A lesson given to the Shadari”m by Rabbi Eliezer Berland,
Motzei Shabbos, Parshas Chayei Sarah 5761.
|This lesson was sponsored by HaRav Pinchas Bik of Jerusalem with thanks
to Hashem for his son, Nachman’s, miraculous recovery from what could have
been a terrible car accident.
Chayei Moharan, His travels and his settling
in Uman, subsection 16:
“He spoke up and said: ‘It is very good that
they send foolishness into this world, because everyone fools someone,
and that someone is himself.’ Meaning, the person errs and fools himself.
‘And anyone who takes care not to fool himself can fool the entire world.’
Meaning, each person errs in their understanding of what this person’s
true intention was, and he doesn’t have to fool them at all, since they
are already fooling themselves. For each person falls into a different
error with regards to him, as was said earlier.”
“The meaning of this is that everyone fools themselves”—because
a person has to serve Hashem without any ulterior motive, just purely for
the sake of heaven, purely to unify the Holy One and His Shechinah.
there isn’t anyone whose intention in his every action is purely for the
sake of heaven without any ulterior motive, rather everyone fools themselves.”
The entire matter of being human is about reaching this level of acting
truly for the sake of heaven. “Anyone who really does act purely for
the sake of heaven without any ulterior motive or interest in personal
gain, anyone who doesn’t fool himself in the least way…” He doesn’t
lie with any of his motions, he doesn’t act falsely for an instant and
everything that he does is only for the sake of heaven… With every motion,
with every word, with his every statement, everything is for the sake of
heaven. “Then everything he does is a huge wonder [in the eyes of others].”
Since this world is all about [seeking] honor, people simply don’t understand
someone who is acting purely for the sake of heaven. They can’t understand
this; they can’t grasp a man whose every movement is for the sake of heaven.
That is why everything he does is such a huge wonder in the eyes of others.
Everyone fools themselves. People chase after honor,
they chase after money, and so they think that everyone else must
also be chasing after money or honor.
“Everyone errs about him [this genuine man],
because it is impossible to really understand his lofty motivations.”
The moment that a person is free of all ulterior motives, and this is something
that Rabbeinu merited achieving completely, then no [other] Tzaddik
was able to grasp his lofty motivations.
“We see from this that he put his error into
the world.” If a person doesn’t seek honor or physical gain, if he
serves Hashem in the way that we spoke about in the previous lecture—about
Avraham who spent ten years in prison, Moshe sat in prison…Yosef spent
twelve years in prison and was a slave for another year… Afterward, he
spent nine years in a place that was much worse than prison, much worse
than any of these things. He was in the palace, and that is the worst place
in the world. Yet all of his actions were for the sake of heaven. He didn’t,
“lose his thoughts.” [See commentaries on Tehillim 146:4] He didn’t
become confused, not from prison and not from anything else. “Because
he didn’t want to fool himself.”
“For he didn’t want to fool himself. And that
is why the world errs in him, and understand this point. It is impossible
to explain this in mere writing.”
A person has to always check himself to see whether
all of his actions are for the sake of heaven. If his every movement, his
every thought, is only being thought in order to unify the Holy One and
His Shechinah. He has to want only to unify G–d, to glorify G–d.
A person seeks all kinds of positions, all kinds of powerful positions,
prominent positions. This is what allows him to function. If he has a prominent
position, then he can function. If he doesn’t have one, then he commits
suicide. He wants to commit suicide.
That is why the Rebbe said that the more a person
acts for the sake of heaven, the more mystifying his actions are in the
eyes of others. The Rebbe, who acted entirely for the sake of heaven, was
therefore a complete wonder in the eyes of others.
“On another occasion, he mocked this fact that
the world errs about him.” All of them err, because Rabbeinu was the
only Tzaddik in the world who merited to always infuse his every
movement, his every thought, with the intention of furthering the sake
of heaven. People offer false interpretations of his conduct. This is why,
if all of a person’s actions are for the sake of receiving honor or for
amassing power, or to attain some position, he assumes that the other person
has the same motivations that he has. Just as he is possessed by the lust
for money, he thinks that the other person is also doing everything because
of the lust for money.
This is why every Tzaddik interpreted our
holy Rebbe according to his own desires and according to his own small–mindedness—according
to his own vested interests. “They offered false interpretations to
explain Rabbeinu’s behavior and his ways. Each of them said his own opinion
on the matter.”
The Rebbe just laughed at this. He had to laugh
at the way people thought that they could understand a single motion of
his, a single breath or word of his. Even a breath didn’t escape his lips
without [it expressing] total spiritual renewal. “I am the eldest of the
elders,” the Rebbe said, “the ninth elder” [referring to the story of the
Seven Beggars, on the first day]. The Rebbe merited that not a breath escaped
him without it [expressing] total spiritual renewal.
The Rebbe’s every movement was done with this renewal.
The Rebbe said that he had already accomplished all the good that Moshiach
would bring to the Jewish people. “It’s just that people will believe Moshiach,
while they don’t believe in me.” That which Moshiach will do for
you, I’ve already done it all. Anyone who learns Likutei Moharan, Likutei
Halachos, will find everything there. But me, people don’t believe. They
don’t believe that Melech HaMoshiach can already have arrived and
there still is free will. With Moshiach himself, there will no longer
be free will at all. Now, a person knows that it is possible to believe
or not to believe, but when Moshiach arrives, people will have to
believe. Moshiach will have leave to show all of the light. That
leave hasn’t yet been given.
Rabbeinu was, in essence, Melech HaMoshiach. He just didn’t
yet have leave to reveal all of the light. But when Melech HaMoshiach
really will be revealed, he will have leave to reveal all of the light.
Then free will won’t exist any longer. There will no longer be free will.
It will be impossible not to believe in Melech HaMoshiach, and anyone
who doesn’t will just be swallowed up by the earth, as happened with Moshe
Rabbeinu, when the people [who didn’t believe] were swallowed by the earth.
Rabbeinu says that this is why we see now such terrible
decrees being leveled against the Jewish people, such terrifying decrees.
The Rebbe says that anyone who merits it can truly feel the terrible tragedies.
Two Jews were killed just today. Jews are being murdered all the time.
It is absolutely impossible to sleep at night when you hear that Jews are
being killed. There is no such thing as sleeping at night, no such thing
All those who have been killed are like the ten
martyrs. They are now able to mitigate the heavenly decrees. It appears
as though there might just be a decree of destruction hanging over the
Jewish people, and those who are privileged to die as martyrs every single
day are the ones who are mitigating the decrees hanging over us. They are
the ones who are mitigating the terrible decrees. The truth is that I ought
to be killed, because I am the one who is doing the sins. They are the
clean ones, they are the pure ones.
This is just as we said about Shoshana, who was
killed in Chadera. Everyone spoke about how there had never been anyone
as giving in all of Chadera. They had never seen such a giving person in
their lives. She used to run to all of the hospitals to help the wounded,
to comfort the miserable. She used to run to every traffic accident to
bandage the wounded.
So we have here precisely the holiest souls, the
purest and cleanest souls that are completely giving. They have no point
that is for themselves, they have no will for themselves, no will for themselves.
It is these very souls that are the most wonderful that are taken from
us. It is precisely those [souls] that are chosen to atone for us. We aren’t
even worth getting spat at. We pass through Damascus Gate, and we don’t
even get spat at. Nothing. Not even, “And her father will surely spit in
her face” (Bamidbar 12:14).
