1^st and 2^nd Mamar “Ki Seitzei Lamilchama[1]”

Synopsis: This Mamar discusses the daily prayer and the connection between prayer and warfare. Why do we pray daily? What is its function and effect and why is it necessary every day. How does prayer correspond to sacrifices? What is the mystical meaning behind the sacrifice? What are the Angels that die and are re-created daily versus the Angels that live. The need for G-d’s assistance in helping one mend his character. The remainder of the discourse then delves into the spiritual message behind each one of the steps that one is instructed to follow with a Yefas Toar captive of war, including the spiritual message behind shaving the head and growing the nails, removing her clothing of captivity, and having her remain in her home.

1. Ki Seitzei Lamilchama:

A. Prayer is War – Why do we Daven Daily:

See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Ki Seitzei where we covered this matter in detail.

B. Prayer corresponds to sacrifices:

See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Ki Seitzei where we covered this matter in detail.

C. The G-dly soul does not need a Tikkun:

See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Ki Seitzei where we covered this matter in detail.

D. Mans days are set and limited in correspondence to the sparks he needs to elevate:

See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Ki Seitzei where we covered this matter in detail.

E. Going out to the war “over the enemy”

See Volume 1 of our Chassidishe Parsha Torah Or Series under Parsha Ki Seitzei where we covered this matter in detail.

F. The Angels that die and are re-created daily versus the Angels that live:[2]

We read in the daily prayer of the blessings of the Shema “Yotzer Misharsim.” This refers to the hundreds of thousands of angels created each day. These angels do not last more than a day, as they expire as a result of the great and burning passion for G-d. They are then re-created, and hence they go through a cycle of creation, death, and recreation on a daily basis. We also read in the daily prayer “Viasher Misharsav.” This refers to the hundreds of thousands of Angels per battalion that were created from the beginning of time who do not expire as a result of their comprehension and love of G-d, and remain in existence each day.

G. G-d’s assistance in helping one mend his character:[3]

It is not possible for one to completely overturn his nature and natural character traits without the help of G-d. [Thus, in reference to experiencing love for G-d from even one’s animal soul, it is not possible for one to completely rid himself of lust for physical pleasures and transform his lust for only G-d and spirituality without G-dly assistance.] This G-dly assistance is received by one’s soul upon him performing Torah and Mitzvah’s which sends a ray of G-dliness onto the soul and helps it become elevated and incorporated above. The performance of the Torah and Mitzvahs, including the negative commands, jolts the power of fire above in heaven to be drawn below and to then consume and burn the animalistic energies of one’s animal soul and elevate it to its root and source. This then will allow the attributes of G-d to shine within his soul, as opposed to the natural attributes of his soul.

H. Returning the captive:[4]

The verse states, “When you go out to war and you capture a captive.” The captive in reference in this verse refers to all of the matters that have been captured by one’s animal soul in order to satiate its lusts and pleasures. These matters enter into captivity within the realms of evil, within the lusts of the animal soul. Upon performing Torah and Mitzvahs, and experiencing the above elevation of the animal soul through the fire of heaven being drawn to consume and elevate it, it releases all of its captives that it took when seeking pleasure from the physical world, and elevates it to heaven and holiness.

 “Vegalcha Es Rosha[5]”

I. Shaving the head and growing the nails of the Yefas Toar – its spiritual counterpart:[6]

In relation to how the female captive of war is to be treated if desired in marriage by her captor, the verse instructs that her hair is to be shaved and her nails are to be grown out. In spiritual terms, this refers to the following: The hair of the head represents the unhealthy overflow of intellect that has fallen into material matters, while the nails represent the unhealthy overflow of kindness that has fallen into the side of evil. [Meaning, that when a person uses his intellect and emotions of love for engagement in material matters more than which is necessary, such as if he drowns his mind in work and business, and drowns his emotion of love into fulfilling his material lusts and passions, then this is considered that he has overflowed his holy and spiritual aspect of intellect and kindness into the external side.[7]] One is hence instructed to remove this overflow to prevent it from reaching the sides of evil. You see, while in the side of holiness which is above Seder Hishtalshlus [i.e. above Atzilus], a surplus of holiness remains an actual aspect of holiness, and does not feed the side of evil, nonetheless, in the side of holiness of Seder Hishtalshlus [i.e. in Atzilus] the surplus can serve as a source of nurture for the unclean side.

