reishis goyim amalek.doc

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Reishis Goyim Amalek - An End To EvilThe First Chassidic DiscourseDelivered by The Previous Lubavitcher Rebbe,Rabbi ose! it"chak #chneersohnTranslated by Rabbi Sholom B. Wineberg

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In12 honor o3 the approach o3 Beis &issan% #e are happy to share #ith our readers

a 3reshly+edited English translation o3 Reishis 4oyim /male" ,!5 1652.This maamar is o3 particular interest because it #as the 3irst discourse deli0ered bythe Pre0ious 7uba0itcher Rebbe% Rabbi 'ose3 'it8cha" Schneersohn% o3 blessedmemory% a3ter succeeding to the mantle o3 leadership on Beis &issan% ,!5 (65).It is based on the last discourse deli0ered by his 3ather% the Rebbe Rashab% #hopassed a#ay on that date.The original translation o3 this maamar #as 3irst published in ,- 16!2 inresponse to a call o3 the Rebbe that it be #idely studied in order to amelioratecertain unto#ard e0ents that clouded the chassidic hori8on at that time. /nd since(in the #ords o3 the Rebbe Rayat8) 9the #ords o3 t8addi"im are eternally true%9 #emay sa3ely assume that its #idespread study today #ill li"e#ise help to s#eeten#hate0er situations re:uire s#eetening today.

To Farbreng With The Rebbe Rashab In Rostov

This maamar #as 3irst heard in the midst o3 the bitter ci0il #ar that shoo" the citieso3 Russia in the a3termath o3 the 6 Re0olution and the ;irst World War. Thedangers #ere so 3ierce that the Rebbe Rashab had planned to lea0e Rosto0 #ith his3amily be3ore the approaching Bolshe0i"s o0erran it. This plan ne0er e0entuated%and in 0ie# o3 the grim situation he e0en 3orbade his chassidim to 0isit him to:uench their thirst 3or Chassidus or to be recei0ed 3or pri0ate audience at yechidus.The chassidim% ho#e0er% continued to long 3or their #ell+lo0ed and #ell+remembered

0isits to the home o3 the Rebbe Rashab.


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records%12 9#e sa# a trans3ormation o0erta"e him% as i3 there #as no# a ne# spirit#ithin him.... >e called to one o3 the chassidim and as"ed him to bring mash"e.9>is #i3e% the Rebbit8in Sterna Sarah% and his son% #ho #as later to succeed him as

the Rebbe Rayat8% #ere 3ear3ul 3or his li3e.The Rebbe Rashab #as reassuring@ 9'ose3 'it8cha"% donAt be a3raid. We shallremain intact. /nd I donAt mean intact in secret chambers I mean intact as #eo0ertly mo0e out#ard and e=tend oursel0es.9 1In the 'iddish original% mir 0eln 8aingant8 mit un8er gant8er yet8iah 0ehispashtus.2The chassid #ho recorded these #ords added his o#n note to his readers@ 9'ou canunderstand 3or yoursel0es #hat these #ords #ere hinting at.9 1I.e.% an assumedallusion to the Rebbe RashabAs o#n impending passing.2

A aamar To !ilence "olshevi#s

While the chassidim #ere seated there around the Rebbe RashabAs table% ne#s

arri0ed that Bolshe0i"s #ith search+#arrants #ere systematically ransac"ing theirhomes. ;ear 3ro8e their hearts% but the Rebbe Rashab continued as be3ore to rousethem on as they sang. /s the same chassid continues@ 9>is conduct appeared#ondrously di33erent to anything #e had pre0iously seen #e sa# o0ert miracles3rom him that night.9Sure enough% #hile the Rebbe Rashab #as in the midst o3 3arbrengen% the searchs:uad "noc"ed at the door. They #ere told that a search #as no# out o3 the:uestion because the Rebbe #as no# occupied. Their second 0isit struc" terrorupon the chassidim% some o3 #hom by this stage #ere not completely sober. Toma"e things #orse% as one #ould ha0e thought% a mound o3 incriminating e0idence#as piled high on the table + the money that these poor chassidim had all

contributed and collected 3or the up"eep o3 the Tomchei Temimim 'eshi0ah.This #as the history+ma"ing 'eshi0ah #hich the Rebbe Rashab himsel3 had3ounded in 7uba0itch in !6. When he had 3led #ith his 3amily 3rom 7uba0itch inWhite Russia #ith the approach o3 the 4erman 3orces at the height o3 World War I% ithad 3ollo#ed him southeast here% to Rosto0 on the Ri0er


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Rashab departed this #orld physically.In the dynasties o3 most other chassidic trends% the succession is customarily o0ertand immediate. In the case o3 most o3 our Rebbeim% and so too in this case% themantle o3 leadership #as accepted in gradual stages and only a3ter some time #orn

o0ertly. (In 3act% the Rebbe has re3erred in #riting to Beis &issan as the day on#hich the Rebbe Rayat8 assumed the responsibilities o3 Rebbe.)In 7uba0itch tradition% the deli0ery o3 a maamar by the ne# incumbent is commonlypercei0ed as indicating the acceptance o3 the &esius. Thus% in more recent years%chassidim #ho #ere pri0ileged to be present at 959 on the 3irst yahr8eit o3 theRebbe Rayat8 on 'ud Sh0at% , 16,2% testi3y that the air #as electri3ied #ithanticipation@ Was the Rebbe going to deli0er #hat #as to pro0e to be the 3irstmaamar o3 one+and+a+hal3 thousandDeeping this tradition in mind% the 3ollo#ing 3irst+person description o3 the prelude tothe 3irst maamar o3 the Rebbe Rayat8 + i.e.% the maamar #hich appears hereunder +is o3 acute interest. The description is borro#ed 3rom /sh"a0ta