This is what the holy Arizal explains here in the
Sha’ar HaKavanos. The holy Arizal explains the matter of dying to sanctify
G–d’s Name, that a person must sacrifice himself every single day, sacrifice
himself to Hashem (Sha’ar HaKavanos, Nefilas Apayim #3).
This is the esoteric meaning of the prostration (Nefilas Apayim)
after the Shemonah Esrei. That is the time of the unification of
Yisrael with Leah. “The unification of Yisrael and Leah takes place during
the recitation of the words beginning with ‘Vaya’avor.’” Now, during
the prostration part of the prayers, when we say, “And Hashem passed ‘vaya’avor’
before him, and He called…” (Shemos 34:6). “When the word “vaya’avor”
is said, it is the time of the unification of Yisrael and Leah.” It is
literally at that time. Then, during the actual prostration itself, the
unification of Yaakov and Rachel takes place. [The blessing of Shemonah
Esrei called,] “grant peace” [“sim shalom”] is the preparation
for this. The actual unification is Yaakov and Rachel. The matter of the
confession that we say before reciting the thirteen attributes of mercy…
A person must say, “We are guilty; we have betrayed; we have robbed; we
have spoken slander; we have acted wrongly to others; we have caused others
to sin; we have sinned willfully; we have been violent; we have joined
other sinners; we have given wrongful advice; we have lied; we have mocked;
we have rebelled; we have provoked; we have turned from the right path;
we have transgressed; we have openly rebelled; we have caused harm to others;
we have been obstinate; we have acted wickedly; we have destroyed; we have
committed abominations; we have strayed; we have led others astray.” A
person who gives Torah classes has to confess, “We have led others astray.”
This is because he causes the people to err. People come, and they think
that they’ll hear words of Torah. And Hashem should have mercy, they hear
the very opposite. “We have led others astray.” I cause people to stray.
That is the most terrible thing. A person will go to heaven after one hundred
and twenty years, and they will say to him, “You have already been speaking
[in public] for sixty or seventy years, and all you did was cause people
to err.” We have led others astray. This is the most important element
of the confession, because a person causes others to err. It’s because
of me that people don’t learn, it’s because of me that people don’t pray.
I am causing others to err.
“This joining of Yisrael and Leah is accomplished
through the recitation of the word, ‘vaya’avor.’ And during the
actual prostration itself, the unification of Yaakov and Rachel takes place.”
Before the thirteen attributes of mercy, one must say, “We are guilty;
we have repaid good with bad; we have robbed; we have spoken slander; we
have acted wrongly to others; we have caused others to sin; we have sinned
willfully; we have been violent; we have joined other sinners; we have
given wrongful advice; we have lied; we have mocked…”
A person is full of cynical mockery. “We have rebelled.”
He rebels against Hashem. A person has to say this every day, and feel
that he isn’t just spouting forth words. It is the truth that I am rebelling
against Hashem. “We have rebelled; we have provoked…” I have provoked Hashem.
I have despised the words of the Torah. I don’t learn. “We have turned
from the right path.” I have turned my back. I am the wayward and rebellious
son. “We have turned from the right path; we have transgressed, corrupted.”
I corrupt everything, I twist everything. “We have transgressed; we have
openly rebelled.” “Pashanu” means sinning and rebelling openly.
“We have openly rebelled; we have caused harm to others; we have been obstinate.”
We have a stiff neck. I don’t hear what others tell me. I don’t listen
to what others say to me. “We have acted wickedly; we have destroyed.”
“Acting wickedly” also means causing others to act wickedly. “We have destroyed.”
A person destroys things every day. With every forbidden glance, he destroys
something. Every forbidden glance, every thought, causes destruction. “We
have destroyed; we have committed abominations, loathsomeness.” I have
loathed the words of the Torah, and I don’t learn. I find the words of
the Torah loathsome. I am completely loathsome, I loathe holy things. “We
have committed abominations; we have strayed.” I have strayed. I have wandered
like a lost sheep. “We have led others astray.” I have caused others to
“This is the matter of the confession that we recite
before the thirteen attributes of mercy. At the time of the blessing, ‘Grant
peace’ the drop [of Chassadim] descends from the [level of the]
mind until the [level of the] chest, but it hasn’t yet been revealed. It
is after the confession that the Chassadim descend to the level
of the heart. The drop first descends from the mind to the chest. That
happens during the blessing, ‘Grant peace.’ Afterward, through the confession,
the Chassadim descend down to the heart, to the place of revelation.”
“Afterward we say, ‘vaya’avor.’ Then we accomplish the unification
of Yisrael and Leah from the chest and upward, since the drop of the Chassadim
has already descended [to the level of the chest] and been revealed at
the place of the heart. Now the drop of the Chassadim descends [further].”
The joining of Yisrael and Leah is a unification
from the chest and up, because Leah is at the level of the chest and above
it. This is the joining of “vaya’avor.”” The unification of “vaya’avor”
is the unification of Yisrael and Leah, since the drop of Chassadim
has already descended to the level of the chest and has been revealed there
in the place of the heart.
“Now, during the actual prostration, the drop of
the Chassadim descends further, until the level of Yesod
of Zeir Anpin. It emerges from there and is placed within the [sefirah]
of Da’as of Yaakov, which is parallel and opposite to the level
of Yesod of Zeir Anpin, as is known. From there, it descends
to the level of Yesod of Yaakov, and is given to Rachel.” From there,
it descends to the Yesod of Yaakov, and Yaakov gives it to Rachel
during the actual prostration prayer.
And this is similar to the explanation that was
offered above, in the section on “vaya’avor.” During “vaya’avor”
Yisrael gives to Leah. During Nefilas Apayim, Yaakov gives to Rachel.
Then Leah and Rachel achieve completion. Afterward, the Gevuros
and Chassadim descend from the feet of Leah, to Yaakov and Rachel.
Afterward, the Chessed and the Gevurah descend, they descend
from the feet of Leah. Leah bestows the Chessed and the Gevurah,
she bestows it to Yaakov and Rachel. That is why Yaakov has no conceptual
grasp of Leah.”
In just a little while we’ll be reading Parshas
Next Shabbos during Mincha, we’ll already read Parshas Vayeitzei.
“And it seems to my limited understanding that this
is why we actually have to prostrate ourselves during Nefilas Apayim.
It is such a lofty unification, [we do it] to show that the Chassadim
are descending all the way down with this lower joining. This is not the
case in the loftier joining (of Leah), which is above.”
“This is Nefilas Apayim—for now is the time
of the descent of the masculine waters of the Chassadim into Nukva
/ Rachel, and so the feminine waters must first be raised up so that the
masculine waters can be received. Leah first raises up feminine waters,
as does Rachel, and through this they receive the masculine waters. Then,
afterward, they can receive the masculine waters. This is the esoteric
meaning of the verse, ‘A woman, when she gives seed and she bears a male’
(Vayikra 12:2). The Sages said that the woman bestows [seed] first,
because abundance flows from the feminine aspect, from Malchus.
‘A woman of valor is the crown of her husband’ (Mishlei 12:4). That
is the place of the revelation of the lights, the three hundred and seventy
myriad lights. This has already been explained in many places, as well
as in the explanation of the verse, ‘G–d of vengeance, Hashem, G–d of vengeance
appear” (Tehillim 94:1),” [where the word “vengeance” appears between
two names of Hashem.]