Surplus of supernal holiness is holy – Hairs of the Nazir: An example of holy surplus of supernal holiness can be found in the 13 attributes of mercy from which there are spiritual hairs that grow. These spiritual hairs are the surplus of this great level of holiness and is itself holy, not giving any nurture to the unclean side. This is the level of hairs represented in the hair of the Nazir of which it states that “Holy will be his overgrowth of hair of his head.”

Surplus of lower level holiness nurtures the unclean side – Hairs of the Levites: An example of an unholy surplus of holiness, which comes from a lower level of holiness, can be found by the Levites. The Levites below are rooted in the level of harsh severities above. [Now, while the harsh severities in which they are rooted is holy, and comes from Gevura of Atzilus, nonetheless, it’s surplus is unhealthy and can lead to unwanted nurture to the side of evil.] Accordingly, the Levites were instructed to shave their hair [during their inauguration process in which all the hair of their body had to be shaved clean] in order to get rid of the surplus of harsh severities of holiness, which were represented in their hair.

Hairs of a married woman:[8] It is also due to the above reason that a married woman is considered an Erva and she is hence required to cover her hair, in order to prevent the hair from giving nurture to the unclean forces. [Women come from the level of severities, similar to Levites, and hence their hair represents a surplus of severities similar to that of the Levites. Hence, just as the Levites had to shave their hair to prevent the unhealthy nurture of evil that can derive from the surplus, so too, a married woman must cover her hair to prevent this. Now, as for why a married woman is not required to shave her hair similar to the Levites, this is because a certain limited level of severities are necessary for this world to function, and hence her hair is not to be shaved but merely covered.[9] As for why specifically a married woman, as opposed to a girl who was never yet married, is required to cover her hair, seemingly, this is because the aspect of severities only becomes expressed in a woman after the union of marriage.[10]]

Why an ignoramus cannot eat meat: It is also due to the above reason that our sages stated that an ignoramus may not eat meat. The reason for this this is because meat comes from the aspect of severity and only a person who is found on a high enough spiritual level is capable of refining and elevating the meat, making good use of it in his service of G-d. However, an ignoramus is on too low of a level to be able to elevate the severities of the meat, and on the contrary the meat will demote him [into animalistic lusts and behaviors].

The mundane speech of a Torah scholar: It is likewise due to the above reason that our sages state that even the mundane speech of a Torah scholar is considered Torah, as they have an overflow of wisdom of Torah which is expressed even when they speak of mundane matters. [In the Biur on the Mamar, Admur adds as follows:[11] The above concept, only applies towards a Torah scholar and not towards other people, by whom we state that their mundane speech are words of nonsense that do not provide any content of wisdom. The reason for this is because the Torah scholar is on the level of Mochin Degadlus, a high level of intellect and therefore even his mundane speech represents a surplus of his wisdom and thereby also contains good and holiness. This is in contrast with the mundane speech of other people who do not express a surplus of their great wisdom in their mundane speech.]

A Baal Teshuvah must distance himself from lusts more than the average person: It is likewise due to the above reason that a Baal Teshuvah, which refers to a person who has repented from transgression, must beware to distance himself completely from even permitted lusts, as once one has tasted the taste of sin, being involved in even the permitted pleasures can lead one back onto the road of transgression.

