Ki Sisa[1]

1^st Mamar “Simolo Tachas Leroshi…”

1. Simolo Tachas Leroshi:[2]
2. Punishment as a means for love – After demotion comes elevation, and after punishment for sin comes comforting:

Meaning of Simolo Tachas Leroshi Uyimino Tichabkeini: It states in scripture that “Simolo Tachas Leroshi Uyimino Tichabkeini/And the left hand is under my head and the right hand embraces me.” Although this verse refers to the upper world, and how G-d’s acts with them, in truth there is also a deep inner message behind this statement with regards to how Hashem acts with the Jewish people, His chosen nation. Whenever the Jewish people are treated with G-d’s left hand, which is Gevura/severity and is expressed as punishment due to the actions of the lower beings, then afterwards G-d raises His right hand to help save them and elevates them even higher then where they were before.

Meaning of Ki Sisa Es Rosh Bnei Yisrael Lipikudeihem: This is the inner meaning behind the verse “Ki Sisa Es Rosh Bnei Yisrael Lipikudeihem.” The word Lipikudeihem derives from the word Pekida which means occurrence, and in this context refers to bad occurrences which are punishments or retribution which may happen to the Jewish people as a result of their sins G-d forbid. This relation between the word Pekida and punishment can be found in the statement of our sages who say that “There is no Pekida [i.e. punishment for bad behavior], which does not occur also as a result of the sin of the golden calf.” With this understanding of the term Lipikudeihem we can now understand the message behind the above verse, following the same theme that we explained above. Even after bad occurrences, Lipikudeihem, happen to the Jewish people, Hashem promises us that He will raise and elevate us. This is hinted to in the opening words of Ki Sisa Es Rosh Bnei Yisrael which literally means that He will raise our heads. The reason that G-d acts in this manner to always comfort and elevate and raise the individual after punishment is because to begin with the punishment was never intrinsically for the sake of punishing and hurting the person causing the pain, heading forbid. In truth, even G-d’s left hand of punishment and bad occurrences that happen to a person are part of His general goal of Yemin Mikareves, hugging the Jew and bringing him close to Him. The pushing away of the Jew with the left hand is not a complete pushing away.

• The Divine lesson #1: There are so many lessons that can be learned from the above teaching both personally in our service of G-d and as parents and educators. First and foremost is the core of the message which is that we have to stop looking at G-d, as some mistakenly portray Him, as a vengeful and angry father and master who will not stand for any disobedience amongst his subjects and will give them fierce and painful punishment for their deeds in order to exact vengeance against them. G-d forbid to think of G-d in such a manner. While it is true that there are dictators who use persecution and torture to exact revenge against their enemies and those who disobey them, and it is likewise unfortunately true that there are parents who hit their children out of sheer anger and desire to inflict pain on them, this is not G-d! Aside for Hashem being merciful and compassionate to His creations and having much patience before exacting punishment on them, furthermore, the punishments that eventually are given are never done out of vengeance and anger, to quench His thirst of payback and revenge. Rather, they are part of a general rehabilitation program for the individual which requires some pain, and then some gain. Some tough love [i.e. the left-hand] which will cause the Jew to wake up and repent from his ways, to then be followed by real love of embrace and comfort [i.e. the right hand]. The entire purpose of the punishment is for the eventual embracing. Having this correct perspective will allow us to see our challenges and difficult times in a much different light, and view them as G-d stretching out His hand to bring us close, rather than as G-d distancing Himself from us. Furthermore, perhaps having this perspective can help hasten the ceasing of G-d’s left-hand and bring the use of G-d’s right hand which is an embrace from G-d.
• After fire comes wealth: In light of the above teaching, we find a most interesting teaching by the Tzemach Tzedek[3], quoting from the Alter Rebbe in the name of previous Tzadikim, that after a fire [or any other calamity[4]] comes wealth. [In fact, the numerical value of burnt/Saraf in Hebrew is the same numerical value as the word wealth/Ashir in Hebrew, as both equal 580.[5]] Meaning, that if G-d forbid a person’s property was destroyed due to a fire he should not lose hope, as G-d will bless him with wealth afterwards. The reason for this, he explains according to Kabbalah, is because in the order of the divine attributes, Tiferes which is mercy and compassion follow Gevura/severity, and hence after a person received a revelation of the attribute of severity he will then receive a revelation of the attribute of compassion. Furthermore, this revelation will be much greater than the revelation he originally received from the attribute of kindness, as the attribute of compassion is much greater than the attribute of kindness as is known that our forefather Yaakov corresponds to Tiferes, and his level has no limit.
• The Divine lesson #2: The second lesson that we can learn from the above relates to parents and educators in disciplining children and students. We are only human and are susceptible to normal human emotions of anger, fury, and desire for vengeance, that become triggered as a result of mischievous, rebellious, or financially damaging behavior of a child or student. This of course does not mean that we should act out on it, and on the contrary one must try to abstain from disciplining the child until the emotion of anger and revenge dissipates. Only then can we guarantee that the disciplinary action will be appropriately measured to the action and not cause more damage than harm. Now, from the above teaching we can learn two important points when it comes to discipline: Number one is that the initial disciplinary measure that is chosen which often causes some degree of pain to the child, whether mentally [i.e. scolding him], emotionally [i.e. grounded], or physically [i.e. a Petch], should only be done out of love for the child to help discipline and educate him. Number two and most importantly, one should not just discipline the child and view his job as done. An act of discipline, which to the child is viewed as a punishment, should eventually be followed by an act of closeness and love with the child, to try to rebuild and rejuvenate the relationship to an even better place than it was before. This especially applies if one disciplined the child in a disproportionate measure due to having administered the discipline when still in a state of anger and vengefulness. Every act of discipline which causes the child pain should likewise pain the parent and should not be done out of revenge.^[6] When discipline is given in this manner it is much easier to love the child afterwards, and follow the path of G-d as whenever He gives a person punishment of Smol Docheh it is followed by closeness of Yemin Mikareves. The child must never remain with a message that the punishment is an intrinsic message of distance and hate from his parent.

