Parshas Toldos^[1]

1^st Mamar “Eileh Toldos Yitzchak”

1. Mamar Eileh Toldos Yitzchak:^[2]

A. The attribute of Yitzchak in contrast to that of Avraham Avinu:^[3]

Avraham Avinu comes from the right side, which is described in scripture as “And the right side embraces me.” This is in contrast to Yitzchak Avinu, who derives from the left side, which is described in scripture as “His left side is under My head.” The main service of Avraham Avinu was the act of kindness of hosting guests and the like, while the main service of Yitzchak Avinu was the digging of wells.

The purpose of Avraham’s hospitality was to spread G-dliness: The fact that Avraham was so hospitable was not simply because he enjoyed being a nice guy, and feeding travelers, but rather he did this as an essential tactic of how to fulfill his life mission of spreading G-dliness to the world and its inhabitants. He gave the idol worshiping Arabs a meal to eat in order so they will recognize the greatness of G-d and acknowledge His existence. Thus, the function of Avraham was to draw down G-dliness from above to below. This is in complete contrast to the function of his son Yitzchak which was on the opposite scale to draw from below to above, to dig wells and reveal water from below the earth to then be brought above the earth. Now, although also Avraham was involved in well digging, eventually they became stuffed up. However, the wells of Yitzchak remained permanent.

Which forefather represents the main aspect of the future? Of the future era, it states in Scripture in reference to Yitzchak “as you are our father.” The reason for this is because the laughter and joy of the future will be from the aspect of service represented by Yitzchak, which represents elevating the below to above. This will be the main source of pleasure and entertainment in the future era, as opposed to the service of Avraham which while being in important function, is not as great of a novelty as that of the service of Yitzchak, and therefore will not serve as the main source of the future entertainment. [The entertainment will be from all of the refinements and elevations that we affected in this world through Iskafya and Is’hapcha, and turning darkness to light. Just as physical entertainment in this world is achieved by viewing a novel activity, such as the talking of the bird of which its nature is not to speak like a man, so too the spiritual entertainment of the future will be specifically from the “unnatural” activity of turning darkness to light.^[4]]

The Explanation: [The above words may seem quite cryptic to the reader. What is the difference between service of above to below, versus below to above, and that the service of below to above is a greater novelty and is the source of pleasure in the future? What does this all mean? So, the explanation is as follows: The service from above to below represents the drawing down of G-dliness below. There is no great novelty in this accomplishment being that, that is the order that everything was created, as in order to bring about creation, G-d revealed His light from above to below. A greater novelty is specifically found in the service of Yitzchak bringing below to above. Meaning, that instead of forcing G-dliness upon the lower being, one rather refines the lower being to the point that he himself desires to be elevated to the G-dliness. In other words, the service of digging wells is symbolic of the idea that Yitzchak was involved in bringing the hidden goodness and holiness within a person into his conscious and revealed state. It is the person’s own goodness and holiness that he desired to reveal, and not simply bring to him an external revelation of G-dliness from above, as was the function of his father Abraham. This is the service which will serve as a source of pleasure in the future era being that there is no greater pleasure for G-d, and in turn for man, than to take a thick and coarse existence and refine it into a jewel.]

The level of Yitzchak is fear and trepidation and nullification to G-d: On a deeper level, the service of Avraham Avinu represents a feeling of pleasure of love for G-d, while the service of Yitzchak Avinu represents fear and trepidation of G-d. Superficially, it would seem that the service of Avraham is much greater and higher than that of Yitzchak. However, in truth, Yitzchak represents a very high level of fear and nullification to G-d which can only be revealed in the future era. On this it states in Scripture “We will enter into the caves in the rocks due to fear of G-d that will be revealed.” [It is this high form nullification that is then transformed into the greatest pleasures, much higher than that of Avraham.] Even Avraham, his father, could not attain this level of his son Yitzchak, and it is for this reason that he performed the Akeida, to try to reach this level. Yaakov Avinu, however, was the completion of both his father and grandfather, as he contained both of their aspects, the aspect of love of Avraham, and the aspect of fear and nullification of Yitzchak.

