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Dei Chochmah LNafshechah Parshas Vaeschanan

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Shalosh Seudos1ofParshas Vaeschanan 5767

"'.-,'--

-,--.-

-,".

And I beseeched Hashem at that time, saying:ADNIHashem, You have begun to

show Your servant Your greatness, and Your strong hand. For what force is there

in heaven or on earth that can do according to Your works and according to Your

mighty acts? Please let me go over and see the good land that is beyond the

Yarden; that goodly hill-country, and Levanon.2

The Secret of Moshes Prayer

When Moshe Rabbeinu pleaded with Hashem for clemency, we find that he

addressed Hashem as HaVaYaHElokim. [Although the verse seems to indicate that

the Name Moshe used was ADNI-HaVaYaH, this is incorrect, since we see that the

vowelization of the Shem HaVaYaH is that ofElokim.] The Zohar reveals that when

these two Names are together, it indicates that Hashems Name is complete. 3 We can

explain this in the context of the teaching of the Arizal on the verse "-

" Who [mi] is this/she [zos] that comes up from the wilderness?4 The word

" has a numerical value of 50 [ =40=10 ]. This fifty corresponds to the fifty gates of

Binah, which is the deeper meaning of the Name Elokim. The word zos alludes to the

aspect ofMalchus [shethe feminine concept], signified by the name ADNI. In light

1The lesson was delivered at the third meal of Shabbos.

2Devarim 3:23-25

3Zohar Hakadosh, Parshas Vayakhel

4Shir HaShirim 8:5; See Shaar Hakavanos,Drushei HaLailah #10


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of this teaching we learn that Moshe tried to sweeten the judgments through the aspect

of , ofBinah andMalchus.

As is well known, the prayer of Moshe was an attempt to bring the ultimate

redemption since his entering the land would have triggered a complete rectification and

we would never have been exiled.5

[It therefore especially important for us to study

Moshes attempt, his Vaeschanan, especially since his prayers drew down immense

gifts of kindness from the Otzar Matnas Chinam, from Hashems Treasury of

Unearned Gifts, which sustain us during our long exile.6 An additional important

question concerning the ultimate redemption is the apparent contradiction regarding

how it will come about.] On the one hand, our sages say clearly that the redemption will

come in the merit of Yitzchak.7 On the other hand, it is very well known that the

redemption depends on the arrival and avodah of Eliyahu HaNavi [as implied in the

verse at end ofMalachi]. So which is the pivotal element in the ultimate redemption

that of Yitzchak, or that of Eliyahu?

Three Weeks of Suffering and Seven Weeks of Consolation

After our double affliction on Tisha BAv, Hashem doubly comforts the

Jewish people: "" I, even I, am He who consoles you. 8 The

Baal HaTanya explains that the three weeks of mourning correspond to blemishes in

the three upper sefiros of Chochmah, Binah, and Daas. These three sefiros are

rectified during the seven weeks of consolation, which correspond to the seven lower

sefiros ofAtik which are encased in the partzuf ofArich Anpin. This towering level

[associated with Kesser] alludes to the light of Moshiach through which everything

will be rectified.

5See PriTzaddik, Parshas Matos

6See the teachings of the Arizal on Parshas Vaeschanan

7Shabbos 119b

8Yeshayah 51:12


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From My Flesh, I See G-d

The true tzaddikim are always powerfully connected to Hashem, as the verse

states: "'," And you who cleave to Hashem

your G-d, you are alive every one of you this day.9 Of course, there is always a level of

evil which stands in counterpoint to the good since, Hashem made this opposite to

that.10

The aspect of unholiness which corresponds to the holiness of Moshe is the

idolatry referred to as PeorMoshe fights against this aspect at all times. [This is why

Moshe Rabbeinu was buried, opposite Peorto counterbalance the negative force ofPeor.]

