Vayakhel[1]

1^st Mamar “Vayakhel Moshe …”

1. Vayakhel Moshe:[2]

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

1. The spiritual Mishkan and Keilim within each soul
2. Or Makkif and Or Penimi; Soveiv versus Mimalei
3. The choice of the word Or
4. The Soveiv and Mimalei of Torah and Mitzvos
5. The seven threads of the tapestries
6. The extra Shabbos soul
7. Preparing during the week to receive the extra Shabbos soul
8. The Torah-vessels of the Mishkan
9. Understanding the order of the commandments from Hashem to Moshe and Moshe to the Jewish people

1. Malchus contains the infinite light of G-d:

The attribute of Malchus is part of the aspect of the Ein Sof itself, and from it shines two different forms of revelation, one known as Soveiv Kol Almin and the second known as Mimalei Kol Almin.

1. What is the Or Ein Sof, and is it G-d Himself?

The essence of G-d is called the infinite One, Ein Sof, and is not the light of the Ein Sof which is known as Or Ein Sof, as mentioned in books. Light represents a revelation and illumination from the essence of G-d. This is similar to the difference between the body of the sun, which is known as the Maor or luminary, versus its light which is known as the Or. Hence, the Or Ein Sof is a ray that derives from the essence of G-d while the essence of G-d itself cannot be called at all by the term light.

Or Ein Sof cant be internalized: Now, since this ray derives from the essence of G-d it is therefore infinite and thereby it is not possible for the world’s to internalize it and it rather encompasses them in the form of Makif and Soveiv. If this ray were to be internalized by the world and its creations, then the world and his creations would simply cease to exist as they would become nullified in their very existence to this infinite light. However, a very contracted ray does shine from this infinite ray and then become internalized within the creations.

Why call it Or: Based on all the above it is understood why the Kabbalists coined the energy that comes from the essence of G-d as the light of the infinite One. Now, although there are many reasons behind this, one of the reasons are because just as light encompasses an item and does not penetrate it, so too infinite light of G-d does not penetrate the worlds and their creations, but simply encompasses them.

1. From which level do Mitzvah’s draw down G-dliness?

Every Mitzvah draws down G-dliness from the attribute of Malchus in an encompassing manner onto the soul of the person fulfilling the Mitzvah. It is not drawn down however in an internal way for him to actually consciously experience the G-dliness. Now, it is explained elsewhere that the Mitzvah’s draw down G-dliness from the level of Anochi which is much higher than the aspect of Malchus. In truth however there is no contradiction, as the aspect of Malchus is also referred to as Keser which is the level of Soveiv Kol Almin [and is synonymous with the level of Anochi].

2^nd Mamar “Kechu Meitchem …”

1. Kechu Meitchem:[3]
2. Every limb of the body receives a soul power commensurate to its capabilities:

[Some tend to think that our five senses and other capabilities of our body come from the actual limb or organ. Meaning that it is the eye itself that has capability to see and it is the ears themselves that have capability to hear, and so on and so forth. In truth, the bodily limbs and organs do not have any power of their own and they are simply receptacles to receive the senses and powers from the soul that is contained within the body. It is only when these powers shine into the particular limbs and organs that the limbs and organs have ability to perform whatever they’re capable of. This comes to negate the understanding that the soul simply sends the same common spiritual energy to all of the limbs and organs and hence gives them the life and energy to perform their actions, similar to electricity being sent to all the appliances in a home.] Rather, in truth, in addition to the soul enlivening all of the limbs of the body with the same common energy it also sends to each limb and organ a particular sense and power so it can perform that duty.

Power of sight in eyes and hearing in ears: For example, not only can the eye on its own not see without a soul which enlivens it, but even when the general vitality of the soul is found within it, it cannot see until the soul shines within the eyeball the actual power of sight that it contains. The same applies regarding the ear, that its ability of hearing comes from the fact that the soul shines within it its power of hearing. Now just as the organs cannot perform their tasks without the soul power entering in them so too the powers of sight and hearing that the soul contains do not have the actual capability of seeing and hearing until they are invested within their corresponding organ. Accordingly, they complement each other.

Organs are unique receptacles for their soul power: Each limb and organ is created exactly commensurate to its soul power that shines within it. Hence, if for example the soul power of sight would shine into the hand rather than the eyes, then the person would not be able to see, as the hand is not a receptacle for the power of sight to work through it.

