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Shalosh Seudos1ofParshas Toldos 5767
" : ".
And these are the generations of Yitzchak the son of Avraham; Avraham begat
Yitzchak.2
Rashiexplains:These are the generations of YitzchakYaakov and Eisav who are
discussed in the parshah. Avraham begat YitzchakIt was after Hashem changed
Avrams name to Avraham that he begat Yitzchak.
Further on in theparshah, we find: " a k a i'"
And [Yiktzchak] said: Behold, the fragrance of my son is like the fragrance of a field
that has been blessed by Hashem.3Rashi comments: The scent of Gan Eden entered
with Yaakov. The obvious question is, how did Yitzchak identify the fragrance of
paradise, the field blessed by Hashem? The Arizal explains that when Avraham Avinu
ran after the cattle [to feed his three angelic visitors], he reached Maaras HaMachpelah
which is the entryway to Gan Eden. He caught the scent of Gan Eden there, and he
transmitted the knowledge of it to his son Yitzchak.4
This itself seems problematic. Why should the Arizal ask the question in the first place?
Surely Yitzchak was fully familiar on his own with the byways of the spiritual worlds,
with the scent of Gan Eden. Furthermore, how can Avraham Avinu have transmitted
knowledge of a fragrance to his son, when a scent is not a concept that can be explained
to another? To be experienced, it needs to be grasped by the senses.
1The lesson was delivered at the third meal of Shabbos.
2Bereishis 25:19
3Ibid., 27:27
4Likutei Torah, Parshas Toldos
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I Will Speak with Him Mouth to Mouth
To understand the matter fully, we need to preface our explanation with the
words of Rav Tzaddok HaKohen of Lublin. When the Arizal was alive, all of his
students were able to effect the yichudim that he had taught them. However, after his
death, it was only Rav Chaim Vital who could continue to make those yichudim, those
spiritual unifications. This is because esoteric knowledge is not like a body of
information that can be transmitted intellectually alone. If it were, it would be forbidden
to teach Kabbalah publiclyand we see now that the students of Kabbalah are many.The Mishnah taught that one may not teach maaseh merkavah, deep meditative
Kabbalah, to an individual student unless he is wise and able to grasp it.5[Meaning, he
must be sufficiently spiritually prepared, beyond mere mental capability.] Mystical
knowledge is not an intellectual exercise, its main aspect is the state of dveikus to be
found in the yichud, in effecting a spiritual unification. It was this knowledge that
Avraham Avinu transmitted to his son, and Yitzchak Avinu was therefore certainly
familiar with the byways of the heavens. Yitzchak then taught this wisdom to Yaakov
Avinu, as we see from the blessing: And Hashem will give you of the dew ofheaven...6
Although the facts of Kabbalah can be studied by anyone from written works,
the actual transmission of the Torahs secrets and a grasp of Hashems essence cannot
be committed to writing. They must be conveyed orally, in an aspect of, I speak to
[Moshe] mouth to mouth.7The tzaddik must transmit the essence of the experience of
the apprehension of G-dliness, not the external form that the study takes alone. This is
reflected in the words of the author of the Sulam, Rav Yehudah Ashlag, that when a
person exerts himself with all of his energy, day and night, on his Divine service and
Torah study, eventually Hashem sends him a mentor who is like an angel of G-d.
Either that, or he merits a revelation of Eliyahu HaNavi so that he can receive the
5Chagigah 2:1
6Bereishis 27:28
7Bamidbar 12:8
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Torahs secrets and knowledge of Hashem. [Meaning, the way of understanding is
opened for him from on high, without the intervention of a human mentor
necessarily.]
...And Yitzchak Settled at the Well of Lachai Roi...
At the beginning, ones Divine service is not contingent on the transmission of
the Torahs secrets or the apprehension of G-dliness. At the beginning, it is more of a
gift of service, like the gift of the dew of heaven, that one receives after having
spent days and nights longing to serve Hashem and draw close to Him. [The gift of
service is how Hashem described the granting of the service of kehunah to Aharons
sons.] Eventually, one is privileged to come into contact with a mentor who can transmit
the knowledge to him directly. This is alluded to in the verse: "
a ; i a" And it was, after the
death of Avraham, that Hashem blessed Yitzchak his son. And Yitzchak dwelled at the
well of Lachai Roi.8Every single Jew fluctuates between periods of death and life
[times when he is more or less connected with Hashem], but the main test of his worth is
whether he holds fast to the inner anchor of faith and dveikus even when he is in a state
of distance and the obscuring of Hashems presence.
Even though Yitzchak had lost his father, even though he was in the state of
death, nevertheless he was blessed and he dwelled at the wellsprings of the vision of
lifeBeer Lachai Roi. The truth of the matter is that the main aspect of yichud
begins from the very deepest place, from the wellsprings of the vision of life, and not
from any external or observable aspect. The Jewish soul is hewn out from its source in
the upper worlds, from the Divine throne, where it was originally in a state of absolute
unity with the Shechinah. It descends to dwell in a desolate place, in this lower world.
