Tzav[1]

1^st Mamar “Veachaltem Achol Vesavoa …”

1. Veachaltem Achol Vesavoa:[2]

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

1. The food of angels
2. Our physical food
3. The purpose of our eating
4. The souls of the future
5. The souls of the future will consume the souls of today
6. The Karbanos of Aharon
7. Eating the Karbanos brought the atonement to the owner
8. Does Aharon himself require elevation?

1. The superiority of femininity in the future:

Scripture states “Hakol Kol Yaakov/and the voice is the voice of Yaakov.” In today’s times, the voice comes from the man, from the aspect of masculinity. Man is the giver, the Mashpia, and the woman is the receiver, the Mikabel. The bride does not have a voice as the aspect of Malchus only receives. It is for this reason that when the groom says to his bride under the wedding canopy the words “Harei At Mekudeshes Li Bitabas Zu/and you shall be consecrated to me with this ring,” the bride is silent, as she does not have a voice. However, in the future era the aspect of Malchus will become elevated so that “Eishes Chayil Ateres Balah/A woman of valor will become the crown of her husband.” This is due to the fact that the aspect of Malchus will have gone through its full state of refinement of the lower worlds in elevating the divine sparks. Hence not only will it have a voice, but it will become the Mashpia to the male. On this it says “Kol Kallah, the voice of the bride, as in the future the bride will become the Mashpia.

• The divine lesson: In the delicate relationship of man and women, husband and wife, it is both common and natural for the man to take the authoritative and domineering position in the relationship, in which he is the giver and the wife is the receiver. This can be found in many aspects of a marriage relationship, starting with the traditional roles of responsibility with the husband being the breadwinner and the wife the child bearer and caretaker of the home, and ending with the husband being the emotional giver of love in the relationship and the wife the receiver of that emotion of love. The husband wants to give the love and the wife wants to receive the love. This is the secret chemistry of a happy marriage. This is an exact replica of the situation today in which the feminine aspect of Malchus receives, and wants to receive, from the masculine aspect of Z”a who gives, and wants to give. This however can mistakenly lead a husband to believe that a wife truly has nothing to give and is only there to receive. He may view his wife as vulnerable and weak being that she yearns for his attention and to receive from him and is dependent on him for so much. The same applies with the wife herself, who may not believe or be aware of her place as a giver and see herself only as a receiver. In truth, however, the aspect of receiver is only a temporary and external feminine trait, as in truth, a woman has a lot of inner strength not only of her own but to be able to give and share with others. Men do not have to wait until the future era to begin benefiting from the advantage of the feminine aspect found within their wives and already today can take advantage of receiving from the intense power that women have to offer and give to their husbands. Just as a woman has ability to take the seed of the husband and develop it into a child, so too, she has ability to take his ideas and vulnerabilities to a level of healthy maturity. This is why the sages^[3] state that one is to take advice from his wife.

The above can be found in scripture: Regarding Yitzchak, it states that he was consoled for his mother’s death when he married his wife Rivka.[4] How was it possible for a three-year-old girl to console a 40-year-old man after the passing of his mother who nurtured and loved him from young? Can a wife, who is 37 years one’s younger and only three years old, provide such nurture and consolement? So the answer is yes. How so? The answer lies in the feminine warmth and comfort that only a woman can give to and share with her husband. Indeed, while it is hard to admit and express due to male and masculine pride, men also have a vulnerable part of their heart and emotions that need comforting, in which they become the Mikabel while the woman becomes the Mashpia. In truth, this is an explicit verse of Scripture[5] which states regarding the creation of Chava the first woman and wife of Adam, “Al Kein Yaazov Ish Es Aviv Vies Imo Vedavuk Beishto/And therefore man is to leave his father and mother and cleave to his wife.” The Pirkei Derebbe Eliezer[6] states based on this that until a man gets married his love goes after his parents and once he gets married his love goes after his wife. Now, seemingly the love between a parent and child versus the love between a husband and wife are complete opposites. From one’s parents one is the receiver of love and affection, and in marriage the husband is the giver of love and affection, so why can’t he retain both? The explanation is that in truth in marriage man can also find the parental love he received, and receive love in the relationship which can take the place of the natural parental love that he once received.