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(3rom sec. - belo#). The 3irst sentence o3 this passage is repeated 0erbatim 3romthe parent maamar o3 the Rebbe Rashab% and its continuation is part o3 a longparenthetical addition by the Rebbe Rayat8@ 9/nything #hich 4+d ordained to ser0eas a proper receptor 3or the irradiation o3 >is light enGoys an essential and absolute

e=istence. (Hne might add that this is the meaning o3 teachings such as%1-2A>oliness cannot be displaced%A and1,2 ARitual obGects retain their sanctity.A Thus% theplace in #hich a t8addi" studied Torah and engaged in the ser0ice o3 4+d retains itssanctity e0en a3ter he has risen out o3 corporeal li3e and begun true li3e% 3or theluminescence o3 his aaamarim ,5. TheRebbeAs reply mentioned that 9this is e0idently the closing maamar 1o3 the RebbeRashab2.9When the proo3 pages #ere submitted to the Rebbe 3or his appro0al he indicatedthe abo0e+mentioned additions o3 the Rebbe Rayat8 by enclosing them inparentheses% and it #as assumed at this stage that this #as ho# the maamar #as toappear in print./ number o3 interesting points emerge 3rom the RebbeAs re#rite o3 the dra3tproposed 3or the PublisherAs Pre3ace.;irstly@ Though the Rebbe himsel3 had described Reishis 4oyim /male" as being9e0idently the closing maamar 1o3 the Rebbe Rashab2%9 he did not consider it rightthat this pre3ace should describe it + #ithout 3urther :uali3ication + as 9the closingmaamar%9 because there is one more maamar% the one beginning >ineh /nochi%

#hich the Rebbe Rashab deli0ered a3ter this one.The solution to this seeming anomaly is to be 3ound in Rabbi Ri0"inAs account o3 theuni:ue circumstances in #hich the maamar beginning >ineh /nochi #as deli0ered@

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9Hn Shabbos odesh Parshas 1i2 Sisa% a maamar #as deli0ered 1by the RebbeRashab2 on the #ords% >ineh /nochi ores Bris.... The only ones present #ere hisson 1the Rebbe Rayat82 and three others% including mysel3% the #riter o3 these lines.

>ence% Reishis 4oyim /male" is the last maamar that the Rebbe Rashab deli0eredpublicly. It is also the 3irst maamar that the Rebbe Rayat8 deli0ered #hen he 3irstbecame Rebbe.9/ccordingly% the RebbeAs point is e0idently that though Reishis 4oyim /male" is notliterally the last maamar o3 the Rebbe Rashab% ne0ertheless% since it #as the lastone deli0ered publicly% and its theme #as ta"en up by his son immediately on hissuccession% one may still apply to it the :uotation 3rom idrash Tehillim% 9/t theplace that this one ceased% this one began.9Secondly@ Commenting on the interpolations% the Rebbe commented on the dra3t 3orthe PublisherAs Pre3ace that 9there are many pro3ound things to be learned bycomparing the #ay a particular concept is e=plained in the original maamar #ith the

#ay it is e=plained by the additions in the second maamar.9The Rebbe goes on to say that 9this may 3re:uently be seen in the t#o manners in#hich material is added in the maamarim o3 the T8emach T8ede"@ (a) theinterpolations are indicated by parentheses% sometimes introduced by 1an initialletter or #hate0er2 to sho# that #hat 3ollo#s is an appended gloss (b) theinterpolations are incorporated in the body o3 the te=t% sometimes entailing changesin it% so that together they become one maamar + as in this case.9This 3inal phrase made it clear that the Rebbe had not intended that his earlierindication o3 the interpolations should appear in the printed 0ersion rather% they andthe original te=t together #ere to constitute one maamar.

+choes $f The aamar In -/ And -0In /dar% ,*5 1652% e=actly 3i3ty years a3ter the time o3 the Rebbe RashabAs lastmaamar% the Rebbe deli0ered a series o3 three maamarim #hich #ere based onthree parallel discourses o3 the Rebbe Rashab + the abo0e+mentioned Reishis4oyim /male" and t#o other related ones. In the PublisherAs Pre3ace the Rebbenoted the 3i3ty+year anni0ersary% and described the ne# maamarim as being 9parts1o3 the earlier maamarim2% #ith alterations and additions.9eeping in mind that Reishis 4oyim /male" #as e=plicitly intended to nulli3y the/male" o3 that era% 0i8.% the Bolshe0i"s% it may perhaps be assumed that thedeli0ery o3 these parallel maamarim in /dar ,*5 1652 #as li"e#ise intended tonulli3y the pain3ul decree #hich at e=actly this time the Rebbe began to publiclycampaign against + the issue #hich is popularly "no#n as 9Who is a e#D9Some years later% on the e0e o3 Rosh Chodesh &issan% ,- 16!2%12 the Rebbeurged that Reishis 4oyim /male" be #idely studied. /t the same time he made#hat appears to ha0e been an allusion to the insistent appeal #hich #as beingheard in the ;ederal Court at e=actly that time contesting the o#nership o3 thehistoric library o3 the Rebbe Rayat8. (Jltimately% the court decided that it #as not tobe inherited by any pri0ate 3amily member it #as the la#3ul property o3 /gudasChassidei Chabad% #ith the Rebbe at its head e= o33icio).

An +nd To 1ar#ness

To conclude #ith the thought #ith #hich the Rebbe closes one o3 the maamarim o3,*5 1652@1!2 Battling against the "elipah o3 /male" by means o3 the


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relates to the generation o3 ashiach. It brings about the time at #hich152 914+d2has set a limit to dar"ness9 + #ith the imminent coming o3 ashiach.In the meantime% as #e said abo0e% the original translation o3 this maamar #as 3irstpublished in ,- 16!2 in response to a call o3 the Rebbe that it be #idely studied

in order to ameliorate certain unto#ard e0ents that clouded the chassidic hori8on atthat time. /nd since (in the #ords o3 the Rebbe Rayat8) 9the #ords o3 t8addi"im areeternally true%9 #e may sa3ely assume that its #idespread study today #ill li"e#isehelp to s#eeten #hate0er situations re:uire s#eetening today. This #ill surely bringus closer to the days in #hich there #ill be129neither en0y nor competition9 + thedays in #hich 9the occupation o3 the #hole #orld #ill be solely to "no# 4+d.9

Sichos In EnglishBeis Nissan, 5758 [1998]

Yahrzeit-hillula of the e!!e asha! n"e"

2redits

This #or" #as translated by Rabbi Sholom B. Wineberg% edited by Jri aploun% anddesigned and laid out by 'ose3 'it8cho" Turner. The co0er is the #or" o3 5K5


