1^st Mamar “Vayachilcha Es Haman”

Synopsis: The heavenly bread, known as the Mun, is the dew, Tal, which will be used to revive the dead in the future era. It is the level of Rachamim Rabim, great divine mercy. The level of Aryeh, lion, above in heaven is Gedulaso Yisbarech, the greatness of God, which causes an effect of Yirah, fear, in the creations below. This is like a Chosem Hamis’hapech, a signatory ring which leaves an opposite image when used to sign. The level of Shur/ox above in heaven is the severities of God, Gevuraso Yisbarech, which arouses love in the creations below. This is also like the Chosem Hamis’hapech.

1. Vayachilcha Es Hamun:[1]

A. The spiritual aspect of Mun:^[2]

Mun, the heavenly bread, is the aspect of Tal [i.e. dew], as mentioned explicitly in the verse that the heavenly bread was covered with dew. Now, Tal is the dew that will be used in the future to revive the dead, in the era of Techiyas Hameisim. The reason that Tal contains this power to revive the dead is because it comes from the aspect of Rachamim Rabim, great mercy, which is the necessary component to perform the resurrection as it states, “and he resurrects the dead with great mercy.”

1. Seed of man and seed of animal:^[3]

There exists two types of Jewish souls, one which is known as the seed of man [i.e. Zera Adam] and another which is known as the seed of animal [i.e. Zera Beheima]. [Meaning, that even within the human Jewish soul, there exists a soul which is on the level of animal, and a soul which is on the level of human, which is of course of a higher level. This matter was discussed in length in volume 1 of our series, in Torah Or Parshas Mishpatim. In short, souls that come from the seed of man serve God with intellect and the study of Torah, while souls that come from the seed of animal, serve God with emotions of love and fear. The emotions of love and fear are merely the wings that help to elevate the Mitzvah’s while the Torah contains the 248 actual limbs, and is hence higher than the level of wings which is represented in the emotions of love and fear. We will now expand on the concept of a lion in spiritual terms, and how it corresponds to love and fear.

C. The lion spiritually corresponds to love which instills fear in the creations:^[4] 

The lion comes from the right side, as it states regarding the Merkava that the face of the lion is on the right. The right side represents Hashems Chesed of Atzilus, which reveals His greatness. Thus, the lion is in truth the aspect of Chesed and love. However, this is only in it of itself, as when this revelation travels below to the creations, it arouses them with fear, upon fathoming His greatness. This is similar to a signet ring that when you look at the ring it contains a protruding image, and after you stamp it you see an engraved image. So too, the aspect of the lion above in heaven is love although when it reaches below to the creations it arouses within them fear. This is why the sages state that a fire specifically in the image of a lion would consume the offerings, as the great love and revelation, causes fear and trepidation in the creations.

D. The ox spiritually corresponds to fear which instills love in the creations:^[5] 

The ox comes from the left side, as it states regarding the Merkava that the face of the ox is on the left. The left side represents Hashems Gevura of Atzilus, which reveals His greatness. Thus, the ox is in truth the aspect of Gevura and fear. However, this is only in it of itself, as when this revelation travels below to the creations, it arouses them with love, due to the concealment of G-dliness that the level of severity affect. [This is similar to a signet ring that when you look at the ring it contains an engraved image, and after you stamp it you see a protruding image.] So too, the aspect of the ox above in heaven is fear although when it reaches below to the creations it arouses within them love. This level of love is known as love the world, being that this love comes as the result of the concealment of godliness from within the world.

E. A true king has mercy on his subjects:^[6]

[The idea that God’s great mercy which serves to affect the resurrection derives from a very high level of G-dliness seems paradoxical. After all, shouldn’t a higher level be more aloof and less in touch with the world and its creations. So, the explanation is as follows:] The level of great divine compassion derives specifically from a very high level of G-dliness. The reason for this is because it is specifically when one is very high and elevated above everyone else that he can feel compassion for everyone under him, as he fully comprehends their low state. This is similar to a king of flesh and blood who specifically is able to have compassion on his subjects, including his ministers and citizens, due to their very low and humble state of being in his eyes and in comparison to him, and hence his mercy is very great. So too it is regarding God, that everything is nullified in the face of the infinite light of God.

