Parshas Yisro[1]

1^st Mamar “Bachodesh Hashlishi…”

1. Bachodesh Hashlishi:[2]

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

1. Avraham was a southerner
2. Reaching the level of south-Ahavas Hashem
3. The strength the Torah gives to the G-dly soul
4. How does the Torah give strength
5. “Lamor”-The novelty of Matan Torah
6. The connection between Matan Torah and Rosh Chodesh

1. The unity of G-d expressed in Shema versus Baruch Sheim and the reason why the people of Jericho would skip it:

The first verse of the Shema corresponds to the higher level of divine unity known as Yichudah Ilah in which everyone and everything is completely nullified to G-d. Contemplating this message of unity of G-d brings a Jew to great love for G-d and leads to the service of Iskafya and Ishapcha. This is why the residents of Jericho, commonly known as Anshei Yericho, were accustomed to go straight from saying the first verse of Shema, to saying the paragraph of Viahavta, to love. They did not want to make any interval in between Shema and Vihavta in order so they can experience the passion and love immediately after contemplating G-d’s unity. They did not even want to say the verse of Baruch Sheim Kevod Malchuso Leolam Vaed as this verse represents the lower level of unity known as Yichudah Tatah, in which the world and its creations feel their existence, although acknowledge the fact that the receive their energy from G-d. [This is a lower level of divine unity and its contemplation would dilute and weaken the intensity of passion and love that they experienced in the contemplation of Yichudah Ilah.] This lower level of unity is relevant even for Gentiles.

1. Why the Jewish people are compared to the moon:

The Jewish people are compared to the moon and follow a lunar calendar. The reason for this is because just as the moon does not have any light of its own, and all of its light it receives from above, so too, the Jewish people recognize that they are completely nullified to the infinite light of G-d from whom they receive, and do not hold any independent existence. When a Jewish studies Torah and performs the commands it is to be done in a way that he does not feel his independent existence, Yeish Mi Sheoheiv and Yeish Mi Shelomeid, and rather it is to be done to become nullified to G-d and become an actual abode for the infinite light of G-d.

2^nd Mamar “Moshe Yedabeir Vehaelokim Yeanenu Bekol …”

2. Moshe Yedabeir Vehaelokim Yeanenu Bekol:[3]
3. Avraham’s main Avoda was to draw G-dliness into upper worlds:

Although our forefathers fulfilled the entire Torah even prior to it being given, nonetheless, their main divine service involve drawing G-dliness to the spiritual worlds above. Although of course they also drew down some of the infinite Divine light below into the physical world so there be a revelation of G-d in the world and in the hearts of man, who later became their followers, nonetheless, this does not compare to their main service of drawing Divine light to the upper worlds. This is the inner meaning behind the term used in Scripture regarding Avraham, “and he fulfilled my Mitzvah’s,” as Avraham fulfilled the Mitzvah’s on the level of G-d, in the world of Atzilus. This is the main novelty of the giving of the Torah to the Jewish people, to shift the focus from drawing G-dliness to the upper worlds to drawing G-dliness below to the physical world.

Abraham drew G-dliness into the upper worlds through kindness and humility: There were three actions performed by Avraham which caused the infinite light of G-d to be drawn into the upper worlds. The first is his love for G-d, the second is the kindness that he did with mankind in hosting guests, and the third is the humility that he had. These three actions which relate to kindness elicited G-dliness into the attribute of kindness that is found in the upper worlds.

