parshas toldos-english

7/27/2019 Parshas Toldos-English

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Dei Chochmah LNafshechah Parshas Toldos

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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

17

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.

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