Parshas Vayechi-Torah Or-Selected Teachings[1]

Mamar “Yehudah Ata Yoducha Achicha”

1. Yehudah Ata Yoducha Achicha:[2]

A. The Divine and holy representations of the brothers:

Each one of the holy sons of Yaakov, brothers of Yosef, represent holy and sublime levels in G-dliness. The following is the correspondence of each one of the brothers from Reuvein until Yehuda:

Reuvein-sight which brings love: Reuvein comes from the word Reiyah which means sight. This level of divine service represents one who “sees” and contemplates the greatness and splendor of G-d until he draws down love. This is the concept of Ratzo, and is the right side, and corresponds to the first paragraph of the Shema prayer.

Shimon-hearing which brings fear: Shimon comes from the word Shemia which means hearing. This represents a more distanced recognition of G-d which arouses fear. It is the level of Shuv, and is on the left side and corresponds to the second paragraph of the Shema prayer. It is aroused by a person telling himself how great G-d is and how he is unworthy to be close to such a great G-d. This causes him to then feel all fear and trepidation.

Levi-connection through Torah: Levi comes from the word Leviyah which means to escort. This represents the learning Torah which connects one completely with G-d as it contains within it the infinite light of G-d. Levi corresponds to the paragraph of Emes Veyatziv which is recited after the Shema prayer and discusses the drawing down of the infinite light of G-d into the Torah which we connect to.

Yehuda – absolute nullification: Yehuda represents the concept of complete and total subjugation and submission to G-d. His name comes from the word Hodah, which means thanks and it represents bowing down and prostration towards G-d. This corresponds to the prayer of Shemoneh Esrei. While all the previous brothers correspond to the level of Mimalei Kol Almin, Yehuda corresponds to the level of Soveiv, which is absolute nullification. Nonetheless, in order to reach this complete level of nullification in Shemoneh Esrei one must first introduce the previous three levels of Reuvein, Shimon, and Levi, within Pesukei Dezimra and Shema and its blessings.

B. To arouse love one must contemplate G-d’s unity:

In order to arouse love for G-d one must contemplate the unity of G-d. The unity of G-d is defined as how everything in the world is nullified towards Him and hence there is nothing else that exists but Him. [Contemplating this idea seemingly solidifies G-d’s ultimate greatness, and coupled with the knowledge that one is able to attach to this great and awesome G-d who is the only true existence, it ruptures one’s heart with a great and tremendous love and passion to be with Him.]

1. The purpose of the prayer of Pesukei Dezimra and the Shema blessings:

The sages instituted the songs of Pesukei Dezimra and the Shema blessings prior to the recital of the Shema to help one accomplish and fulfill the command of loving G-d within the Shema. The main purpose of the singing of praise of G-d that is found within these paragraphs is not simply to gain information of G-d’s greatness but rather to internalize it within his heart to arouse feelings of love. It is for this reason that it is not possible to begin Davening Shemoneh Esrei without first reciting Pesukei Dezimra and the blessings of the Shema.

Why do we not repeat Pesukei Dezimra before the Mincha prayer? Now, as for the reason why prior to the prayer of Mincha and Maariv we do not recite Pesukei Dezimra or blessings of Shema, is because it was already recited prior to the morning prayers, and hence suffices likewise for the other prayers of that day. However, at night one is required to repeat the blessings of the Shema for this purpose.

D. Repentance is not just for sinners:

We are commanded to love G-d with both of our inclinations as the verse states, Bechol Levavcha, which is interpreted to mean Bishnei Yitzarecha. This is the true challenge of a Baal Teshuvah, to bring his animal soul and evil inclination towards the love of G-d. Hence, repentance is not just for the sinners but for all people, as everyone has an evil inclination which must be turned around to G-dliness.