The tzaddik constantly recalls that his soul was once bound inextricably with the
Shechinahdespite the fact that at the present time it is sundered from its source. The
8Bereishis 25:11
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tzaddik dwells at Beer Lachai RoI; even though he has been torn away from this state
of dveikus, nevertheless he dwells at the wellsprings of the vision of life, he still can
effectyichudimwith the Shechinah.
The Yichud of Mind and the Yichud ofMiddos
Most people believe that the main element ofyichudim is contingent on feeling
dveikus extend throughout what is known as the vav kitzvos, the six extensions, which
are the six attributes ofZeir Anpin[the sefiros from Chessed through Yesod]. These six
are what we would call middos, or emotive attributes. However, it is impossible to join
Zeir Anpin andNukvah [Malchus] together without first effecting a state of unification
at the level ofAbba/ Chochmah andImma/Binah, on the mental plane. And if a person
hasnt first effected the more internal yichud withinArich Anpin, which depends on the
higheryichud ofAtik, and so on, until he comes to the highest level of all, which is that
he unites with Hashem at the level of his source, [nothing else can progress]. These
higheryichudim are not dependent on theyichudim at the level of the middos or even the
level of the mochin, the mentalities of Chochmah,Binah, andDaas. The ultimate level
of yichudis to be found when the tzaddik unites with his Creator at Beer Lachai Roi
even though Avraham died and the serpent [the evil inclination] seeks to destroy him.
The tzaddik transcends the state of death and distance from Hashem and achieves unity
with his Creator.
This parallels the statement of the sages, that when the Beis Hamikdash was
destroyed, the Shechinah rose up and away from the destruction. There is always a place
to which a person can rise so that he can transcend all of the darkness that exists within
his body and soul and come into a more internal state of contact with Hashem. Even if
he is incapable of really feeling this yichud at the level of the middos [because the
damage in the lower areas of himself prevents the penetration of the experience that far],
nevertheless he is able to draw down a renewed G-dly illumination into his mind that
comes from the high place where he is able to make contact.
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Constant Need for Renewal
As soon as the Divine light is drawn into the middos, it is immediately blocked.
This means that one must begin all over again and draw down further G-dly awareness.
This phenomenon can be understood from a well-known parallel. As soon as a person
develops a new Torah concept, he is filled with joy and excitement. However, the
moment that he transmits his new idea to his friend, the joy states to wane. Similarly,
when the light that has been accessed by achieving a yichud at the level of the mochin
descends to influence the lower middos of Zeir Anpin and Nukvah, the six middosbecome like a key that has the power to both open and close the aspect of Yesod within
Imma.9[AlthoughImma/Binah is part of the higher aspect of the mochin, nevertheless
each level of the sefiros are holographic in nature, they contain subdivisions that parallel
the lower levels. So we have the concept of Yesod (which is a lower sefirah) within the
higher sefirah ofImma. This means the lowermost aspect ofImma. The sefirah of Yesod
/ Foundation is associated with the organs of procreation, which in both their male and
female manifestations comprise a locked and an open aspect. In the feminine
manifestation (in this case,Imma), the locked aspect can be understood as the sealedstate prior to penetration, the opened aspect is when the way has already been
breached. Obviously, we are speaking at the level of allegory.] When the light descends
to the middos,Imma/Binahreverts to a sealed-up state with her aspect of Yesod closed.
This means that one must begin all over again to draw down a new G-dly awareness,
because the light that was withinImma has been externalized among the middos.
This is expressed in the words of theZoharon the verse inEishes Chayil: She
does not fear for her household from the snow, for all her house is dressed in scarlet
wool (
, shanim).10
Do not read the word as shanim, scarlet wool. Rather, read it
as shnayim, double. For the Torah doubles itself with regard to its mitzvos, as we find:
you will surely restore you will surely bequeath
9Sifra Dtzniusa, Terumah p. 177; See Shaar Maamarei Rashbi, Peirush HaIdra Rabbah
10Mishlei 31:21
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you will surely give you will surely open...11 [The double
language is always meant to convey an added emphasis, you will surely. It has a
further meaning in terms of avodas Hashem, however.] Every act of Divine service one
does requires repetition. Even if it appears as though one has already achieved a degree
of Divine awareness, he must be clear about the fact that it is not sufficient. It will seal
up again, he will re-enter the state of, And Avraham died, and he will have to draw
down a new light all over again.
