Parshas Vezos Habracha[1]
1st Mamar “Viasa Meirivivos Kodesh[2]”
- Viasa Meirivivos Kodesh:[3]
A. The height of Adam:[4]
Our sages state that the height of Adam, the first man, was 100 Ama. Mystically, this refers to the following: Intellect represents the number 10. Above intellect represents the number 100 and hence the above statement is coming to say that Adam was originally created on a level that is above intellect.
B. The power of pleasure:[5]
We readily experience that the attribute of pleasure expands and extends to much greater intensity and multiplicity, and more lengths and depths than any other soul power. This can be seen from the fact that there is pleasure involved in every single function of the body. There is a pleasure in sight [in looking at things that one enjoys]. There is a pleasure in hearing, such as listening to a soulful melody. Every single one of our senses and capabilities of intellect and emotion contain the potential to experience pleasure. Now, this pleasure is not the same from one sense to another. One cannot compare the pleasure involved in looking at something pleasurable, to the pleasure in hearing something pleasurable. They are essentially two different forms of pleasure. Likewise, the pleasure of intellectual comprehension is different than all other forms of pleasure. With regards to the source of pleasure above in heaven: It is known that all the pleasure of below derives solely from what fell after the breaking of the vessels [of Tohu]. For this reason, the garden of Eden is an infinite pleasure of which it says that it is better that one be judged in purgatory just so he be able to enter the garden of Eden. Now, the garden of Eden itself is a mere ray of G-dliness. [Elsewhere, the Alter Rebbe explains the following lessons that can be derived from the above information. 1) Pleasure is the inner motivation behind will, which is Ratzon. If one removes the pleasure from a specific want and desire, then he will no longer have a want or desire for that item. For example, if a person consumes too much sugar for his diet, and finds it difficult to control his cravings for sweets, then he should contemplate aspects regarding the sweets that will make him lose his pleasure from them, such as contemplating their raw ingredients and what they do to the body. The trick to controlling one’s will is to find a way to remove its gasoline, which is the pleasure that is behind it. 2) All of the pleasures found in this world are incomparable to the pleasures found in the garden of Eden, and just like there exists myriads of pleasures below in this world, all the more so does there exist myriads of pleasures above in the garden of Eden. 3) The pleasures of the garden of Eden are incomparable to the pleasures of the future, and the era of the future redemption and the world to come when we will experience the essence of G-d and not just a mere ray as we experience in the garden of Eden.]
C. Saraiy versus Sarah:[6]
See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Lech Licha where we covered this matters in detail.
D. Why people lived so long until the generation of Noah:[7]
In the generations prior to the flood, from the creation of Adam until the days of Noah, people enjoyed longevity, living anywhere between 500 to 1000 years. The reason for this is because at that time the world received its divine blessing from the attribute of Erech Anpin which is above the world of Atzilus. In this level, the attribute of kindness is very intense, and hence people were able to live such long lives. After the flood, G-d stated, as brought in Scripture, that man will now live for 120 years which represents a demotion in the worlds receiving of divine energy from the level of Erech Anpin to a level within the world of Atzilus.
E. The inner dimensions of the Torah will only be revealed in the future:[8]
The true inner dimensions of the Torah have yet to be revealed and will only be revealed in the future. On this the verse states, “and he will kiss from the kisses of his mouth.” [Although in today’s times more than ever we have an abundance of publication of the teachings of Chassidus, which is the inner dimension of the Torah, it does not compare to the true revelation of this section of Torah in the future. Prior to the redemption, we simply study the factual information of Chassidus and don’t actually experience the unification and pleasures discussed. In the future, we will not just understand the facts but actually experience them. This is similar to the difference between one who reads about a kiss, versus one who actually experiences a kiss. In the future, we will experience the kiss with G-d.]
