Parshas Vayeira

1^st Mamar Pasach Eliyahu

1. Pasach Eliyahu:^[1]

A. The essence of soul versus its garments and soul powers:^[2]

What is the essence of the soul? We find that the soul is described as containing intellect and emotions, known as Sechel and Midos. This can lead one to understand that the soul’s essence contains two parts, one being emotional the second being intellectual, and that this is its essential mass. In truth, however, the soul has an essential level which is above all aspects of its soul powers, including being above and beyond its intellectual and emotional properties. Accordingly, the essence of the soul is a simple entity of divine light without any definition or parts, and its intellectual and emotional capabilities are like a mere garment that one wears in order to express itself in those methods.

Summary: The various particular aspects of the soul, which includes its intellect and emotions, are considered the garments of the soul and are not part of the essence of the soul.   The lesson in Avodas Hashem: We’re naturally inclined to judge a person’s character by his current intellectual capabilities, accomplishments, and emotional attitudes that he expresses. While certainly this is a valid form of analysis of a person’s current conscious state, it is false to qualify the essence of the individual in accordance to what we see he currently expresses. The reason for this is because every person contains an infinite potential in the essence of his soul which can bring complete future change to his intellectual capabilities, emotional state of mind, and accomplishments. One of the greatest assets necessary for educators and parents is the belief in their child and student that they indeed contain the potential to strive and overcome their current misgivings.

B. Difference between the various soul garments and why at times they are called the essence:^[3]  

The soul contains many different types of garments, including the intellect, the emotions, its power of thought, speech, and action. The common denominator of all these garments is that they are all separate from the soul and are not considered part of its essence. They are all considered different tools that the essence of the soul uses to express itself. Nevertheless, within the soul garments there are various gradations in terms of their closeness and relationship with the essence of the soul.

The intellect and emotions: For example, the intellect and emotions are garments that remain constantly with the soul without having any interruption of expression. They are carried by the essence of the soul at all times and used by it to express itself without any conscious decision. They are a ray from the actual essence of the soul. It is for this reason that the intellect and emotions are considered similar to the essence of the soul, as the soul is intuitively expressed through them, and is considered its very nature.

Speech and action: The above is in contrast to the garments of speech and action, which are similar to clothing and the wardrobe that a person may decide consciously to wear or not to wear. Likewise, a person can consciously decide when to speak and when to do an action.

Thought: The faculty of thought contains similar properties to that of the intellect and emotions as it is not possible to not think and hence it is considered an inseparable garment just like the intellect and emotions which is a constant garment that cannot be removed. Nonetheless, it is not equal to intellect and emotions and is more similar to speech and action being that one can choose consciously what to think about and what not to think about, while by emotions and intellect the matters take place primarily on the subconscious level and work automatically beyond one’s choice.

The essence of the soul does not change, the garments do: From the above it is understood that the essence of the soul itself which is above and beyond all its garments even of intellect and emotions, does not go through any essential change and constantly remains one simple entity. The only thing that goes through a change is its expression, or its garment that it chooses to wear. The essence doesn’t mature or grow and doesn’t shrink or become old with time and use, as do garments. The essence is above wear and tear.

Why the garments are called Tikkunim/fixers: The intellect and emotions of the soul are called “Tikunim,” as they fix the soul and help it express itself. This is similar to an ornament and jewelry worn by a person which helps express their beauty and is in no way the essence of the person.

C. The union of the soul and the body:^[4]  

The unity and bond between the essence of the soul and its garments is similar to the union between the soul and body. The soul and body are independent entities which complement each other. The body is similar to a garment of the soul which allows it to express itself in the physical realm. The union between body and soul is so strong that the soul becomes affected by deficiencies of the body. For example, when the body stubs its toe the soul feels the pain. Likewise, when the soul desires to move one of the limbs, such as to walk, then the limbs move automatically. There is no delay time between the effects that the soul has on the body and the effect of the body on the soul, as they are strongly bound and united throughout all their existence. Every part of the body contains a revelation of the soul and hence every part of the body has an effect on the soul without any delay. Thus, we see an example of two separate entities which have two independent essences that act as if they are one essence due to their great bond. The same applies regarding the essence of the soul and its garments that they appear like one essence even though they are in truth similar to two separate entities.

D. The Sefiros in Atzilus versus Biyah:^[5]

The above relationship between the essence of the soul and its garments, and the relation between the body and soul, is a replica of the relationship between the infinite light of G-d and His attributes within the spiritual world of Atzilus. The world of Atzilus is composed of 10 attributes. These attributes are also called by the name Tikkunim. The reason for this is because the infinite light of G-d that shines within the world of Atzilus bonds and unites with the attributes of intellect and emotions, Chabad and Chagas to the point that they seem like one entity. On this it states in the teaching of Patach Eliyahu “Ant Hu Chakim, and you are wise.” Ant, You, in this statement refers to the infinite light of G-d, and its description as being wise refers to its revelation within the attribute of wisdom. On this level, G-d is wise but not on a unfathomable level and is rather the source of comprehensible wisdom.