11

There are two essential paths to dveikus in Hashem, just as every person is a

made up of two distinct elements, the body and the soul. Hashem created both elements

to enable us to connect to and grasp Him. We all have a specific physical form to enable

us to recognize our Creator through the Divine image in which imbued in which each of

us was created. As the verse states, "" And from my flesh, I see G-

d.12 [Theoretically, one can connect to Hashem through two paths: through deep

contemplation of the Divine image in our body, and through our soul.] Unfortunately,the physical has been so misused and blemished over the years that it is [all but]

impossible to see the Divine through our physical bodies. [TheLeshem explains that this

distortion of the material through the first sin resulted in the klippos or husk-like forces

of negativity grabbing hold of the physical and making it virtually impossible to connect

to Hashem through these elements.13

]

Today, the only way to attain dveikus to Hashem is through the pathway of

the soul, not the body. This means exploring and meditating on the deeper meaning of

each limb, as discussed in the mystical works. As the Baal Shem Tov explains, todaywe can only see Hashem through, From my soul I see G-d. [This does not contradict

9Devarim 4:4

10Koheles 7:14

11Devarim 34:6

12Iyov 19:26

13See Sefer HaDeiah I,Drush #5, 7:8


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the verse inIyov, since that can also be read, From contemplating the deeper meaning

of my flesh, I will come closer to G-d.]

Yitzchaks Power to Mitigate Judgments

"-" These are the generations of Yitzchak, son of

Avraham.14

On this verse, the Zoharcomments: In the ultimate future, the righteous

will know Hashem in their hearts.15 In the future, the Jewish people will sweeten all

judgments through the aspect of Yitzchak. The name Yitzchak itself alludes to this

sweetening, since the numerical value of Yitzchak is 208eight times twenty-six, the

numerical value of the Shem HaVaYaH. These eight Divine Names of " allude to

the five kindnesses which sweeten the three judgments. These three judgments

correspond to three of the four sons which the Torah spoke of that are mentioned in the

Hagadah. We sweeten these three judgments through deep contemplation of, through

the spiritual aspect of my flesh, I see G-d, until we elevate ourselves above the physical

and merit dveikus.

But this is only possible through learning Torah, since without the Torah it is

impossible [to achieve or sustain] true dveikus to Hashem. It is only through diligent

study that a person can remove all of the material illusions and obstacles from their

physical nature so that they can cleave to Hashem.

The Mitigation of Judgments by Eliyahu

But the aspect of Yitzchak, the sweetening of these three judgments via the five

kindnesses, is not enough to bring the true redemption. We also need the aspect of

Eliyahu. The numerical value of the name Eliyahu is fifty-two and it alludes to the

aspect of the permutation of the Shem HaVaYaHwhich equals fifty-two and alludes to

Malchus. This is known as the " . [ """"=52=" ]

14Bereishis 25:19

15ZoharI:135a


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The fifty-two of Eliyahu alludes to the remaining two judgments that were not

sweetened by Yitzchak [since each of the dinim parallels a Shem HaVaYaHwhich has a

numerical value of 26, and 2 x 26 = 52]. These two judgments are personified by the

wicked son of our hagadah. These additional two hamtakos or sweetenings are all

about tempering the apparently exclusive physical nature of this world with spirituality.

[The alluring physicality of our material world is doubly hard to overcome, however,

and this takes huge efforts.] One does this through connecting to the spiritual essence of

each limb [or object], while bearing in mind its physical manifestation. Thiscontemplative process mitigates the dinim in the material plane so that even ones

physical self is transformed into a vehicle for the spiritual, which is an aspect of Eliyahu

[who ascended to heaven with his physical body, in a heavenly chariot or vehicle].

Dveikus through Torah andMitzvos

Rav Aharon of Strashele explained that Moshes request to enter the land is

meant to teach us that there are essentially two paths to avodah: through learning Torah

and through the physical fulfillment of mitzvos. The dveikus afforded through Torah

study is a connection that is completely removed from the physical. One cleaves to

Hashem through the aspect of, from my soul, I see G-d. Although this is the path of

unity with Hashem through deep contemplation of the Shem HaVaYaH, it does not

transform ones very flesh into a vehicle for the Divine. However, one who accepts the

yoke of heaven by fulfilling physical mitzvos can ascend to the level where every sinew

and limb is a vehicle for Divine revelation.

The tzaddikim experience the overwhelming joy of connection with Hashem,

which is the path of Torah / Yitzchak, whose very name means laughter. This is the

intense delight that we will experience in the ultimate future. As the verse states: "

" Then our mouths will be filled with laughter, and our


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tongues with joyous song.16

At the same time, the tzaddikim never lose sight of the

pathway of Eliyahu, which transforms the body into a vehicle of holiness.

This second level of Eliyahu is discussed by the Arizal himself when he teaches

how one should connect to Hashem on each spiritual world. He teaches that one must

ascending in his thoughts while contemplating the unity of the holy merkavah, the

Divine chariot, until he makes all of his limbs and sinews a vehicle for Divinity. Then

he can fulfill the verse, "'" For I am Hashem, who dwells

within the children of Yisrael.