Unity in the Bosom ofAbba andImma
This concept can also be understood in another way. Prior to a birth, there must
first be a joining at the level of the bosom [this is the allegory of an embrace], which
is a place that is very elevated. [Before new light can descend to the level of the middos,
one must experience a yichudand an illumination at a higher place.] This is the inner
meaning of what was written regarding Chanah and Elkanah.12...And Chanah had no
children. And this man [Elkanah] went upout of his city from year to year...13
When
Chanahs womb is sealed, when the wellsprings of Chochmah are blocked, one must
go up level after level, from the place ofZeir Anpinto the place ofAbba andImma,
and from there to the place of Arich, and from there to Atik, and from there to the
infinite light of Hashem Himself in order to effect a yichud at the source. The tzaddik
effects a yichud at the level of pure will [which is the highest level] even when his
feelings and his mind are blocked from experiencing the light in a revealed fashion. The
withdrawal of light at the lower levels affects the tzaddik when he shares his
apprehension of G-dliness with the world [much like the person who after sharing a
chiddush loses his enthusiasm for it]. Like Elkanah, he must go up yet again to
prostrate himself and bring offerings to G-d, he must go up again and again [the phrase
in the verse means yearly, but literally it is written as daily], every single day. The
11Zohar I:238b
12SeeMachberes Hakodesh, Shaar Chanukah
13Shmuel I:1:2-3
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tzaddik cannot be like ordinary people who fall into despair and paralysis the minute
they no longer feel Hashems light in their hearts and minds, and stop making their
pilgrimage to ascend and see upon the mountain of G-d.
A Tzaddik, the Son of a Tzaddik
" z i' k z " And Yitzchak pleaded to
Hashem opposite his wife, for she was barren...14
The Zohar teaches that Yitzchak
ascended to the level ofMazla Ilaah, the higher mazal [this is the level of destiny and
the channel of Divine influence that determines ones character and major influences].15
When Yitzchak realized that Rivkah was barren, he ascended to the highest places to
effect supernal unifications. This is the meaning of the teaching that the prayer of a
tzaddik who is the son of a tzaddik cannot be compared to the prayer of a tzaddik who is
the child of a wicked person. [This is why Yitzchaks prayers were answeredbecause
he, unlike Rivkah, was a tzaddik who was also the child of a tzaddik. Rivkah was a
tzaddekes, but her father was no saint.]
The tzaddik who is the son of a tzaddik has the advantage of having learned
from his father that there are worlds and levels that ascend higher and higher; these are
the worlds that his own father traversed and he transmitted the knowledge of them. This
level has a parallel within everyones Divine service. Although everyone begins on his
own merit and must be propelled by his own efforts like the tzaddik ben rasha,
ultimately his self-sacrifice and dedication make him worthy of being like the tzaddik
ben tzaddikgifted with Divine awareness like that gained by the tzaddikim. The higher
he ascends, the deeper down he is able to draw revelations of G-dliness into external
existence.
For this reason, one should never make the mistake of thinking that when one
feels close to Hashem when studying, praying, or performing a mitzvah, that the
closeness is a result of the action that he is performing at that moment. The feeling of
14Bereishis 25:21
15Zohar I:137a
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closeness is like a birth, but the birth was the product of a yichud that took place
privately, beforehandin the darkness of the obscuring of Hashems presence, when
one held fast to right action even when His light was absent.
Chanukah and the Upper Yichud
All of this is connected with the essence of Chanukah. During Chanukah, one
rises upon the flames higher and higher, in order to effect the most internal ofyichudim.
This is the root of the practice of many tzaddikim to place their menorah on the table
[rather than by the door or window]. For those who mainly dwell in the heavensin a
state of dveikusat the highest levelsit is unnecessary to publicize the miracle before
the eyes of everyone, in an external way. Their spiritual work at the highest levels is
what brings the light of Chanukah into the public sphere to begin withlike theyichud
of Abba and Imma that is drawn down into Zeir Anpinin a protected way so that the
forces of negativity have no grasp on them. [This is the underlying idea behind keeping
the menorah inside, away from the public eye. On the spiritual plane, the light goes to
where it needs to without being co-opted by negative forces. Although this is not the
halachah under normal circumstances, the Gemara discusses situations when such a
practice was necessary.16
]
Selling the Birthright
The sin of eating from the Tree of Knowledge resulted in the aspects of gevuros
having to emerge before the aspects of chassadim. [This is the underlying reason why
one generally needs to pass through challenges before experiencing good results.] Prior
to the sin, the chassadim emerged before the gevuros. In practical terms, when a Jew
serves Hashem by studying Torah, one would think that he should be devoured by its
holy fire. When he studies the hidden Torah, one would think that all of the gates of the
upper worlds should be thrown open before him. The only reason why this doesnt
happen is because the sin of self-absorption, which is the root of the Tree of Knowledge,
16Shabbos 21b
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has a hold on him. This is not true of the tzaddikim, who are connected to the Tree of
Life. For this reason, when a person is beset by the self-absorption of the Tree of
Knowledgeand the evidence of this is his intolerance of others, and his greed, lust,
and striving for recognitionthen it is necessary that he first draw down the gevuros
prior to the chassadim. The sages expressed this concept in their statement: When a girl
[symbol of gevuros] is born first, it is a good sign for future sons [symbol of
chassadim].17 One must first serve Hashem through holy gevuros against the
inclination of his own nature, with self-sacrifice. However, when one feels thatHashems light is hidden from him, when he is in distress and no longer suffers from his
ego because he is so broken, it is then that he can rise to the level of the bosom ofAbba
andImma and connect with his Creator. Then he is able to draw down chassadim first,
and give birth to the son before the daughter.