The power of intellect: Now, the brain is the most tender and refined of all the organs and hence is a receptacle to receive the power of intellect from the soul which no other organ or limb is capable of receiving. However, a small ray of the intellect does shine even within the other organs, such as for example the capability of a hand to draw a beautiful painting and write words of wisdom, comes from the ray of intellect that shines also in the hands. However, the feet are unable to write words of wisdom as they do not receive even this level of ray of intellect, as they are not capable of making use of it. However, they do receive a lesser ray of intellect and hence have the ability to walk and dance. [Based on the above teaching we can understand why the limbs and organs of some individuals do not function, such as people who are deaf and people who are blind heaven forbid. This could be due to a variety of factors including: 1) a defect in the physical limb and organ which prevents the soul power of sight and hearing from being revealed; 2) A defect in the revelation of the soul power of sight and hearing into the eyes and ears. This defect could come in two ways, one being an overly intense revelation from the soul of the power of sight and hearing which the eyes and ears are not capable of internalizing [i.e. Sagi Nahor], and the second being a lack of revelation of the soul power of sight and hearing to the eyes and ears.]

1. How can angels which are spiritual beings eat Mun which is a physical food?

In scripture we find that the heavenly bread known as Mun is called “Lechem Abirim/the bread of the Angels.” Now, how is it possible for angels who are spiritual beings to consume and receive energy from physical items, as after all, Scripture itself states that the heavenly bread was physical and needed to be ground in a mill or crushed in a mortar for it to be eaten. Rather, the explanation is that in truth the physical heavenly bread known as Mun begins its journey up in heaven as a spiritual bread from the level of heavenly dew, known as Tal Oros. This level contains within it a very high sublime light that is even higher than the 10 vessels of the attributes of Atzilus. Now, this very high level of Divine bread travels through the worlds until it becomes the level of bread of Heaven, and then eventually becomes bread of earth. It is this high spiritual bread that exists in the spiritual worlds which the Angels consume and receive sustenance through. Hence, they are actually consuming spiritual energy and not anything of a physical connotation at all. The heavenly bread that fell below for the Jewish people on planet Earth contained within it this very high spiritual level of Divine bread after it has descended through the chain of worlds to below. It is for this reason that the Mun below became absorbed within all the limbs and did not contain any waste product and hence they did not need to go to the bathroom to expel its waste, as there was no waste to expel. It is also for this reason that the Mun did not fall on Shabbos, as on Shabbos the world rests from delivering high internal divine energies to below as all of the inner parts of the world become elevated on Shabbos and hence any divine revelation related to the inner parts of the world are undeliverable.

1. Does the land of Israel have trees? That’s what the spies were sent to discover?!

It states in Parshas Shlach that the spies were sent to Israel to tour the land and see whether “there are trees in the land or not.” This is a most strange mission as why would anyone think that a land such as Israel does not have trees? Did they really suspect that the mass of land of Israel was a desert? So the Zohar clarifies and explains that they were not on a search mission to see if there are physical trees growing on the ground, which most certainly they already knew that there were, but rather, they were sent to discover whether the land of Israel receives its G-dly energy from the spiritual level known as “tree” or from the level that is above the level of tree, known as “Ayin.” The spiritual level of tree corresponds to the tree of life, Eitz Hachaim, which is the level of wisdom, Chochma of Atzilus. For this reason, the word tree in Hebrew is Eitz which relates to wisdom, as it relates to the word Eitza which is advice and consultation which is a form of wisdom. Now, the level which is above the level of tree and Chochmah is known as the level of Ayin, as it states that wisdom comes from Ayin. Hence, this is the proper way of interpreting the above mission statement to the spies which was written in Scripture “Go see whether the land comes from the spiritual level of tree, or the level of Ayin.”

How could they tell? Now that we have understood the mission of the spies the question remains as to how this mission can be accomplished. How can visiting the physical land of Israel determine its source of spiritual energy. So, this can be seen and felt in the fruits of the land. If the land’s trees grow regular sized fruits, then this is a sign that the divine energies are received from the regular level of Seder Hishtalshlus. However, if the fruits are larger than the fruits of other lands then this is a sign that the land of Israel receives from a level that is higher the regular worlds, above Seder Hishtalshlus.

1. How is tasteless Matzah a preparation for receiving the Torah on Shavuos?

Prior to leaving Egypt, the Jewish people were commanded to prepare Matzah to eat and indeed that is what they ate on their journey after leaving Egypt. This command is re-fulfilled annually on the holiday of Passover in which we eat Matzah on the first night and do not eat any leavened bread for seven days. Why did G-d command us to eat this tasteless, and at times cardboard like cuisine? G-d commanded us to do so as a preparation for receiving the Torah. In order to receive the Torah on Mount Sinai, we needed to eat Matzah for seven days and count the 49 days of Sefira, and so is repeated each year annually prior to the holiday of Shavuos in which we “receive” the Torah again each year.

Why Sefira? The reason why this Matzah eating and Sefira counting is necessary as a preparation for receiving the Torah is because the Torah is given to us face-to-face with G-d, and in order to be able to be in G-d’s presence and receive from His inner countenance, we must be properly refined. The counting of the Omer helps refine the seven evil character traits that are contained within our soul which are each incorporated of their seven counterparts, hence needing a total of 49 days of counting in order to be fully refined. This is the divine service of Is’hapcha to transform the evil traits of the animal soul to desire G-d and be used for His service. Each days count elicits onto the animal soul a small ray of G-dliness that refines it one day at a time, similar to a small ray of a candle which pushes away darkness.