2nd Mamar “Torah Tziva Lanu Moshe[9]”
- Torah Tziva Lanu Moshe:[10]
See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Vezos Habracha where we covered the following matters of this Mamar in detail:
- The Torah is the Kallah and Klal Yisrael is the Chasan
- Torah Shebeksav and Torah Shebaal Peh
- The Jewish people connect the Torah Shebeksav to the Torah Shebaal Peh
- The Eirusin and Nessuin of the Torah
- The uniqueness of Shemini Atzeres
- How the Jewish people are both the bride and the groom
A. Difference between the service of a slave versus that of a son:[11]
The Hasidic teaching speak a lot regarding the difference between the divine service of the slave versus that of a son. The difference is as follows: A son, due to his love and close relationship with his father, does not have any will other than that of his father, and solely desires to fulfill his father’s will. Due to this, a son is referred to as a leg of extension of the father. A slave on the other hand has his own independent wants and desires although he nullifies them in face of his master’s wishes. [Every Jew contains both of these aspects and must serve G-d in both methods, as a son serves his father and as a slave serves his master. Nonetheless, every Jewish soul has a greater disposition towards one of these forms of service.] Some souls are called sons of G-d, and are on the level of Yisrael which represents that they control their animal soul. Other souls are called servants, and are on the level of Jacob who is considered a servant of G-d. These souls which are on the level of Yisrael receive divine energy directly from above, similar to a leg receiving from the body. However, those souls which are on the level of Jacob, receive their divine energy in the form of an inheritance.
B. The emotions are commensurate to the intellect of a person:[12]
We readily see that one’s emotional maturity is dependent on his intellect. In accordance to the revelation of one’s intellect so will be one’s character. For this reason, a child who has a very immature intellect contains emotions and desires for trivial matters. This is in contrast to an adult who has a matured intellect and thereby consequently also has desires for also the more important matters of life. From this we see that the emotions of a person are created from his intellect. [From this teaching we can learn the key for changing one’s character and taking charge of one’s emotions, which lies in intellect. Reading information that expand one’s knowledge on the emotion that one desires to change is the first step to change.]
C. Everything has a reason, although at times we cannot comprehend it:[13]
Our sages record that on certain occasions upon G-d being questioned for His actions [such as for having the 10 martyrs, who were the 10 of the greatest sages at the time, killed in a most horrific manner by the Romans[14]] he would quiet down the protester by saying “quiet, so has aroused in My mind.” This can be misconceived to mean that G-d sometimes does things without logic or reason, just because He felt like it, which is a common negative human tendency. In truth, everything G-d does contains logic and reason, however, this logic and reason is not always comprehensible by the human mind. Whenever the sages state that G-d replies “quiet, so has aroused in My mind,” it refers to this form of logic which is not comprehensible to the human mind, and thereby appears to us as if it is being done without reason, when in truth it contains a great reason that is much higher than human intellect. [From this teaching we can understand that even when great tragedies occur, such as the Holocaust, there is logic and reason behind why G-d allowed it to happen, and nothing G-d forbid occurs without divine reason and purpose. Nonetheless, quite often, this reason is beyond human comprehension, and we should not strive to understand that which is aloof from us.]
D. Even water contains the four elements:[15]
[In Kabbalah and Chassidus it is explained that every single creation is made up of four elements, fire, water, earth, and air. The Alter Rebbe will now explain that this applies even to the raw products of these elements themselves as they are found in this world.] Even water of this physical world contains all four elements, and likewise even earth contains all four elements. Thus, in water there is to be found the element of earth and in earth there is to be found the element of water. However, these elements are not recognizable and hence we will not see physical earth inside water and will not see physical water inside earth, and it will appear that the water and earth are their own elements. There is a way, however, to prove the existence of earth within the water and make it visible and that is through cooking it. In the cooking process, the element of the earth separates from the water and becomes apparent and felt.