“Vehisira Es Simlas Shivya[12] and its Biur[13]”

J. The spiritual correspondence of, “And she shall remove the garment of her captivity:[14]”

The shadows of evil: Our sages state that while evil contains a shadow, its shadow does not contain a shadow [i.e. Bavoa Dibavoa Les Lihu]. This means as follows: In the side of holiness we find a level known as Makif and Makif Demakif, which is a high level of divine revelation which encompasses the creation [i.e. Makif], and an even higher divine level which encompasses the level that encompasses the creation [i.e. Makif Demakif]. The level of Makif is similar to clothing which surrounds the person but also touches the person and is tailored to his shape and form, and is known as a Makif Hakarov, while the level of Makif Demakif is similar to a house which completely surrounds a person from the outside and people of all sizes and shapes can fit inside. This however is only applicable on the side of holiness, however, on the side of evil, the level of Makif Demakif does not exist, however, a single encompassing force of evil does exist. [In the Biur on the Mamar, Admur adds as follows:[15] The level of Makif represents the level of Chaya of the soul, while the level of Makif Demakif represents the level of Yechida of the soul, which are both two encompassing levels of the soul which are not penetrated and absorbed in the body of the person. This is in contrast to the Nefesh Ruach Neshama which are internalized and absorbed in the body and are known as the internal aspects of the soul. Now, the side of evil only contains an encompassing level of Chaya but not a level of Yechida. This understanding resolves a seeming contradiction that is found amongst Hasidic discourses, as in some areas it states that there is no level of Ahava Raba on the side of evil. In other areas it states that also the side of evil contains a will that is above intellect, which is the connection of the soul with the vanity of this world. This is resolved through the above understanding, as indeed the side of evil does contain one encompassing level that is above intellect. However, it does not contain the second higher encompassing level, which is the main level of Makif, known as the Yechida, as this is found only in the side of holiness.]

The encompassing evil draws one to further sin: The effect of the level of Makif of the side of evil, is that it causes one to continue to sin and perform one sin after the other. Once one transgresses even a single sin, it draws down an encompassing light of evil onto the person and defiles him. This influences him to be drawn to further sin [i.e. Aveira Goreres Aveira]. [In the Biur on the Mamar, Admur adds as follows:[16] When a person sins he becomes encompassed with the level of Chayah of Kelipa. This subconsciously influences the person to continue in his path of sin without him realizing the source of this influence.]

Removing the garment of captivity: This then is the spiritual message behind the statement in scripture that one must remove the garment of captivity from the female captive. The garment of captivity refers to the level of Makif of evil that encompasses the person who sins, similar to a garment. In order to properly repent and reignite one’s spiritual sensitivities for G-dliness, he must also remove the Makif of evil from surrounding him. The Makif of evil serves as a cloud of separation between the person and his absorption of revelation of G-dliness, and prevents his soul from internalizing and consciously experiencing the revelation of G-d that is drawn down by him upon his study of Torah and fulfillment of Mitzvahs. Only after its removal can one then “sit in the home,” which represents internalizing the G-dly revelation into the heart.

K. The spiritual correspondence of, “and she will cry over her father and mother for 30 days:[17]”

A cry of Teshuvah Ilah: The verse continues and states, “and she will cry over her father and mother for 30 days.” In spiritual terms, this crying refers to the cry of the soul from a state of repentance, and specifically, from the state of repentance known as Teshuvah Ilah which is higher repentance. Even within the higher repentance of Teshuvah Ilah there exists many levels and gradations, the highest of which involves crying. It is regarding this form of crying that it states in scripture that in the future “we will come with tears,” as it is a cry of extreme joy and Dveikus to Hashem, and not a cry of sadness or bitterness.

The crying of Rebbe Akiva: It is this form of cry that is referred to when it states that Rebbe Akiva’s eyes would drop tears upon saying Shir Hashirim, as this was a cry of great joy which became expressed as a result of the attachment of the soul with its root above. This attachment is so great that the soul is not able to contain it, and hence one cries.

The crying of the high holidays: It is also regarding this form of crying that the Arizal^[18] said that if one does not cry during these days [of Rosh Hashanah and Yom Kippur] it is a sign that his soul is incomplete, G-d forbid. This cry that is required is one of passionate longing for G-d and not one of bitterness [i.e. Marah Shechorah].^[19] The reason for this is because Rosh Hashanah, and especially Yom Kippur, is a time of Teshuvah Ilah in which one becomes purified before G-d, and hence this cry represents the completion of the soul.