17

This person also fulfills the verse, And you whocleave to Hashem your G-d, each of you are living this day. 18 This verse signifies that

one should draw down the revelation of dveikus even into the aspect ofElokim,

HashemElokeichem, your G-d, since the NameElokim expresses the lower and most

material aspects of creation.

This is why Moshe asked to enter Eretz Yisrael. It is only in the holy land that

one can perform the physical mitzvos in a manner that will completely sweeten all

judgments and reveal G-dliness even in the lowest aspects. Had Moshe entered and

accomplished this task, he would have brought the ultimate redemption whose purposeis to reveal Hashems presence even in the lowest level of physical reality.

This is the meaning of the double comfort that is afforded to us after our double

destruction: the double dveikus to Hashem available through Torah and through mitzvos.

Unfortunately, the forces of evil wait in ambush to push people into twofold

sins. Their first aim is to cause a person to stumble into blemishing his nefesh through

profanity and the like, G-d forbid. Many people mistakenly believe that such sins are no

big deal, but the sad reality is that they leave a very great blemish on the soul, as we see

from the great punishment for this sin, as discussed in [numerous sources, including]

Shabbos 33. After causing us to fall into forbidden speech, the evil within begins to

work on us to correspondingly negative action.

16Tehillim 126:2

17Bamidbar35:34

18Devarim 4:4


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This is the exact inverse of the steps to the twin consolation of Torah and

through mitzvos. First we must live with the spiritual reality of Torah, and only then can

we become a physical vehicle for the Divine by assuming the yoke of physical mitzvos.

Guarding Our Speech

A person who does not work on at least the first step of divesting himself from

materialism is forbidden to learn works of Kabbalah, since he will surely invest the

spiritual concepts that he learns with a false material identity.

Speaking profanity leads to sinful deeds. Even if the person who speaks does

not fall to such actions themselves, the younger generation copy what they hear, and

they do act inappropriately because of it. When a person speaks in a manner that is not

in keeping with the honor of the Kingsince His precious children should certainly not

speak this wayhe empowers the klippah of Peor, which works to bring about our

downfall through sin. [Peormeans uncovering and is the root ofhefkeirus.]

This is so insidious and harmful! Hearing improper language from any Jew, and

especially from a young child or bochur, should make us feel absolutely devastated. We

should literally tear our garments and make a large outcry on account of our having

reached such low levels. When we see that there are new and terrible decrees and

children are lost to their parents, we should search ourselves thoroughly to discover

what failings within us have brought about such terrible consequences.

It is especially important for one who wishes to be careful in his speech to guard

his eyes, since these blemishes cause evil speech. Abba is the foundation of the

daughter /Malchus. Abba / Chochmah is the aspect of sight, while the daughter /

Malchus is an aspect of speech. What one sees influences what one says.

One must act with the holy gevuros of Yitzchak and Eliyahu, who was truly

zealous for the honor of Hashem. Although one must sweeten the harsh judgments, this

can only be done through engaging in holy judgments or gevuros [by acting with self-

restraint]. He must distance himself completely from every unseemly sight both at home

and while traveling. Even when in the company of others, if he hears that they speak in a


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way not in keeping with the holiness of a Jew, he is obligated to separate himself from

them until they do a true teshuvah.

The side of evil is always trying to instigate harsh decrees against the Jewish

people, and its main ammunition is found by pushing us into sin. The only genuine way

to combat this evil is through dveikus, through the holy vitality of connection with

HashemYou who cleave to Hashem are all alive this day. Through the dual path of

dveikus in our innermost selves through Torah and the outer elements through mitzvos,

we will merit to overcome the forces of evil. Since all of the Jewish people is a singleorganic whole, we all have a responsibility to attain both aspects ofdveikus. The claim

that this is the task of tzaddikim is false, since the verse clearly states that we are all

righteous.19

But until we really work to achieve dveikus, the wicked son will have free

reign to wreak havoc through the two lower gevuros, G-d forbid!

She Who Rises from the Wilderness

This is especially important during the month of Menachem Av. The seven

weeks of consolation parallel the seven lower sefiros ofAtikencased inArich Anpin.