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o3 all those nations% yet he is distinct 3rom them.The conclusion o3 the abo0e 0erse (9and in the end he shall be destroyed9) seemsto imply that the "elipah o3 /male" contains no element that can be sal0aged bymeans o3 the di0ine ser0ice called beirurim (i.e.% the si3ting and re3ining o3 materiality

by ele0ating the aman descended 3rom /male"12 1and >amanAs descendants% 3ar 3rombeing destroyed% e0en studied Torah in public2% it 3ollo#s that e0en the "elipah o3/male" may be recti3ied and ele0ated. >o# can one reconcile these t#o statements+ that the total destruction o3 /male" is deemed necessary 13or he is considered tobe beyond sal0age and recti3ication2% yet he can indeed be recti3ied and ele0ated 1asin the case o3 his descendants2D/ solution may be 3ound in the 0erse%12 914+d2 has set a limit to dar"ness....9 I.e.%>e has limited the time during #hich the dar"ness o3 "elipah #ill be permitted toderi0e nurture and sustenance 3rom the lea0ings o3 holiness% 3rom the most e=trinsicle0el o3 holiness. When that time e=pires the "elipah #ill be utterly destroyed andannihilated% lea0ing no 0estige o3 itsel3% because it does not possess any intrinsic3orm o3 true e=istence it is a non+entity.

3)ious 1eceit4

1This is so2 e0en though the 3orces o3 unholiness are e=tremely tenacious. no#ing#hat transpires deep in his o#n soul% e0ery man can attest to ho# intensely his e0ilinclination and animal soul a33lict and oppress him. &e0er pausing nor ceasing% theycon3ront him #ith a test at e0ery turn and con3use him #ith un#holesome thoughts.oreo0er% they incite him to err and stray 3rom one thing to another by means o3chicanery and deceit. /t times they con0ince him that because o3 his supposedlyhigh degree o3 piety and spirituality it is beneath his dignity to 1e=ercise 0igilance inorder to2 per3orm a particular mit80ah in the most scrupulous and beauti3ul manner

possible rather% they argue% he should 1utili8e this time to2 engage in Torah study orthe per3ormance o3 1some other2 precept. 1Hb0iously%2 the purpose 1o3 in3lating him#ith spiritual pretensions2 is to harm him and de3lect him 3rom acting as he should./t other times the "elipah 13alsely2 derides his spiritual e33orts. 9Such a 1lo3ty2manner o3 spiritual ser0ice%9 it argues% 9is totally out o3 character #ho are you tosee" such e=alted and rare3ied 3orms o3 di0ine ser0iceD9 The "elipah% o3 all things%

becomes a 9de3ender o3 truth%9 demanding that e0erything be done #ithuncompromising sincerity + #ith the intent that the indi0idual #ill simply re3rain 3romdoing #hate0er he ought to do.


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/ll the abo0e arguments il lustrate the tenacity o3 the "elipah. It is particularly acti0e#hen it comes to con3using the indi0idual through dreams% #hich result 3rom oneAsdaytime thoughts.1!2 >ere the animal soul marshalls all the po#er at its command

to disturb and trouble him.So% too% #ith regard to other mundane matters #hich are bodily necessities% such as3ood and drin"% the animal soul deploys all its guile to con0ince the indi0idual thatthe Torah obliges him to indulge 1rather than simply to care 3or the propermaintenance o3 his health2. oreo0er% the "elipah gi0es rise to the thought that itdoes not really matter ho# #ell he per3orms 4+dAs commands% so long as he goesthrough the re:uired motions. /ll the abo0e ser0es to demonstrate the greatstrength o3 the "elipah. 1>o#% then% can #e say that it is really a non+entityD2/s is "no#n% the sitra achra 1lit.% 9the Hther Side%9 a euphemism 3or the #orldAsunholy counterpart to holiness2 deri0es its spiritual nurture 3rom the 9encompassing91i.e.% transcendent2 le0el o3 is 0ery o#n being and essence and is not dependent on any other3actor can be said to possess true% essential and absolute e=istence% #hereas lightdoes not deri0e 3rom its o#n sel3% rather it deri0es 3rom the 7uminary.(This% by the #ay% e=plains #hy this illumination is termed 9light #ithout end9 (Hr EinSo3) rather than 9light #ithout beginning9 + 3or indeed it does ha0e a beginning%namely% the 7uminary Who can 3reely choose to illuminate or not to illuminate. /sRambam states%152 9This is #hat the Prophet says@ %nt ohe"t 0+hu0u + A/nd the 7+rd4+d is true%A meaning that >e alone is the truth nothing else is true as >e is.9 ;orabsolute truth is that #hich e=ists independently o3 e0eryone and e0erything else + acondition #hich can be ascribed solely to 4+d >imsel3% Whose e=istence deri0es3rom >is 0ery o#n essence and being. In contrast% all that #hich issues 3rom >ime=ists only by >is 0olition and su33erance% and not independently.)The same is true #ith regard to light@ it e=ists only because the 7uminary desires itto e=ist. I3% then% e0en the light does not possess essential and absolute e=istence%ho# is it possible 3or the 0essels + #hich merely unite #ith it + to possess essentialand absolute e=istenceDThe e=planation is as 3ollo#s@ Hne o3 the main characteristics o3 light is that it

clea0es to the 7uminary% Whom it there3ore resembles. >ence% #hen the 7uminarydesires that the light should possess essential and absolute e=istence% it attainssuch a state. When the light later unites #ith the 0essels and the 0essels nulli3y

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themsel0es to it% they too + through the intermediacy o3 the light + #ill attain essentialand absolute e=istence.This is also implied in the phrase%12 (&e0ertheless% #ith regard to the 0essels the

phrase used is% 9>is throne is 3irmly established9 1indicating a lesser degree o3permanence and independence than that o3 9endures92 i.e.% the 0essels are not onthe same le0el and o3 the same degree o3 9endurance9 as are 9>e9 and 9>is &ame.9This is because 9>e9 and 9>is &ame9 possess these :ualities intrinsically% #hile the0essels are inherently merely 0essels% and not at the le0el o3 illumination and light.The term used is there3ore nachon% #hich implies being 3it% ready and established.When the 0essels are in that state% i.e.% #hen they are nulli3ied to the light and long3or it + 3or the >ebre# #ord "eli (90essel9) shares a root #ith "ilayon (9yearning tothe point o3 e=piry9) + they are united #ith the light. /t that time% the unity #ithin thelight 1i.e.% the union o3 the light #ith its source% the 7uminary2 is also 3ound #ithin the"elim% and they% too% attain an essential and absolute e=istence.