1. Arousing mercy for one’s soul-Experiencing G-dliness:^[7]

One of the methods in arousing Divine revelation to one’s soul, and bringing oneself to a spiritual experience of closeness to G-d is through arousing Divine mercy for oneself. One should contemplate of the great exile that his G-dly soul and its Divine spark, is found in, due to one’s sins and distance from G-d. A part of G-dliness is trapped in the vanities of this world which one chases after and involves himself in. It conceals the light of truth from oneself and his soul. When one contemplates this matter, and breaks his heart, arousing pity for himself, Hashem reciprocates with a spiritual revelation which resurrects one’s soul.  

G. The exile of the soul of the Torah learner:^[8]

Even an individual who was involved in Torah study throughout his day may not escape the fact that his soul is exiled within the concealment of godliness and nonsense and vanity of the world. This can occur if a person’s Torah study is motivated by reasons of grandeur, which would include any Torah study which is for the purpose of making a name for oneself, and having self pride of what he knows. Such study of Torah is considered under the sun. Therefore, this individual to should contemplate his state of exile and lowliness and arouse divine compassion for his soul.

2^nd Mamar “Viachalta Visavata Uveirachta[9] and Biur[10]”

2. Viachalta Visavata Uveirachta:

See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Eikev where we covered the following details of the Mamar.

1. Who authored the blessings of Birchas Hamazon, and why?
2. The Heavenly bread called “Mun” versus earthly bread
3. The blessing over Mun and over earthly bread.
4. Understanding the Nussach of Birchas Hamazon.

 

A. Lechem Mishneh on Shabbos – What it represents and how to hold:[11]

As explained in the previous sections on this Mamar [in volume 1], there exists two forms of bread, one being bread from heaven which is known as the Mun, and the second being bread from earth. Each form of bread represents a different level of divine unity. Bread from heaven represents the higher level of unity known as Yichuda Ilah, while bread from earth represents the lower level of unity known as Yichuda Tatah. Now, on Shabbos both of these levels of unity become united, and it is hence for this reason that we take two breads on Shabbos known as Lechem Mishneh. On this the sages state that Zachor and Shamur were said in one command. Furthermore, we place these two breads together to emphasize their unity. We hold them in a back to back position, having the flat sides of both loaves touching each other, and the braided sides on the exterior, one side facing the left and another facing the right, thus appearing like a single loaf with two fronts. This corresponds to the showbread which is called the bread of the face, Lechem Hapanim, as it only had a front side and did not have a backside at all, and hence likewise on Shabbos when we hold the Lechem Mishneh it is to be held in a way that its backside is not seen, by having the two backsides pressed against each other hence showing only the front side.^[12] Even according to the Kabala of the Arizal that one is required to have 12 loaves for Lechem Mishneh, nonetheless, the main representation of the Lechem Hapanim is specifically in the two loaves that he says Hamotzi over and he holds back to back with their front facing outwards.

 

B. What is the purpose of a blessing:[13]

Why do we bless God? What does a blessing accomplish that God instructs us to recite it? After all, God is the source of all blessings and all blessing comes from Him, so why would He be in need of our blessings? Even if one were to bless Him for the entire day and entire night, what would it accomplish and what would it provide Him with that He does not already have. So, we indeed find in the words of our sages the concept of blessing God. For example, regarding sanctified objects known as Hekdish, the Talmud[14] states that while it is not in need of charity it is in need of blessing. Likewise, the Talmud[15] brings that the divine presence requested from Yishmael the high priest to bless Him. Likewise, it states that God asked Moshe to be of help for Him which is the concept of a blessing.[16] The explanation is as follows: A blessing represents drawing down divinity from the highest of sources and levels of the infinite light of God, known as Soveiv Kol Almin. This great divine revelation is then to be drawn down into the level of Mimalei Kol Almin. You see, there are two different forms of diffusion of the infinite light of God, one being literally infinite, while the second is limited and measured. The first level is the supernal will which encompasses all the worlds and shines in an infinite manner. The second level goes through contractions and concealments. [Accordingly, the concept of blessing God is to draw down G-dly energy from the first level into the second level.]