Biur on “Ki Seitzei Lamilchama[20]”

2. Biur on “Ki Seitzei Lamilchama:[21]

A. The aspect of Tzelem and Mazal:[22]

It states in scripture regarding the creation of man, that man was created in the image of G-d [i.e. Tzelem Elokim]. What is this level of Tzelem? So, the aspect of Tzelem is the force which acts as a medium between the soul of man and the revelation of G-d from above. The soul of man is a creation, having been created something from nothing through the investment of the light of G-d within the vessels of Malchus of Assiyah. Now, even on this level everything is all G-dliness, and creations which are separate existences cannot come about. It is for this that we require the aspect of Tzelem. The aspect of Tzelem contains two parts, one being the G-dliness that is found in the soul and the second being the level of Mazal or Makif that each soul has, as it states that every soul has a corresponding Mazal above in heaven which experiences and sees G-dliness above. The Mazal is G-dliness which does not become invested in the soul at all and is higher than the level of angels. This Mazal is responsible for fueling the soul below with different feelings and emotions of love for G-d and repentance and is hence called by its name which represents the channeling down of divine energies. [To clarify: The G-dly soul that is found within the body of every Jew is a separate entity from G-d, and although it is certainly holy and spiritual in nature desiring to cleave only to G-d, it experiences itself as a separate entity from Him. Now, what penetrates the G-dly soul with its holiness, causing it to have a passion to cleave to G-d? Its Tzelem. The Tzelem of the G-dly soul contains an aspect of actual G-dliness which is not a separate entity from G-d, and this G-dly aspect creates the Mazal of the soul which experiences actual G-dliness, and influences the nature of the G-dly soul below in man to desire G-d.]

B. The Baas Kol which proclaims for everyone to repent:[23]

The Sages[24] state that there is a heavenly voice which proclaims “return my son’s.” This is a proclamation from heaven to the sinners for them to repent. Now, the Baal Shem Tov asked as to whom exactly this proclamation is intended for. Certainly, the sinners don’t hear it as they are not on the spiritual level to have access to such revelations, and the righteous who perhaps can hear it, are not in need of hearing this proclamation to repent, so what purpose does it serve? The Baal Shem Tov explained that indeed the level of Mazal of the G-dly soul of the wicked who need to repent hear this heavenly voice. The Mazal then reacts by sending a feeling of repentance to the soul of the sinner below, and influences him to repent.

C. Experiencing the Mazal is higher than Giluiy Eliyahu:[25]

As stated above, the Mazal is G-dliness which does not become invested in the soul at all. This level is higher than the level of angels. This follows that which we were taught by Rabbi Chaim Vital in Shaar Hakedusha, that the highest level one can reach and experience is a revelation of one’s own soul, as a revelation of one’s soul is even greater than experiencing a revelation of Eliyahu Hanavi. This revelation of soul refers to the level of soul that is above the body, and represents the level of Mazal, which is the Lamed of the Tzelem.

D. Why we must confess during repentance in addition to having remorse and resolve:[26]

Included in the Mitzvah of repentance is a feeling of regret and remorse for the sin that was done, in addition to a verbal confession of the sin. The reason why both of these aspects are necessary is twofold. 1) Upon sinning, one sends energies from his divine soul and its holy garments of thought speech and action, into the side of evil. These energies which have been exiled into evil, must be gathered and returned to their source in holiness. This can only be accomplished through remorse and confession. The words of confession serve as the medium to elevate the sparks from their abode in evil and regather them back to holiness. 2) The above is the first purpose behind the confession, although there exists also a second purpose behind it, and that is to destroy the evil prosecuting forces that were created as a result of the sin. You see, from each sin a prosecuting angel is created which contains a soul and body. The soul is created from the lust of one’s heart that was invested in the sin, while the body is created from the actual speech or action of the sin. Accordingly, in order to destroy the prosecuting angel, one must destroy both its body and soul. Its soul is destroyed through having remorse and regret for committing the sin, while its body is bodies destroyed through the action of confession.