How to get a woman to give: To ensure that a husband can receive from his wife the husband must make sure that his wife’s natural yearning to be a receiver from his love has been properly quenched through him giving her love and affection. Only then can she then focus on being a Mashpia to her husband to quench his vulnerabilities for receiving love.

Not a full time Mashpia: Despite the above, however, the time is not yet ripe for the woman to take the full control and become the full-time Mashpia, as this will only occur in the future, and indeed traditional healthy marriages retain the chemistry of the wife being the main Mikabel from her husband, who is the main Mashpia. It is only on occasion that the roles are switched even today, and that the husband and wife should be open to the switching of rules for their own benefit. On this note, Rabbi Simcha Kohen, one of the foremost Orthodox marriage counselors in Israel states in interview that in his view the leading cause behind higher divorce rates in the ultra-Orthodox community in Israel is due to the switching of roles of the husband and wife in this community. It used to be that the husband works or receives a large Kolel stipend and the wife stays home, however, today many husbands learn in Kolel with a small stipend and it is the wife who works and supports the family. This switching of roles can cause the wife to lose her ability of being submissive to her husband and break the Mashpia-Mikabel dynamic in the relationship. This can eventually lead to a severe lack of chemistry in the marriage which ends in divorce.

1. Does G-d truly not know whether to desire the actions of the righteous versus the actions of the wicked?

The Midrash Raba on Bereishis writes on the verse, “Vayehi Or/And there shall be light,” that “these are the actions of the righteous, although at this point I, G-d, do not know whose actions I desire, those of the righteous or those of the wicked. When Scripture later states “and G-d saw that the light is good,” this is a sign that G-d has decided to desire more the actions of the righteous.” This entire Midrash seems puzzling as how could G-d even entertain the idea of desiring the actions of the wicked more than the actions of the righteous to the point that he was initially left undecided as to which He desires. The explanation rather is as follows: G-d in His essential and infinite Self is perfect and complete and does not need or desire the actions of the righteous just as he doesn’t care or get affected by the actions of the wicked. This is the intent of the original statement of the Midrash. [All agree that G-d is omnipotent and perfect and infinite. Believing that somehow G-d is essentially in need of the righteous actions of man to satiate some lust or passion or vulnerability would be heretical, it would deem him incomplete and imperfect. Likewise, in the same sense, to state that he becomes affected and influenced by the actions of the wicked would be tantamount to saying that he has human qualities. In truth, G-d in His essence is absolutely perfect and doesn’t need and does not get affected by anything outside Him.] Why then does the Midrash continue and state that in the end G-d chooses to desire the actions of the righteous? [This is because as a result of His perfection, G-d has the ability and right to make choices, and hence He can choose to become vulnerable and to desire specifically the actions of the righteous.] G-d is able to so to say contract Himself to the point that He yearns for the actions of the righteous. [Now, one may rightfully ask that if this is the case then it ends up that G-d made Himself selfish, and that the entire Jewish religion surrounds the quenching of G-d’s lusts for the righteous actions of mankind. This can leave a Jew to think that Jewish observance doesn’t really have anything in it for him and it’s all about G-d. In truth, however, this so to say selfish desire of G-d to desire the actions of the righteous, is a desire to give and benefit the righteous.] The true reason that G-d chose to desire the actions of the righteous is because he desires to benefit and reward mankind in order so they not eat bread of shame. [Hence, His desire for our righteous actions is all about us, not Him. He desires to see our benefit similar to how a parent desires to see his children succeed. So yes G-d has a selfish desire to be selfless.]

