Parshas Matos^[1]

1^st Mamar “Vayidaber Moshe El Roshei Hamatos”

1. Vayidaber Moshe El Roshei Hamatos:^[2]
2. True holiness is achieved through Mitzvah fulfillment:

Our sages teach us that abstinence from pleasures brings towards holiness and holiness brings towards humility and humility brings towards fear of heaven. Now, the main aspect of holiness is accomplished through the fulfillment of Mitzvah’s, as alluded to in the blessing said before one performs a Mitzvah “Asher Kidishanu Bimitzvosav.” The reason for this is because the Mitzvah’s are the main purpose of creation and of man’s mission in this world, as it states in the verse in scripture “Hakol Nishma Es Haelokim Yira Vies Mitzvosav Shmor Ki Zeh Kol Hadam/Everything is heard, fear G-d and guard his commands, as this of the entire person.” It is through the Mitzvah’s that one becomes sanctified to G-d. Sanctification is the idea of separation and elevation from the norm. This can only be accomplished through Mitzvah fulfillment. All of the experiences of the garden of Eden and the world to come are a mere glimmer of G-dliness, while the fulfillment of a Mitzvah draws down a great and essential revelation from G-d’s holiness to the person fulfilling it. Hence, we see that it is specifically Mitzvah fulfillment that can bring a person to true sanctification and closeness to G-d.

• The Divine lesson: Many people, including even those who are Torah observant, search for spiritual meaning within their lives. This usually leads a person to search for fields of study that satiate and quench the search for spiritual experience, such as the study of Kabbalah and Chassidus. Others join Hasidic gatherings and Tishim of Rebbe’s, or a Kumzitz, or journey to faraway holy burial sites of Tzadikim, in order to vividly experience a spiritual uplifting. Others spend much time in prayer, singing the prayer with a joyful and soulful melody which express the yearning of their soul for G-d. Unfortunately, some turn to foreign sources to quench their spiritual thirst, such as meditations that come from other religions and fields of study outside Judaism. All in all, whatever source one chooses to quench his spiritual thirst, the above teaching helps us put things into proper perspective. None of the above can truly bring a person to sanctification and closeness to G-d, as this can only be accomplished through Mitzvah fulfillment. This should imbue a new perspective and excitement within us when we fulfill the Mitzvahs of Hashem. Rather than being a dry action that fulfills a chore that G-d wants us to do for him, it should be viewed as it truthfully is, as an action that draws an infinite level of G-dliness to us, and truly sanctifies us to G-d and satiates our yearning for spiritual experience more than anything else on the planet.

 

1. Torah and Mitzvos feed the soul like food feeds the body:[3]

Just as one who eats food receives the nutrients that his body requires irrelevant of his understanding or comprehension of the nutrients contained within the food he ate, similarly, the study of Torah and performance of Mitzvos provides the soul of a Jew with spiritual and energy and sustenance. It gives the soul the strength it needs to be aroused in a great love for Hashem even if the person does not understand its effects. [Meaning, although a person can only achieve love of Hashem if he contemplates matters of the greatness of G-d that arouse love for Hashem nonetheless, this itself is accomplished through the G-dliness that one enters into his soul through the fulfillment of Torah and Mitzvah’s. Now, it is not necessary for one to contemplate the effect of the Torah and Mitzvah’s in order so his soul receive this potential energy to love G-d, and in this regard it is similar to food, that is not necessary to understand how food works in order so it give you energy.] This is the inner meaning of the verse which states “and you shall fulfill all of My commands and you will be holy to your G-d,” as through the fulfillment of the Mitzvah’s one will draw within him the actual supernal holiness and be on a level with your G-d.

 

1. Humility due to one’s Mitzvos:[4]

The fact that specifically the physical Mitzvos have ability to quench one’s soul with the spiritual energy necessary to love G-d should bring a person to feelings of humility. It is specifically the lower and corporeal physical objects which bring man towards his ability in serving G-d, and hence one is to feel humbled, knowing that as great as the human kingdom seems to be, he is in need of the lowly physical objects in order to attach to G-d. This level of humility causes the individual to view himself as actual nothingness as is in truth the reality before G-d, as before G-d everything is nullified before Him. Accordingly, we can understand that which is written in books that humility is nullification and submission to G-d, as seemingly it is not understood why one needs to be humble to feel nullification of submission to G-d, as certainly one is a most low and dark creature in comparison to his creator. Rather, the intent of humility is that one be completely nullified before G-d to the point that he does not take up any space at all. This is the level of humility of Moshe which is higher than the humility of Avraham who stated that I am earth. It is this form of humility that leads to fear of sin, as will be explained next.