1. The fire of Torah protects one from the flames of purgatory:

 Scripture states that G-d is a consuming fire [i.e. Eish Ochlah Hu”]. The meaning of this is as follows: The commands of G-d have similar components to a fire. Just as when a fire is placed inside of a cup it engulfs the entire cup and penetrates through its entirety until it is completely burned, so too the Torah and Mitzvah’s are capable of burning and destroying all of the coarseness of the animal soul which prevents light of G-d from being revealed. This is possible because the Torah is the level of Makif, surrounding and encompassing, while the Mitzvah’s are the level of Mimalei, inner penetration. Thus, when one studies Torah and performs Mitzvah’s it refines his soul and body both inside and out. Based on this, we can understand why it states regarding a Torah scholar that the fire of purgatory does not overtake him. The reason for this is because the entire purpose of purgatory is to refine a person’s soul from all of the coarseness that it has received throughout its life which prevent it from experiencing the light of G-d. Thus, the Torah scholar does not require the fire of purgatory to burn and cleanse him from all of his coarseness as this is already accomplished through his Torah study and Mitzvah performance which cleanse him both inside and out.

1. Only the Jewish people have ability to draw G-dliness below through the performance of Mitzvah’s:

As stated above, the giving of the Torah on Sinai gave the Jewish people the ability to draw down G-dliness below into this world, an accomplishment that even the forefathers were unable to properly fulfill. This ability to draw G-dliness below was only given to the Jewish people as opposed to the Gentile nations. If a gentile studies Torah or fulfills Mitzvah’s he does not draw anything down below and accomplishes nothing. It is only, and specifically, when a Jew studies Torah and performs Mitzvah’s that it has an effect above on high to draw G-dliness below.

1. If not for the giving of the Torah there would’ve been many Josephs in the marketplace:

The Talmud states that the Amora Yosef said of himself that if not for the day of the giving of the Torah, there would be many Yosef’s in the marketplace. The inner meaning behind his statement is as follows: If not for the day of Matan Torah, the wisdom of Torah as it is studied in this world will be similar to other wisdom’s, which are a mere matter of information and knowledge which affect nothing in the supernal worlds. Hence, there would exist many aspects of Yosef which refers to forms of wisdom. Furthermore, just as all wisdoms contain pros and cons and possible negative effects of being aware of the information, so too, the study of Torah without the giving of the Torah on Mount Sinai could have negative effects on the person learning it [such as leading him to have a strengthened ego and not being nullified to G-d]. It is the giving of the Torah below on the day of Matan Torah that gave it a uniqueness, as on this day the Torah was imbued and penetrated with the G-dliness that is above the worlds, Keser Torah, the wisdom of G-d that is a receptacle for the infinite light of G-d. It is this day which allowed Torah study to have an effect on the person studying it to the point that he becomes nullified to G-d.  

1. The level of Moshe is the level of Bittul in every Jew:

It states in Scripture regarding the giving of the Torah, that Moshe would speak and G-d would answer him with His voice. This refers to a great and constant effect of Torah study in which a person who studies Torah merits to be unified with G-d at the time of the study and have G-d study the Torah and repeat it after him. This is the concept of the divine presence speaking through the throat of Moshe, and this applies in every generation as was stated by the angelic teacher of the Beis Yosef “I am the Mishneh that is speaking in your mouth.” This, however, only applies if one studies Torah with the proper intent of nullification to G-d. Now, the level of nullification that each person has in his study of Torah is the aspect of Moshe that is found in every Jew of every generation, each person commensurate to his soul. It is for this reason that we find in the Talmud that sages referred to other sages by the name of Moshe even though that was not their real name, as they were hinting to the unity with G-d during Torah study that is found in every sage as a result of Moshe.

1. Each Mitzvah draws G-dliness to a different attribute:

The 248 commands are connected to the 248 limbs of the king which refers to the 248 parts of Z”a. Each Mitzvah that one does draws the infinite light of G-d into a specific attribute. Thus, some Mitzvahs draw G-dliness into the attribute of wisdom, Chochmah. Other Mitzvah’s draw G-dliness into the attribute of kindness, and so on and so forth.

