Tests and Elevating Holy Sparks: Explaining Chassidic/Kabbalistic Concepts Based on the Writings of the Lubavitcher Rebbe

In the Chassidic discourse (Ma'amar) for the 12th of Tammuz, 5711, the Rebbe's first Ma'amar on the date of this Chabad holiday, the Rebbe elaborated on the verse, "You have given those who fear You trials with which to be tested, in order to beautify [Your behavior] forever." (Psalms 60:6)

The Rebbe begins by quoting his father-in-law, the Previous Rebbe, who wrote a discourse on this very same verse, explaining that this verse is referring to the service of self-sacrifice and the topic of tests specifically. 

When it comes to elevating the holy sparks found in this world, the Divine service requires involving oneself with a physical object and using it for a Divine purpose. However, when it comes to tests, it is not the object that is elevated, but rather the person him/herself, to bring out ones own inner strength, until there is no longer any obstacle or determent.  This involves greater strength as well as greater nullification to G-d. 

The Previous Rebbe also stated that our generation, which is in the "heels" of the Messianic era (Ikveta d'Meshicha), was given greater power to overcome tests than the generation in Egypt. At that time, the Jewish people did not listen to Moshe and Aharon due to hard labor. This is not the case today.

The Rebbe then explains that there are three elements related to every Divine service: 1) The object of the Divine service; 2) The Jewish person involved in the service; 3) The kind of service related to the person and the object involved. All three elements are different depending on whether the service involves the service called Avodat HaBeirurim (the service of elevating holy sparks) and Avodat HaNissionot (the service of tests).

The Rebbe explains that when it comes to tests, the test itself has no intrinsic reality. Also, the spark itself that must be elevated during this time of Ikveta d'Meshicha is much darker in nature, for which the name "light" hardly applies. The service of tests is one that is linked to the Yechidah, the highest aspect of the soul, which is connected to desire and pleasure, Ratzon and Taanug. On the level of Ratzon and Taanug, there is no test, because they are connected to levels of the soul that are above intellect. 

Leaving Egypt: The Importance of Acting as One and the Torah Portion of Bo

This week's Torah portion begins with Hashem telling Moshe, "Come [Boh] to Pharaoh..." Much has been written about how the verse states, "Come" instead of "Go," which implies that by going to Pharaoh, Moshe was actually coming closer to G-d Himself.

Another interesting aspect of the way the sentenced is phrased (which I have not seen discussed elsewhere) is the fact that the phrase is said in the singular. G-d does not tell Aharon to come, yet Aharon does come along with Moshe to face Pharaoh. This, in and of itself, can be explained, as G-d had said that Moshe would be a "master/god" over Pharaoh, while Aharon would serve as Moshe's "prophet," his spokesperson.  (Exodus 7:1)

However, there is an additional element that makes the use of the singular verb conjugation somewhat more perplexing: the very sentence that describes Moshe and Aharon coming to speak to Pharaoh is also in the singular!

3. So Moses and Aaron came [sing.] to Pharaoh and said to him, "So said the Lord, the God of the Hebrews, How long will you refuse to humble yourself before Me? Let My people go, and they will worship Me.

ג. וַיָּבֹא משֶׁה וְאַהֲרֹן אֶל פַּרְעֹה וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר יְהֹוָה אֱלֹהֵי הָעִבְרִים עַד מָתַי מֵאַנְתָּ לֵעָנֹת מִפָּנָי שַׁלַּח עַמִּי וְיַעַבְדֻנִי:

The Hebrew word used is Vayavoh (he came) when it would appear that Vayavohu (they came) would have been the correct word choice. Also, immediately following the very moment that Hashem appointed Aharon as Moshe's prophet, there too, the words used are Vayavoh Moshe v'Aharon (Moshe and Aharaon came [sing.] to Pharaoh). (Exodus 7:10)

Prior to this, during the first time that Moshe and Aharon come before Pharaoh, the word used is in fact "Bahu," they came [plural]. (Exodus 5:1) Not only were they not successful on that occasion, but Pharaoh actually increased the burden of the Jewish people, which led Moshe to even complain to G-d and ask Him why He was doing this to His people.