These are the generations of Yitzchak... Rashi said: Yaakov and Eisav who
are discussed in ourparshah. One would think that Rashi should have mentioned Eisav
first, since Eisav was the firstborn. However, since the way in which their souls were
brought down depended on Yitzchak rising to a lofty place where there is no sense ofself, he was able to draw down the chassadim [with which Yaakov is associated] first.
Yaakov Avinu had the beauty of Adam HaRishon.18He had the purity of Adam before
the sin, when the chassadim were drawn down first. Therefore, Yaakov was conceived
first. However, when the time for birth into this post-sin world came, Eisav emerged
firstthe gevuros must emerge ahead of the chassadim. This finds expression in the
fact that when the tzaddik studies and prays in public, even though he service is
absolutely complete, nevertheless on the level of the external it appears as though it
bears some flaw. All of this is meant to confound the Soton and give the appearance
as though he too has preceded the chassadim with the gevuros. In truth, the birth of
dveikus is set into motion by the yichudim that the tzaddik performed in secret, earlier.
Even though Eisav appears to be the firstborn, Yaakov is the true heir to the birthright.
17Bava Basra 141a
18Bava Metzia 84a
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This is why the main subduing of the force of Eisav is through the sale of the
birthright to Yaakov. Even though the klippos of Yishmael and Amalek are powerful,
nevertheless their power derives from the apparent status of Eisav as the firstbornthat
the gevuros must emerge before the chassadim. This is the spiritual root of what we see,
that even when many expend their energy in serving Hashem, it is all tainted by anger,
resentment, and impatienceas if Divine service is a burden. The forces of negativity
capitalize on these feelings and level accusations against the Jewish people on high
based on them. However, the entire edifice of their argument is false, because the Jewishpeople at the root of their souls are connected with the Tree of Life, they are very far
from anger, and they are bound to the chassadim, like Yaakov the true firstborn. All of
the Divine service offered by the Jewish people is really like the purest of olive oil,
dedicated entirely to Hashem alone.
We find in the Zohar that prior to the arrival of Moshiach, the world will be
beset by all sort of troubles and wars, G-d forbid.19
However, it is only an external and
superficial view of events that force us to say such a thing. Since the sin of the Tree of
Knowledge, it has been necessary to draw down the gevuros prior to the chassadimonthe level of the observable and external. However, the tzaddikimwho meditate upon the
highest levels declare that the truth is in that which was before the sin. The birthright
really belongs to Yaakov, and the chassadim should be drawn down prior to the
gevuros. All of the warnings that there will be wars and harsh judgments prior to the
redemption are only meant to restore the birthright to Yaakov. The gevuros only need to
be expressed first because people have been sundered from their source and state of
unity with the Shechinah. That is why the tzaddik, who is himself like the Chanukah
candle, effects a yichud with the Creator that is as pure as the purest olive oil, without
the admixture of any harsh judgments at all. He does this in secret, as the oil exists
within the olive secretly until it is expressed. Through this work of drawing down the
chassadim first which is symbolized in keeping the menorah upon the table, he is able to
19Zohar, Parshas Vayeira 119
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subdue the forces of negativity associated with the gevuros and restore the birthright to
Yaakov.
Their spiritual work teaches us that we should always have mercy precede
anger, so that the redemption will arrive in mercy and kindness rather than in pain and
travail.
The Birth of Yitzchak and the Redemption
" t n p e e" Then our mouths will be filled with
laughter, and our tongues with joyous song.20TheZohar teaches that the generations
of Yitzchak the son of Avraham is meant to allude to the laughter [ ==
] that will ring out in the ultimate future when the body is brought into harmonious
balance with the soul. Avraham is the symbol of chassadim, and he precedes or gives
birth to Yitzchak, the symbol of gevuros. [Aside from each of their associations with the
respective sefiros of Chessed and Gevurah, the facts of their lives bear out their
relationship with these middos. Avraham was the giver and sharer of knowledge and
sustenance; Yitzchak acted with the ultimate might and self-restraint during the
akeidah.] The current need for the gevuros to emerge first does not have to take the form
of suffering prior to the redemption, G-d forbid. The only reason why they need to
emerge first now is because of the taint of self-absorption and ego that was the result of
Adams sin. In truth, however, the Jewish people at their root are far from the sin of
Adam. Even if it seems as though they are rebels against G-d,21 this is only
superficial. Deep within, they are constantly bound to Hashem. The birth of the
redemption [in mercy] is contingent on the extent to which this more primal and internal
relationship with Hashem is revealed.
This is the level of the tzaddikim, and it is the level that was transmitted from
Avraham to Yitzchak. Like the faculty of smell, the one sense that was never damaged
during Adams sin, the true work of drawing down the chassadim before the gevuros is
20Tehillim 126:2
21Devarim 9:7
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internal and evanescentit is of the heart, and not of the external faculty of the mouth
that speaks words of Torah and prayer. This is the blessing that Yaakov received from
his fatherand he was suited for it, because his father could sense upon him the
fragrance of the field blessed by Hashem. The Ramah MiPano taught that a tzaddik
who effects the highest yichudim is suffused by the scent of Gan Eden. Anyone who is
in his proximity gets a taste of it in his own soul.