This is the time of, “G–d of vengeance, Hashem…”
We will not be still, Hashem. We will not be still. The entire world will
be filled with blood. This is what Reb Ahrele [Roth, the author of the
work “Shomrei Emunim”] said, which is that in the future, the entire world
will be filled with blood. The blood of all those who were killed during
all the last four thousand years [of our history] will bubble forth. This
blood will rise up to G–d’s throne of glory and will drown all the wicked
in the world in a great sea of blood. As the verse says, “And the earth
will reveal its blood” (Yeshayahu 26:21). The verse that describes
this terrible event is found in the Tanach, and Reb Ahrele says that this
will actually happen in the future. This is the Reb Ahrele who founded
the Chassidus called “Toldos Aharon,” whose Chassidim are all holy
A person has to know that we have yet to come up
to the dust on the sole of a Reb Ahrele Chassid, to touch their holiness
or their purity. We are only beginning to be Jews now. We are just starting
to be Jews, only starting!
Reb Ahrele felt the suffering of the Jewish people, he felt the pain
of the Jewish people, and he said that there will be a sea of blood, an
ocean of blood. All of the blood will bubble up and rise, and all of this
is in accordance with the verses in Yeshayahu 26:20-21, the final
verses. It is written there, “Come, my people, enter into your chambers
and shut your doors around you. Hide yourself for a little moment, until
the indignation be past. For, behold, Hashem comes out of His place to
punish the inhabitants of the earth for their iniquity. The earth also
will disclose her blood, and will no more cover her slain.” The earth will
disclose all the blood.
Jews are getting killed every day. Buses are exploding
every day here. This is “Rabin’s legacy.” We have been privileged to receive
Rabin’s legacy, G–d save us. One should rend one’s garment over Rabin’s
legacy. Rabin quite simply deceived the entire world. He knew all that
would happen; he knew exactly what would happen. He deceived everyone.
He wanted everyone to vote for him. He came with false slogans so that
people would vote for him. He deceived the entire Jewish people. He knew
all that would happen. He was a smart man, and he really knew. This has
just recently been publicized, that he knew exactly what would happen.
The main thing was that he should gain the chair for four years, for eight
years. That way he could rule over the entire country. They know everything.
They knew all that would happen in advance. This was no surprise for them.
No surprise. There was one surprise, that it all blew up so quickly. They
did not even have time to give everything back before the talks broke down.
Otherwise there would no longer be any Meah Shearim or HaChoma HaShlishit.
There wouldn’t be anything. They would have already torn down all the houses.
They already took down one hundred and thirty homes in Gilo. They hoped
that the border would be here and they would tear down all the houses here,
together with all of Meah Shearim, right up until the Knesset, until Barak’s
seat. Aside from Barak’s throne, they couldn’t care less about anything
They know everything. They are wise and insightful
people. They aren’t exactly sane, but they do know all about what will
happen. They know all that will happen. We’ve come now to inherit “Rabin’s
legacy.” Buses are exploding; people are getting killed every day. This
is the legacy that he left us. This is how he started, and this is how
“For, behold, Hashem comes out of His place to punish
the inhabitants of the earth for their iniquity. The earth also will disclose
her blood, and will no more cover her slain.” The earth has revealed its
blood and it will no longer cover up its dead. Now all the blood, all the
blood of the Jewish people… “G–d of vengeance, Hashem, G–d of vengeance,
appear.” Hashem will not rest; will not be still, until He avenges all
the blood. He will avenge all of the blood! [He will exact vengeance] from
all those who caused the blood [to be spilled.] All those who brought about
this bloodshed. He will exact vengeance from them all. He will exact vengeance
from them all. He will not miss out a single one. People are sitting now
in their seats, but Hashem will not let a single one of them off the hook.
Despite the fact that they are only puppets. They’re just puppets.
“Ashur is the rod of My anger, for the staff in
their hand is My indignation.” (Yeshayahu 10:5) They are like Ashur—“the
rod of My anger, for the staff in their hand is My indignation.” They are
Hashem’s stick; they are the rod that Hashem uses to beat us, to cause
our bloodshed. But Hashem will ultimately take revenge on Ashur. He will
take revenge on all the wicked amongst the non–Jews. “For, behold, Hashem
comes out of His place to punish the inhabitants of the earth for their
iniquity. The earth also will disclose her blood, and will no more cover
This is what Reb Ahrele is saying here. An ocean of blood will come
out. The blood will bubble up and rise and spread like geysers. It will
spread forth from the depths of the earth. The blood is bubbling like the
blood of Zecharia ben Yehoyada the Kohen. His blood bubbled for a few hundred
years. The blood is already bubbling for thousands of years within the
earth, and all of it will come out and there will be an ocean of blood
that will reach until Hashem’s throne. All of the nations of the world
will drown in this blood, all those who aided and rejoiced and encouraged
the bloodshed of the Jewish people.
“This is the terrible mystery of Nefilas Apayim.”
The truth is that it is possible to atone for everything during Nefilas
Apayim. When we say, “Hashem is one,” it is possible to rectify everything
through our daily prayers. “We constantly need to sift–out [the fallen
Divine sparks] over and over again [from the seven kings that died]. When
we do that work of spiritual clarification, then we are able to raise up
the feminine waters.”
“These kings who were not able to be clarified at
the time of Creation, and have remained unclarified, their place is within
the three [lower] worlds of Beriyah, Yetzirah, and Asiyah,
in the following fashion: In the world of Asiyah there are klippos
[impure husks], and since these kings are related to the world of Asiyah,
they are close to these husks, the ones that exist in the world of Asiyah,
and they are placed among them.” [So too in the world of Yetzirah.]
Now is the time to go and arouse the entire nation to repent. You are
the shadarim [G–d’s agents], you are the guards. You are called
the guard, but you aren’t really guards. You are the awakeners: your job
is to arouse others, rather than guard them. You awaken the Jewish people
to repentance. You must awaken the Jewish people to repentance with every
Except for the ten insane people (of whom I am the
leader), I am the number one unbalanced person here. This is exactly what
we said last week to Rav Nissim Kalfa in the Rabbinical Kollel, that I
am the chief unbalanced individual here. Because if I can stand to pray
Esrei and finish it off in two minutes, then I am the most unbalanced
person there is. You stand opposite Hashem, face to face, and beg, “He
who grants man knowledge and teaches humanity understanding…He grants man
knowledge. Return us, our Father, to Your Torah, and draw us close to Your
service, and bring us back in complete repentance before You.” And if I
skip words, if I swallow the letters, if I say, “And give blessing on the
face of the earth. And we will be satisfied from its good. And bless our
years like the good years. And give dew and rain for blessing on the face
of the earth, and we will be satisfied from its good. And bless our years
like the good years for a blessing.” Hashem has treasuries of jewels, billions
of jewels. He wants to give us billions of gems, and I am prepared to give
up on it all. It must mean, then, that there is no one as mentally unbalanced
as I am, as I say every, “give blessing,” or “give dew and rain for blessing.”
There are billions of jewels prepared for each and every person. And people
swallow the words. Hashem says, “Say it clearly and I’ll give you billions
of treasuries of gems. I’ll give you treasuries full. Just say it clearly.”
Therefore I am the most unbalanced person of all.
In the meantime, though, Jews are getting killed. In the meantime, the
blood of the Jewish people is crying out. In the meantime, we hear every
day about another tragedy and another tragedy. We have to shudder. We have
to be unable to sleep at night. All of our bones should be shaking. Another
Jew and yet another Jew is getting killed every minute. Jews are afraid
to travel on the buses. Five years ago, the buses were empty, completely
empty. People weren’t prepared to travel by bus.
For my part, what I can suggest personally is that
everyone should come to the Moslem Quarter. I can promise you that there
aren’t any buses there. There’s no problem. Everyone can come, we’ll set
everyone up in Shuvu Bonim. We can fit twenty into a room. I don’t know
if they will allow it. I’ll try and use my influence. Maybe they will allow
it. Even fifty people to a room.