The singular form had been used also at a previous occasion regarding Moshe and Aharon when they went to speak with the Jewish elders (Vayelech Moshe v'Aharon) (Exodus 4:29). At that time, they were successful in convincing the elders that the time for redemption had in fact come.

Vayavoh Moshe v'Aharon is used another time in the Torah, at the moment of the inauguration of the Tabernacle. (Leviticus 9:23) As Aharon is performing the inauguration sacrifices, Moshe and Aharon come to the Tent of Meeting and bless the people, and the Glory of Hashem appears to the entire people. Immediately after, the sons of Aharon, Nadab and Abihu, enter the Holy of Holies and improperly bring an incense offering. They are thereby both consumed. In direct contrast to Moshe and Aharon, when describing the actions of Nadab and Abihu, the Torah uses only plural verb conjugations.

We see a similar contrast of plural versus singular conjugations when it comes to the encampments of the Jewish people in the desert. The journeys and encampments are described in the plural, except for the encampment by Mount Sinai itself. There, Rashi explains, the Jews were like "one person with one heart." This great harmony among us was actually an essential requirement for acquiring the Torah itself.

The lesson appears to be a simple one. In order to be successful in doing G-d's will, the ultimate unity is extremely important. We have to seek it to such an extent that we do not even wish to be accounted for as separate entities. Let us learn from Moshe and Aharon and reach out and help one another in brotherly love. Let us also be willing to be helped by others, and let those who know more than us lead us in the right direction. As stated in Pirkei Avot, make for yourself a master and acquire a friend. This way you will be infinitely closer to your true Master and Friend. The more we realize that we are all One, the closest we will be to the One, the Only One.

When I imagine the Jewish people leaving Egypt, I always imagine them holding hands...

It was because of baseless hatred that the Temple was destroyed, and it will be through baseless love that it will be rebuilt. May we soon merit to regain the harmony we achieved at Mount Sinai, and merit to see the Temple rebuilt. May the Alef and Mem of Aharon and Moshe, followed by the Alef and Mem of Esther and Mordechai, finally be followed by the Alef and Mem of Eliyahu and Mashiach, speedily, in our days.

Leaving Egypt: Getting to Know G-d, and the Torah Portion of Va'eira

Thus says the Lord: Let not the wise man boast of his wisdom, nor the strong man boast of his strength, nor the rich man boast of his riches. But let him that boasts exult in this, that he understands and knows me, for I am the Lord Who practices kindness, justice and righteousness on the earth; for in these things I delight, says the Lord. (Jeremiah, 9:22-23)

Our entire purpose in this world is to know G-d. That is our main task, the ultimate worth, and that is exactly what Pharaoh was missing. In last week's Torah Portion, when Moshe and Aharon approach Pharaoh as ambassadors of G-d and tell him to let His people go, Pharaoh responds: ""Who is the Lord that I should heed His voice to let Israel out? I do not know the Lord, neither will I let Israel out." (Exodus 5:2)

In this week's portion, Pharaoh and the Egyptians begin to learn the hard way Who is G-d. Each of the plagues shows G-d's dominion over a different aspect of His Creation. The lesson, however, is also for the Jewish People: "And I will take you to Myself as a People, and I will be your G‑d. Then you will know that I am G‑d, the One who took you out from the subjugation of Egypt." (Exodus 6:7) The Baal Shem Tov explains that the verse hints that the Jews themselves had to re-learn Who G-d is, and What He is all about. (http://www.chabad.org/kabbalah/article_cdo/aid/379423/jewish/Losing-Awareness-of-G-d.htm)

The struggle to know G-d continues, and our final redemption is the ultimate fulfillment of our quest for His knowledge. About the Messianic times, Maimonides writes:

The sages and the prophets did not crave the era of Moshiach in order to rule over the world... or to eat, drink and rejoice, only so that they be free for Torah and its wisdom and be rid of any oppressor and disrupter... And at that time there will be no hunger or war, no jealousy or rivalry. For the good will be plentiful, and all delicacies available as dust. The entire occupation of the world will be only to know G-d... Israel will be of great wisdom; they will perceive the esoteric truths and comprehend their Creator's wisdom as is the capacity of man. As it is written: "For the earth shall be filed with the knowledge of G-d, as the waters cover the sea..."  (Mishneh Torah, Laws of Kings 12:4-5).