The Arizal explains that in the realm ofArich,Zeir Anpin andNukvah [the six

lower sefiros from Chessedto Yesod, and the feminine aspect ofMalchus] stand on the

exact same level [unlike in lower levels where Nukvah only extends to the level of the

torso ofZeir Anpin]. This is a yichudon the level ofHaVaYaH-Elokim and is the

deeper meaning of the mitzvah to blow the chatzotzros, the silver trumpets. The word

is a contraction of the words, , half-forms. [On a simple level this

alludes to] the lower aspect of /Malchus, which is joined with the supernal aspect

of " , the fifty gates ofBinah in Imma. [These are likened to two halves of a whole

because] this causes a unification between the spiritual and physical duality, through

such powerful dveikus that even the physical becomes a medium for the spiritual. [So

19Yeshayah 60:21


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the two broken halves of physical and spiritual are joined as one and made wholethe

two half-forms are joined.]

Dveikus through Torah is an aspect of the , the I, which alludes to the

aspect of the state of nothingness ofArich Anpin. Reaching the inner aspect of

Atik, on the other hand,is symbolized by dveikus in mitzvos, even in the outermost parts

of a person. One who attains both of these levels can enter Eretz Yisrael and attain

absolute connection to Hashem.

There are very many who attain a level that parallels that of the Diaspora, ofchutz laaretz. That is a deep feeling of closeness to Hashem through prayer and

learning Torah. But only the most righteous experience deep dveikus through fulfilling

each and every mitzvah. They feel a deep connection to Hashem every time they put on

their tallis or tefillin, which represent all mitzvos, since one should long all day to crown

Hashem with each and every mitzvah. [The tallis here represents the garment one

weaves through each mitzvah, and tefillin represent the crowning of Hashem.]

It is incumbent on every Jew to strive to reach this level of feeling the light and

sweetness of every single mitzvah. We must wish with all our hearts to achieve trueconnection to Hashem face-to-face, as our sages explain the verse: This [which

implies a direct connection] is Hashem in Whom we have hoped.20

The Vilna Gaon

explains that the entire Torah was given on condition that we fulfill it. We must work to

merit the inner and outeryichudim to be found in Torah and mitzvos.

But if we do not manage to guard ourselves well, Peorcomes and instigates all

kinds of awful decrees against the Jewish peopleHashem protect us from now on!

The first step in fighting its influence is to realize that there are no concessions

when it comes to holiness and personal purity. Every father must pay careful attention tohis children regarding these delicate yet essential areas of spiritual development. It is

our job to ensure that the children are not wandering the streets where damaging

philosophies and influences abound. We must also do our utmost to ensure that our

20Yeshayah 25:9


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friends and neighbors are not drawn into such evils. This is especially true today when

the side of evil has drawn so many Jews into sin through evil speech and sights. Such

spiritual failings are literally the cause of the continued destruction of the Beis

Hamikdash.

The beginning of the rectification is achieved through the double consolation of

gazing at the holy words of Torah to counter the evil effects of having seen the

unseemly. But this is only in the merit of Moshe who begged Hashem to enter Eretz

Yisrael. Through his prayers he caused that no matter where a person has fallen, he canpick himself up through experiencing the vitality of bonding with Hashem. In addition,

if one will only fulfill this verse, he is protected from all evil and sin.

When the situation looks bleak we must never say that our troubles are a mere

coincidence. Instead, we must have mercy on our children and our friendsand

ourselvesand seek the real cause. This is especially important regarding hardships that

our family and friends experience, G-d forbid. We must all do a deep soul-searching to

repair what needs fixing, especially in areas of personal purity since, Their G-d hates

licentiousness.

21

Let no person say that it is enough that he has kept himself pure; why doesnt he

watch just as carefully over his family and friends? Like Yitzchak and Eliyahu, he

should help others and enable them to repair what they have damaged, especially those

closest to him.

This is especially true during these crucial days. If we do not do a thorough

search, what will become of us? On the other hand, one who has done his best to

discover his flaws must know that, Hashem is not a tyrant.22

All He wants is that we

do whatever we can.

We must work to sanctify ourselves and others to the best of our ability.

21Sanhedrin 93a

22Avodah Zara 3a


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The Rectification of Tu BAv

Parshas Vaeschanan is always read during the first of the seven weeks of

consolation, which corresponds to the ChesedofAtikwhich is encased in the galgalta,

the skull ofArichAnpin, which is the housing of the level of Kesserwithin Arich

Anpin. The Komarna Rebbe revealed that Kesser[ ] in Hebrew has a numerical value

of 620 because it corresponds to the 613 Torah commandments and the seven main

rabbinic commandments.