 

1. Fear of sin:[5]

A person must have fear of sin. This means that one should fear the sin itself. [Now, seemingly the term used should have been “fear of G-d” or “fear of Heaven”; why should one fear the sin itself? If anything, one is attracted to the sin, and that is why he needs external fear of Heaven to prevent him from sinning. The explanation is as follows:] The term Chet, sin, in Hebrew comes from the word Chisaron which means lacking and blemish. This is in contrast to the word Avon which refers specifically to a negative command. [Sin is not just a transgression of G-d’s will but actually causes a blemish above which affect the entire system of the worlds including oneself. Thus, it is befitting to fear the actual sin, knowing the potential damage and destruction that it can create. This is then the meaning of the command that a Jew is to attain fear of sin; that he should focus on the reality of the affects of a sin and thus be brought to fear the sin itself. This is similar to a person who is on a health imposed diet and cannot eat foods that contain sugar. The fear of cheating on his diet is not only from his dietitian and medical practitioner who ordered the diet, but from the negative affect the foods will have towards his health.] This type of fear leads to fear of any type of sin, including nullifying a positive command and not being careful in the rabbinical ordinances, and not just the transgression of negative commands. The reason for this is because all sin, whatever the type, causes a blemish and lacking above. Now, this level of fear of sin can only come after reaching a state of humility and holiness which is accomplished through the fulfillment of Mitzvah’s. It is only after a person recognizes the lowliness of the soul that he can truly feel and recognize the great punishment and sin and blemish that is caused above as a result of sin, and hence he will come to have a great fear of the sin and blemish. However, this level of holiness and humility must be preceded with one removing the evil that is found in his animal soul which comes from Kelipas Noga, through sanctifying himself with the permitted. This is the level of lower repentance, as without repentance one’s good deeds are not able to shine a light of G-d within him. We will now discuss how a person can accomplish sanctifying himself from the permitted.

 

1. How to control one’s desire against eating unnecessary foods:[6]

It states that making a vow is a fencing for abstinence. Abstinence refers to a person sanctifying himself with that which is permitted. The way a vow assists one in the accomplishing of abstinence is through the following contemplation that the food which one desires to separate himself from is in truth much higher than him spiritually. All food is truly rooted on a much higher spiritual level than man himself as it comes from the world of Tohu. When one eats food out of gluttonous purposes he demotes the food into evil and descends this great spiritual root into a field of impurity. This then consequently causes the person to be driven after the impurity that he just satiated with the spiritual root of the food, and brings man into evil. Food is only meant to be used to give one strength and energy to serve G-d. When one contemplates this matter, it will bring him to subjugate his gluttonous eating desires and to only eat that which is necessary. It is for this reason that people vow against certain foods, as the vow is a guardrail to prevent one from coming to eat the food for gluttonous purposes which will lead him astray from G-d. It is for this reason that it states in Jewish law that one can only make a vow in a language that is similar to a sacrifice, as the entire idea of separation from the item is due to it being high and holy in its root similar to an offering to G-d.

1. Making something Hekdesh:[7]

When one makes an item Hekdesh for Hashem, it is not just a promise to donate the item for Temple use, but actually changes the spiritual state of the item. Take for example an animal which one consecrates to be used as a sacrifice; when one states the words “This animal shall be a Shelamim or an Olah” those words actually draw down G-dliness from the level of Soveiv Kol Almin, and penetrate the existence of this animal.