May this era come soon, and when it comes, may we have the right priorities in place in order to be able to appreciate it.

Oded in the Parasha, the Torah Portion of Vayigash

In this week's Torah portion, Judah confronts Joseph, who he believes is the viceroy of Egypt. Judah tells him (again) about everything his father Jacob has been through: his loss of Joseph, how attached he is to Benjamin, etc. Almost immediately after that moment, Joseph reveals himself to his brothers. The words used by Joseph, however, are quite enigmatic. "Ani Yosef HaOd Avi Chai?" "I am Joseph, is my father still alive?"

After all the talk about Jacob, including Joseph's own questions about his father, how can Joseph possibly be asking them if their father is still alive? Perhaps the question is simply rhetorical, as in, "how could my father possibly still live after such suffering?" Perhaps the question is referring to Jacob's spiritual life (as discussed in the past weeks)? Or perhaps this is not a question at all.

One way of punctuating the sentence would be: Ani Yosef, HaOd Avi, Chai. I am Joseph, the "Od" (the "more, the extension, addition to") my father, is alive. This interpretation would be in line with the interpretation of the first verse of the Torah portion of Vayeshev: Eleh Toldot Yaakov: Yosef. "These are the generations of Jacob: Joseph. Joseph is the continuation of Jacob. Their lives parallel each other in many incredible ways. These parallels are explored extensively by the Midrash: both had brothers that wanted to kill them; both had to go into exile, etc.

Another way of punctuating the verse would be as follows: Ani Yosef: HaOd. Avi Chai. I am Joseph, the "Od." My father is alive [now]. Jacob had the confidence to face Eisav once Joseph was born. Joseph was fundamental to his confrontation of Eisav. Perhaps once Joseph was lost, Jacob felt lost not just because he lost his son, but because his son was so important in Jacob's ability to fight the forces of evil and death. That is why, now, Jacob would become alive again. That is exactly what happened. What Jacob heard the news, the Torah states: Vatechi Ruach Yaacov, the spirit of Jacob became alive. Next week's portion is called Vayechi, "and Jacob lived."

The words used by Jacob when hearing his son was alive are: "Rav, Od Yosef Bni Chai," usually translated as "Enough! My son Joseph is still alive!" Rashi reads Rav and Od together, interpreting to mean, Rav Od Li, I have enough happiness and joy because my son Joseph is still alive. Interestingly, Jacob's words include "Rav" (which is the word Eisav used to Jacob when acknowledging the birthright. See Korach in the Parasha, here). When Jacob's children tell him the news they also state "Od Yosef Chai."

The word Od is intrinsically connected to Joseph. It goes back all the way to his mother Rachel's naming him. At the time, she states, "Yosef Li Ben Acher," may [Hashem] and to me one more son. Joseph embodies the idea of "adding," of expansiveness, of Od. Od also appears to be related to one of the names of Mashiach Ben Yosef, Oded. (See previous post about this here)

Rebbe Nachman of Breslov also gives great importance to the word and the concept of Od. In what is arguably the basis for all his other teachings (Torah Reish Peh Beis (#282)), Rebbe Nachman connects Od to the concept of finding good points in others and in ourselves. He takes this from a verse in the Book of Psalms: "Od Me'at v'Ein Rasha," "a little more and there is no evil person." If you find some little good in a person, you can change the scale of justice and bring that person to the side of merit, where they are no longer evil. Rebbe Nachman also interprets another verse from the Psalms, "Azamra L'Elokai b'Odi," "I sing to my G-d with my Od," to mean that through judging ourselves favorably we can come to sing to G-d. 