3The !oul&s 6earning Is Immutable4

There is a source 1in the literature o3 Chassidus2 that e=plains that 9>is throne isestablished9 alludes to e#ish souls% 3or they are 3it receptors into #hich the ence they possess essential and absolute e=istence% inthe sense that they are not subGect (4+d 3orbid) to elimination or change.This is demonstrably obser0ed. E0ery indi0idual 3eels this to be so #ithin his o#nsoul@ he is a#are o3 the e=tent o3 his distance 3rom 4+dliness as a #hole% andparticularly a#are o3 his dismal spiritual state #ith regard to the proper per3ormanceo3 this mit80ah or that. Especially so% regarding the in#ard aspects o3 his di0ineser0ice + in arousing the emotions o3 lo0e and 3ear o3 4+d in his heart% and in his

endea0ors at engaging his mind in the contemplation o3 4+dliness. Similarly hereali8es that his soul is arid in other spiritual areas@ 4+dly concepts 3ail to ta"e a gripon his li3e.&e0ertheless% in spite o3 all the abo0e% 3rom time to t ime he is bestirred #ith anurgent yearning 3or 4+dliness he desires to 3ul3ill all his duties and thirsts 3or anyand all 4+dly illumination. True% his soulAs intrinsic state is such that he is al#aysyearning + e=cept that the #orld and his mundane concerns engage him so muchthat he 3inds himsel3 be#ildered (may >ea0en protect us).We palpably obser0e that during those times at #hich he tears himsel3 a#ay 3romthe mundane concerns that a33lict and press upon him% he #ill e=perience actualphysical delight upon apprehending a 4+dly perception% to the same degree that hedelights in his o#n personal a33airs./ll these 1holy2 sensations result 3rom the essential aspect o3 the soul% #hichintrinsically possesses absolute e=istence. Thus% not#ithstanding all theconcealments and obstructions brought about by the #orld and his #orldly a33airs asa #hole% and by his body and animal soul in particular% the indi0idual is al#ays ableto rouse himsel3 + to sha"e o33 the grit and grime that conceal and obscure 1the 4+dliness #ithin2.&e0ertheless% this state is re3erred to by 1no more than2 the phrase% 9>is throne isestablished%9 3or achie0ing it re:uires spiritual e33ort the possibility remains thatthings may (4+d 3orbid) be other#ise. /t the same time% the soul itsel3 1in its

essential state% as it stands apart 3rom the body and animal soul%2 enGoys genuineand absolute e=istence.In contrast% the "elipos and sitra achra deri0e all their spiritual nurture 3rom the

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9encompassing9 1i.e.% transcendent2 le0el o3 Sefer a0aa+ari+ 5::5

[19 see Si**ur 'ehillat aShe+, 4" 8"

Cha(ter *To e=plain in general terms@ 1The do#n#ard 3lo# o3 o#e0er%this type o3 indi0idual does not at all see" the resultant pleasure rather% the longingitsel3 is #hat is most important to him. We there3ore 3ind that such an indi0idual

constantly changes the obGects o3 his desires.1;or most people2 desire is an outgro#th o3 pleasure i.e.% they desire pleasurablethings that accord #ith their particular nature. Those #ho are intellectually inclined

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deri0e pleasure 3rom grasping concepts those #ho are more emotional by naturederi0e pleasure 3rom doing someone a good turn or conducting themsel0es in agoodly 3ashion. The 0arious le0els and "inds 1o3 pleasure depend on the particular

composition2 o3 oneAs #isdom% "no#ledge and understanding 1i3 one is intellectuallyinclined% or on the balance o3 oneAs2 attributes o3 "indness and se0erity 1i3 one ismore emotionally inclined2. Each indi0idualAs longings #ill thus re3lect his naturalinclination% one to "indness and one to its opposite 1i.e.% se0erity2% and so on. Thus%the types o3 desires 1e=perienced by these people2 3all #ithin one o3 thesecategories.This is not so #ith regard to people #hose desires dominate their personalities@ theirdesires 3it into no particular pattern 1or speci3ic category2. /t times they may desiret#o entirely di33erent (and sometimes opposite) things at the 0ery same instant. Itgoes #ithout saying that their desires change 3rom one obGect to another% #ithoutlimit. This is in line #ith the saying@1*2 9There is nothing that stands in the #ay o3

desire%9 in the sense that nothing can "eep them 3rom 3ul3illing their desires.It is true that such intense desire also has great potential merit% 3or #e obser0e thatit can a33ect all the 3aculties o3 the soul% e0en the intellect. Intellectual attainment isindeed a 3undamental 1and laudable2 trait% especially since mastering the entirelength and breadth o3 a subGect demands diligent preparation. &onetheless #e 3indthat the desire to attain "no#ledge out#eighs all else. / person #ith an intensedesire to e=cel intellectually #ill ine0itably achie0e much more meaning3ul resultsthan another person #ho is blessed #ith a "eener mind but lac"s the burning desireto e=cel. >ence the ad0ice o3 our Sages% o3 blessed memory%1-2 9/ person shouldal#ays study in a place that his heart desires%9 3or his desire enhances hiscomprehension.1I3 so% #hy do #e decry those people #hose entire li0es re0ol0e around their intensedesiresD2>o#e0er% this only applies to the attainment o3 oneAs desire in an orderly 3ashion%i.e.% #here desire plays its role in the harmonious melding and blending o3 all thesoulAs 3aculties as they assist one another 1in their re:uired tas"s. In this conte=t2desire is as crucial as intellect i3 a person (>ea0en 3or3end) lac"s e0en one o3 hissoul+3aculties he may be considered maimed.This% ho#e0er% is not the case #ith those people #hose li0es re0ol0e around theirdesires% and #ho utili8e their other soul+po#ers only as a means 3or actuali8ing theircaprices and the li"e. In such a situation 1the 3aculty o3 desire2 is a detrimental trait.

3Reason And 1esire41;urthermore% acting in such a manner2 de3ies rationality. Intellect is characteri8edby :uietude and rest3ulness% as one dra#s onesel3 higher and closer to that #hich is

abo0e him% clea0ing to a concept in studious contemplation in order to grasp it in allits depth. Chie3ly% this entails progressi0ely #ithdra#ing onesel3 3rom oneAs o#n sel3%and dra#ing e0er closer to the innermost theme o3 the concept in :uestion. Thisresembles the state "no#n as 9intellectual astonishment and arrestation9(hishtomemus haseichel)% #herein the thin"er is una#are o3 the passage o3 time oro3 #hat is happening around him% being completely immersed in his concept.