3rd Mamar “Biur Al Hanal”

3. Biur Al Hanal:[4]
4. The 248 spiritual limbs of G-d that correspond to the 248 positive commands:

The 248 positive commands correspond to the 248 spiritual limbs that are found in the world of Atzilus, which are known as a 248 limbs of the king. The meaning behind the statement is as follows: In the world of Atzilus there exists the combination of Sefiros known as Z”a, or Zeir Anpin. These combinations of attributes contain 248 different parts or aspects. The calculation is as follows: Z”a is a compilation of nine attributes [from Chochma to Yesod[5]], and each one of these attributes contains nine parts for a total of 81. Now each part contains three vessels for 3×81 which is 243. We add to this the five aspects of kindness for a total of 248. Every one of the 248 commands corresponds to one of the aspects of Z”a and draws down G-dliness to it.

4^th Mamar “Moshe Yidaber”

4. Moshe Yidaber:[6]
5. G-d’s Bikur Cholim – G-d heals those who are sick with love:

It is possible for a person to become sick with love. This means that the person has become so infatuated and in love for an individual that it takes control of his life to the point that he is unable to properly function until he satiates his love. This is known as “Cholas Ahava.” This type of illness due to one’s love and infatuation can occur in love of G-d. When one arouses a passionate thirst to cleave to G-d he can become sick with love and be unable to properly function due to the concealment that he feels from G-d. In order to heal the sickness he needs to start feeling attachment to G-d. Indeed, when one is sick with love Hashem responds and draws down His revelation into the Sefiros and gives man a limited revelation which helps heal his illness. This is how G-d fulfills the Mitzvah of visiting and healing the sick.

1. The level of G-dliness drawn below through Torah study depends on the persons Bittul:

Although every Jew who studies Torah recites and repeats the same words, assuming they are studying the same subject, nonetheless, the effects of the Torah study of each Jew differs from one to the other, and is dependent on their level of Bittul and nullification that they have to G-d during the study. One cannot compare the amount of G-dliness drawn below as a result of the study of individuals such as Rabbi Yehuda and Rashbi, versus that of a regular individual. The unparalleled level of self nullification and submissiveness that these sages felt towards G-d allowed them to draw down a much greater quality and quantity of G-dliness through their Torah study, versus that of other individuals.

1. The main purpose of G-d’s wisdom is for the Jewish people:

There are many creations which are recipients of the Divine light that is emitted from the wisdom of G-d known as Chochmah, including myriads of angels. Nonetheless, the main purpose and intent of the divinity that flows from supernal wisdom is for the sake of the Jewish people so it enter their souls. The angels are the mere emissaries through which this divine flow of supernal wisdom is channeled through and delivered, however are in no way the intended recipients of it.

1. Moshe came from a previous world that existed prior to ours:

Moshe was called by his name due to the fact that he was drawn [i.e. Meshisuhu, which is the root word of the name Moshe] from the first Shemita. What is the first Shemita? This matter is debated amongst the Kabbalists with some holding that it refers to a previous physical world that lasted 7000 years prior to our world. According to this perspective, Moshe our leader was a man of righteousness and leadership from the world that existed prior to ours, and he was planted also in our world in order to serve as a leader. Other Kabbalists however negate the concept of a previous physical world that existed before ours, and rather explain that the previous Shemita refers to the spiritual world of Tohu. According to this perspective, the soul of Moshe derives from the world of Tohu.

5^th Mamar “Ofen Besoch Haofen”

5. Ofen Besoch Haofen:[7]
6. Torah comes from Keser, the 50^th gate, and the wheel of all wheels:

When a wheel is found within another wheel it is completely surrounded from top to bottom. This is a parable for the existence of the various forms of angels of which there exists a hierarchy of angels one being higher and encompassing over the other. Now, there exists one large wheel in which all the other smaller wheels enter inside. This refers to a very high level of G-dliness which encompasses all the other lower levels. This is the level from which the Torah comes from and is known as the 50^th gate which includes and encompasses all of the other aspects. From this level comes all the positive and negative commands, and from here is drawn down the G-dliness into the physical world as a result of fulfilling these commands.

1. All heads of Yeshivas are Moshe:

All heads of Yeshivas of all generations are considered to contain the aspect of Moshe, as their job is to instill within their students love and fear of G-d which was the function of Moshe for the Jewish people.