Every Jew has this spark of good, this Od, this Yosef HaTzadik within us that can tip the scales of justice in our favor and bring us to life, true life, in which we are constantly increasing and growing. That is the message of Joseph, who is connected to the attribute of Yesod (today was Yesod shebeYesod shebeGevurah), and is also one of the fundamental guiding principles of the Lubavitcher Rebbe in his life: he was never satisfied with past accomplishments; he was always looking to grow, to "increase in holiness." This is also the message of Chanukah, in which, every day, we add more light until one day, hopefully soon, we will light up the entire word and darkness will no longer prevail.

Chodesh Tov and Chanukah Sameach!!!

Shechem in the Parasha, the Torah Portion of Vayechi

This week's Torah portion describes Jacob's time in Egypt, particularly the blessings he gave to Joseph's two sons, Ephraim and Menashe, as well as those given to each of his twelve sons before Jacob's passing.

Jacob gives Joseph a double inheritance, making each of his sons, Ephraim and Menashe, one of the twelve tribes to inherit the Land of Israel. Interestingly, Jacob's statement giving Joseph the birthright has also been interpreted as Jacob giving Joseph the city of Shechem, where Joseph is ultimately buried:

22. And I have given you one portion [Shechem Achad] over your brothers, which I took from the hand of the Amorite with my sword and with my bow."

RASHI:

And I have given you: Since you are taking the trouble to occupy yourself with my burial, I have given you an inheritance where you will be buried. And which is this? This is Shechem, as it is said:“And Joseph’s bones, which the children of Israel had brought up out of Egypt, they buried in Shechem” (Josh. 24:32).

one portion over your brothers: Heb. אַחַד עַל אַחֶי‏ שְׁכֶם, the actual [city of] Shechem, which will be for you one share over your brothers. [Accordingly, we render: Shechem, [which is] one [share] over your brothers.]- [from Gen. Rabbah 97:6] Another explanation:“One portion” refers to the birthright, and indicates that his (Joseph’s) sons should take two shares. שְׁכֶם is a word meaning “a portion,” as the Targum renders. There are many similar instances in Scripture:“For You shall place them as a portion (שְׁכֶם)” (Ps. 21:13), You shall place my enemies before me as portions;“I will divide a portion (שְׁכֶם)” (ibid. 60:8);“…murder on the way, שֶׁכְמָה ” (Hos. 6:9), [meaning:] each one his share;“to worship Him of one accord אֶחָד) (שְׁכֶם” (Zeph. 3:9), [meaning: in one group].

which I took from the hand of the Amorite: From the hand of Esau, who behaved like an Amorite (Gen. Rabbah 97:6). Another explanation [of why Esau is called אמֹרִי]: who deceived his father with the sayings (אִמְרֵי) of his mouth.

with my sword and with my bow: When Simeon and Levi slew the men of Shechem, all those [nations] around them (Jacob’s sons) assembled to attack them, and Jacob girded weapons of war against them. — [from Gen. Rabbah 97:6, Targum Jonathan ben Uzziel]

with my sword and with my bow: I.e., his cleverness and his prayer.

Rashi's comments point to the many distinct facets of the city Shechem, and the rich meaning of the place. First, Rashi mentions Shechem's role as a place of burial, given as a reward for performing this great mitzvah. Joseph performing this mitzvah leads to an incredible "chain of mitzvahs," performed by ever higher entities. The mitzvah of burying Jacob is charged to Joseph, whose burial is charged to Moses, whose burial, in turn, is performed by Hashem himself. (See Talmud Sotah) After Moshe passes, it is Joshua, a descendant of Joseph from the Tribe of Ephraim, who is charged with actually burying Joseph inside the Land of Israel. Interestingly, the passage quoted by Rashi is actually juxtaposed with Joshua's own passing. Even more fascinating is the fact that both Joshua and Joseph were 111 years old when they died. One could speculate about whether Joshua and Joseph were not in fact one and the same.