• The Divine lesson: This short but yet powerful teaching of the Alter Rebbe solves a much heated and debated subject of contemporary times as to whether G-d needs us. Some passionately and vehemently argue that He does, as otherwise He would not have created us, as no one does something without a purpose of it quenching some desire that He has. Hence, the Jewish religion is about Him and not about us, and we are simply there to quench His passions. They furthermore argue that having this perspective is a major motivating factor for one to serve G-d and fulfill His commands, as it makes him realize that even his mere mortal actions are precious in the eyes of G-d and please Him. However, now for the other side of the coin. Others passionately argue with equal enthusiasm that taking such a position as above is heretical, and that the entire Jewish religion is about us, for our benefit, and does not serve G-d any need or purpose. They further claim that the previous perspective, even if not heretical, deflates all motivation of serving G-d, as who wants to serve a dictator and dedicate every moment of their entire lives towards fulfilling His selfish wants and desires. The above teaching of Admur gives us a balanced perspective which incorporates both perspectives. Indeed, G-d in His essence cannot be described as needing anything which would be human like, and hence heretical to the belief of G-d’s perfection and state of being unlimited. At the same time, G-d chose to become vulnerable and have a desire to be served by mankind and hence indeed man’s righteous actions make a difference to G-d and please Him. However, this desire for man’s righteous actions and the pleasure it gives G-d is not selfish in nature, as the pleasure is found specifically in the fact that upon doing the righteous actions man will receive duly deserved reward from G-d, and hence G-d takes pleasure in the pleasure that man receives from Him.

1. The mystical reason for why it is forbidden to eat before Davening:

It is stated in the Talmud and Poskim[7] that it is forbidden for one to eat prior to prayer. Mystically, the reason behind this prohibition is as follows: The entire purpose of eating food is to refine the sparks of holiness that the food contains to then elevate it to holiness. Now, before prayer, one’s G-dly soul is not yet fully activated and his animal soul has the full and main control of his body. Accordingly, it is not possible for him to refine and elevate the holiness of the food prior to prayer, as how can one elevate the food to above if he himself is still connected to the below. First one needs to activate his G-dly soul in prayer and elevate himself, and only then can he be involved in the divine service involved in the eating of food and elevating others. The prayer draws G-dliness to his soul and gives it the ammunition it needs to refine the food.

• A parable: Imagine the kidnapping of an innocent civilian and the task that is faced by security forces to free him from his captors. It would be unimaginably misguided and ultimately counterproductive for security forces to hastily begin a rescue operation without proper ammunition and brainstorming of tactics of how to perform the rescue. First you prepare and then you go to battle. The same applies with prayer, which is called a time of battle in the Zohar, that first one must perform the battle of prayer to get the ammunition one needs to perform the rescue mission involved in eating food and releasing its captured holiness.
• So why then in Chabad do we eat?[8] One cannot ignore the obvious question that rises from the above teaching of the Alter Rebbe which is on what basis do we in Chabad follow a practice that permits eating prior to prayer, contrary to the law, and contrary to the Alter Rebbe’s own teachings. So, in truth, the law does not prohibit all eating prior to prayer but simply eating that is not for the sake or need of the prayer. However, if one feels a deficiency in his concentration due to lack of eating prior to prayer, then he may [and perhaps even must] eat prior to prayer for the sake of being able to concentrate during the prayer. It is for this and only this intent that we in Chabad permit eating prior to prayer, and all other superfluous food and drink that does not fulfill this intent remains forbidden. We can suggest that this exception to the rule is also paralleled in the above teaching of the Alter Rebbe, as the Alter Rebbe is discussing and negating the normal form of eating which is simply for the sake of satiating hunger and one’s craving for tasty foods which is selfish in nature. Indeed, this form and intent of eating does not fulfill its purpose of elevating its sparks of holiness when it takes place prior to prayer. However, if the intended purpose of eating is itself for the sake of the prayer, then it is similar to the SWAT team preparing ammunition prior to performing their raid on the captors. We too need to be prepared with proper ammunition before the battle of prayer that can allow us to be successful in the battle and pray with concentration, and that ammunition may include food.