It’s already impossible to walk in the streets.
You walk in the street and a bus explodes. The explosion is outside [the
bombs are put on the outside of the buses], and those who were outside
were wounded. Those who were severely wounded were outside. Those who were
inside were less critically wounded. They were also seriously wounded,
just less so than those who were outside.
It’s impossible to walk in the streets. “They hunt
our steps, that we cannot walk in our broad streets.” (Eichah 4:18)
“For death is come up into our windows” (Yirmiyahu 9:20).
The firing is breaking into people’s homes. In Gilo,
they’ve already torn down one hundred and thirty apartments. They took
them down. Now is the time. So you are not guards, you are awakeners. You
have to make telephone calls twenty–four hours a day. From eight in the
morning until midnight. People are waiting for a phone call, people are
waiting for encouragement. Everyone is completely broken. They see ten
insane people running the country, the Israeli Authority. This Authority
(“rashus”) is making everyone poor (“rashim”) and miserable.
This is not a country; this is an Authority that is making everyone poor
and miserable—poor and miserable. People are walking around with their
heads down, completely broken. They see that they’ve fallen into the garbage
bin. They’ve fallen into the hands of ten crazy men. They don’t know that
I am the most insane of them all. They don’t know that it begins with me.
Otherwise, they would have shot me already. I’m only revealing this to
you, that I am the most insane one of all. If people would know this, then
they would already have taken care of me. But I am the chief crazy man,
since with a single Shemonah Esrei prayed with the proper concentration,
I could take care of all of these decrees. Everyone must believe that a
single Shemonah Esrei prayed properly could take care of all of
these decrees. If we will stand and pray Shemonah Esrei for an hour,
we will certainly take care of all these decrees.
Now, the spiritual work of clarification can only
be done through the letters of the Shemonah Esrei prayer, only through
the letters of the prayers. Here, no plan will help; no intellect or demonstration
or expression of indignation will help. There isn’t anyone to get angry
with. The police are in their hands, the army is in their hands. But what
remains for us to know is that we are the cause. I am the cause, I am the
most unbalanced person here. Every day, through our prayers and only through
our prayers. A person sees such tragedies happening every day, so he has
to stand and pray Shemonah Esrei for an hour, for two or three hours.
He has to focus on every word, on every letter, because he can save hundreds
and thousands of Jews by doing this.
“[Regarding the feminine waters,] every single day,
through our prayers we rectify the seven kings that died.” We must clarify
the kings that died. We now find ourselves in the situation of the seven
kings (Bereishis 36:31). “And Bela ben Be’or died…and Yovav ben
Zerach of Batzrah died…” Afterward is Chusham from the land of the Temani,
and then Hadad ben Bedad who smote Midyan in the field of Moav. Afterward
is Samla of Masreka, and after that is Shaul from Rechovot HaNahar. After
that is Chanan ben Achbor, until Hadar comes—and he is Melech HaMoshiach.
This is our holy Rebbe, Hadar. He is called Hadar; he is Hadar (“splendor”).
He embodied the verse, “The wisdom of a man illuminates his countenance”
(Koheles 8:1). The skin of his face actually shone.
“This is in the world of Asiyah.” Right now,
we are in the world of Asiyah where there are impure husks. “And
the aspect of the kings who are related to the world of Asiyah,
the seven kings who require us to rectify them, are [connected to the concept
of] the two hundred and eighty–eight [fallen] Divine sparks. The only way
that they can be rectified is through praying with proper concentration.
They are close to these impure husks and are placed among them. So too
in the world of Yetzirah. In Yetzirah, there is also an impure
husk, and there [among] the aspect of the kings stands those that are related
to the world of Yetzirah. There are also impure husks in the world
of Beriyah. There are kings there that are related to the world
of Beriyah. And there are impure husks there as well. The spiritual
work of sweetening must also be done in the world of Atzilus.” Korach
was already in the world of Atzilus, and he erred nevertheless.
He saw Hashem face to face. He was already in the world of Atzilus.
“It comes out, then, that we must raise up all of these aspects of the
kings that died who exist within the worlds of Beriyah and Yetzirah,
just like the feminine waters [are raised up]. And we must raise up a portion
of feminine waters from Asiyah, from Yetzirah, and from Beriyah.”
“This is what one must focus on during Nefilas
Apayim when one falls prostrate. For we are now in the world of Atzilus
when we pray Shemonah Esrei, and this idea is explained more in
its proper place. It is there that we are incorporated.” When we stand
to pray Shemonah Esrei, we have reached the world of Atzilus.
We must stand there for an hour, for two hours, and patiently recite every
letter without rushing. “In the world of Atzilus, in its place,
it is there that we are incorporated and incorporate ourselves within Nukva
of Zeir Anpin within Rachel.” When we are in Shemonah Esrei,
we are incorporated within the soul of Rachel.
Those fighters, Commando 17, Commando 30… Commando
30 are already invisible. Anyone who has merited to be part of Commando
30 can’t be seen at all.
So these two commando forces who merit coming to
Kever Rachel, are her servants. They are Rachel’s servants; they are Rachel’s
children. You see who gets to Rachel. All of them come to Rachel with thermoses,
with bottles of Coca Cola, and with bags of cake.
[But] Rachel wants that we should come with self–sacrifice,
that we should have to dodge the bullets to get to her. They are called
her servants—they are called her children—those who merit traveling to
Rachel Imeinu with self-sacrifice. They are her servants—they are her true
children—the ones who don’t give up on Mamma, who run to Mamma!
Who will we run to? Only to Mamma! She can help
us. Only Mamma!
They already had a plan to give Kever Rachel back.
They had a secret plot under the table. Everything was prepared, but owing
to the present circumstances, they aren’t capable [of carrying it out]
Mamma still wants us to come to her. The mother’s
son [Yosef] already sacrificed his life—he already sacrificed his place
for the sake of the Jewish people. Those who have died have sacrificed
themselves for the sake of the Jewish people. And Mamma is still prepared
to receive us. So those who break through, who break through the roadblock,
they are the true servants, the true children of Rachel.
We are her servants—we are her children—those who
break through to Rachel with self–sacrifice every night. They pass through
the roadblocks by going through the courtyard, through the houses, through
the fences, among the Arab houses. They go through the terrorists, and
they dodge the bullets. They are the servants; they are the true children.
“And they raise up [the feminine waters] for her.”
They raise up the feminine waters; they raise the feminine waters up to
Rachel, so that Rachel can accomplish all of the unifications. “Rachel
cries for her children.” “Cries out” Rachel screams. Rachel cries out;
Rachel weeps day and night. She is waiting for us to come and weep with
her—not that we should come there to eat cake. People sit there with lecterns
and Gemaras, as if it’s the lobby of some hotel.
Rachel wants us to come to her with self–sacrifice—with
self–sacrifice. And then she can raise up the feminine waters. When people
go to her with self–sacrifice, then she can raise up the feminine waters—the
feminine waters to Abba and Imma, to Zeir Anpin, to
to Atik, to Adam Kadmon. Through these feminine waters, Hashem
saves the Jewish people. Those who find the way to Rachel are the Commando
17, the Commando 30 who merit to break through all the paths, all the roadblocks.
They merit to raise up the feminine waters with their self–sacrifice. With
it, Rachel can raise up the feminine waters, raise up the feminine waters.