2^nd Mamar “Biur on Vayidaber Moshe El Roshei Hamatos”

2. Biur on Vayidaber Moshe El Roshei Hamatos:^[8]
3. Sheviras Hakeilim-The background of creation of separate beings:[9]

In the history of the spiritual worlds there existed a world called “Tohu.” This world was made up of a similar dynamic to that found in the other spiritual worlds, only that the Sefiros of this world did not act in unison. The reason for this is because the G-dliness that was found in these Sefiros was very intense and incapable of uniting with an opposite intensity Sefira. Thus, Chesed of Tohu could not work together with Gevurah of Tohu. This intensity eventually caused a rupture of the vessels in Tohu, which became known as Sheviras Hakeilim. The rupture occurred in the seven Middos of Tohu and the broken parts descended into the lower spiritual worlds of Beriya, Yetzira, and Assiya. These broken parts became the source and cause for all creation. The reason is as follows: The common denominator of all creations is that they are existences which feel themselves as separate beings from G-d, known as Yeish. If a creation were to be denied his feeling of self due his nullification to G-d then his entire existence would be compromised, as in order to exist with a personality one must be able to feel his existence. It is precisely the broken shards of Tohu which fell into the spiritual worlds of Biyah that serve as the source for this feeling of separate existence. Prior to the breakage of the vessels in Tohu the entire existence was filled with G-dliness. Now, in face of this G-dly energy it is impossible for creations to maintain a self existence, as their feeling of identity would be overpowered by the G-dly revelation. When the vessels of Tohu broke they created a new reality in which there now existed an item that is devoid of G-dliness, as just as a broken cup loses its water, similarly the broken shards of Tohu no longer contained the G-dliness they housed within them, and this then gave room for self existence to transpire. These shards which are devoid of G-dliness descended into the lower worlds of Biyah and became the active force of allowing creations to maintain self existence.

• The Divine lesson: The teachings of Chassidus speak extensively on the subject of nullification and Bittul. This can lead one to understand that self existence and Yeishus is intrinsically bad and evil and that the stronger the personality that one has the more evil that he is. In truth, while certainly a person with a strong personality is more inclined to perform matters of actual evil, whether between man and his fellow or between man and God, nonetheless, this does not mean that his strong personality is intrinsically evil. God desired Yeishus to be created and for this reason arranged for the breaking of the vessels of Tohu. Ego is a most necessary component for a person to endeavor in productivity, and in giving to the world. If everyone felt that they were absolutely nothing then they would never try to stick out and do something out of the ordinary, as who are they? This attitude would cause the world to lose ability to benefit from many useful productions that have resulted from people who have had the ego to innovate them. Likewise, with this attitude, the Jewish people would never have any leaders who accept a leadership position. Hence, not only is ego intrinsically not something bad, but in fact it is a most necessary component for the sake of one fulfilling one’s life’s mission. Nonetheless, as all matters, it must be heavily mitigated and watched so that it remains only productive, and does not become destructive to oneself or to people that surround him which it so easily can become. Don’t destroy your ego, simply channel it to a productive direction and stir it away from all matters of sin, and offense to another.
• Maaseh Sheayah: An individual who became a self-proclaimed master in a certain field of study in mysticism and character improvement, and had published several titles on the subject, was having an open conversation with other individuals, when he was suddenly approached by someone who was much younger than he who was a professor on the general field of mysticism in a university. They got into an argument over a certain subject, and after a few moments the self-proclaimed author and master threw his cup of coke at the other individual, staining his white shirt, while telling him that he knows nothing. Of course, those who saw this transpire were most taken aback as to how someone who has claimed to master a certain field of wisdom that works in character development, can express such a great lack of character. In another incident, an individual who serves as a Mashpia and gives fiery and captivating lectures in mysticism and self-improvement to many audiences of youth and young adults was witnessed to spit at one of his coworkers after a misunderstanding took place. How can someone who lectures on the subject behave in the exact opposite manner? The explanation becomes clear based on the above teaching. Ego, which is expressed in having a strong personality, can be channeled for purposes of holiness and can explain the success and charisma and passion that one may have for a certain subject of holiness. However, ego will always remain ego, and hence unless one holds the reins of his horse from going wild, it can and will express itself in the negative as well, through indulging in forbidden lusts, or hurting and offending others in ways that people of much lesser status would act. This is one’s own personal Sheviras Hakeilim, as if he does not mitigate the ego that motivates his passion for holiness, the ego will burst through the holiness and be used also for evil. Perhaps this is the inner meaning behind the statement of the sages that the more the righteous, the greater the evil inclination. Obviously, there is no excuse for a person of spiritual leadership to act contrary to the values that he preaches, but at least this can help other people understand how such individuals can succumb to such behavior, and remove some of the shell shock that occurs when people who stand on high moral ground are exposed to be less than moral. The lesson of all the above is that even [and perhaps especially] one who is truly righteous must be careful that his righteousness doesn’t get to his head, and that he does not become drunk on the power of his fame, or accomplishments. If he does, the mistakes that he may make will be much greater and severe than the mistakes of an average person who does not have his level of ego motivating it.