The Digging of the Wells
All of this is reflected in Yitzchaks re-digging of his fathers wells. After the
illumination passes fromAbba andImma toZeir Anpin andNukvah [the lower middos],
the channel is blocked. Although Avraham Avinu transmitted the light of Hashems
influence into the world, the channels he used were blocked and all of the work had to
be redone because the Pelishtim came and sealed them. The Rambam taught that the
main body of practical mitzvos was entrusted to Yitzchak by Hashem, not to Avraham.
Although Avraham Avinu certainly occupied himself with the mitzvos, nevertheless the
Pelishtim [forces of negativity] were able later to come and block up the channels of
his illumination to the world. The light of Chessed is not sufficientone must rise upon
the flame of the Gevurah of Yitzchak and transcend ones own feelings in order to come
to the Tree of Life. The first two wells ofEsek and Sitnah were sealed yet again because
they were the products of the expression of the evil inclination [which we see from their
names, Conflict and Hatred]. However, there was a third well that remained open
a well which is associated with the redemption after which there will be no further exile.
Let Your Soul Know Wisdom
This is the meaning of: " " Let your soul
(nefesh) know (dei) wisdom (Chochmah) and it will be a crown (Kesser) for your
head.22Daas means connection or joining, as the verse says: And Adam knew
22From the Shabbos zemer Dror Yikrah, based onMishlei 24:14.
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Chavah...23
One must make the yichud on the level of Chochmah [Abba and Imma],
and then it will be able to penetrate and influence the level of nafshechah, the lower
aspect of soul associated with Zeir Anpin andNukvah. But it is all really dependent on
the crown to your headon first making ayichud at the level of the will and Kesser.
This is the key to the redemption.
TheZohar teaches that the only way in which the Jewish people have been, and
will be able, to survive the exile is by receiving a taste from the great feast that will be
held in the ultimate future. How do we receive this taste? Be hearing about the greatnessof the feast that is to come, when we will enjoy the light of the Divine Presence. As the
verse says: And they gazed upon G-d, and they ate and drank.24
[The gazing is itself
a form of eating and drinkingboth nourishing and pleasurable.] Even during this
bitter exile, one can be revitalized by the knowledge that it is possible to take more
delight in Hashems presence than in eating and drinking, like Moshe Rabbeinu who
was sustained by G-ds presence for forty days and nights. One must be connected with
the redemption even in the bitterness of exile and unify Hashem at the level of the Tree
of Life. Then the son will be born before the daughterthe chassadim will precedethe gevurosand the future redemption will emerge in its [complete and perfected]
masculine form, not like the earlier feminine redemptions [that were temporary and
imperfect].
May Hashem help us to dig down and reveal the well of Rechovosmay He
broaden the way for us and make us fruitful in the land so that we can unify His Name
within the depths of our souls. May we delight in spiritual pleasures like the tzaddikim
and not simply take pleasure in the material, and be worthy of the redemption. The
Arizal taught that Kislev is the month of the hidden Torah, and the Chasam Sofer taught
that this month is related to Sukkos. Just as the holy ushpizinare revealed on Sukkos, so
too can one receive an illumination from the ushpizin during Kislev. The work of the
month begins now, when we look ahead to the lights of Chanukah and effect a yichud
23Bereishis 4:1
24Shemos 24:11
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within our heartsthe hidden place that is out of the reach of the chitzonim. In this
merit, may we be privileged to see directly Hashems return to Tzion, with the arrival of
our righteous redeemer. Speedily and in our days. Amen.
Translated and Adapted by Rav Micha Golshevsky.
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Yam Hachochmah 5772 Maamar Ohr Zarua laTzaddik
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Yam Hachochmah 5772
Light is Sown for the Righteous, Part 61
Kuntres HaHishtatchus of the Mittler Rebbe of Lubavitch, Continued
There are two reasons why it is necessary to travel to the holy resting place of a
tzaddikto arouse ones love [for him]:
a) Simply put, the journey that is fueled by powerful yearning reflects the
generation of an arousal from below. Afterward, when [the person] reaches [his
destination], his great power of faith will bring him to a state of profound bitul. He will
then prepare himself to approach G-d with a truly contrite spirit, giving over his soul
and pouring out his words before G-d from the depths of his heart, [feeling remorse
over] the utter distance [that he feels from his Creator]. This will catalyze a parallel
dynamic, that G-d will send a spirit from above to rest upon him [an arousal from
above], and the spirit [ruach] of his master in which he shares a portion which will
invigorate his soul with the light of the teachings and the avodahof his master.
b) The second rationale is connected to the deeper meaning of burying a corpse
and the laws of mourning as revealed by the Arizal.2To summarize the fundamental
points of his statements: There are two dimensions to a persons soulthose which are
internalized and those which are of an encompassing nature [makifinthey surround
from without]. This relates to the (image) ofZeir Anpin. The represents thespiritual attributes that are internalized, while the and the relate to the souls
encompassing or encircling attributes [in the sense of them hovering around the
person, rather than internalized within him]. The relates to three encompassing powers
and the , to four. While a person is alive, he is vitalized by all these seven powers.