A parable: There are two type of jewelry stores. One who sells real jewelry which requires them to dig up real gems clean them and process them to turn them into beautiful and sellable merchandise. Another type of store, one who sells imitation jewelry coated with silver, making it look almost similar to the real stuff, but in truth is made of non-valuable cheap material on its inside. While the onlooker can argue that there is no difference between the two, everyone understands and feels the difference between these two types of ornaments. The same applies above regarding the difference between the service of Avraham and Yitzchak. The service of Avraham is to draw down G-dliness from above to below, and so to say to coat everything with a silver lining even if it is truly rotten to the core. So too, Avraham influenced the idol worshiping Arabs to say a blessing and recognize G-d even though no real change occurred in them as a result. The changes that Avraham affected in the people of his generation was more external. Yitzchak on the other hand had affected an internal change, turning around the individual from being a rotten person to becoming a gem, in contrast to simply coating his coarse and dirty self with gems. [Another parable can be explained as follows: Two homeless men who stunk to the highest of heavens were found by two kind and caring men, each in their own city. One kind man took out his perfume and deodorant bottle and offered to spray the smelly homeless man with it to make him smell good. The second kind man offered the smelly homeless man to come to his home to bathe and scrub off of him all of his dirt. It is obvious that the service of the second kind man is more productive in effecting a change in him than the service of the first kind man. The first kind man represents the service of Avraham, while the second kind man represents the service of Yitzchak.] The purpose of creation is not just for an individual to be involved in G-dly matters but for those G-dly matters to change his essence and shine the jewel that is within him. It is specifically this latter form of Divine service that G-d enjoys the most, as to draw G-dliness down to low areas is what He does all day, however to take the low area and shine it and elevate it above is a true novelty and is what gives G-d the most pleasure, and consequently will be the source of our main pleasure in the future.

B. Loving the opposite nature:^[5]

It is known that the nature of man is to love and desire those things which are opposite of him. Such as, for example, one who is hot and sweaty desires cold water while one who is very cold desires hot water. It is for this reason, that Avraham loved his son Yitzchak, as his son Yitzchak represented the exact opposite Divine service than him, as explained above. [The above statement is quite wondrous as most people would believe that a person likes and desires those who are similar to him. Psychologically, we can explain the above phenomenon as follows: A person naturally desires that which he does not have. One who does not own a watch or a car and understands that he needs it, is more prone to desire it than someone who already owns it. Likewise, one who is not yet married but desires to be, is more prone to consciously desire marriage than one who is already married. The point is, that we naturally cease to consciously feel the value of things that we already have, and thereby as a result naturally desire things of the opposite nature which we do not contain. Thus, there is a natural attraction of a man to a woman and a woman to a man, as they are of opposite nature. Likewise, a person who is very serious in nature may enjoy being around friends who are lightheaded and comical, as each person desires the opposite. Likewise, a person who ate a meal of typical meal foods which are not sweet, may desire to eat sweets afterwards for dessert. While a person who ate lots of sweets may desire to eat something on the saltier side, or at least something that is not sweet.]

C. How can one be commanded to love G-d if emotions are beyond our control?^[6]

The Alter Rebbe states: “The verse states “and you shall love,” which is a matter that is seemingly beyond the ability to command on, to command one to love. However, the explanation is that the previous verse states that G-d is one, and through this contemplation…. one comes to these emotions”

The explanation: We read thrice daily how G-d commanded us to love him. How can one be commanded to love someone? Isn’t love a truth of the heart that either you have or don’t. Isn’t love an emotion and signal from your heart to you and not from you to your heart? The answer to this question is that in truth we have been educated with a false axiom, that you cannot grow love and it is a fact of your heart and subconscious that you have no control over. In truth, the heart is a limb like any other limb of your body, and the same way that you can decide when to talk and what to talk about, so too you can decide what to feel and how. The only difference is, the amount of effort it takes to take control of this limb. While the mouth is a more easily controllable limb, similar to a tool that you decide how and when to use, the heart is more like a pet or child which has its own nature and needs to be disciplined to follow the desire of his master and father. So, the heart which is not born with a natural love and lust for G-d, can be trained to develop it. How is this done? Through deep contemplation on matters that arouse love for Him, each in accordance to those matters that are of importance to one’s heart, and as elaborated in length in the Sefer Tanya chapters 41 and onwards.

D. The child is mainly from seed of male:^[7]

A woman can only give seed with the arousal from a male while a man can give seed even without a female. Now, although the sages state that when a woman gives seed first then she has a male child, nonetheless, this itself only occurs through the male arousing the female to give seed first. Even then [when a woman gives seed first], the main child is from the seed of the man who refines her egg from all of its impurities and is responsible for the creation of all the white properties of the child. He refines the child so the waste is expelled outside, and from this refinement comes the child. [The job of the mother is to merely develop this drop of the father and form it into limbs and a human face.^[8]]

2^nd Mamar “Mayim Rabim Lo Yuchlu”

2. Mayim Rabim Lo Yuchlu Lechabos:^[9]

A. The river and spring aspects of the Torah:^[10]

Rivers come from springs which are under the earth, while the springs themselves derive from the depths of the earth. The difference between a river and spring is that a river is exposed and revealed to all while a spring is hidden under the earth. Now, the Torah is compared to water, both the revealed waters in a river and the concealed waters of the springs. There exists the revealed Torah which is accessible to all similar to the water of the river which is accessible to anyone who is thirsty and desires to drink. There also exists the concealed Torah, which is the level of incomprehensible wisdom, wisdom which is above and beyond human comprehension. This level of Torah is similar to the hidden springs.