The world of Biyah: The above relationship of unity between G-d’s infinite light and His attributes is only applicable in the high spiritual world of Atzilus. However, in the lower worlds of Beriya, Yetzira, and Assiya, it does not apply. In these worlds, the attributes are considered like actual garments of the Divine light, similar to the garments of speech and action of the soul.

                                     

E. How the sweetness of an apple and sourness of a lemon derives from the Sefiros:^[6]

Ever wonder why an apple is sweet while a lemon is sour? Is there actual sweetness in the earth and ground that causes the apple to be sweet? Now, it is known that every creation contains a Mazal which instructs it to grow. However, one cannot say that it is the Mazal which is responsible for its sweetness, as certainly a Mazal does not have any relation with such matters. Rather, the explanation is as follows: The sweetness of the apple comes from the divine attribute of Chesed, while the bitterness or sourness of a food comes from the attribute of Gevura. Now, the attributes of Chesed and Gevura themselves are spiritual and have no relation to physical taste. Nonetheless, through a chainlike descent of their Divine light throughout the various worlds from one level to another, their revelation eventually becomes transformed to a corporeal entity of actual sweetness, and it is hence found that actual sweetness derives from the attribute of Chesed. Now, although physical sweetness has no relation at all to the attribute of Chesed, nonetheless, it does share similar qualities to all of the various types of spiritual pleasures that exist and derive from Chesed. For example, there exists pleasure and sweetness in intellectual discovery, and there exists pleasure and sweetness in a song. Accordingly, through a chainlike descent this spiritual sweetness can eventually become transformed to an actual physical sweetness, even though there is a great distance and difference between them.

 

F. The meaning of the word Atzilus:^[7]

The word Atzilus which refers to the most sublime of the four spiritual worlds is rooted in the Hebrew term of lowering and descending. The reason for this is because this world represents the descent of G-d’s infinite light into a world which is considered a great lowering of His infinite level. We find this term similarly used by Moshe who extended his spirit onto the 70 sages who were on a much lower level than he and were capable of drawing physical meat for the Jewish people, something which was beneath the level of Moshe. G-d taking His infinite capabilities and placing them within defined attributes, such as wisdom, is considered a great descent on His behalf. It is due to this that the sages state that where one sees G-d’s greatness one sees G-d’s humility.

 

G. The difference between Keser and the other Sefiros:^[8]

The attribute of Keser serves as a medium between the infinite light of G-d and the attributes of the world’s. It is for this reason that it states that the attribute of Keser is not listed as one of the 10 attributes. In reference to this it states in Patach Eliahu, “and You are one but not in a calculated way.”

How the attributes are created from Keser: The creation of the attribute of wisdom from Keser is not in a way of chainlike descent of Yeish Miyeish, something from something, as applies amongst the attributes themselves. Rather, wisdom is created from Keser in a form of something from nothing, Yeish Meayin.

Every spiritual world contains a Keser: The attribute of Keser does not just exist prior to the world of Atzilus, but exists between each of the spiritual worlds of Beriya, Yetzira, and Assiya. By each of these worlds, the attribute of Keser serves as a medium between the revelation of the previous world and its demotion into the next world. The attribute of Malchus of Atzilus becomes the Keser of Beriya, while the Malchus of Beriya becomes the Keser of Yetzira. Nonetheless, there exists a difference between the Keser of the world of Atzilus and the Keser of all the other spiritual worlds as the Keser of the world of Atzilus was created through great contractions of the infinite light of G-d to the point that it had to leave an actual space which is empty and devoid of G-dliness, known as a Chalal and Makom Panuiy. This is in contrast to the attribute of Keser of all the other spiritual worlds which only require a curtain, known as a Parsa partition, to allow its creation and did not require a complete contraction and concealment of all revelation of G-dliness of the previous level. [The reason for this is because the distance between the infinite light of G-d and the spiritual world’s which are all limited in nature is infinitely greater than the distance between one world and the next. Hence, to create a world from the infinite light of G-d, an actual space which was empty of the infinite light of G-d was required, while to create one world from another, a simple partition is necessary in order to create a gradation of higher and lower worlds.]

 

H. What is Or Ein Sof?^[9]

The term Or Ein Sof refers to the light and revelation of G-d’s essence so that there be an expansion of G-dliness to serve as a source for creation. This is the meaning of the statement that prior to the worlds creation He and His name alone existed. He in this statement refers to the essence of G-d while the name of G-d refers to his infinite light and revelation. The Ein Sof itself is considered the luminary while the Or Ein Sof is the light of the luminary.