1This lesson is found in Yam Hachochmah5772, Maamar Ohr Zarua laTzaddik, p. 722-760.
2See Taamei HaMitzvos,Parshas Vayechi.
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Thirty days before his death, however, these encompassing powers, the image above
his head, depart from him. [Especially righteous people can even have a sense of this
shift in their spiritual energy thirty days before they pass away.] This is alluded to by the
Kabbalistic interpretation of the verse, Before the day cools, and the shadows depart.3
(The shadows [refer to these makifin].)
They all, however, return to the person at the time of his death, so that they will
also experience the pain of death as punishment, as it is written: You take away their
spirit, and they die.
4
(As is well known, each of the five levels of nefesh, ruach, neshamah, chayah,
andyechidah, have their own , [i.e., their own array of internal and encompassingpowers]. At the time of a persons death, the neshamahand the ruachwith their
encompassing powers depart to the place which is fit for them. [This does not apply
with regard to] the nefesh, and its seven makifin.
[To explain:] The of the nefeshdivides into its internal powers and itsencompassing powers. The internalized powers, the tzadiof the accompanies the
body to the grave, as it is written: His soul will mourn over him.
5
The sevenencompassing powers, i.e., the lamedand the memof the of the nefeshremain in thehouse of mourning. It is not so easy for them to depart [from this place], because this is
where they died. This is the inner meaning of our rabbis statement that during all the
seven days of mourning, the departed soul returns to his home.6 This is the mystic
pattern followed by the encompassing powers of the nefesh.
Nevertheless, these powers come and depart. Although they desire to be in the
house in which they died, they also desire joining to the internal powers of the soul.
Therefore, they go to the grave, and then return to the house of mourning.
3Shir HaShirim 2:17; SeeZohar, I:220a.
4Tehillim104:29
5Iyov14:22
6Rokeach, Hilchos Aveilus316; Sefer HaPardes of Rashi,Hilchos Aveilim shel Geonim;Zohar
I:218b
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Nevertheless, on each of the seven days of mourning, one of the encompassing
powers departs from the body and remains clinging with the nefesh. This pattern is
continued until the conclusion of the seven days of mourning, at which time all of them
have completed their withdrawal and they become tied to the nefeshin the grave. This is
the rationale for the seven days of mourning when the soul of the departed still remains
in the house of mourning.
While the encompassing powers [of the nefesh] are still in the house of
mourning, the forces of klippah [impurity which is attracted to the vacuum left behindwhen holiness departs] become strongly attached to the nefeshof the deceased, for they
cannot attach themselves to the makifin. Each day, the power of klippahwanes until the
conclusion of the seven days, at which there remains only [a minimal influence] which
necessarily remains as long as the flesh of the deceaseds body still exists.
The order in which the encompassing powers [of the nefesh] begin to go to the
grave commences with lamedof the . On the first day, the power ofDaas, on thesecond day,Binah, and on the third day, Chochmah. This is the fundamental time of the
judgment of the corpse in the grave as is well known. From this time onward, when theinfluence of the memof the .begins to be introduced, the judgment becomes lighter
For this reason, it is customary in the Ashkenazic community not to build a
monument at a grave until after the seven days of mourning have passed. For the
building of a monument is intended to empower the encompassing powers of the soul to
rest there. But if the monument was built before [the encompassing powers come there,
the monument] enables the power of impurity which is attached to the corpse to remain
and not to withdraw. This could be compared to building a home but failing to mention
G-ds Name there [with the affixing of a mezuzah]in such a case, the spirit ofimpurity dwells there. After the conclusion of the seven days [of mourning], however,
when the makifin of the soul come [to the grave], it is a mitzvah to erect a monument,
preparing a seat or foothold for the makifin. This concludes [the passage from] the
teaching of the Arizal as recorded inLikutei Torah.
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From the above, it can be understood that the inner powers, represented by the
letter of the , of a tzaddikdwell at his resting place, and at the monument erectedthere rest the makifin, represented by the letter of the , as explained at length inthat text. Surely this is a holy place, at which it is possible to stir the soul of
the tzaddikthrough the power aroused by the visitor through his love and fear. By
concentrating his power of connection, a visitor will be able to stir the soul of the
holy tzaddik. And it is likely that he will be able to cause his soul to cling to the soul of
the tzaddik, and be stirred to [spiritual] arousal. [This, however, applies] only when hewill truly concentrate on [the tzaddik] with a full heart, and will first turn to G-d in
complete repentance, and genuinely desire to draw down a spirit from the ruachof his
master as explained above.
The strength of his faith and connection to the soul of the tzaddikand his power
which conceives of the -image in a spiritual sensefor the inner dimensions of thesoul of the tzaddik and the encompassing dimensions which are called the arepresent thereenables [a visitor] to experience something of a parallel spirit clinging
to spirit described above.This will enable him to draw down a portion of his masters spirit which grant
him new life from the light of his Torah and avodah as would occur when they were
bound in a bond of faith during his lifetime, when he would see the radiance of his
[masters] countenance.