B. The rivers of the Garden of Eden which is comprehended by the souls in Eden:^[11]

It states in scripture that there is a river which leaves Eden and irrigates the garden of Eden. The rivers are a metaphor for rays of revelation of G-dliness. A ray of the Divine presence is revealed in the garden of Eden and is what allows the souls in the garden of Eden to comprehend G-dliness. Now, this Ray originates from the level called Eden and splits up into many different channels and rivers, which represents various different forms of G-dly revelation which is tailored for each individual soul, so it be able to comprehend G-dliness on its level. It is for this reason that this revelation of G-dliness is referred to as a river as it is accessible to the soul similar to a river which is revealed and open to anyone who is thirsty to come and drink.

C. The rays of the Garden of Eden do not satiate the Tzadikim:^[12]

The verse states “Great waters cannot extinguish the love that the Jewish people have for G-d.” This is in reference to the ray of G-dliness that shines in the garden of Eden for the souls that are there. The verse is stating that despite this great experience in the garden of Eden, which is of a very high level, it nonetheless cannot quench the thirst of love that a soul has for G-d. Another verse similarly states “who is to me in the heavens and with you I do not desire in the earth.” The heaven and earth in this verse refers to the higher and lower Garden of Eden, and the verse is expressing the sentiment of the soul in the Garden of Eden and that he is not satiated with their revelations. The reason for this is because the Garden of Eden is merely temporary and contains a very limited ray of G-dliness. The main revelation of G-dliness will be specifically in the future in the times of the resurrection.

D. The future pleasure and entertainment derives from the animal soul:^[13]

The verse states that Yitzchak was cajoling with his wife Rivka. Mystically, this refers to the following: The entire pleasure and entertainment above, which is the level of Yitzchak, in the spiritual world, is drawn through Rivka his wife. The reason for this is because the main service of Is’hapcha to turn darkness into light involves the animal soul which is the soul that requires refinement and rectification in contrast to the G-dly soul itself which does not need any rectification. Yitzchak refers to the G-dly soul while his wife Rivka refers to the animal soul. It is the toil of refining the animal soul that provides the pleasure of Yitzchak. Now, the animal soul is rooted in the animals that are on the divine chariot and just as the animals of the divine chariot have ability to carry it, so too the animal soul when it is elevated has ability to elevate Yitzchak, the G-dly soul.

E. Why angels were not given the Torah:^[14]

The reason the Torah was not given to the Angels is because they do not have an animal soul and are thereby unable to perform the service of Iskafya to refine the side of evil and turn darkness to light. It is for this same reason, that the level of revelation of G-dliness that they are capable of receiving is also limited. The angels can only receive from the limited levels of revelation of G-dliness that are in the garden of Eden. They cannot receive from the higher levels which are drawn down through Torah study. It is for this reason that the sages state that in the future era, the Angels will say the sanctification of Kadosh in front of the righteous.

F. The more you bless the greater the torch:^[15]

An individual who desires to shine light to a very distanced area must carry with him a very large torch. A single blessing is considered like a small flame, while an abundance of blessings is considered like a torch. Every time one recites a blessing he elicits a certain amount of G-dly energy below. The more blessings one recites the greater the G-dly energy that is elicited. Accordingly, one who desires to shine the G-dly energy to great distances and attract more divine sparks to their root in G-dliness, needs to increase in the number of blessings that he recites. It is for this reason that the sages state that every man is obligated to recite 100 blessings each day, as this is the amount of G-dly energy required in the daily torch that one must carry in order to attract the sparks of G-dliness that surround his environment in order to elevate the world.

G. The long day of the future:^[16]

Our sages state regarding the seventh millennia that it will be like one long day. The mystical meaning behind this statement is as follows: The term long in Hebrew is Aruch and hints to the divine attribute known as Erech Anpin. Hence, our sages are saying that in the future era the attribute of Erech Anpin which contains a revelation of the infinite light of G-d will be revealed. This is likewise the meaning behind the cryptic statement that we find regarding the wine cup of King Messiah of which it states that it will hold 221 Lugin of wine. Its literal understanding that King Messiah will hold this much volume of wine in his cup does not make any sense, as why would this number of volume specifically be required. Rather, the intent of the statement is that the cup, which refers to a vessel which brings revelation of G-dliness, will bring a revelation from the level of Arich, which spells out the word 221.

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[1] Torah Or p. 17a-21a

[2] Torah Or p. 17a-b

[3] Torah Or p. 17a

[4] Torah Or Vayeitzei 1^st Mamar

[5] Torah Or Toldos p. 17c; Likkutei Torah Reih 28a

[6] Torah Or p. 17a

[7] Torah Or 17b

[8] Torah Or Bereishis p. 8, 11; Shemos p. 108; Terumah 159

[9] Torah Or 17b-19a

[10] Torah Or 17b

[11] Torah Or 17b

[12] Torah Or 17b

[13] Torah Or 18a

[14] Torah Or 18a

[15] Torah Or 18b

[16] Torah Or 18b

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