E. The script of the written Torah hints to the highest mystical worlds:[16]
Scribal letters as written in the Torah, contain four elements. 1) The actual font and script of the letters. 2) The crowns, known as Tagin, that are written on certain letters. 3) The Nekudos, vowelization of the letters. 4) The tune, known as the Taamim of the letters. These four elements are abbreviated in the word Tanta. Now, these matters are not to be understood lightly and be viewed as trivial, as they each represent myriads of spiritual and mystical worlds that cannot come to Revelation. In fact, Rebbe Akiva alone was able to expound a “mound upon mound” of laws from the scribal nuances of the script of the letters. Even the oral Torah does not expound and reveal the secrets behind these four aspects, as the function and purpose of the oral Torah is merely to elaborate and clarify the meaning behind the statements of the Torah but not the meaning behind the fonts of the letters and their vowelization and tunes, such as why the letter Vav is written the way it was written and what it represents.
F. The essence of the father’s intellectual powers is included within his seed:[17]
The seed of a man derives from the brain. Now, although the seed of man contains physical substance nevertheless, within it is invested the essential power of intellect that comes from the brain. It is not just a mere ray of intellect which is invested in the seed, but rather it contains the actual essence of the father’s intellect and thereby has the ability to birth a human child with intellect and emotions in replica of the father. It is for this reason that a child is not able to have children until he matures as he lacks intellect which is the source of procreation within his seed.
G. The mystical meaning behind the wedding canopy:[18]
What does the wedding canopy, otherwise known as the Chuppah, mystically represent? It mystically represents the aspect of Soveiv Kol Almin which is an encompassing divine light that surrounds a person. This revelation is higher than Seder Hishtalshlus, the aspect of wisdom of the worlds. [It is necessary for a couple to be surrounded by this encompassing divine light prior to their union in order to gain necessary divine blessing for the successfulness of their matrimony.[19]]
H. The meaning behind the seven days that precede the holiday of Shemini Atzeres:[20]
The seven days which precede the holiday of Shemini Atzeres are similar to the seven days of festivities that come after the wedding, and represent the drawing down of the encompassing light below. Likewise, the four species which we shake on the holiday of Sukkos also represent the drawing down of the encompassing light within the soul. The holiday of Shemini Atzeres then corresponds to the marital intimacy that takes place after the wedding which is a full internalization of the divine revelation. It is for this reason that we are most overjoyed on Shemini Atzeres and Simchas Torah even more than the previous days.
I. The advantage of Torah learning after prayer, versus before:[21]
Aba Binyamon exclaimed regarding prayer that it should be near his bed. This means to say that one should pray as soon as he rises from sleep. Even Torah learning should not take place in between sleep and prayer and hence he did not desire to learn Torah prior to prayer and would pray immediately after awakening. Now, the Tosafus questions the source for this prohibition against learning Torah prior to prayer. In truth, however, there is no prohibition against learning Torah prior to prayer and that was never the intent of Aba Binyamon. Rather, the intent is to say that Torah study prior to prayer contains a disadvantage versus its study after prayer, as after prayer one’s Torah study is on a much higher level. Accordingly, once the time of prayer has arrived one should first pray and only then study Torah. Prayer affects the unification of Zu”n, which corresponds to both the written and oral Torah and therefore when one learns Torah after prayer, it is able to draw down G-dliness into the Torah from a much higher level. However, when one learns Torah prior to prayer it is only capable of drawing down G-dliness from a much lower level, from the external level of divine wisdom.
J. In the seventh millennium we will receive the pleasures from the Avodas Habeirurim that we did in the prior 6000 years:[22]
Throughout the 6000 years that precede the redemption, the divine service of Beirurim, refining and elevating of the sparks, are performed. In the future era, when all the Beirurim are complete in the times of the redemption, we will receive the pleasure behind the revelation of these Divine sparks. [Each divine spark that is refined contains within it an intense level of G-dliness which will be the source of our pleasure in the future.]