E. Wearing expensive and fancy clothing – Not for the average person:[27]

Just as we explained earlier, that when there exists a very high level of wisdom or holiness, then even its overflow and surplus remains one of wisdom and holiness, so too, regarding the effect of expensive and fancy clothing. A person who is on a very high level of righteousness and holiness, for him fancy and expensive clothing do not draw him towards arrogance and grandeur, but are an expression of his holy level. It is for this reason that G-d instructed the high priest to wear the priestly garments which were made for honor and beauty, as the high priests is from the level of Chochmah, Koach Mah, which is Bittul, nullification. However, for other people this would be detrimental and can lead them to lust and arrogance which removes a person from this world. [Based on this we can understand the phenomenon seen amongst a number of holy Hasidic Rebbe’s[28] to wear fancy and expensive clothing, often made of gold and silk, while at the same time they would instruct their own students of the repulsiveness of doing so.[29]]

F. Investing too much energy in making money:[30]

* See our corresponding Kuntrus[31] “Bitachon & Hishtadlus” for a full digest on this subject.

Earlier we stated [1I] that the shaving of the hair of the head of the Yefas Toar represents the unhealthy overflow of intellect that has fallen into material matters. This refers to when a person uses his intellect for engagement in material matters more than which is necessary, such as if he drowns his mind in work and business. He constantly brainstorm schemes of how to make money. In truth, Scripture[32] teaches us that “Lo Lachachamim Lechem / Bread is not for the wise man,” [which teaches us that on the contrary constantly brainstorm schemes of making an income, does not bring in an income].

Why one must make a Keli: Now, the verse states that G-d will bless man in all that he does, and hence the action of making a businesses or getting a job is necessary in order to draw down the amount of money that was allocated to oneself for the coming year on Rosh Hashanah and Yom Kippur. This is in contrast to one who simply sits and does nothing to help bring in an income, in which case he will not receive any of his allocated blessings of Parnasa in a physical way. The reason for this is because in this physical world all spiritual blessing and sustenance must be drawn down through a concealing garment. Nonetheless, despite this obligation to create a vessel of concealment, the actual blessing comes from G-d.

Investing too much energy in making the vessel of concealment: Over excelling in making the vessel of concealment for the G-dly blessing represents a surplus of intellect, of which it states that to the wise men there is not bread. The reason for this is because through exerting excessive effort, one shows that he believes that it is the vessel and effort that brings him his sustenance, and not the blessing of G-d, hence making himself separate.

Like sewing an oversized garment: The above is synonymous with one who sews for himself a garment to a larger size than is necessary for his body, in which case it causes him to trip on the excess material and fall. The garment is only perfect when it is exactly tailored to his size.

Increasing in business: Our sages state in the Talmud[33]: What should a person do in order to become wealthy? He should increase in business and also request mercy from G-d to provide him with the wealth.” From here we learn that the amount of effort that must be placed in addition to one’s trust in G-d, must be commensurate to the goals that he is trying to achieve. Hence, one who desires to make a lot of money, must make a concealing vessel that is large enough to bring in that amount of income. Nonetheless, even he should only increase in acts of business and not in schemes and acts of excessive brainstorming on how to make more money. Certainly, one who does not feel an urge to be wealthy and is able to suffice with the minimum is not to increase in business. Furthermore, even one who desires to be wealthy must also supplicate to Hashem for a blessing of wealth and if he does not do so and simply increases in business then this too is similar to the oversized garment.

________________________________________

[1] Likkutei Torah p. 34b

[2] Likkutei Torah p. 34b

[3] Likkutei Torah p. 35a

[4] Likkutei Torah p. 35a

[5] Likkutei Torah p. 35b

[6] Likkutei Torah p. 36b

[7] See Biur below in F!