“Afterward comes Nefilas Apayim.” After we
were praying Shemonah Esrei, after we were in the world of Atzilus,
meaning within Rachel of Atzilus—Rachel is Malchus within
and we were [there during] the entire Shemonah Esrei, during the
recitation of the entire twenty blessings (including “Elokai Netzor”).
Altogether, there are twenty blessings. We should sit on each blessing
for no less than three minutes. If we do, then it will take us a total
of one hour for all of Shemonah Esrei. If we spend six minutes on
each blessing, then it would take us two hours. Little by little, we would
enter the world of Rachel—to enter into the world of Rachel—and then Rachel
could raise up the feminine waters.
“After this, we suddenly fall.” As soon as the Shemonah
Esrei is finished—meaning [our time in] the world of Atzilus—we
fall from a great height to a deep abyss. We fall into the place of the
impure husks, and we draw souls out of the depths of the impure husks.
You are the awakeners. We won’t call you guards;
we’ll call you awakeners. You awaken and bring all of the Jewish people
to repentance. By making telephone calls, it is possible to bring the entire
Jewish people to repentance. People will sell their homes. They will sell
We just now spent time in prison, and we were about
to close the yeshiva. But people then came and offered to sell their homes.
These are people who have nothing to do with the yeshiva at all. “Come
on, that’s it. We are closing the yeshiva.” And people came and offered
to sell their homes. They wanted this place to continue. Here, people are
serving G–d; here people are getting up for Chatzos. Here we have
people who are going out to the fields to pray.
Who will protect the Jewish people if not this yeshiva,
if not this place? People came and actually wanted to sell their homes.
They offered their homes up for sale. They had gone to agents. These are
people who have no connection whatsoever to the yeshiva. They just heard
about this terrible tragedy, that the yeshiva is about to close. They immediately
said, “This can’t be. We won’t allow it. We live on knowing that there
is such a yeshiva. This is where we get our life–force from!”
People who break through to Kever Rachel… Commando
17, Commando 20, Commando 25, I don’t know how many Commando forces there
are here. It’s a secret. If the number of Commando forces that are here
were revealed, then this state, everyone would already run away from here.
Everything is about to fall apart now.
So those servants and children of Rachel, those
Commandos who break through to Rachel, who infiltrate Khalkhul, Kvar Cheres,
who go to Yehoshua bin Nun, to Calev ben Yefuneh, to Osniel ben Kenaz…He
said, “What is this?” He’d never seen anything like it! Osniel ben Kenaz!
People had already given up [on going there at all]. They travel in caravans
with Jeeps, with automatic weapons, with tanks…that is how they get there.
And these people break through all the roadblocks. The Arabs are chasing
them, shooting at them, and they just keep on going! Who has ever seen
anything like this? People don’t know what is going on here at all. But
these are the children of Osniel ben Kenaz. He was the first Judge, and
he is the last Judge. He is protecting us. Osniel ben Kenaz saved us from
Kushan Rishasayim, and he is saving us now too from Kushan Rishasayim,
the one who did two acts of evil (“rish’us”) (Shoftim 3:9).
Those who break through, who break through to all these places, they are
the true children. They raise up the feminine waters. They raise up the
The everyday act of Divine service, however, is
the service of standing and praying Shemonah Esrei. One cannot substitute
this [going out to the graves of Tzaddikim] for Shemonah Esrei.
One cannot just give up on Shemonah Esrei. With every single letter
and word that we utter as we pray Shemonah Esrei, we find ourselves
rising higher and higher. Rising to the world of Atzilus, we become
incorporated within Rachel of the world of Atzilus, Malchus
of Atzilus. And then suddenly, we fall. Shemonah Esrei is
over. We finish “Grant peace.” We finish, “Elokai Netzor.” We finish,
“May the words of my mouth and the meditation of my heart be desirable
before You, Hashem my rock and deliverer.” “He who makes peace in His high
places will make peace upon us and all the Jewish people, and let us say
amen.” Then, suddenly, we fall from the highest heights to the deepest
abyss. We suddenly fall, all at once, from Atzilus. We fall from
Mars, we fall off the moon. Boom! We transverse millions of kilometers
in an instant—millions of kilometers. We fall suddenly—Nefilas Apayim.
To where do we fall? [We fall] together with all of the outcast souls,
the lost and wandering souls that despair and are miserable, the ones who
don’t find the way, who are still searching for the truth. They still have
a trace of Divinity that pulses within them, and they don’t know what this
trace wants, they don’t know what it longs for. These are the people that
you need to awaken now with your telephone calls that you’re making for
hours and hours every day. It is possible to arouse the entire Jewish people
to repentance. There is nothing to be afraid of. All of the Jewish people
must have a copy of the Tikkun HaKlali with them. You can travel
on the buses, you can tell people that anyone who carries a copy of Tikkun
HaKlali in their pocket has nothing to worry about. He can travel through
a maelstrom of bullets, a blizzard of shells, and they will explode underneath
the bus, to the side of the bus. One hundred explosions could happen and
nothing will occur. Anyone who has a copy of Tikkun HaKlali must
keep it in his pocket. We should print on it that it is an anti–explosive
device. It is an anti–car bomb device. One can travel on the buses anywhere;
one can go to work, for there is nothing to fear. Someone should make copies
Tikkun HaKlali condensed onto a single page and should start
handing it out throughout the country. The entire country!
“So we fall,” explains the holy Arizal. We fall
suddenly, all at once from the top to the bottom, from the world of Atzilus
down to the deepest abyss. During Nefilas Apayim, we fall to the
deepest abyss and as we rise up—we have to release the holy sparks from
the depths of the impure husks. Yochanan Kohen Gadol was no longer able
to release the holy sparks when he was eighty years old. A person has to
release the sparks. The sparks attach themselves to him, and he must, with
the power of the Tzaddik, the Rebbe… anyone who knows who the Tzaddik
of the generation is can use the power of the Tzaddik of the generation
to release souls from the deepest depths of the impure husks. The souls
that are the most outcast, the most miserable, the most lost.
This is the secret of Nefilas Apayim, that
one must focus on this as one throws oneself off the roof [so to speak].
When we reach the point of Nefilas Apayim, we are falling off of
the rooftop down to the ground. We fall from the rooftop down to the ground;
we literally fall into a deep abyss. A person falls from the rooftop, and
he gets smashed to pieces.
The Baal Shem Tov explains how one has to serve
Hashem. He was shown in a dream, [a vision] of a man climbing to the rooftop
and then falling down and being smashed to pieces. This is how one has
to serve Hashem! One climbs to the rooftop and falls down, and gets smashed
to pieces. “We throw ourselves down from above, from the world of Atzilus,
down to the bottom of the world of Asiyah,” from the rooftop down
to the ground. “And this is the esoteric meaning of Nefilas Apayim,
which is the everyday form of Divine service.”
Kever Rachel is the Divine service of Chatzos,
the service of the night. However, it cannot replace Shemonah Esrei,
it cannot replace Nefilas Apayim. It cannot replace praying with
proper concentration. It cannot replace reciting each and every letter
slowly and deliberately. You need to do everything together. All of the
[different forms] of Divine service have to be performed together.
This is why, when a person reaches Shemonah Esrei,
he must say it for an hour, for two hours, letter by letter, word by word,
with the utmost patience. He doesn’t gain by hurrying. He doesn’t gain
anything by skipping words. He doesn’t gain by swallowing words. He only
loses. He loses infinite wealth, infinite holy awareness, and infinite
intelligence. The slower a person prays, the more miracles and wonders
he sees. His mind will open. The ten veils of the mind that are discussed
by the Chessed L’Avraham completely disintegrate. All of the ten veils
of the mind that prevent him from learning can only be destroyed by praying
Esrei with the proper concentration. This is the main act of Divine
service, praying Shemonah Esrei with the proper concentration.