K. In the future, severities will be the main entertainment:[23]
In the era prior to the redemption the attribute of kindness is the dominant force and serves as the main source of pleasure in this world. This is in contrast to the attribute of severity which is secondary to it, and for this reason the Levites who come from severity are secondary to the priests who come from kindness. However, in the future era, the main attribute will become the attribute of severity and the Levites will become primary in contrast to the priests. The severities will serve as the main source of our pleasure in the future era and be the main source of our future entertainment. On this it says that in the future we will state that Isaac is our father, as our ancestor Isaac corresponds to the attribute of severity. In other words, prior to the redemption, the main purpose of man is to draw down G-dliness into the world, which is the service of Shuv. However, in the future era the main service will be that of Ratzo which is the experience of a passionate and excited love for G-d. [Explanation: Most people attribute a negative connotation to the term “severity,” and think it always refers to admonishment or anger and being upset or harsh. In truth, however, severity is not exclusively limited to these behaviors, and refers to a general intensity in whatever behavior one may have. Thus, even intense kindness, or intense passionate love, derives from severity. It is this positive form of severity that is being referred to in the above teaching.]
- The divine lesson: Some individuals have an intense personality and character. Often, this leads to an inability to get along with the individual, or to one distancing himself from him. Everyone should be aware, that while an intense personality has its disadvantages, it can also be used to accomplish things that the calm mannered individual would never have the courage to accomplish. It is similar to the rocket of a spaceship, that while everyone should distance oneself from it at a time that it is lit, nonetheless, it is specifically the rocket that can reach places that no one else can reach. [Obviously, a person who comes from the level of Gevura, and hence has a natural tendency of snapping at people and being judgmental and severe, must work on himself. However, he should not completely disregard the root of his nature from severities and he should equally be aware that he can use his intense nature on the positive side to create, invent, and lead new initiatives for the public which will benefit him and the world.]
L. The significance of the talk of the Avos even more than the laws of the children:[24]
It is both interesting and puzzling to note that while the Torah writes the commands in great brevity, it spends a long-time writing stories that occurred with our forefathers, including even conversations of their servants. For example, when Eliezer the servant of Avraham went to look for a wife for his master’s servant Isaac, the Torah writes in great detail the episode and conversations that took place between him and the other people involved in the story. It then repeats the story a second time when Eliezer had a conversation with the family of Rivka by the dinner table. On this, Rav Acha states, “Better is the speech of the servants of the forefathers than the Torah of their children.” Why would the Torah spend so much time telling us mere stories and even repeat their content but spend so little time on the purpose of the Torah which is to instruct and command the Jewish people? The explanation is as follows: The forefathers were on a very high level and were able to draw down from the essence of wisdom. Even their servants had ability to draw down from this level. They drew down from the level of actual unification which is the level of marriage and Penimyus. However, the Jewish people who are the children of the forefathers are only able to draw down from the external part of wisdom, which is the stage of engagement that precedes the marriage and is known as Novlos Chochmah. It is for this reason that the Torah chose to repeat the conversation of Eliezer the servant of Avraham in great detail as it represents the revelation and drawing down of the essence of wisdom from above to below.
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[1] Likkutei Torah pp. 93a-100a
[2] Likkutei Torah p. 93a-93b
[3] Likkutei Torah p. 93b
[4] Likkutei Torah p. 93b
[5] Likkutei Torah p. 93b
[6] Likkutei Torah p. 93b
[7] Likkutei Torah p. 93b
[8] Likkutei Torah p. 73b
[9] Likkutei Torah p. 93b-95a
[10] Likkutei Torah p. 93b-95a
[11] Likkutei Torah p. 94b
[12] Likkutei Torah p. 95a
[13] Likkutei Torah p. 95a
[14] See Menachos 29b
[15] Likkutei Torah p. 95B
[16] Likkutei Torah p. 95B
[17] Likkutei Torah p. 96a
[18] Likkutei Torah p. 96a
[19] See our corresponding Sefer “The Chassidishe Parsha – Likkutei Sichos” Parshas Vayishlach for a thorough discussion on this matter
[20] Likkutei Torah p. 96a
[21] Likkutei Torah p. 96a
[22] Likkutei Torah p. 96b
[23] Likkutei Torah p. 96b
[24] Likkutei Torah p. 96b
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