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This also e=plains #hy #hen one see"s to satis3y a desire he is liable to commitmany acts o3 3olly until he succeeds in satis3ying his passion. E0eryone "no#s 3ull#ell that a3ter ha0ing satis3ied his desire% he #ill be astounded by his 3ormer actions

and #ill #onder ho# he could ha0e possibly lost his mind 3or the sa"e o3 such agoal.;or e=ample% #hile a person is acti0ely pursuing honor% or the li"e% he is socompletely obsessed by this passion that he 3eels nothing else at all and is dra#n toit alone. oreo0er% he ensla0es all his soul+po#ers and intellect in his e33ort to 3ul3illhis #ish% doing a multitude o3 things #ithout rhyme or reason./3ter#ards he #ill assail himsel3 and #onder at ho# he #as not able to restrainhimsel3 and re3rain% particularly #hen he reminds himsel3 o3 all the details that hee=perienced along the road to his goal + the 3alsehood% the chicanery% the deceit% theplotting and proGecting as to ho# he should spea" #ith this person and ho# heshould spea" #ith that% all in order to ad0ance his #iles. 1>e #ill be e0en more

astonished upon reali8ing2 that acting in such a manner #as contrary to his o#nbasic nature./ll the abo0e results 3rom the 3act that #hen oneAs desire is re0ealed it is impossible3or his intellect to be re0ealed.(Else#here in the literature o3 Chassidus it is e=plained that the plethora o3 passionscauses a man to lose his mind% so that as a matter o3 course he #ill commit many3oolish acts. We may say that #hat is #ritten there re3ers to a di33erent class o3people% those #ho are hedonistic by nature. /s our Sages% o3 blessed memory% say%1,2 9She0na #as a hedonist%9 one o3 those #ho see" out the pleasurable potentialin e0erything. Such people are o3 an e0en lo#er caliber than those #hose li0es arecentered around their desires it is easier 3or the latter to repent than 3or outrighthedonists.Possibly the di33erence bet#een the t#o corresponds to the di33erence bet#eenthose #ho are 9lost9 and those #ho are 9banished9.12 Those #ho are 9lost9 ha0eacted un#ittingly #hen they #ill be 9roused by a spirit 3rom abo0e%9 and the li"e%they #ill surely return. This is not so #ith regard to the 9banished9 (>ea0en 3or3end)#ho ha0e polluted their minds and so 3orth% and12 9their hearts ha0e been muted9as #ell. Possibly this is similar to intentional sinning% #hich is o3 a yet lo#er le0el. /tany rate% this matter re:uires 3urther e=amination.)

3Intellect And +motions4

/s #e ha0e seen% #hen desire is re0ealed it is impossible 3or intellect to bere0ealed. >ence desire must per3orce be limited and circumscribed in its degree o3re0elation% i3 room is to be le3t 3or intellect to be re0ealed and dra#n 3orth.In li"e manner #e can understand ho# it is /bo0e@ Were the Se3irah o3 eser 1theSe3irah o3 #ill and desire2 to be re0ealed to an in3inite degree% #ithout limit and

measure% it #ould be impossible 3or the Se3irah o3 Chochmah to emanate. So% inturn% must there be a limit and measure in the Se3irah o3 Chochmah to allo# theSe3irah o3 Binah to emanate. ;or #e obser0e that #hen there is a constantoutpouring o3 no0el concepts originating in the soul+3aculty o3 Chochmah% it isimpossible to arri0e at 1the2 comprehension 1and elucidating soul+3aculty o3 Binah2. /

limit and measure must there3ore be set upon the seminal 1concepts o32 Chochmah%so as to ma"e possible the emanation o3 the Se3irah o3 Binah% thereby bringing anunde0eloped seminal concept into the realm o3 comprehension.


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The same is true 1#ith regard to the re0elation o3 intellect and emotions2@ #hileintellect dominates it is impossible 3or emotions to be 3reely re0ealed. We obser0ethis to be so #ith regard to an intellectual #ho has thoroughly thought through a

concept and is then 3illed #ith delight. E0en i3 by nature he is generally some#hataloo3 (as is the natural inclination o3 scholars)% at this time he is accessible to all%being 3riendly e0en to simple people and to those #ho are not at all intellectuallyacute.Luite the opposite #ill result #hen he endea0ors to comprehend a subGect #hosepro3undity persists in eluding him. In such a case% e0en i3 he has the most genialpersonality% he #ill ne0ertheless be ill+tempered and dispirited% dismissing e0eryoneand 3eeling close to no one.Both these attitudes result 3rom his high le0el o3 intellectual acti0ity% #hether in astate o3 accessibility or in a state o3 #ithdra#al. Ine0itably% at such a time hisemotions #ill be inacti0e and unin3luential.

Since neither accessibility nor #ithdra#al are essential characteristics o3 theemotions themsel0es% the emotions can e=press themsel0es only #hen there0elation o3 intellect is limited. The same is true 1#ith regard to emotions andspeech2@ #hen the emotions are in a state o3 re0elation% i.e.% #hen they are gi0en3ree rein% one cannot spea".To understand the parallel case #ith regard to the Se3iros abo0e@ In order 3or theTen Se3iros to be limited% the lights and their corresponding 0essels must bemeasured. This measurement regulates the degree each Se3irah #ill be allo#ed tobe dra#n do#n#ard and e=panded. It is through this delineation that each Se3irahma"es room 3or the 3ollo#ing Se3irah% and so on.This% then% is the meaning o3 the 9measuring+line9@ it delimits and measures thedegree o3 light to be apportioned to each 0essel% and measures the manner in #hicheach Se3irah is to be dra#n 3orth and the point until #hich it is to e=pand% therebyma"ing possible the appearance o3 the ne=t Se3irah% and so on.&otes'

. #Bac$ to te%t& See also Biurei aohar #! the 0itteler e!!e an* also ! the 'ze+ach 'ze*e$&

on ;arshas ;e$u*ei"

. #Bac$ to te%t& .f" ohar II, 1:!"

. #Bac$ to te%t& o*ah arah 19a"

. #Bac$ to te%t& Sanhe*rin :!"