“To the bottom of the world of Asiyah.” He
falls like a person who throws himself down from the rooftop, like a person
who throws himself from the rooftop down to the ground. “This is the esoteric
meaning of his falling down [prostration]. He falls down to the deepest
depths of hell, and even below that. At the age of eighty, Yochanan Kohen
Gadol was no longer able rise up again.”
“This is the esoteric meaning of Nefilas Apayim
which one must keep in mind, for now that you threw yourself down…” A person
who falls prostrate must bear this in mind. We will continue to say the
Apayim prayer until Rosh Chodesh Nissan, and we will say it
almost the entire month, aside from Rosh Chodesh itself. After that
[we won’t say it] on Tu B’Shevat and Purim. Aside from those times,
however, we still say Nefilas Apayim. And we have long [nights for]
where we can cry for the Jewish people, to literally sit on the ground,
to fall prostrate on the ground on some blanket or some sheet, some garment,
and to place ashes [on our foreheads]. These ashes [EPheR] mitigate
the Pa”R judgments, this is the esoteric meaning of the verse, “Beauty
[Pe’ER] in place of ashes [EPheR].”
One should literally fall on the ground and cry
and cry and cry. Jews are getting killed every day. Nosson Rubinstein met
a secular Jew at the grave of Binyamin ben Yehoyada who said, “When I hear
that a Jew has been killed, I just fall to the ground straight away and
start to cry.” This was a Jew from Har Kena’an, the epitome of secularism
in Tzefas, and even with all this secularism, he said, “When I hear that
a bus has exploded, I cry for hours. I fall on the ground. More Jews have
been killed? More Jews have been killed? More Jews have turned to ashes?
People have lost their legs—girls have had to have their legs amputated?”
This is something so terribly shocking. They most certainly must be holy
and righteous Jews, but it comes to show us that a person must make sure
that his daughters cover their legs. It can shock them into wearing thick
stocking, and dresses that reach down to the floor, as long as possible.
The minute that a man looks at a woman, he simply murders her. He kills
her. He has cut off her legs. People must know this!
And a woman must take care that people shouldn’t
look at her. Just like the young girl who prayed every day with such terrible
weeping that no one should see her (Sotah 22a). This is the secret
of Rivka. “No man knew her.” Also it is written about Yiftach’s daughters
in the Midrash. This is a very ancient Midrash. It says that no man ever
even knew the daughters of Yiftach. They never knew a man in their lives.
It is forbidden for a boy to look at a girl. It is forbidden for a girl
to look at a boy. It is pure murder. A man looks, and afterwards he gets
killed. He saw the angel of death—he saw impurity—because the spirits of
impurity surround a person. This is just what we learned today, that someone
who touches a corpse becomes ritually impure. The corpse isn’t impure.
The corpse is holy; the corpse is pure.
This is like the Holocaust, when they murdered millions
of Jews. Two million were killed in Auschwitz. Half a million—one million—were
killed in Treblinka. Where then do we have the other three and a half million?
That really comes out to be five and a half million. Where are the rest
who make up the total of six and a half million Jews? All of them were
killed in pits. They took twenty thousand Jews from four in the morning
until eight at night and took care of them. Afterward, when they opened
the mass graves as they withdrew… [The Nazis wanted] to burn the bodies
and reduce them to ash so that no trace would remain of them. They found
all of them intact in all the locations, in all the countries. It is discussed
in the “Black Book.” [The author] brings the testimony of Jewish eyewitnesses
who survived after the mass graves were re–opened, people…they managed
to flee from the Nazis afterward. They weren’t killed. They found all of
them whole and undecayed, as they had been at the moment they were murdered.
The body of anyone who dies to sanctify Hashem’s
Name becomes holy and pure. He becomes completely sanctified, completely
spiritual; he rises to the level of a soul. This is why he remains intact,
as long as he hasn’t been literally reduced to ashes through burning, which
seems to be an even greater level of spiritual rectification which he has
merited. His body remains intact: no decay, no insect, can touch that body.
Now when we fall prostrate during Nefilas Apayim,
we release lost souls. Those who make the telephone calls, those who awaken
the lost souls, [should know] that now is the time. This [situation] looks
as though it will last at least nine months. Who knows if it won’t be even
longer than that? Now is the time.
They knew everything. What surprised them was that
[it happened] before they managed to give back Yerushalayim. They had already
planned to give Yerushalayim back too, and that way the Arabs could take
care of the Choma HaShlishit. That also might have been part of their calculation.
They know that the Choma HaShlishit is Commando 20. We have here 25, 30,
40, 50… We have so many commando forces here. They came here with the largest
commando force in the entire land of Israel, and they sent people to prison.
They brought all the commando forces of Yerushalayim here. They know what
kind of commando force we have here. They didn’t do it for nothing. They
aren’t stupid—they’re smarter than we are. They know what there is here
and we don’t know what Shuvu Bonim has. They know what there is here in
Shuvu Bonim better than we do. So they certainly wanted to take care of
the Choma HaShlishit. They would have given the Arabs [territory] up until
here, and in a single day they would have taken everything down here. They
gave them guns so that they could take care of what had to be taken care
of. They knew everything. They really are smarter than us. We are simple
people. We learn a little Gemara, a little bit of Sha’ar HaKavanos, but
they are clever and plan ahead. They plan things out like a person who
sits down to play chess. He plans out every move. He can sit and plan each
move out for an hour—an hour and a half. Everything is well thought out
and planned with them down to the least detail. The only thing that surprised
them a little was that [fighting broke out] before they had a chance to
give back Yerushalayim. They thought that they would give Yerushalayim
away first, and that they would do their deed afterward. This is their
But even they can be brought back in repentance,
because everything begins with us, with our focusing properly as we say
Esrei. Every Jew is connected to a letter [of the prayers]. Every Jew
is connected to a letter.
“And bear in mind, for now that you have thrown
yourself down prostrate…” Those who merit to concentrate properly during
Apayim, “Bear in mind that now that you have thrown yourself down to
the bottom of the world of Asiyah, the bottom of Asiyah;
you gather up and sift out [holy sparks] from Nukva of Asiyah.
Afterward, focus on the fact that you are rising up out of there to the
world of Yetzirah, and you rise from there to the world of Yetzirah
and gather and sift there too. Afterward, focus on rising up from the depths
of the impure husks to release souls to the world of Asiyah within
the realm of holiness. After that, raise them up from the world of Asiyah
within the realm of holiness to the world of Yetzirah within the
realm of holiness. Afterward, [raise them] to the world of Beriyah,
and after that to the world of Atzilus, to Malchus. Malchus
is Rachel. Malchus within the world of Atzilus is Rachel,
and there you would give them over and place them within Rachel, just as
the feminine waters are raised up.”
Know that one sifts out Divine sparks during every
prayer. All those who return to Jewish observance only do so through the
[power of] Shemonah Esrei. All those who now repent, those who are
aroused to return to Jewish observance, only do so through [the efforts
of] those who focus properly during Shemonah Esrei, [as they recite]
every single letter. This is especially so during the Nefilas Apayim
Know that all of these sparks that are sifted out
cannot rise up on their own. “A prisoner cannot release himself from the
prison.” Aside from ten unbalanced individuals, all of the secular Jews
want to return to Judaism—all of them, including Meretz. Everyone sees
the tragedy that they’ve brought upon themselves. All of them see the tragedy
that they’ve brought upon themselves, this tragedy that [is so enormous]
that one cannot even describe it. One cannot even understand it. It is
impossible to comprehend the terrible tragedy that they’ve brought upon
us, and now everyone is broken and miserable.