[8] Likkutei Torah Ki Seitzei p. 36b; See also Likkutei Torah Beshalach 1a; 24a; Emor 32a; Nitzavim 52a; Derech Mitzvosecha Mitzvas Tiglachas Metzora 104b; Likkutei Sichos 18:447; Igros Kodesh 15:415

[9] See Sefer Shaar Hamitzvos of Arizal on Parshas Kedoshim “however a woman comes from the level of Za… And all of the grasping of the severities and their root is in her, and if you remove the severities completely from the head of the female then they will be completely nullified, and therefore a woman is not to shave her head and on the contrary she’s to grow out her hair as is well known, to leave a root for the severities”; Ben Yehoyada Miseches Brachos p. 61 and Miseches Yuma p. 47; Shemen Sasson 9

[10] See Likkutei Torah Parshas Tazria in beginning that specifically in marriage a woman’s Gevurah is expressed, although as Chesed Shebegevura

[11] Likkutei Torah p. 37a

[12] Likkutei Torah p. 35b

[13] Likkutei Torah p. 37b

[14] Likkutei Torah p. 35b and 37b

[15] Likkutei Torah p. 37b

[16] Likkutei Torah p. 37b

[17] Likkutei Torah p. 35b and 37b

[18] Shaar Hakavanos 90a; Peri Eitz Chaim 25:5; brought in Beir Heiytiv 584:3; Mateh Efraim 582:28; Kaf Hachaim 582:60; See Birkeiy Yosef Y.D. 394- that one may refrain from crying oin order so the tears do not damage his eyes, as the main thing is a broken heart.

The reason: The reason for this is because on Rosh Hashanah one is to naturally feel the attachment of his soul to its root in G-d, and this feeling is so intense that the body sheds tears out of inability to contain it. Hence one who does not cry shows that his soul is no longer sensitive to its attachment to G-d. Hence the cry which is required is one of passionate longing for G-d. One is however not to cry on Rosh Hashanah due to a loss in physical or even spiritual matters, as explained in sources in next footnote. One who is not brought to tears on Rosh Hashanah shows that he has a hard heart and a cruel personality. [Alef Hamagen 582:47; Piskeiy Teshuvos 584:2]

[19] Likkutei Torah Ki Seitzei “Vehisira Es Simlas Shivya” [p.72]; “Ubachsa Es Aviha” [p.74] [“This cry is not due to Marah Shechorah” “Is similar to the cry of Rebbe Akiva when he said Shir Hashirim” “Is level of Teshuvah Ilaah”]; See Sefer Hasichos 1947 1^st night R”H brought earlier “The Tzemach Tzedek and Reb Nachum asked the Alter Rebbe why he cries and he replied that it is a cry of joy; Shaar Yissachar Tishrei “The cry must be a result of Dveikus in prayer”; The Gr”a in Maaseh Rav 207 rules that one is not to cry on Rosh Hashanah, and it is brought in the name of Rav Chaim Volozhin that the intent of this statement is that one is not to cry due to physical matters or matters of negativity but rather it is to be cries of joy, as requires the Arizal. Thus those Chazanim that bring the congregation to cry over the words “On Rosh Hashanah we are written..” are doing an improper act. [See Piskeiy Teshuvos 584:2 footnote 15; Teshuvos Vehanhagos 268 explains this to be the opinion of Gr”a]

[20] Likkutei Torah p. 36b-38

[21] Likkutei Torah p. 36b-38

[22] Likkutei Torah p. 36b

[23] Likkutei Torah p. 36b; See Keser Shem Tov 146 and 255 and 360 and Hosafos 101

[24] Chagiga 15a; See also Mishneh Avos 6:2 that every day there is a voice which leaves Mount Choreiv that proclaims “Woe to the creations from the shame of the Torah” and Keser Shem Tov ibid which refers to this Bas Kol in the above teaching

[25] Likkutei Torah p. 36b

[26] Likkutei Torah p. 37a

[27] Likkutei Torah p. 37a

[28] Such as the Heiligeh Ruzner, the Rebbe Maharash, amongst others

[29] See Likkutei Dibburim Vol. 1 p. 24 and Toras Menachem Yud Shevat 5715 Os 27 for a story with the Alter Rebbe and his instruction to his grandson Reb Nachum, to tear his fancy silk wedding coat to break the Kelipa of clothing

[30] Likkutei Torah p. 37a-b

[31] https://www.amazon.com/dp/B0DF49FNYB

[32] Koheles 9:11

[33] Nida 70b

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