The Arizal taught that the ChessedofAtikis enrobed in the Chessedof the firstday of creation, and is known as chessed dkulah yomah, the kindness which is

entirely of the day.23 This alludes to the whitening effect ofAtik on the galgalta of

Arich. In our context this refers to the whitening or purification of our mitzvos in

action so that they are performed with absolute dveikus. It is through this that the

Shechinah rests on ones physical self.

This is similar to the feeling that tzaddikim had in earlier times. When they

prayed they felt as refined as pure oilthey felt a deep connection to Hashem in

every aspect of their physical bodies. This came about through the intense pleasure theytook in their tallis and tefillin and all other mitzvos. This is the level that we strive to

reach on Tu BAv. If we would only seek to feel the wonderful connection to Hashem

inherent in mitzvos, we would also merit this great level on this most special day. On Tu

BAv, the three higher sefiros ofAtik are revealed. Hidden in this lofty level is the

source ofMalchus through which one achieves a profound face-to-face connection

with Hashem.24

Traditionally, the Jewish people would begin to expend greater efforts in their

Torah studies from Tu BAv onward, as we find in Rabbeinu Chananel. Through

strengthening our learning, our inner connection gets stronger and we are able to

connect that much more in the outer levels of mitzvah observancewhich parallels

Malchus, the bride. Through these efforts we merited that Tu BAvwas celebrated as a

23Shaar Maamarei Rashbi

24Taanis 31a


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holiday since we trusted that our dveikus would protect us from future sin and our every

action would stem from the pure white intention to reveal Hashems Kingship in the

world. [We see hints to this from the tradition of matchmaking on that day, and the

donning of white garments by the brides.]

This is also the deeper meaning of the teaching of the Arizal that the first three

judgments are sweetened during the Shemonah Esrei prayer when we say, ""

that Hashem is the owner of alland the final three are sweetened when we throw

ourselves down during Nefilas Apayim: "'" A psalm of Dovid:To You, Hashem, do I raise up my soul.

25[This is the Sephardic version ofTachanun,

which follows the text in theZohar.]

First we attain inner dveikus through our speech in Shemonah Esrei. Only

afterwards can we achieve dveikus even in our outermost being by casting ourselves

down bodily during Tachanun.

Let Your Soul Know Wisdom

This is the meaning of the phrase, "" Let

your soul (nefesh) know (dei) wisdom (Chochmah), and it will be a crown (Kesser) for

your head.26

We must unite our innermost selves to Hashem through speech which is

an aspect ofMalchus. One can purify his speech only if he watches his eyes which are

an aspect of Chcohmah. Through this, we access the level of Kesser, which means

connecting to Him through doing the mitzvos propelled by a very powerful feeling of

dveikus.

This lesson is especially relevant to Shabbos Nachamu which alludes to

Yitzchak Avinu, since his name has the same numerical value as Nachamu Nachamu.27

Through the aspect of Yitzchak, ofBinah ofArich Anpin as expressed through speech

25Shaar Hakavanos,Nefilas Apayim,Derush 4

26From the Shabbos zemerDror Yikrah, based onMishlei 24:14.

27This is discussed in the writings of theRama MiPano, theBnei Yissaschar,and others.


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from the throat, one merits to fulfill the mitzvos with passionate dveikus and make his

whole body a vehicle for the Shechinah.

Guard Your holy mitzvosby attaomomg the level of Yitzchak and keeping

the mitzvos with dveikus in an aspect of the light of ShabbosGuard Your holy

Shabboswill merit the ultimate redemption which is an aspect of Shabbos28.

Although it says that if the wicked son had been in Egypt he would not have been

redeemed, this is not true regarding the ultimate redemption. At that time when we will

merit a double consolation, and even the aspect of the wicked son will be sweetened andrectified. We will attain true dveikus even in the physical, and the most material

elements will also be completely sanctifed.

Hashem should help us to arouse these great rectifications and truly merit a

double nechamah so that we will be forever free of the impure influence of Peor. May

we merit the ultimate rectification of Moshe when his fight with Peor is completed

through the aspects of Yitzchak and Eliyahu. We should continuously work on this dual

path until our powerful dveikus in Torah and mitzvos leads Hashem to send us our

righteous redeemer, speedily in our days. Amen!

Translated and Adapted by Rav Micha Golshevsky.

.

28See Ohr Hachaim Hakadosh on the verse Vishamru bnei Yisrael es HaShabbos.

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