. #Bac$ to te%t& See also @i$$utei 'orah on osh aShanah, 4" : teres osh, Shaar osh

aShanah, ch" 6> an* else)here"

1" #Bac$ to te%t& Sha!!os 17!> see also Sefer a0aa+ari+ 5::, 4" 6:ff"> an* else)here"

Cha(ter +This sel3+limiting po#er o3 t8imt8um 1#hich is the contraction% condensation andconcealment o3 the emanating aaat8il% theEssence o3 the Emanator. ;or Gust as the re0elation 1o3 the is Essence% so% too% does t8imt8um result 3rom >is Essence.This is analogous to the re0elation o3 intellectual po#er in man. Its source is "oachhamas"il% the potential 3or intellectual enlightenment #hich enables the thin"er toplumb the 0ery depth o3 a concept. /t the same time% this sel3same 1"oach hamas"il2is the source o3 the process o3 contraction that ma"es the concept 3inite.

With regard to e0ery concept and logical argument there must necessarily be a limitto the degree o3 intellectual po#er that #ill be dra#n do#n and re0ealed #ithin it.Were the 1re0ealed2 intellect to be #ithout limit% it #ould thereby be remo0ed beyond

*


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the pale o3 intellect% #hich is by de3inition circumscribed. Intellectual po#er cangrasp only that #hich has boundaries that are speci3ied as being such and notother#ise.Though intellectual acti0ity in itsel3 is thus inherently delimited% the 1resultant

intellectual and emotional2 e=citation 1may #ell be2 unlimited. /s described abo0e%the necessary limitation o3 intellectual po#er (that is to be applied to a gi0enconcept) deri0es 3rom the same source as the source o3 the re0elation o3 intellectualpo#er indeed% 3rom an e0en lo3tier source.We there3ore obser0e that it is more di33icult to establish limits upon oneAsintellectual acti0ity + thus 3ar and no 3urther + than to initiate it. This limitation o3 theintellect is more di33icult to impose because it deri0es 3rom soul+po#ers that aree0en lo3tier than the glimmering o3 soul+po#ers that re0eal the intellect.We can similarly understand the corresponding process /bo0e. The po#er o3t8imt8um that conceals% limits and measures the degree o3


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9measurement%9 inasmuch as it a33ects the outcome + the home #ill ultimately bebuilt according to the particulars that are concealed #ithin the indi0idualAs desire./t the second stage% #hen this 1desire 3or a home2 is translated into intellectualterms% the 9measurement9 becomes more precise + the house is to be built in a

speci3ic manner% #ith a speci3ied number o3 rooms arranged in a particular #ay.When 1the construction o3 the home2 comes closer to actuali8ation% the actual9measurement9 ta"es place. 9/ctuali8ation9 here does not mean the physicalconstruction o3 the home% but rather the 3inal preparations 3or it% such as thebuilderAs blueprint. In the #ords o3 idrash Rabbah%162 9...nor does the #or"manbuild o3 his o#n accord. Rather% he has noteboo"s and diagrams% so that he #ill"no# ho# to construct his rooms.9 Though the blueprint simply 3ollo#s thearchitectural principles that are common to all buildings% it ne0ertheless incorporatesthe indi0idualAs thoughts and #ishes on the construction o3 his o#n home.The abo0e+mentioned 1three stages2 may also be distinguished #ithin the spiritualser0ice o3 e0ery e# + in his 1:uest to2 construct a home 3or 4+d% a d#elling+place 3or

>is Presence% #ithin his heart.;irst there is the non+speci3ic 9measurement9 that ta"es place #ithin his #ill.In essence% e0ery e# desires to become a receptor 3or 4+dliness% to be sensiti0e to4+dly illumination and to be dra#n to#ards it% and to conduct his li3e and all hisa33airs accordingly.(In this spirit% Rambam1*52 e=plains the 4emara1*2 #hich spea"s o3 situations in#hich 9a man is to be coerced until he says% AI desire to do so.A9 &o#% this includese0en such #eighty situations as 1the case o3 a recalcitrant husband #ho re3uses toissue his #i3e2 a di0orce. We are not concerned lest the courtAs coercion 3alsi3ies histrue intention% thereby in0alidating the bill o3 di0orce 1#hich is 0alid only i3 he gi0es itout o3 his o#n 3ree #ill2. WhyD + Because according to the Torah he is 1in certaincircumstances2 obligated to 1issue the di0orce2% and e0ery e# desires #ithin theinner and concealed recesses o3 his soul to 3ul3ill all that the e is to be coerced...9 may be understood to mean 1that the person is3orced2 to remo0e those obstacles and hindrances% so that as a matter o3 course he#ill say o3 his o#n 0olition% 9I desire to do this9 + 3or this re3lects his true desire%since e0ery e# desires to conduct himsel3 in accordance #ith the decrees thatemanate 3rom 4+dAs Wisdom.)Though this 1innate desire2 may be 0ery much concealed% here% too% the aspect o3

9measurement9 applies. ;or in general terms e0ery e# has his o#n9measurement%9 his spiritual sel3+assessment% 3or the 1spiritual2 aspirations o3 abusinessman di33er 3rom those o3 the 3ull+time Torah student o3 Torah% and so on.The second stage is the "ind o3 9measurement9 that ta"es place in oneAs mind% i.e.%the 9measurement9 o3 1his obligations according to2 4+dAs decrees in the Torah.1This stage is necessary%2 3or the obligations o3 businesspeople and merchants di33er3rom those o3 3ull+time Torah students. ore speci3ically% some people ha0e agreater aptitude 3or intellectual pursuits% #hile 3or others% "ind and charitable deedsare more appropriate. This stage o3 9measurement9 is more detailed than thepre0ious one.The third stage% 9measurement9 as it applies to practical action% resembles the

dra#ing o3 a builderAs blueprint@ though based on uni0ersal architectural principles% itincorporates the particular 9measurements9 made by the desire and mind o3 aparticular indi0idual. This is the "ind o3 9measurement9 that ta"es place during