Indeed, the influence will even surpass what was experienced during his
[masters] lifetime, for then [the influence he received] came through the garments of
thought and speech, and at present, he receives from the essential spirit of his master.
Similarly, prayers which he will recite there are surely more likely to beaccepted. For as explained above in the name ofAsarah Maamaros, the atmosphere
of Gan Eden is dispersed around each one of the tzaddikim, for they always proceed
with the aura of Gan Eden, as seen in the case of Yaakov Avinu [when he approached
his father for the blessing]. In contrast, there is an aura of Gehinom which is dispersed
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around simple people [i.e. those who also perform negative actions] as explained in that
text.
When, however, a person comes to the resting place of a tzaddikand prays at his
grave, his prayer is surely recited with desirable and whole-hearted feeling, from the
inner dimension of his being. As such, when he places his head over the monument
where the encompassing powers of the nefesh of the tzaddikrest, every single letter of
his words and thoughts will be engulfed in the aura of Gan Eden which is present there.
(For the ruachis called the aura of Gan Eden;this also applies with regard tothe nefesh.)
And then, when the nefeshof the tzaddikascends upward, [the visitors] prayer
will also ascend to the higher realms in the upper Gan Eden where it will bear fruit on
both the spiritual and material planes. It is well known that all prayers must ascend to
the spiritual realms through the entrance to Gan Eden in this world. For this reason,
prayers recited at Mearas HaMachpelah [Chevron] are very desirous and
acceptable, because, as tradition maintains, the entrance to Gan Eden is there.7In
contrast, prayers which we recite in other places becomes funneled through the impureatmosphere of foreign lands, and it is possible that prayers recited for several years in
those places will not ascend at all, as the Baal Shem Tov taught.8
[In this vein,] all of the graves of the tzaddikimresemble Maaras
HaMachpelah. The prayers which we recite there can speedily ascend to the spiritual
realms at the time when the nefeshof the tzaddikascends. For the letters of this prayer
become etched within the soul of the tzaddik. Moreover, if [the visitor] merits,
[the tzaddik] will intercede positively on his behalf, and can bring about that his request
will be drawn down to this material plane.
7ZoharI:81a;Zohar Chadash(Midrash HaNeelam) I:21a; See the textMeah Kashita(by the
Rama of Padua). See also the sources mentioned inLikutei Sichos, Vol. XXV, p. 98.8SeeMaamarei Admor HaEmtzai,Drushei Chasunah, Vol. II, p. 448; Shivchei HaBesht, p.
106.
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This concept, that a prayer which is recited is accepted there, is a fundamental
principle which can be understood by all those who seek G-d. They journey to the grave
of the tzaddik and pray there with great concentration from the depths of their hearts;
they may be assured that their prayer will be accepted there rapidly. For the holiness of
the place brings about two factors:
i) That [the visitor] be able to concentrate his heart in prayer. For the strong
power of faith [which he has in the tzaddik] will generate feelings of awe and fear, as
above.ii) That he can be assured that his prayer will be accepted there. This applies
with regard to any Jew, even one who was not a student of [the tzaddik] for the reasons
described above. Surely, this applies with regard to a student who is connected to the
light of his Torah.
It is even relevant to those who did not know him or relate to him during his
lifetime, but merely studied the texts which he left, and appreciate the light and radiation
of his Torah, and are reinforced by them in their Divine service to proceed in G-ds
paths. They are also definitely considered as students, for they also share a connection tohim, for they believe in the tzaddikand receive the light of his Torah.
[The fact that they believe in the tzaddik shows they share a connection with
him.] For a person who has no connection to the tzaddikdoes not believe in him at all.
(As explained in other places, in every generation, there are individuals who do not
believe in [the tzaddikof that generation at all] nor do they desire to receive his
influence. On the contrary, their desire is the direct opposite. This is because they do not
share any connection to him at all.)
[This relates to the fundamental concept of faith.]Emunah, faith, is rooted in the
Hebrew word oman [foster-parent, nurturer] as in the verse, And [Mordechai] raised
Hadassah.9 [Faith reflects how an entity] is drawn to its source. Therefore, the
9Esther2:7
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Jewish people are described as believersmaaminim.10
For [the soul of every Jew] is
an actual part of G-d, and thus they are drawn to their source.11
Similar concepts apply with regard to faith in tzaddikim. [This faith exists,]
because the tzaddikimserve as roots, and the branches, [i.e., other souls,] are drawn to
[these roots,] their source, as explained in other texts.12
[Based on these concepts,] it can be stated definitively that those who study the
holy works [of the tzaddik] and follow the paths of G-d which he revealed, and who
delight and derive great pleasure from the light of his Torah, are surely considered as hisstudents. And they can cling to him with their souls in powerful bonds of connection as
was possible during his lifetime.