1. The celestial spheres prostrate to G-d:

It is written in Scripture that “Tzeva Hashamayim Lecha Mishtachavim/All the Legions of the heavens bow to You.” How is this expressed? How does the sun, moon, and stars bow to G-d? Through sunset. The sun sets in the west and our sages state that the sun setting in the West is an expression of it prostrating itself to G-d whose presence is found in the West. The same applies to all of the celestial beings. This itself is a result of their great comprehension of G-dliness which leads them to become nullified to G-d. [It is explained in Jewish thought[7] that the celestial spheres, which includes the sun, moon, and stars, all have souls which are even higher than the souls of man and comprehend G-dliness on a much higher level than they, close to the level of comprehension of angels.] Contemplating this matter should lead one to a great love and passion for G-d.

1. A wise man has his eyes in his head:

Scripture states that “Hachacham Eiynav Berosho/A wise man has his eyes on his head.” Now, every individual, even the most dull and ignorant, contain eyes in their head and this physical bodily feature has nothing to do with wisdom. Accordingly, the verse must obviously be hinting to something deeper that is relevant only to one who is wise. The inner message behind the verse is that a wise man places his concentration and focus on that which is above his head, which is the source of his life and vitality, which is G-d. A wise man constantly reminds himself that the infinite light of G-d is what is responsible for his existence and hence he will constantly be brought to a state of love and passion for Him.

1. Tikkun for Pgam Habris:

In reference to fixing the sin of Pgam Habris [i.e. Zera Levatala] the Zohar states that one is required to return to G-d with much greater energy and love [than regular repentance]. The reason for this is as follows: The sin of Pgam Habris comes as a result of connecting oneself too intensely with the matters of the world. The term Bris, which means covenant, is an expression of connection, Hiskashrus. In the side of holiness, this refers to a deep connection of one’s soul to G-d. In the side of evil, it is a deep connection of one’s soul to the lusts and pleasures of the physical world. It is for this reason that in order to fix the sin of Pgam Habris which resulted from immersing his soul in the lusts and passions of physical pleasure, that he must in turn immerse his soul in love and desire for G-d.

• The Divine lesson: Many observant and G-d-fearing Jews unfortunately stumble in the most severe and terrible sin of Pgam Habris. The challenge is enormous and is like an actual Nissayon of which once one becomes addicted to it, it becomes a great struggle to overcome. One of the great dilemmas that such individuals face is the guilt that they feel after the transgression. At the time of the sin they are overcome by the moment, almost possessed by their lusts, but never truly desire to do it and hence are filled with remorse and guilt after its occurrence. This guilty feeling can be so severe that it can lead to depression and become an obstacle in a Jews service of G-d, viewing himself as unworthy to serve Him anymore. This in fact was the true and sly scheme of the evil inclination to begin with, to shower the person with so much guilt that he could no longer function as an Orthodox Jew. From the above teaching of the Alter Rebbe we learn that fixing the sin does not come through overindulging in feelings of guilt for its transgression. On the contrary, this is the scheme of the evil inclination, and is a leading cause for the continuity of the sin. Rather, as the Rebbe advised on numerous occasions, one must completely remove his mind from the sin and feelings of guilt for it. How then will he fix the sin and do Teshuvah? Through completely immersing himself in Torah study and service of G-d in prayer even more than before. Connect your mind and soul deeply with G-d, which is what the guilty feeling Jew truly wants, and this will correct the temporary succumbing of connecting one’s soul to the physical lusts which he truly does not want. Thus, succumbing to sin the night before should cause one to study and pray even harder the next day, and not on the contrary to a weakening in one’s divine service. Don’t forget that even the biggest of sins are judged in accordance to a person’s challenge and G-d certainly understands the difficulty His children go through in this realm.