Why Matzah? Now, why is the Matzah necessary? This is in order to perform the divine service of Iskafya. One cannot begin doing Is’hapcha and transform his animalistic lusts towards G-dly purposes without first introducing the divine service of Iskafya which is fulfilled through the Matzah eating. Matzah does not leaven and does not contain any pleasure or taste, hence being called poor mans bread [i.e. Lechem Oni]. This bread represents Bittul and nullification of one’s lusts, which is necessary prior to transforming them. This is a general rule in all physical growth and transformation, such as when a plant grows from a seed, that it must first be preceded by nullification and erosion of the seed in order to merit to receive the power of growth found in the earth. The same applies regarding the counting of the Omer that in order for it to be able to elicit the divine revelation which is necessary to shine through the darkness of the animal soul and transform it, one must first erode and nullify the animal soul through the eating of the Matzah which is a non-leavened tasteless food. This is why we eat Matzah prior to the giving of the Torah in order so we reach a state of “Let my soul be like dust to everyone” so we can then merit “open my heart to Your Torah,” as it is only possible to receive the Torah through nullification. This service of Iskafya represented in the Matzah eating is even higher than the level of Is’hapcha represented in the counting of the Omer. The reason for this is because although the service of Iskafya does not yet transform anything in the animal soul, nonetheless it elicits and draws a much higher level of G-dliness from above, from the level of Malchus, Soveiv Kol Almin.

1. The relationship between the tasteless Matzah and the fact that it doesn’t leaven:

The fact that Matzah is both tasteless and does not leaven are not independent of each other. It is specifically because the Matzah does not leaven that it is likewise tasteless. This concept can be found also in service of G-d that one who does not have any pride or arrogance does not want to find any taste or enjoyment in his divine service.

1. All of man’s fluctuating moods and emotions are rooted in Sheviras Hakeilim:

[Part of being human is being susceptible to mood swings, each one to his level of intensity. One day we are happy and one day we are sad. One day we are energized to go to work and one day we feel deflated. Even on the same day we can experience both love and anger and at times aimed at the same person. In this teaching, the Alter Rebbe explains the root cause behind the fluctuation of moods, and although of course there are both psychological and physiological causes behind it, this is itself is due to the following root cause.] It is well-known that all emotional changes and fluctuations are the result of the breaking of the vessels in the world of Tohu. The reason for this is because the divine energy that became scattered through the breaking the vessels is unstable, as it only contains the aspect of Ratzo and not Shuv. Therefore, its emotions do not last [similar to a flame which eventually leaves the wick once the oil has finished]. This is the root cause behind why a person on the one hand can Daven with much fervor and passion in the morning, and then right after Davening be drawn to lusts of the physical world, as the emotions that he arouses derive from the falling of Tohu which are unstable and can swing from one extreme to another. The antidote to this is for one to perform the service of Shuv immediately after he is done praying. This is accomplished through studying Torah [immediately after prayer] and performing Mitzvos, which bottles and caps the emotion and stabilizes it so it doesn’t swing to the side of evil. The one emotion that is an exception to the above susceptibility of fluctuation due to the breaking of the vessels is the attribute of nullification which comes from Malchus, for the reason to be explained next.

1. Malchus was not affected by the shattering of the vessels:

It is known that the breaking and shattering of the divine vessels of Tohu only occurred in the seven emotional attributes of Tohu and not in the attribute of Malchus which was not broken at all. For this reason, one who humbles and nullifies himself is able to keep a steady and stable feeling of nullification without fluctuation, as nullification comes from Malchus which was not affected by the breaking of the vessels.

1. Iskafya causes Istalkus not Histalkus:

The Zohar states that when a person performs the service of Iskfaya through subjugating and controlling a passion and lust of the physical world, then this causes the glory of G-d to be Istaleik throughout all of the worlds. The term Istalik in the statement is not to be misunderstood G-d forbid as a dismissal of the Divine light as implied from the word Histalkus which means to leave or dissipate. If this were to be the case, then what is the great advantage of the service of Iskfya if it causes the divine light to be chased out of the world. Rather, its meaning is the exact opposite, that the divine light shines and becomes revealed throughout all the worlds.

1. Why we have a pulse and heartbeat:

The heart is constantly pumping blood around the body in order to enliven each limb. The valves open and close, and receive the blood and then recirculate it. This is the service of Ratzo and Shuv, Mashpia and Mikabel. This is the way the life force and vitality of all of the world’s work, in a way of expansion and then contraction, flight and return. This is why the heart must beat and have the blood recirculate constantly, as it is a form of Ratzo Veshuv.

[1] Torah or p. 86b-90a

[2] Torah or p. 86b-88b

[3] Torah or p. 88b-90a