2^nd Mamar “Biur on Veachaltem Achol Vesavoa …”

1. Biur on Veachaltem Achol Vesavoa:[9]
2. Abiyah in Atzilus:

The term Abiyah is an acronym for the spiritual worlds of Atzilus, Beriya, Yetzira, and Assiya. Now, although in general each of these terms refer to a specific one of the four worlds, nonetheless in detail, the world of Atzilus contains these four worlds within itself. The level of Naran, which is an acronym for Nefesh Ruach Neshama, corresponds to Beriya, Yetzira, and Assiya of Atzilus, while the Chayah and Yechida of Atzilus correspond to the level of Atzilus within Atzilus.

1. The level of the soul of Adam:

It states in the book of Gilgulim that prior to the sin of the tree of knowledge, Adam had a soul on the level of Neshama of Neshama of Atzilus. Prior to the sin, Adam was on such a high level that he was even higher than the level of Rebbe Shimon Bar Yochaiy, to an infinitely greater proportion. Even the very high souls contained within the greatest of the Tzaddikim, which is a soul of Atzilus that comes from Chochma and Bina of Atzilus, are considered like souls of the world of Beriyah in comparison to the soul of Adam. It was due to this very high soul contained within Adam that Adam was given the task of ruling over the fish of the sea, which figuratively refers to the souls and angels of all of the spiritual worlds including Atzilus, as Adam was on a level that is capable of drawing G-dliness into the worlds. It is also for this reason that he was called by the name Adam, as Adam comes from the word “similar” such as in the words “Adamah Lielyon,” which means similar to G-d, as indeed he was similar to G-d in the sense that he was from the level of Atzilus and could draw G-dliness below. There was only one other Tzaddik who merited to receive such a high soul similar to the soul of Adam and that was Moshe who  merited to receive a soul from the level of Chayah of Atzilus which is also considered the level of Atzilus within Atzilus.

1. The Levyason of holiness versus that of Kelipa:

The giant sea creature spoken of in Scripture known as the Levyason contains a spiritual counterpart both in holiness and evil. In holiness, it refers to souls that have come complete nullification to G-d in their source in the infinite light of G-d. This was the level of the soul of Moshe who was a Levite and was drawn from the waters, hence paraphrasing his name Moshe [i.e. drawn from the sea] the Levite [i.e. Levyason]. For this reason, Moshe was the most humble of all people. Furthermore, Moshe viewed himself merely as like another fish in the sea and not as the great fish creature who rules the sea, i.e. the Levyason. For this reason, he greatly feared facing the Egyptian king Pharaoh, who corresponds to the great crocodile and is the level of the Levyason from the side of evil. Thus, G-d told him that he should enter Pharaoh’s presence and confront him, as in truth Moshe soul comes from the spiritual level of Levyason who controls all the creatures of the sea including the great crocodile.

[1] Likkutei Torah p. 7a-18a

[2] Likkutei Torah p. 7a-8a

[3] 2^nd answer/Lishna in Bava Metzia 59a “People say: If your wife is shorter than you, bend down and whisper in her ear [to ask her advice]…this refers to material matters.”; Sefer Chassidim 135

[4] See Parshas Chayeh Sarah 25:67 “and Isaac brought her into the tent of his mother Sarah and he took Rebecca and she was to him a wife and he loved her and Isaac became consoled after his mother” and Rashi there “It is the way of the world that so long as a man’s mother is alive he is bound to her, and when she dies he takes comfort with his wife.”

[5] Bereishis 2:24

[6] Chapter 32

[7] See Admur 89:5-6 and 70:5; Michaber 89:3; Tur 89:3; Rebbe Eliezer Ben Yaakov in Brachos 10b; Ketzos Hashulchan 11:2

[8] See Admur 89:5-6 and 70:5; Michaber 89:3; Hayom Yom 10^th Shevat; Sefer Hasichos 5705 p. 8; Toras Menachem 8:65; Igros Kodesh Rayatz Letter # 661, 1017; Vol. 4 p. 307; Vol. 10 p. 2; Vol. 14 letter 5, 283; Igros Kodesh 4:430; 5:150; 6:90; 142; 7:322; 10:326; 14:18; 327; 19:40; Michtavei Chasuna p. 16; Maaseh Melech p. 4 and 49; Reshimos Devarim 3 p. 158

[9] Likkutei Torah p. 8a-8b