1. No man, even a Tzaddik, is saved from foreign, and at times forbidden, thoughts:

There is no man who does not suffer from some level of disturbing foreign thoughts [i.e. Machshavos Zaros], each to his level. A person of high spiritual level will have disturbing foreign thoughts fall into his mind in accordance to his level, while a person of low spiritual level will have disturbing foreign thoughts fall into his mind in accordance to his low level. [A foreign thought of a person of high spiritual level, such as a tzaddik, can be considered a mitzvah or good thought by one of a low-level. However, for the level of the tzaddik, it is considered a demotion from his level, and hence is similar to the forbidden thoughts that a layperson struggles with.] This is the difference between humans and angels. Angels are not in a physical body and do not struggle from forbidden or foreign thoughts, while humans, even the greatest of them, will suffer from forbidden or foreign thoughts due to the body. [In this light, it is recorded in the letter of the Rebbe Rayatz that when Moshe teaches Parshas Lech Licha to the little children in heaven he explains that even Avraham had foreign thoughts as he doubted G-d’s promise, and so too it is recorded in a story with the Maggid that he doubted or questioned his master the Besht.[8]]

1. Love for G-d comes from G-d and is implanted in one’s heart:

The arousal of love and fear that a Jew may feel in his heart does not come as a result of his own efforts but rather comes from above from G-d. There is a special spiritual level known as Sechvi, rooster, who is in charge of arousing the heart of a Jew in love and fear. The job of the rooster is to crow and let people know the start of day. Spiritually, this means that the job of the spiritual rooster up above in heaven is to recognize and differentiate between night and day, between severities and kindness. To do so, it must contain the capability of Bina, understanding. This then draws down the understanding of G-d, and the light of love that is experienced in the heart of the Jew below. This, however, does not come on its own and automatically, but must be preceded by subjugating the body and bringing it to a state of humility and bitterness.

1. Only a spark of the soul descends to the Jewish body:

People tend to imagine that when the soul of a Jew descends from above into a Jewish body, it completely leaves the upper worlds and becomes a resident of the physical world. In truth, the soul of the Jew never fully leaves the upper worlds and remains in constant contact with its part of the soul that has been sent below into the Jewish body. It is only a spark of the soul, which is a mere ray of it, that enters the Jewish body while its main root and source remains above in heaven. Above in heaven the soul is found in a way of Makif, while the soul that is in the body is found in a way of Hispashtus.

2^nd Mamar “Zeh Yitnu Kol Haover…”

2. Zeh Yitnu Kol Haover:

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

1. The love and fear of G-d found in a Jew’s soul is given to him by G-d
2. The Mitzvah of Veahavta-To love Hashem
3. Contemplation brings love
4. Freedom of choice to love
5. The future love
6. The half-shekel
7. Twenty Geira
8. Even a sinner can and must love Hashem

[1] Torah or p. 85b-86b

[2] Torah or p. 85a-86b

[3] Derech Mitzvosecha 198b; Letter printed in Meiah Shearim p. 36; Beis Rebbe p. 150; Igros Kodesh Admur Hazakein p. 189; Yahal Or p. 97; Igros Kodesh Tzemach Tzedek p. 362; Or Hatorah Nach 2:907; Likkutei Sichos 6:356

[4] Rebbe in Hearos on Derech Mitzvosecha p. 210b; See Beis Rebbe ibid where this similar statement was made by the Alter Rebbe to a Hasid who had his ship sunk

[5] Rebbe in Hearos on Derech Mitzvosecha p. 210b

[6] A story is told of Rav Yitzchak Shaul, a dear colleague of Reb Baruch, the father of the Alter Rebbe, that his father wept bitterly after smiting his child for cruel behavior. [Memoirs Vol. 1 p. 334 [English edition]]

[7] See the fascinating words of Rambam Yesodei Hatorah 3:9 “All of the stars and spheres have intellectual souls that understand and comprehend, and they are alive and stand and recognize the one who said and created the world. Each one in accordance to his greatness and level praises God just like the angels. Now, just as they recognize God’s ability recognize themselves and also recognize the angels that are above them. However, the intellectual souls of the stars and spheres of a lesser quality than that of the angels, but higher than the intellect of humans”; See also “Or Hashem” of Rav Chisdaiy Karshekash [a major Jewish philosopher from Spain in the 14^th century] who discusses this matter.

[8] See also Koveitz Michtavim Ohalei Yosef Yitzchak Tehillim p. 197-198