Rashi then explains how Shechem is associated with the extra portion of the firstborn. Shechem has many other associations with being the "first:" Shechem is the first place visited by Abraham, Jacob, as well as Joshua when entering the Land of Israel. Even in modern times, the first settlement established in Judea and Samaria after the Six Day War was Elon Moreh, which is another biblical name for the city Shechem. Shechem is the gateway to the Land of Israel.

Related to the above, Rashi then notes that Shechem was taken from Eisav, who behaved like an Amorite and lied to his father. Jacob is characterized by the fact that all of his children remained true to their Judaism and Jewish identity (Mitatoh Shleimah - "his bed was complete"). Furthermore, Jacob is associated, first and foremost, with the truth ("Titen Emeth L'Yaakov," "Give truth to Jacob"). The Torah also states that Shechem was acquired monetarily by Jacob (similar to how Jacob acquired the birthright), and that it is one of the places that Gentiles are unable to even claim that they were stolen by the Jews. (Genesis 33:18-19; Midrash Rabbah)

That said, Rashi mentions the radical actions of Shimon and Levi. It was also in Shechem that Joseph's brothers, led by the zealotry of Shimon and Levi, attacked Joseph and sold him as a slave. After Reuven's sin, Shimon and Levi were both in line to be the leaders of the rest of the tribes. However, their zealous violence prevented them from playing this role.

Finally, Rashi interprets the words used to describe weapons ("bow" and "sword") as a reference to cleverness (wisdom) as well as prayer. Often, much more can be accomplished through these two more peaceful means than through violence. The power of Jacob is his Torah and his prayer - "Koloh Kol Yaakov," "the voice is the voice of Jacob, while force is primarily the weapon of Eisav - "Yadoh Yad Eisav," "the hand is the hand of Eisav."

Shechem is Jacob's inheritance to Joseph. It is more than just a place. It is a way of being. It stands for all that was mentioned above and more: keeping the mitzvot, leadership, identity and continuity, truth, passionate moderation, Torah, wisdom, and prayer. Shechem in Hebrew, literally means "shoulders." It is as if Jacob is now passing the torch to Joseph, who is now literally "shouldering" the responsibility for keeping these values intact.

We see a hidden reference to the values of Shechem much later in history, with the appointment of Saul as King of Israel (I Samuel, Chapter 9):

1. Now there was a man of Benjamin, and his name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite man, a mighty man of power. 2. And he had a son whose name was Saul. He was young and handsome, there being no one of the children of Israel handsomer than he; from his shoulders (Shichmoh) and upwards he was taller (Gavoah) than any of the people.

Just like Joseph received a Shechem (portion; shoulder) over his brethren, so too was Shaul taller than all his brethren, from his shoulders upwards. He was also young and handsome like Joseph.

Shaul also had another similarity to Joseph. Just as Joseph had experienced all his brothers attack and nearly kill him, so too had Shaul seen all the other tribes nearly extinguish his tribe, the Tribe of Benjamin, in a bloody civil war that followed the events of Pilegesh b'Givah, the concubine of Givah.

As recounted extensively in the end of the Book of Judges, men of Givah had raped and brutally murdered a concubine woman. The Tanach's account directly parallels the story of Sodom and Gomorrah. There are even opinions that these men of Givah were a reincarnation of those of these two infamous places. All the Tribes of Israel demand that the Tribe of Benjamin hand over the men that performed this outrageous act to be killed, but Benjamin refuses. This leads to civil war.

Herein lies also a parallel with Shechem. The man called Shechem (presumably for whom the city is named after) raped Dinah, the daughter of Jacob. Because the men of Shechem refused to bring the rapist to justice, Shimon and Levi decimated the entire city. Maimonides writes that the acts of Shimon and Levi were in fact justified under Jewish law.

Joseph is given Shechem. Shaul, who had the potential for becoming Mashiach Ben Yoseph, is from Givah. In fact, he even rules all of Israel for a short period from Givah itself. (I must admit that I am not 100% certain that Givah refers to the same city as the concubine of Givah, but I have no reason to believe otherwise). Both Shechem and Givah are places that suffered tremendous atrocities in response to lack of justice, and both become associated with the respective leaders of the generation.