,


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prayer% 3or at this time a clearer picture emerges o3 the particular "ind o3 im% to nulli3y onesel3 and set onesel3 aside% and to ta"e stoc" o3 alloneAs a33airs in the realms o3 thought% speech and action. /nd Gust as a prospecti0ebuilder must 3irst ascertain #hether the site is suitable or #hether it needs cleaningand preparation% so% too% as e0eryone "no#s% a #orshiper must 3irst prepare himsel3%cleanse his thoughts and re3ine his attributes% and so on.>o#e0er% in addition to this seemingly non+speci3ic preparation 3or prayer% prayeralso entails a speci3ic 9measurement%9 a gauging o3 onesel3 3rom the standpoint o3e0ery indi0idualAs sel3+"no#ledge + 3or e=ample% #hich o3 his character traits andthoughts ought to be utterly uprooted. >e "no#s that he can 3ind traits that do not at

all be3it his standing% #ith regard to en0y% 3alsehood% and the li"e% or inappropriatethoughts and 3antasies% or character traits that call 3or recti3ication and re3inement. Itis during the ser0ice o3 prayer that one thus measures his manner o3 conduct andstudy during the ensuing day.These% then% are the three stages o3 t8imt8um 1or 9measurement92 by #hich onecalls 3orth the light o3 his soul% and causes the light o3 4+dliness to be re0ealed#ithin it% and to illuminate it together #ith the allotted portion o3 the #orld that he isdestined to ele0ate #ith e0ery 3acet o3 his li3e.Similarly% in the #orlds abo0e% #e 3ind three 1stages and2 le0els o3 t8imt8um and9measurement9@ the le0el o3 4e0uros o3 /ti" 'omin that are garbed in ochaStimaah the le0el o3 the ;i0e 4e0uros o3 Imma 1i.e.% Binah2 and the ;i0e 4e0uros

o3 the le0el o3 alchus.The 3irst stage is the 9measurement9 that ta"es place in the


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c.d. attributes% in contrast% are called eileh 1lit.% 9these92% signi3ying re0elation.1*2c. /t8ilus #as created in order that it ser0e as an intermediary bet#een the

Emanator and created beings.1*2 This aspect% too% is 3ound in the si=

emoti0e attributes o3 /t8ilus% 3or the intellecti0e le0els o3 Chochmah andBinah are too lo3ty to ser0e as a source 3or the created #orlds.

Thus it is said 1o3 Chochmah and Binah2 that1*!2 9The Torah 1i.e.% the intellecti0ele0els o3 Chochmah and Binah 3rom #hich the Torah emanates2 preceded the #orld1not chronologically but :ualitati0ely2 by t#o thousand years.9 The emoti0eattributes% on the other hand% do ser0e as a source 3or the created #orlds% 3or 9Thesi= days 1i.e.% the si= attributes2 made....1i.e.% #ere instrumental in creating the#orlds2%9 #ith 9e0ery day 1i.e.% attribute2 doing its appointed tas".91*62oreo0er% as is "no#n% the 9order o3 time9 is 3ound speci3ically in the si= emoti0eattributes time relates to alchus% #hereas the 9order o3 time9 #hich precedes timeis to be 3ound #ithin these si= attributes.1-52

Thus the mainstays o3 the edi3ice o3 /t8ilus are the si= emoti0e attributes o3 /t8ilus%#hich are constructed 3rom the ;i0e 4e0uros o3 Imma (Binah)% 3or it is they #homeasure the degree o3 light and re0elation that #ill be dra#n do#n #ithin the si=emoti0e attributes.1The third stage o3 9measurement9 consists o32 the ;i0e 4e0uros o3 alchus% #hichma"e possible the creation and construction o3 the Worlds o3 Beriah% 'et8irah and/siyah.This% then% is the e33ect o3 the 9measuring+line9 + the t8imt8um #hich (a) limits theillumination and gauges the lights and 0essels 1o3 /t8ilus2 in order that the lights bein a 3inite state #ithin each indi0idual 0essel% and (b) regulates the manner in #hicheach Se3irah is elicited and di33used.&otes'

!. #Bac$ to te%t& Bereishis 1=1"

6. #Bac$ to te%t& n the a!oe erse"

*5. #Bac$ to te%t& ilchos 3eirushin = ohar II, 1:!> an* else)here"

*. #Bac$ to te%t& See @i$$utei 'orah on ;arshas ;e$u*ei, 4" c> an* else)here"

*. #Bac$ to te%t& See= 'orah r on 0egillas Esther, 4" 96a> @i$$utei 'orah on ;arshas AaesCchanan,

4"1a> Sefer a0aa+ari+ 5:78 [1918], 4" 11ff"> an* else)here"*!. #Bac$ to te%t& See= 0i*rash 'ehilli+ 9 Bereishis a!!ah 8=> 0i*rash 'anchu+a on ;arshas

Aaeishe, sec" , an* sources there> ohar II, 9a"

*6. #Bac$ to te%t& Sh+os ohar III, 9!"

an* else)here"

Cha(ter Concerning the 9measuring+rod9 it is stated in the Mohar (II% **b) that 9it is not 1o3the le0el o32 but8ina de"ardenisa... rather% this rod descends 3rom there to a lo#erle0el% #hich #as A3ro8enA 3rom the illumination that remained a3ter the ascent o3but8ina de"ardenisa.9 The 9measuring+rod9 is thus not 1o3 the le0el o32 but8inade"ardenisa% i.e.% the le0el o3 4e0uros o3 /ti" 'omin that enclothe themsel0es in


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ocha Stimaah% #hich is the le0el o3 the 9measuring+line.9 Rather% 93rom there thisrod descends to a lo#er le0el% #hich #as A3ro8enA 3rom the illumination that remaineda3ter the ascent o3 but8ina de"ardenisa.9

Thus% this 19measuring+rod92 is but a 0estige o3 the light o3 the 4e0uros o3 /ti" 'ominthat remained a3ter the ascent o3 the illumination o3 the 9measuring+line9 #hich9measures9 1the degree2 o3 illumination and light 1that is to descend into the 0essels%etc.2. /ccordingly% the 9measuring+rod9 measures merely the ascent and sel3+concealment o3 the


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concealment and t8imt8um.The realm o3 Ti""un% #here 9These please >im%9 thus mani3ests ishtalshelus + ha0e no true or lasting e=istence at all. They areintrinsically non+entities% inasmuch as they deri0e 3rom a 9lac" o3 is light to them2. /ny thrust #hich mani3ests 4+dAs desire is in3inite asis stated in Ti""unei Mohar%1--2 94+dAs in3inite light e=tends up#ard #ithout anybound and do#n#ard #ithout any end.9 oreo0er% #hate0er is elicited by dint o3 4+dAs desire enGoys essential and absolute e=istence as #ell as #as e=plained1earlier2% #hen the 0essels clea0e and 3use #ith the oliness cannotbe displaced%9 and1-2 9Ritual obGects retain their sanctity.9 Thus% the place in #hicha t8addi" studied Torah and engaged in the ser0ice o3 4+d retains its sanctity e0ena3ter he has ascended out o3 corporeal li3e and begun true li3e% 3or the luminescenceo3 his e #as #earing a gartl and stood

against the table% opposite his 3atherAs chair. >is lips #ere mo0ing as i3 in speechand he shed many tears.)In contrast to the 9side o3 holiness%9 the "elipos deri0e their e=istence 3rom a 9lac" o3