Support for the above can be derived from an incident related in the Talmud. A
Torah scholar saw the carriage of Rabbi Chiya [in Gan Eden] and became blinded
because of the great light. On the following day, he prostrated himself at the grave of
Rabbi Chiya [and prayed to be healed. As part of his supplication,] he said: I study the
teachings of the master. [As a result,] he was healed.13
We see, then, that the fact that [the scholar] had studied Rabbi Chiyas teachingsserved as a merit for him, entitling him to gaze at [Rabbi Chiya], and he was healed for
this reason. [This explanation is necessary,] for the scholars vision of the chariot of
Rabbi Chiya as he ascended to the heavenly academy was surely a spiritual vision, not
something that was actually seen. This is possible through one soul clinging to another
soul, transcending [the boundaries of] material existence.
There is also another concept explained in the letter from Iggeres HaKodesh
cited previously: that there is another ray [from a tzaddik] disseminated to the students,
10Shabbos97a
11Sefer Tanya, Chapter 2
12SeeMeah Shearim,Imrei Kodesh, Sec. 11, p. 29ff.
13Bava Metzia85b; Rashi explains there that the teachings in question are the Tosefta that Rabbi
Chiya composed.
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but, unlike the first, it cannot be enclothed within their intellectual potentials. Instead, it
shines upon them from above.14
[This light] is generated from the ascent of the ruachand neshamah[of the
tzaddik] to the source from which it was hewn, i.e., the chakal tapuchin kadishin.15[This
ascent] brings about an arousal from below [including] all of his deeds, statements,
thoughts, his Torah study, and his Divine service which he performed throughout his
lifetime. [As a result,] sublime lights are sown in the chakal tapuchin kadishin (i.e., the
spiritual correspondents of his Torah study and Divine service, for the reward ofa mitzvah is the mitzvah.)16These sublime lights shine to all their students who were
motivated to become servants of G-d through his teachings and Divine service. This ray
instills in their hearts thoughts of teshuvahand good deeds, which are called fruits of
the second degree.
This ray, however, is concealed, [to cite an analogy,] like the sun which shines
forth to the stars from below the earth. As the Tikunei [Zohar]states with regard
to Moshe Rabbeinu, his radiation extends in every generation.17
This concludes the
passage fromIggeres HaKodesh.This ray extends to all of the students of the tzaddik equally, including even
those who did not know him personally but merely studied his holy texts and delight in
the radiance of his holy Torah and Divine service. Moreover, they serve G-d according
to his path of conduct.
[That this ray relates to the latter category of students] is evident from the
wording used there: All his students who became servants of G-d through his teachings
and Divine service. Similarly, this concept is apparent from the citation of] the instance
14Iggeres HaKodesh, #27
15Literally, the orchard of the holy apples. As seen in theZohar, III:84a, this term refers
to Gan Eden. See also Rashis notes toBereishis27:27.16
Avos2:417
It is possible that there is an error of transcription in the text ofIggeres HaKodesh, and the
intent is theZohar, for the concept is explained at length inZohar III:273a. It is, however, also
mentioned in Tikkunei Zohar,Tikkun69, p. 112a, and 114a. SeeHearos vTikkunim
LeTanyaandIgros Kodeshof the Rebbe, Vol. XVI, p. 304.
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of Moshe Rabbeinu whose Torah ([perhaps the intent is,] whose radiation, [as is in
fact stated inIggeres HaKodesh, as cited above]) extends in every generation to sixty
myriad souls of the Jewish peoplemeaning, to all those who learn the Torah of
Moshe. [This relates to the concept cited previously,] I study the teachings of the
master. For when his ray shines upon him, he is entitled to gaze upon him.
All of the above relates to the fourth rationale [given for visiting the graves of
the tzaddikim]. The fifth rationale is the ultimate expression of prostrating oneself on the
grave of a tzaddik, involving the consummation of sublime states of unity and thecomprehension of lofty ideas, as intimated by the statement: You shall see your
[future] world in your lifetime.18
This implies that the person actually tastes a portion
of Gan Eden in his lifetime.
This is possible because he elevates his nefesh, ruach, and neshamahto a higher
plane to be fused to the nefesh, ruach, and neshamahof the tzaddikwho is in Gan
Eden and delighting in the radiance of the Divine Presence, apprehending G-diness as
alluded to in the verse, Those who sit in the gardens, friends listen to your voice.19
This is interpreted to mean that the angels listen to the voice of the souls which sitin Gan Eden.
Similarly, when the tzaddikreveal secrets of the Torah while they are alive in a
physical body, the angels come to hear Torah from his mouth. This is reflected in the
Talmudic narrative which relates that the ministering angels came [to listen to
Rabbi Yehoshuas discourse as people come to watch] the celebrations performed
before a bride and a groom.20
And as stated in theZohar: [The angels] all listened to
their voices and words.21
This reflects a revelation of the level ofyechidah, i.e., the
revelation of the essential light of the soul, as it exists in the spiritual realms, cleaving to
18Berachos17a
19Shir HaShirim8:13; See the comments of Shir HaShirim Rabbahon this verse.
20Chagigah14b
21Zohar III:213a
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the living G-d. And as a natural consequence, one will merit the revelation of
Eliyahu HaNavi and the spirit of prophecy, as explained in the writings of the Arizal.22
22See the section of Shaar Hakedushahcited in note 26 of the first section of this maamar.