1. Being bitter about the descent and distance of one’s soul from G-d brings love:

A much professed subject in the teachings of Chassidus is the concept of Merirus, bitterness. Having bitterness over one’s low spiritual state, and one’s distance from G-d, is a prerequisite for reaching passionate love for G-d. It’s difficult for one to achieve a true desire to cleave to G-d if he doesn’t have a true pain in being distanced from G-d. Light shines more within darkness, and a person is more thirsty during a drought. If one feels satisfied with his relationship with G-d it will be difficult to arouse a passionate desire to once again cleave to Him, as one believes that he is already cleaving to Him.

1. Not to invest too much of your mind and heart into the physical matters of the world:

Yaakov blessed his son Yehuda that “Yadecha Beoref Oyivecha,” that his arm and hand will be on the back of his enemy. The message behind this statement is as follows: the enemy referred to in this verse is not an enemy of war, but rather the matters of the world and needs of the physical body. The reason why this is referred to as an enemy is because although of course a person needs to be involved in worldly matters in order to live, nonetheless, he should not be submerged within his physical needs and worldly matters, and rather should only be involved in it to the bare minimum and hence do it superficially without indulging.

1. The bows in Shemoneh Esrei:

The bows in Shemoneh Esrei represented not only a notification towards G-d but also a drawing down of divine energy from the heavenly spheres into the world. Each time one bows in the designated areas of Shemoneh Esrei he draws G-dliness below.

 

 

2nd Mamar “Biur Al Hanal”

2. Biur Al Hanal:[3]

1. Malchus intrinsically has nothing, but practically has everything:

The attribute of Malchus is a receiver, a Mikabel. On its own, it does not have any content or G-dly energy, as the Zohar says “Leis Lei Migramei Klum,” as all of its G-dly energy and aspects that it has it receives from all the attributes which precede it. Nonetheless despite this intrinsic emptiness, once the attribute of Malchus receives from all the previous attributes then it has more to give than any individual attribute and due to that becomes the king over all the other attributes. Kabalistically, the attribute of Malchus is also the attribute of Keser, and is hence called Keser Malchus, as when measuring the world from below to above, it becomes the crown over the upper world. This phenomenon that the aspect which has nothing ends up ruling over those who has something, is similar to a physical king who on his own may be a very poor person, although as a result of receiving money and taxes and power from the people, he has everything and rules over everyone else who has something.

• A Divine lesson: Every person desires to be successful and those who are ambitious in nature desire to be uniquely successful in a way that raises the eyebrows of his surroundings, friends, family, and acquaintances. However, not many people ever end up achieving their ambitious goals and often just waste money, time, and energy on their ambitions. At times this occurs due to a desire to be original and a refusal to learn from the success of others whom one may compete with. No man is perfect and no person contains the absolute inclusion of all aspects necessary for success. The key to success is corporation and inclusion and a willingness to admire, learn, and glean from the success of others even if they are your nemesis. Even a person who has zero assets of his own and is destitute in both monetary and intellectual possessions, if he can garner from the financial success and intellect of others and get them to invest in his idea, then he may very well achieve the greatest product of all. Malchus teaches us that true success in our ambitions require us to include others and recognize the advantages that others contain in order to glean them for our purposes. A simple example of this matter can be expressed in research. A person who desires to properly research a subject should not allow his desire for originality in his research to dissuade him from studying prior research papers that have already been published on the subject. Simply gleaning the diversity of information from the dozens of research papers on the subject and then compiling it into one research paper in an organized fashion is a novelty of its own and will be better than any personal opinion he may have on the subject matter after his research that is both limited and biassed to his intellect and personality. [Amongst Torah students we sometimes find that an individual will refuse to use a self-help book such as an artscroll Gemara, or a Semicha Aid compilation, even when he truly needs to clarify a subject that he is stuck on, due to a desire to feel self accomplished, or feel it beneath his dignity for a scholar on his level to learn Torah from an English book. This is a grave mistake. The greatness of a scholar is expressed when he holds scholarship and pursuit of knowledge and understanding as his main goal and is willing to glean it from any reliable source that can provide it, irrelevant of its language or author, friend or foe, as the sages state “accept the truth from whoever says it.”] People who follow this approach tend to be the most accomplished and most original as they gather from the accomplishments and originality of everyone prior to them.