Now is the time [for us] to say, “We have a G–d.
We have One G–d.” Just say that “G–d is One.” Tikkun HaKlali must
be printed out on one page [with the entire Tikkun HaKlali condensed
onto it], and we must make fifty thousand copies and take them out and
distribute them. They should be handed out and people should be told that
anyone who keeps a Tikkun HaKlali in his pocket can travel under
any circumstances, no matter how dangerous. And this is really the way
it is, and they should tell people this, and certainly [it is so].
This only depends on our concentrating properly
on the letters of Shemonah Esrei. Only this can bring the people
back to repentance. A Jew is connected to every letter. Several Jews are
connected to each and every letter, and it is only when we will merit to
focus on every single letter of the prayers properly [that they will return].
That is the only thing that will help. “Know that those sifted–out sparks
cannot rise on their own. It is only through [the efforts] of those who
know how to concentrate properly, who pray with the proper concentration…[This
is] only if a person focuses on uniting his nefesh–ruach–neshamah
with them, and so raises up those sifted–out sparks together with his nefesh–ruach–neshamah.”
Then the sifted–out sparks rise together with his nefesh–ruach–neshamah.
The sparks will rise. This is how he will raise up all the sifted–out sparks.
He can raise up an infinite number of souls. During these nine months,
it is possible to bring the entire Jewish people back to repentance through
focusing properly during prayer alone. This is what they are waiting for,
for us to arouse them, and then they will certainly repent. That is what
they are waiting for. They are waiting for an inspiring phone call, an
encouraging telephone call.
“Know that those sparks [awaiting] clarification
are standing among the impure husks themselves. Therefore, focus so that
you can cause your soul to descend into the world of Asiyah, and
it will gather up and sift out those sparks from there and they will then
rise together with you. This will happen through the power of the merit
of the mitzvah of prayer.” This will happen through the power of
the merit of the mitzvah of prayer that you fulfill—that you fulfill.
Through prayer, you can raise up an infinite number of souls. With a single
Esrei, you can raise up an infinite number of souls.
This is similar to the Tzaddikim who enter
into Gehinnom. That which a person does during every Nefilas Apayim
and Shemonah Esrei is like that which we say, “Those who, passing
through the vale of tears, turn it into a waterspring. Moreover, the early
rain [‘moreh’ / teacher] covers it with blessings” (Tehillim
84:7). The commentary of the Iyun Yaakov says that, “Those who pass through
the vale of tears,” are the Tzaddikim who enter into Gehinnom. “[They]
turn it into a waterspring.” There, the Tzaddikim shed tears that
run like rivers. “Moreover, the early rain covers it with blessings.” [This
can also be read, “Moreover, the teacher enclothes himself in blessings.”]
And they enclothe themselves in all the souls.
Tzaddikim enter into Gehinnom every day to
release more souls. [They can do this] because the Tzaddik is like
fire. He is like a burning flame, like Rabbi Zeira who merited entering
into the fire. That was what made his face shine. They enter into Gehinnom,
and all the wicked people who the Tzaddikim see have finished their
term of punishment, who have suffered enough…Perhaps they once gave charity,
like the baker who came to the Rebbe [for a tikkun]. In truth, all
he had done was sell his broken up leftover cakes that he hadn’t sold on
Friday for a few pennies less than usual. Still, [that made him] considered
like a regular person, and the Rebbe was able to provide him with his tikkun.
Anyone who has some connection to Rabbeinu, who
signed on to give a set sum every month, who once gave a penny to charity…
Even that baker who, when it comes down to it, what had he done? He had
some broken cakes, some burned cakes, that he didn’t manage to sell on
Friday, and it was those cakes that he would sell to the Breslovers for
a few pennies less than usual. [It was about him that they said] when they
came to buy them on Motzei Shabbos, that in the merit of these few
pennies that he took off the price for the Breslovers for Melave Malkah,
the Rebbe would rectify his soul. The Rebbe showed them, “Here, this baker
has arrived now, and now I will rectify him.” He saw that he had come completely
broken. But the moment that a person gives a penny to our holy Rebbe, he
can already receive the rectification, and the Rebbe can release him from
This is what the Tzaddikim do, they enter
into Gehinnom to release all kinds of souls that had some connection to
in this world, who gave some charity, who fasted on some Yom Kippur. The
Arizal says that each and every person does the same action. Each and every
person has this same aspect during Nefilas Apayim. It is as though
he descends into Gehinnom to release souls.
This is the language of the holy Arizal: “Behold
this is similar to the statement of the Sages that the Tzaddikim
descend to Gehinnom after their deaths. They descend to Gehinnom—this is
the mystery of the place of the abode of the impure husks. They descend
to Gehinnom, which is the mystery of the abode of the impure husks, and
they grab hold of the wicked and save them from there. As the verse says,
‘Moreover, the early rain covers it with blessings.’ ‘Covers it’ means
to become enclothed within it. They enclothe themselves. The teacher—the
himself with all the souls.”
Even after their deaths, the Tzaddikim descend
This is what every Jew does when he goes out to
bring other Jews back to Jewish observance, and when he recites Nefilas
Apayim. “This is the mystery of the place of the abode of the impure
husks, and they grab hold of the wicked and save them.” There are no wicked
among the Jewish people. There are no wicked people. Even the ten unbalanced
individuals who are the present government, who are making everyone poor
and miserable, they too could repent. They too could repent. It is just
that everything depends on us. Everything depends on us, that we should
concentrate properly on every letter, on every word, [of the prayers].
“The secret of this matter is that at the time of
their deaths the Tzaddikim cause a supernal joining above. As it
is written in Chagigah 15b, ‘Rabbi Yochanan said: When will I die
and put out the smoke on his grave?’” Elisha (Acher) was in the fire of
Gehinnom for close to two hundred years until Rabbi Meir brought him into
Gehinnom. They didn’t even want to let him enter Gehinnom. It is written
that other people are unwilling to accept the wicked into Gehinnom. They
cry out when they see that they are about to bring in some wicked individual.
They cry out because the impurity of the wicked is even worse than all
of the fire. The fire purifies. When they see that they are about to bring
in a new wicked person, they cry and weep, “Not into our section! Take
him somewhere else!” They really scream so horribly, “We don’t want this
wicked person in our Gehinnom!”
They don’t want to let him into Gehinnom. Anyone
who tried to get him [Elisha] into Gehinnom was met by these people who
started to scream, “Such impurity! Such impurity! They’re cleaning us here,
they’re washing us and rinsing us, and now you’re bringing more impurity
to this place?” Rabbi Meir then pulled some strings. He said, “I’ll raise
up smoke from his grave.” Rabbi Yochanan then said, “It’s no trick to burn
your Rebbi—one has to know how to put out the fire.” [I.e. Rabbi Meir was
able to get him into Gehinnom but only Rabbi Yochanan was able to get him
out.] Rabbi Yochanan then said, “I’ll will release him from Gehinnom. He’s
already been there close to two hundred years. So when Rabbi Yochanan passed
away… When Rabbi Meir passed away, people saw smoke rising, they saw a
fire coming out of the grave of Elisha ben Avuyah. When Rabbi Yochanan
passed away, the smoke stopped rising. Rabbi Yochanan had said, “When will
I die and put out the smoke [rising] from his grave?”