3^rd Mamar “Eretz Harim Ubikaos”

3. Eretz Harim Ubikaos:[17]

A. The difference between the Chesed of a Jew and Bnei Yishmael:^[18]

There exist different forms of Chesed. A Jew’s Chesed derives from the world of Atzilus, which is the world of Bittul, nullification of ego. The form of Chesed a Jew should emulate is one that gives to another without any preconditions of gain in return. [Not gain of fame, honor, or even recognition. Even if the giving of this Chesed may damage the person, and cause some negative reaction towards him, he is nevertheless to continue with this giving, as it derives from his Bittul, self-nullification.] Bnei Yishmael however derive from Chesed of Tohu, which is the world of Yeishus. Naturally, their Chesed contains ulterior motifs to gain fame or honor, and show off their great wealth. Thus, while both a Jew and Bnei Yishmael may engage in Chesed towards others, there is a natural difference between the motivating factors.

• Life Lesson: At times in life we feel unappreciated and at times even scorned and taken advantaged of after doing a Chesed to another. Whether it be a guest who overpassed their boundaries of stay, or acted rude and unappreciative; or it be a person who we helped monetarily and they do not recognize the help; or it be a free service we provide for others out of Chesed, and people take advantage and complain; or a child who complains about dinner after the mother worked so hard on it. In all these cases, one may naturally feel that he no longer wants to continue this Chesed. From the above we learn that the Chesed of a Jew must come purely out of Bittul, self-nullification, without any desire of gain, and we should continue giving Chesed even if we feel people are unappreciative. While those people certainly are showing bad character and lack basics in Hakaras Hatov, that should not result in us stopping our Chesed.

B. How to become a receptacle to receive G-d’s mercy:^[19]

The receptacle to receive G-d’s mercy is for one to make himself nullified before all. The thirteen attributes of mercy rest on one who contains Bittul. The divine mercy is similar to a protruding signature ring which needs a soft surface to engrave into. If the surface is hard, the signature ring will be unsuccessful in penetrating it with its form. If the surface is soft, it will engrave its form onto the item. For one to receive the Divine mercy and be penetrated by it, he must place himself like naught in front of all.

C. The name of the Sefira of Chesed-now and then:^[20]

The early Mekubalim referred to the Sefiros as Gedula, Gevura, Tiferes. It was only later on in the times of the Arizal that the name of Chesed became used instead of Gedula. In truth however, the two names of Chesed and Gedula are two levels in Hashem’s benevolence. The term Gedula refers to an infinite Chesed, a Chesed of Keser, Erech Anpin. The term Chesed used by the Arizal, refers to a limited Chesed, which is Chesed of Z”A of Atzilus.

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[1] Likkutei Torah p. 13b-14a

[2] Likkutei Torah Eikev p. 13b

[3] Likkutei Torah Eikev “Vayachilcha es Haman” p. 13b

[4] Likkutei Torah Eikev “Vayachilcha es Haman” p. 13b

[5] Likkutei Torah Eikev “Vayachilcha es Haman” p. 13b

[6] Likkutei Torah Eikev “Vayachilcha es Haman” p. 13b

[7] Likkutei Torah Eikev “Vayachilcha es Haman” p. 13b

[8] Likkutei Torah Eikev “Vayachilcha es Haman” p. 13b

[9] Likkutei Torah p. 14a-16b

[10] Likkutei Torah p. 16b

[11] Likkutei Torah p. 15b and 17a

[12] Arizal in Peri Eitz Chaim Shaar Shabbos 17 and Shaar Hakavanos, brought in Kaf Hachaim 262:2; Likkutei Torah Eikev p. 17; Siddur Im Dach p. 111; Mishnas Chassidim Leil Shabbos 4:2; Or Letziyon 2:21-1; Piskeiy Teshuvos 274:4 that so should be done; Igros Kodesh 18:361, printed in Shulchan Menachem 2:84; Shulchan Menachem 2:84; See Hamelech Bemisibo 2:144; Toras Menachem 47 p. 4

[13] Likkutei Torah p. 16a

[14] Bava Metzia 114a

[15] Brachos chapter 1

[16] Shabbos chapter 9

[17] Likkutei Torah p. 17b

[18] Likkutei Torah Eikev p. 18a

[19] Likkutei Torah Eikev p. 18a

[20] Likkutei Torah Eikev 17b

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