1. Malchus has ups and downs, ascents and descents:

The attribute of Malchus contains ups and downs, ascents and descents. During daytime it experiences a state of elevation within the spiritual world of Atzilus. At night, however, the attribute of Malchus descends into the spiritual worlds of Biyah in order to refine the world from its sparks of G-dliness that fell into it from the destruction of the world of Tohu.

3^rd Mamar “Osri Lagefen”

3. Osri Lagefen:[4]

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

1. The blessing of Osri Lagefen Ira
2. The experience of Yemos Hamoshiach-Identical to the experience of today
3. Yemos Hamoshiach is not Olam Habah-the World to Come
4. Yemos Hamoshiach – The epitome of serving G-d through Torah and Mitzvos
5. Karbanos are the main Avoda of Yemos Hamoshiach
6. Why are Karbanos a greater Avoda than Prayer
7. The Jewish soul-Like a grape on a vine
8. Expressed love of Hashem cleanses one’s Mitzvos
9. In Galus we elevate the soul-In Yemos Hamoshiach we elevate the world

1. How Gan Eden can be considered Olam Hazeh:

The garden of Eden, including even the higher Garden of Eden, is at times called by the term “the next world,” and at times referred to by the term “this world.” Which one is it? So it all depends on the area of perspective. For the souls that are found in the garden of Eden, the garden of Eden is considered this world, while for the people in our physical world the garden of Eden is referred to as the next world. The common denominator between this world and the garden of Eden is that both are considered worlds of Revelation, as both of these worlds are accessible and comprehensible to the inhabitants that are in it. This is in contrast to the concealed worlds of which the intellect of souls are not able to grasp and understand.

1. The effect of Mitzvos that are performed by the wicked:

Our sages state that even the transgressors of the Jewish people are filled with Mitzvah’s like a pomegranate as even they have many Mitzvah’s that they fulfill. Now, these Mitzvah’s that the wicked fulfill contains the following deficiency; it does not draw down anything below.

1. True Avoda is when one fights against his nature:

The main purpose of man and his service in this world is for him to stand against his tough nature and overcome it due to his love and fear of G-d. True service of G-d is specifically when one’s nature fights against it and not when one’s nature helps him in the process.

• The Divine lesson: Don’t be intimidated by the challenges you face due to your nature and personality. On the contrary, specifically when one fights against one’s nature is it considered a true service. Those who are successful in serving G-d due to a lack of opposition from their nature, and certainly if their nature propels this service, are not considered to be truthfully serving G-d. View your personal challenges as an asset and not as a liability, as G-d specifically chose you to serve Him with truth by overcoming these chalenges.

4^th Mamar “Chaklili Eiynayim Miyayin”

4. Chaklili Eiynayim Miyayin:[5]

1. The request of Amen Yihei Shmei Raba in Kaddish:

Within the prayer of Kaddish we recite the following stanza, “Amen Yihei Shmei Raba.” This stanza is a prayer and supplication towards G-d that he draw down and reveal His G-dliness in a way that it can be experienced by people towards whom it is currently concealed. It is a request that one not live a life of concealment from G-d and serve Him out of mere habitual practice without any true motivation and energy.

1. The first question: Did you study Torah?

Our sages teach us that the first question a person is asked above in heaven is whether he set times for Torah study. The reason for this is because Torah study is the method through which one is able to arouse the love that is found in the root of his soul that is above any comprehension.

1. The love of Doves:

A person’s love for G-d should be similar to the love of doves. Dove couples have the unique capability of sitting and staring at each other for a long period of time. This Dove gaze is an expression of love between the male and female. They receive great pleasure from this stare. Hashem wants us to have this level and degree of love towards Him, that we love Him so intensely that we constantly stare at Him, which means that we constantly contemplate His greatness and do not remove our focus from Him.

[1] Torah Or 45a-48

[2] Torah Or 45a-45b

[3] Torah Or 45b

[4] Torah Or 46a-47a

[5] Torah Or 46a-47a

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