6^th Mamar “Zechor Es Yom Hashbbos Lekadsho”

6. Zechor Es Yom Hashbbos Lekadsho:[8]
7. The Jewish people make the Shabbos:

G-d commands us in Scripture to remember the Shabbos to sanctify it. Now, it is not understood as to why we need to sanctify the Shabbos as unlike the holidays which require the courts to sanctify the new month prior to the holiday in order to determine the holiday, Shabbos is already sanctified on its own and does not require intervention of man. Hence, what is the meaning of the command to sanctify it? The explanation is as follows: Shabbos represents the spiritual level of supernal wisdom which is higher than speech and action. Now, supernal wisdom receives its divine energy from the level of supernal pleasure. This supernal pleasure is not drawn down to the supernal wisdom on Shabbos on its own but rather only with the help of the Jewish people. When the Jewish people perform Mitzvah’s throughout the week using the objects of the world, they elevate many divine sparks back to heaven. This elevation elicits a great pleasure above which draws down the level of supernal pleasure into supernal wisdom. Now, when do the sparks that were refined throughout the week become elevated on high? So, there are a few steps of elevation necessary for them to go through until they finally reach their destination above. First they become elevated during the prayers of the weekdays. These weekdays prayers themselves become elevated through the prayers of Shabbos, which is elevated by Shabbos itself. It is hence found that the actual elevation of the divine sparks to heaven to elicit the supernal pleasure occurs on Shabbos, although is based on the work done during the week. Accordingly, it is the Jewish people’s work of Torah and Mitzvah’s during the week which make the Shabbos retain its holiness. Based on this, we can understand why Scripture instructs us to work six days a week, as we need to work with the items of the world and use them to perform Mitzvah’s and serve Hashem in order so there will be a revelation of pleasure within the supernal wisdom on Shabbos.

1. Pleasure is the source of wisdom:

The feeling of pleasure is not only higher than wisdom, but it serves as the root and source of wisdom. When a person comes up with a new discovery in an intellectual matter, he becomes filled with joy. The reason that he feels this choice because the newly discovered wisdom has freshly derived from his feeling of pleasure, and hence he currently enjoys the pleasure that is involved with its discovery. However, after time passes he no longer feels this pleasure in the new concept and discovery, as the time lapse has allowed the discovery to become distanced from its source in pleasure.

1. Why no Borer on Shabbos:

Shabbos is the level of supernal wisdom which is completely refined, and is in charge of refining the unrefined. The reason that one may not perform Borer on Shabbos is because the level of supernal wisdom only descends to refine the divine sparks during the weekdays and not on Shabbos. Hence, just as the supernal wisdom which is the level of Shabbos does not do Borer, so too, we too may not perform Borer.

1. Drawing Soveiv to Mimalei:

Every day through the recital of the 100 blessings we draw down some of the Divine light of Soveiv into Mimalei. However, the main revelation of Soveiv into Mimalei is specifically on Shabbos.

1. Guarding the Shabbos from forces of evil:

In addition to the command to make the Shabbos, as explained above, we are also committed to guard the Shabbos. This means that we are commanded to prevent any forces of evil from nurturing from the great revelation of the level of supernal pleasure within supernal wisdom that takes place on Shabbos. [All the laws of guarding the Shabbos were established for this purpose and one who breaks any of the laws causes and allows the forces of evil to nurture from this great revelation.]

[1] Torah Or p. 66b- 74b

[2] Torah Or p. 66b-67b                                                                                       

[3] Torah Or p. 67b-

[4] Torah Or p. 68b

[5] Torah Or p. 69a; In general, Z”a refers to the emotional Sefiros which is a total of six from Chesed to Yesod. However, on occasion it is used to refer to also the intellectual Sefiros, for a total of nine.

[6] Torah Or p. 68b-69a

[7] Torah Or p. 68b-69a

[8] Torah Or p. 69b-70b

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