 

I. What is the Tzimtzum, on what level did the Tzimtzum take place, and why was it needed?^[10]

The Tzimtzum occurred within the infinite light of G-d, the Or Ein Sof. In this level, the Tzimtzum involved the infinite light of G-d becoming reincorporated in the luminary, the essence of G-d. The reason for this is because the world’s and its creations are not able to receive from a revelation of the infinite light of G-d as it exists from G-d’s essence. If they were to receive from it, they would never become independent entities as they would be completely nullified in their existence to G-d. For this reason, G-d contracted the light so that it be incorporated within the luminary and exist only in the potential and not in the actual. This caused the infinite light of G-d to become concealed and hence only the luminary itself, which is the essence of G-d, remained consciously revealed.

Was there a Tzimtzum of the essence of G-d? Within the luminary, which is the infinite being of G-d himself, contraction or concealment is not a possibility heaven forbid. On the contrary, the luminary is always revealed and hence even children know that there is a G-d that is found even though they do not comprehend the details of this G-d being that they do not have a revelation of its light. Thus, there is no difference between how the luminary is found below versus above. Now, although earlier we spoke of an empty space that was created as a result of the contraction, this refers only to G-d’s infinite light and not to the essence of G-d.

J. G-d is everywhere and is readily recognizable by all:^[11]

As stated above, no contraction or concealment ever took place in the actual essence of G-d. For this reason, even children know that there is a G-d that exists even though they do not comprehend the details of this G-d. The essence of G-d is found in the same equally everywhere both above and below. [The above teaching requires clarification as clearly people do not physically see G-d’s existence and belief in G-d is a matter of faith and thereby how can it be said that G-d’s essence is consciously felt everywhere. Seemingly, however, the intent of the above teaching is that G-d’s existence is accepted as a matter of fact, as if it’s felt by one’s very being, as can be seen statistically that over 80% of the worlds population believe in some supernal force that governs the world and is involved in some form of religion.]

K. Understanding the contraction and concealment of the infinite light:^[12]

The concealment of the infinite light of G-d within the essence of G-d, which is known as the Tzimtzum and Makom Panuiy, is similar to the concealment of the power to enliven a body that is contained within the soul prior to it descending to a body. Only when the soul is infused within the body does its power of life become revealed. However, when the soul is not within the body, its ability to enliven a body is concealed and is found in the potential and not the actual. Another example can be brought from a sage. When the sage is involved in teaching or studying a matter of wisdom then his wisdom is revealed. However, when he is not involved in a matter of wisdom than his wisdom is concealed within himself and is hence found in the state of potential and not actual. Another example can be brought from one’s sense of sight. One who opens his eyelids reveals his sense of sight in actuality. However, one who closes his eyelids leaves his sense of sight in a state of concealment and potential.

L. What is the Parsa?^[13]

Earlier we stated that there exists a curtain, known as a Parsa, between the various spiritual worlds of Atzilus, Beriya, Yetzira, and Assiya. This curtain of course is metaphoric and refers to a filter which helps to decrease and diminish the quality and quantity of divinity that is sent from the upper world to the lower world. This is similar to a parable which comes to convey a deep message on terms that can be understood and comprehended by the audience. A parable has the unique ability to conceal the complexity of the original intellectual idea and nonetheless transmit its main core message. So too, the Parsa between Atzilus and Beriya on the one hand conceals the quality and quantity of G-dliness found in Atzilus, but at the same time manages to convey and draw down a level of G-dliness that can be received by the world the Beriya.

2^nd Mamar Erda Na Vieirah

2. Erda Na Vieirah:^[14]

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

1. The scream of the attribute of judgment reaches Hashem:
2. Hashgacha Pratis does not contradict Hashem’s unity-All is revealed and known before Him:
3. The “eyes” of Hashem:
4. The affect of a sin or Mitzvah and how it is brought to the attention of the world of Atzilus:
5. The Sefiros reveal to Hashem the occurrences of the world:
6. Why Hashem needs Sefiros to give Him knowledge of occurrences?
7. The two levels of Divine knowledge:
8. Divine future knowledge does not contradict one’s freedom of choice:
9. Hashem descended to discern the actions of Sodom-Hashem descends from Daas Elyon to Daas Tachton:
10. Two forms of judgment in Daas Tachton:
11. The gravity of the sin of Sodom and the great kindness of Hashem even when He sits in judgment:

A. The male and female angels:^[15]

There are angels who come from the level of Za and angels who come from the level of Malchus. Angels who come from Z”a have a masculine aspect, while angels who come from Malchus have a feminine aspect and are called daughters and Nukvin. It is the female angels who are responsible for surveying and judging the actions of the world.

 

 

[1] Torah Or p. 13b-14b

[2] Torah Or p. 13b

[3] Torah Or p. 13b

[4] Torah Or p. 13b

[5] Torah Or p. 13b

[6] Torah Or p. 13b

[7] Torah Or p. 14a

[8] Torah Or p. 14a

[9] Torah Or p. 14a

[10] Torah Or p. 14a

[11] Torah Or p. 14a

[12] Torah Or p. 14a

[13] Torah Or p. 14a

[14] Torah Or p. 14a-15b

[15] Torah Or p. 15A

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