6


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21/22

3Three !hades $f 1ar#ness4

In terms o3 manAs spiritual ser0ice% 914+d2 has set a limit to dar"ness9 may beunderstood as 3ollo#s.The >ebre# #ord 3or dar"ness (laG + choshech) is spelled ches% shin% cha3. This isalso an acronym 3or the #ords meaning don"ey% o=% and dog (chamor% shor% "ele0).1-629a0ayah. >o#e0er% there are times at #hich the illuminationo3 the &ame >a0ayah radiates o0ertly + as in the 0erse%1 ,2 9I am >a0ayah@ I ha0enot changed....9 I3% e0en at such a time% oneAs contemplation 1o3 4+dliness2 is not as3ruit3ul as it should be% 1then he is li"ened to the don"ey #ho remains cold e0en

#hen standing out in the sunshine2. Concerning this 1abysmal spiritual state2 theprophet laments 1at the conclusion o3 the abo0e+mentioned 0erse2% 9...yet you% sonso3 'aa"o0% are not consumed9 #ith a passion to clea0e to 4+d.9H=9 alludes to people #ho "ic" and gore% as is the nature o3 those #ho are de3iantand insolent@ e0en i3 they are gra8ed e0er so slightly by those #ho see" to ele0atethem% they immediately "ic".The epithet 9dog9 suggests shameless insolence% as in the 0erse%1,*2 9/nd the dogsare 3ierce+tempered....9The dar"ness o3 "elipah% 1then% includes the attributes #hich are alluded to by the>ebre# initials 3or don"ey% o= and dog% #hich together spell choshech + dar"ness2.>o#e0er% 914+d2 has set a limit to dar"ness%9 3or these 0ery attributes may be

utili8ed in the pursuit o3 holiness.;or a start@ The attribute represented by the epithet 9don"ey9 may be harnessed toser0e holy ends. Thus it is #ritten%1,-2 9and he bent his bac" to the load%9 meaningthat one applies himsel31,,29li"e an o= to the yo"e and li"e a don"ey to the load%9 bysetting aside 3i=ed times 3or Torah study% not#ithstanding his busy schedule and hismany concerns. (The /lter Rebbe stressed that this regularity should be 3i=ed andimprinted upon oneAs soul%1,2 and not necessarily 3i=ed to certain times alone. ;ora schedule may 3rom time to time be bro"en% #hereas i3 it is 3i=ed #ithin his soul%then e0en i3 he happens to miss his appointed time o3 Torah study and is unable tolearn% he #ill still 3ul3ill his obligation.) oreo0er% #hile studying one should bea#are o3 the 3act that he is studying 4+dAs Torah.

The attribute represented by the epithet 9o=9 + an inclination to gore + may besublimated by its use1,2 in the thrust and parry% the :ueries and the solutions% thatare part o3 the pilpul o3 Torah. 1To borro# the language o3 our Sages%1,!22 9...li"escholars #ho 1metaphorically spea"ing2 gore each other in 1their li0ely debates2 onthe >alachah.9(Hne might add that the attribute represented by the epithet 9o=9 may also beapplied in the ser0ice o3 prayer% at #hich time the #orshiper stomps and gores thee0il 3ound #ithin him% such as in the course o3 1the Psalms o32 Pesu"ei deMimrah%#hen one 9clips the oppressors%9 and uproots the e0il traits #hich e0ery indi0idualcan identi3y #ithin himsel3.);inally% the dog also calls to mind a positi0e attribute. The e#s are called1,62 9animpetuous people.9 In a positi0e sense% this means that they hasten to do goodthings and are :uic"ly aroused by stimuli that address their innermost core. 1/t


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Sinai% 3or e=ample%2 they proceeded to say naaseh (9#e shall do9) be3ore they saidnishma (9#e shall hear9)% thus indicating their sel3+nulli3ication be3ore 4+d and >isWill% as they set aside their o#n sel0es completely.In all% these 1holy attributes2 represented by the don"ey% the o= and the dog recti3y

and ele0ate their counterparts in the realm o3 "elipah.This% then% is the meaning o3 the statement that 9/male" is the 3irst amongnations...9@ /male" is the 3irst and root o3 all nations. /ll nations% being rooted in thesitra achra% essentially ha0e no true being% inasmuch as they deri0e 3rom a 9lac" o3 'ana - Iggeres

a?o*esh, the Eluci*ation to E4istle 7 [in @essons In 'ana, Aol" A, 4" 176]"

:"#Bac$ to te%t& See= 0egillah :!> a+!a+, ilchos Sefer 'orah 1 'ur Shulchan ruch, rach

.hai+ 15=6> Yoreh /eah 8=1" See also= the lter e!!eCs Shulchan ruch =:> @i$$utei

Sichos, Aol" DII, 4" 165, an* references liste* there"

7"#Bac$ to te%t& See= Sanhe*rin 98a> ohar I, 117!" n the 4assage that follo)s, see Shaarei rah,

at the en* of the +aa+ar !eginning Yaiu @eush"

8"#Bac$ to te%t& Esther :=1 see also @i$$ute i 'orah on osh aShanah, 4" :1*",*. #Bac$ to te%t& Yeshaahu 5:=1"

,-. #Bac$ to te%t& Bereishis 9=16"

,,. #Bac$ to te%t& o*ah arah 5!"

5:" #Bac$ to te%t& See also @i$$utei /i!!uri+, Aol" I, 4" 7a [an* in English translation= Aol" I , 4" 16]"

57" #Bac$ to te%t& See Sifri on ;arshas .hu$as 19=9> Sanhe*rin a"

58" #Bac$ to te%t& See Baa 0etz ia 59!"

59" #Bac$ to te%t& See Sha!!os 88a"
http://www.sichosinenglish.org/http://www.sichosinenglish.org/

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