reaching. Such as one who desires to become a Gadol Hador and reach the level of Rashbi whose Torah study was his occupation and was completely united with G-d, then if he does not reach this level he will be led to depression. In truth however neither is he expected or capable of reaching such a level, and hence his false expectations and aspirations is what leads to his sense of failure and depression.

• Divine lesson: In this teaching, the Alter Rebbe touches on a most common phenomenon that we find amongst Bochurim and Avreichim, who have great aspirations for themselves to reach high spiritual levels, or rabbinic positions and other positions of leadership, and when this is not met, or is not recognized by the public, then they deem themselves a failure. Indeed, as per testimony of a leading psychiatrist in an ultra-Orthodox Lithuanian community in Israel, the gradual rise of young men taking antidepressants is directly linked to delusions of grandeur, in which they are driven with the goal of becoming the next Gadol Hador, and are depressed that they have not or will not reach this goal. Likewise, it is not uncommon for young men in Chabad to feel like a failure, or like second-class citizens, which can lead to depression, being that they have not been appointed to a Shlichus position, and are not part of the Rebbe’s official Army of emissaries, or other rabbinical position of leadership. Every individual must know their capabilities and their expectations from G-d, and indeed not every individual is expected or intended to become the next Gadol Hador or official emissary of the Rebbe or hold a rabbinic position. Perhaps, his purpose in life is to raise a beautiful Jewish family which is penetrated with the light of Torah and mitzvot, and at the same time to work for a living, study Torah in his free time, distribute charity, and influence those in his immediate surroundings in observance of Torah and mitzvahs. Yes, this is also a purpose, and in fact many do so and have done so under direction of the Rebbe. False expectations leads to depression and sin, while realistic goals helps one to live a healthy and happy life both physically and in his service of G-d.

 

1. The infinite light of G-d shines on one who has Bittul:[24]

It states in Scripture that “Viover Al Pesha Lisheiris Nachalaso,” that G-d forgives iniquity for the remnants of his inheritance. The inner meaning behind this statement is as follows: When does G-d forgive the iniquity of a person? This is when the person places himself like a mere remnant, and views himself with great humility and lowliness [in face of G-d, and in face of other people]. One who is humble and feels true Bittul to G-d and to others is able to receive from the infinite light of G-d, to have it reside on him. It is this infinite light that cleanses and removes and ignores all of his iniquities. [This is in contrast to one who is haughty, and holds of himself to be a person of stature in the eyes of G-d and in comparison to others. Such a person does not attract the infinite light of G-d to reside on him, and hence his iniquities need to be dealt with appropriately in order to be cleansed and cannot be ignored.] Likewise, the light of the Torah resides more on an individual who contains the attribute of Bittul, and views himself like a mere remnant and unnecessary residue of the world. This concept is similar to what we see in our physical world, that the sun shines the most on the ground, and the ground receives more of its heat in contrast to the air in between which is often cold. The same applies with souls, that those who make themselves humble like the ground receive the most from the infinite light of G-d.    

• Divine lesson: A common message that we find in the Chassidic teachings is a negation of the feeling that one is G-d’s gift to humanity. As much as anybody accomplishes, indeed the world would go on without him. As the saying goes, the graveyards are full of indispensable people, as there are many people who are buried in the cemetery who thought the world cannot continue without them. Feelings of arrogance and grandeur lead to forbidden feelings, including hatred and jealousy, and are a great source of discord between man and his fellow. Not to mention, that it prevents the infinite light of G-d from residing on his soul and makes him accountable for all of his sins. Humility and self-effacement lead to peaceful relations amongst people, a tranquility of soul, and most importantly a closeness to G-d.  

 

1. Koved Rosh broken heartedness before Davening:[25]

Prior to the morning prayers it is required that one experience Koved Rosh, heaviness of head. This refers to bitterness and broken heartedness over the fact that due to one’s iniquities the level of Yisrael Li Rosh does not shine within one’s soul. This should lead one to feelings of humility and lowliness of self at least within his mind even if it doesn’t reach his heart. This is unlike the mistake of the world who think that before prayer one can have a broken heart[26], as in truth the level of Chesed shines in the morning [and is a time for joy and not bitterness].

 

L. The three main preparations for Davening:^[27]

There are three preparations that are necessary for proper concentration in prayer:

1. Tevila: Immersion in a Mikvah, is according to some opinions required for Davening if one is a Baal Keri, and according to all opinions makes the prayer more acceptable. The reason for this is because the concept of prayer is similar to the concept of a sacrifice, and a sacrifice is the level of Reiach, scent, which is the level of Makif. Accordingly, one is required to purify himself prior to prayer as purification is also connected to the level of Makif.
2. Charity: Giving charity before prayer removes angelic prosecutions against the person who try to compromise his prayer. Every single day prior to prayer and within prayer, there exists prosecutions against the individual, which judge the individual whether he is fit to enter the chamber of G-d within prayer. Charity helps to save one from these persecutions.
3. Mussar: The study of Mussar and Kabbalah, especially Zohar, before prayer helps with concentration. The study of Zohar, which comes from the word shine, helps shine one’s soul with a faith and belief in the one G-d and that He fills all of the earth with His glory. This belief alone even without much contemplation is very precious to G-d above as it fulfills making G-d a dwelling place below in this world.

______________________________________________________________

[1] Likkutei Torah p. 41b

[2] Likkutei Torah p. 41b-42a

[3] Likkutei Torah p. 42a

[4] Likkutei Torah p. 42a

[5] Likkutei Torah p. 42a

[6] Likkutei Torah p. 42a

[7] Likkutei Torah p. 42a

[8] Likkutei Torah p. 42a

[9] Likkutei Torah p. 42b

[10] Likkutei Torah p. 42b

[11] Likkutei Torah p. 42b

[12] Likkutei Torah p. 42b

[13] Likkutei Torah p. 42b

[14] Likkutei Torah p. 42b

[15] Likkutei Torah p. 42b

[16] Likkutei Torah p. 42b

[17] Likkutei Torah p. 42b

[18] Likkutei Torah p. 43a

[19] Likkutei Torah p. 43a

[20] Likkutei Torah p. 43a

[21] Likkutei Torah p. 43a

[22] Likkutei Torah p. 43a

[23] Likkutei Torah p. 43a

[24] Likkutei Torah p. 43a

[25] Likkutei Torah p. 43a

[26] See in length Chassidus Mivueres on this Mamar and Hearos Ubiurim Ohalei Torah Vol. 1015 p. 48 and 1017 p. 29 for the intent of Admur here in using the term Timtum Haleiv; See also Mamarei Admur Hazakein 5562 p. 164

[27] Likkutei Torah p. 43b

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