 

1. What happens to a food when one makes a vow to abstain from it?[10]

The Mishneh states that a vow is only valid if one stated that it be considered like a Karban. The reason for this is as follows: When one makes a Neder/vow against a food he is not just making a promise to abstain from the food, but is actually making a spiritual change to the food itself, similar to the change that the animal undergoes when it is consecrated as a Karban. When one states the words “This food shall be to me like a Karban” those words actually draw down G-dliness from the level of Soveiv Kol Almin, and penetrate the existence of this food. It is for this reason that the Sages state that whoever makes a vow is considered to have vowed on the head of the king, as in truth a vow draw’s down light from the head of the king, from the level of Soveiv Kol Almin.

• The Divine lesson: Not observing a vow that one made is considered one of the most severe transgressions in the Torah, and carries with it very harsh punishments.^[11] Furthermore, even one who makes a vow and fulfills it is considered a sinner.^[12] The reason for this is because a vow is playing with fire, which is the holiness of the root of the item in the world of Tohu, as a vow elevates the item to its root. Hence, when one transgresses the vow, he is considered to have performed sacrilege with the holiest and highest of levels, hence explaining its severity. For this reason our Sages relate that one who makes a vow is considered like one who built a Bama at a time that building Bamos are forbidden. One who fulfills the vow is considered as if he has brought a sacrifice on a Bama altar [and is liable for Shechutei Chutz], as it is better to revoke the vow through a sage than to fulfill it.^[13]

 

1. The natural love a Jew has for G-d:[14]

The spark of G-dliness contained within each Jew has a great love for G-d, despite the fact that the body of the person housing this spark does not feel this love at all. The cause for this lack of sensitivity to the sparks feeling is due to that the spark is exiled within the person. This love is the natural love contained within each Jew and is similar to the love a child has for his father. This love is not a rapturous and passionate love of fire, but is rather a quiet and calm love of yearning to be with the father.      

3^rd Mamar “Veisha Ki Sidor Neder”

3. Veisha Ki Sidor Neder:^[15]
4. The difference between a Kosher and non-Kosher food:[16]

In truth there is no difference between a Kosher and non-Kosher food in their uneaten state, as both derive from Kelipa, the side of evil. The only difference is that a non-Kosher food cannot be elevated towards holiness, even if one desires to eat it for holy purposes, while a Kosher food has the potential of being elevated when eaten properly. In consequence, a non-Kosher food will contaminate a person who eats it irrelevant of his intentions, while a Kosher food can potentially elevate the person if eaten for the proper reasons. However if one eats the Kosher food for improper reasons, such as to satiate his gluttonous desires, then the Kosher food also causes man to become spiritually contaminated as does non-Kosehr food. It is for this reason that people vow against eating certain foods, as they see that they are incapable of elevating them and eating them for the proper reasons.

1. The love of a wife to her husband:[17]

There is a second type of love, in contrast to the natural love, that a Jew is capable of attaining through his own actions. This love is similar to the love of a wife to her husband. Unlike the natural love, this love is a rapturous and fiery love of passion which consumes the entire self and eradicates any other feelings or desires. This love is attained through the study of Torah. 

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[1] Likkutei Torah p. 81a-88a

[2] Likkutei Torah p. 81a-82a

[3] Likkutei Torah p. 81b

[4] Likkutei Torah p. 81b

[5] Likkutei Torah p. 82a

[6] Likkutei Torah p. 82a

[7] Likkutei Torah p. 82a

[8] Likkutei Torah p. 82b-83b

[9] Likkutei Torah p. 82b

[10] Likkutei Torah p. 83b

[11] One who is not careful regarding fulfilling his vows can cause r”l death to his wife [and young children]. [Shabbos 32b; Zevachim 29b; Rosh Hashanah 6a; Alef Hamagen 581:102 based on Zohar Pekudei includes young children]

[12] Michaber Yoreh Deah 203:1; Nedarim 20a; 22a; 77b

[13] Michaber Yoreh Deah 203:3; Nedarim 22a

[14] Likkutei Torah 83b

[15] Likkutei Torah p. 83b-84b

[16] Likkutei Torah p. 84a

[17] Likkutei Torah 84a