Furthermore, the reason why Shaul does not become Mashiach Ben Yoseph is because of his failure to decimate Amalek, when explicitly told by the prophet Samuel to do so. Shaul has all the values and characteristics that Jacob passes Joseph, connected to Shechem, including passionate moderation, wisdom and prayer. He was also the first, the first King of Israel. However, he appears to be deficient in the most important of all values, the very first one listed by Rashi: the accurate performance of a mitzvah. That is Samuel's ultimate rebuke to Shaul after the debacle of not utterly destroying Agag and Amalek: "And Samuel said, "Has the Lord as great delight in burnt-offerings and sacrifices, as in hearkening to the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams…" (Samuel I, Chapter 5:22)

Mordechai and his generation, in their fight against Haman the Agagite, somewhat rectify Shaul's mistake by showing ultimate self-sacrifice in order to fulfill God's commandments. The introduction of Mordechai, the last of the male prophets, in the Megillah (Esther, 2), very much parallels the introduction of Shaul in the Book of Samuel:

5. There was a Judean man in Shushan the capital, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite, 6. who had been exiled from Jerusalem with the exile that was exiled with Jeconiah, king of Judah, which Nebuchadnezzar, king of Babylon, had exiled.

However, there is one radical difference between Mordechai and Shaul. Even though both are from Benjamin, while Shaul is primarily associated with Joseph and Givah/Shechem, Mordechai is explicitly connected to Judah (particularly the King of Judah) and Jerusalem, which both represent total nullification and self-sacrifice.

Benjamin is a combination of Judah and Joseph. He represents the sefirah combination of Yesod shebeMalchut. As previously explained, Joseph represents Yesod and David, Malchut. Even geographically, the land of Benjamin connects the land of Judah and of Joseph. (See "Jerusalem in the Parasha," here) Benjamin connects these two facets of the Jewish people and of Jewish History.

Although Elijah (who, although from Benjamin, is clearly associated with the Tribe of Joseph, and Elijah even states explicitly that he is descended from Rachel) and Mashiach Ben Yoseph will pave the way of the redemption, ultimately, it all must be connected to Judah, to Mashiach Ben David. As we read in last week's Haftorah (Ezekiel 37):

19. Say to them, So says the Lord God: Behold I will take the stick of Joseph, which is in the hand of Ephraim and the tribes of Israel his companions, and I will place them with him with the stick of Judah, and I will make them into one stick, and they shall become one in My hand.  

20. And the sticks upon which you shall write shall be in your hand before their eyes. 

21. And say to them, So says the Lord God: Behold I will take the children of Israel from among the nations where they have gone, and I will gather them from every side, and I will bring them to their land. 

22. And I will make them into one nation in the land upon the mountains of Israel, and one king shall be to them all as a king; and they shall no longer be two nations, neither shall they be divided into two kingdoms anymore. 

23. And they shall no longer defile themselves with their idols, with their detestable things, or with all their transgressions, and I will save them from all their habitations in which they have sinned, and I will purify them, and they shall be to Me as a people, and I will be to them as a God.

24. And My servant David shall be king over them, and one shepherd shall be for them all, and they shall walk in My ordinances and observe My statutes and perform them.  

25. And they shall dwell on the land that I have given to My servant, to Jacob, wherein your forefathers lived; and they shall dwell upon it, they and their children and their children's children, forever; and My servant David shall be their prince forever.  

26. And I will form a covenant of peace for them, an everlasting covenant shall be with them; and I will establish them and I will multiply them, and I will place My Sanctuary in their midst forever.

 

27. And My dwelling place shall be over them, and I will be to them for a God, and they shall be to Me as a people. 

28. And the nations shall know that I am the Lord, Who sanctifies Israel, when My Sanctuary is in their midst forever.

May it be soon, may it be today, may it be now.