“This mystery, that with their deaths the Tzaddikim
cause a supernal joining above, is that they cause a supernal joining of
the male and female principles [Zachar ve’Nukva] above.” At the
time of their deaths, the Tzaddikim do greater spiritual unifications
than they’ve done all their lives long. At the moment that the Tzaddik
dies, he can raise up more souls than he did during his entire lifetime.
This is the esoteric meaning of the verse, “He killed more with his death
than he did in his lifetime” (Shoftim 16:30). This is the mystery
of the “kiss of death” with which the Tzaddikim like Moshe, Aharon,
and Miriam leave the world. Rabbi Yehuda HaNasi reappeared for years [in
this world] after he had died.
This is the inner meaning of that which is written
in the Zohar, Parshas VaYakhel, 200b: “When the lower Tzaddik
dies, then the upper Tzaddik, ‘wears jealously.’ Then a unification
within Nukva takes place, for this is Malchus within the
world of Atzilus. Then the soul of the Tzaddik sifts out
those souls that are stuck in Gehinnom.”
Just as the Tzaddik, through his death, releases
infinite souls from Gehinnom, so too every person, at the time of his descent,
can release an infinite number of souls as long as he holds strong. It
is precisely at the time of descent, when he is in the place of the abode
of the impure husks that he can raise them up like the feminine waters
are raised up. This causes a unification in the upper world, and all the
souls are rectified.
This matter itself is accomplished through Nefilas
Apayim, and that is what is written in the Zohar, Parshas VaYakhel
200b: “For during Nefilas Apayim, a person entrusts his soul within
the tree of death.” We fall from the tree of life to the tree of death.
We fall suddenly, all at once, from Mars. The distance from Mars is two
hundred and thirty–six million kilometers. This is the greatest possible
distance, that is, two hundred and thirty–six kilometers. The earth itself
is one hundred and fifty–two kilometers [deep], and if we add them together,
it comes out to be exactly three hundred and eighty–eight kilometers. The
maximum distance that they can send a person is three hundred and eighty–eight
million kilometers. They’re afraid to send now, since they lost several
space shuttles. Everything that they do, since they began to continually
oppose Israel, everything that they do [goes wrong]. They couldn’t even
elect a President—nothing. They were waiting for the pageants, but then
there weren’t any. What a disappointment. He [Gore] nearly fainted; he
almost wanted to commit suicide. Hashem overturned their minds. These Democrats
who had caused so much trouble to Israel [the Clinton administration] all
of them despaired. All of them wanted to commit suicide. They were certain
of victory, and then everything got reversed.
They sent space shuttles Erev Sukkos, Erev Chanukah.
They sent space shuttles, but they suddenly lost communication with them.
They exploded. They were amazed. They had made mistakes involving inches,
centimeters. They made the kinds of errors that little children in first
grade make. “The wisdom of the wise was lost” (Yeshayahu 29:14).
Hashem confounded the greatest sages in the world. All those who were against
Israel lost everything. The Russians lost an entire submarine—one hundred
and seventy soldiers dead. They came, and they heard their knocking. They
heard the tapes. They traveled with recording devices to record what happened.
They lowered recording devices into the water. They heard how they were
knocking with hammers on the walls for days, so that someone should come
to save them. But the Russians didn’t want to save them. The Russians hate
themselves, so they certainly hate the Jews too.
All kinds of strange things are going on now. All
of the English submarines are also in a terrible state. One submarine approached
Spain. Suddenly it developed a leak in the core of its nuclear reactor.
The Spanish wanted to destroy the submarine, and right away there was really
almost a war. They thought that they were going to lose all of southern
Ships sink. There isn’t any guarantee of safety,
so now they aren’t allowing any nuclear submarines to sail. This was already
a month ago, and since then everything has been quiet with them. Hashem
has shut up the entire world. A Concorde was smashed to pieces. Everything
is getting smashed to pieces. Everything that they do—space shuttles, the
Concorde, submarines—everything is smashed to pieces and they don’t understand
why. They don’t understand why!
It is because they are anti–Israel. They are against
the Jewish people. They are against the Jews. The entire world is trying
right now to tear Israel apart. They support the Arabs. “Shoot them; take
care of them. We are against their taking action against you.” This is
how it was with the Nazis who said, “The Jews are acting against the Nazis,
not the Nazis against the Jews.” They taught this in the Kibbutzim, but
no one believes that nonsense. “A Jew always remains a Jew. A Jew can’t
be fooled. It’s impossible to fool the Jewish people.”
So all that the non–Jews are doing now is getting
into worse trouble.
There has never been an election like this. They
haven’t had something happen like this in two hundred years, such incredible
disappointment: hand counting. They said that they would start to count
all the votes by hand. They’ll do it all by hand in the year 2000? Ultimately,
they see that it has to be done manually. All of the electronic devices
and electronic ballots and electronic paperwork didn’t help them at all.
So they started to count manually, and the other side opened legal proceedings
to oppose the manual counting. The Democrats lost nineteen thousand votes
in Florida, where we stayed. [The Rav and Rebetzin had been visiting Florida.]
They didn’t fill out the forms properly, and so the Democrats had nineteen
thousand votes in their favor invalidated. All of this happened so that
they would be thrown down to the dust after making so much trouble for
the Jewish people.
We see how Hashem smites all the nations now with
all kinds of troubles. Until Melech HaMoshiach comes, however, we
are still in big trouble. The non–Jews are constantly looking for ways
and opportunities to destroy us. “Your destroyers and those that lay you
waste will emerge from you” (Yeshayahu 49:17). Jews are helping
them. These Jews aren’t to blame, they’re ensnared. When a person becomes
secular, [he can’t help but] begin to hate the Jewish people. He says that
the whole trouble is that we are religious—that’s the entire problem. We
have to intermarry with the Arabs in order to save the Jewish people. They’ve
already been saying this for ten years. They say this in all their broadcasts.
[You hear them say this] wherever you travel in a taxi. You can’t help
but hear a few words [of the news] without meaning to. You don’t want to
hear it, but you’ve already heard it. It bothers them that they are Jews.
They feel bad that they are Jewish, and they are [even more] upset that
we are Jews. If we were Arabs, then we’d be living good lives. But this
blew up in their faces prematurely. They wanted that it would explode in
another year, when there wouldn’t be any more Yerushalayim at all. They
wanted that everything would already be Arabic when suddenly the whole
thing blew up.
Hashem performed a miracle that it blew up prematurely.
They aren’t at fault; they are more righteous than we are. It is because
they are Tzaddikim that they are searching for absolute righteousness.
Why is the secular Jew secular? Generally, it is because he is seeking
such perfection that it causes him to fall.
Reb Nosson says in Likutei Halachos that all secularism
is because of “ribui ohr” [“too much light”]. He isn’t satisfied
being a little bit Jewish, praying Shemonah Esrei a little, and
putting on tefillin a little. He wants such perfection, and this
is, “too much light” says Reb Nosson. This is what prevents him from repenting.
So it comes out that they are more righteous than we are, since they are
seeking a greater level of perfection than we are.
“Now that a person has finished praying, and he
suddenly falls all at once” hundreds of millions of kilometers. He falls
from a great height to a deep abyss. He was in the world of Atzilus,
and now he falls all at once to the tree of death. He falls from the tree
of life—because the Shemonah Esrei is the tree of life—and he falls
to the tree of death. He has to sacrifice himself to die. All of this is
in the Zohar at the end of Bamidbar, at the end of Parshas Bamidbar.
“The matter is thus, that the aspect of actual death
is the place of impure husks, and this is part of the mystery of the verse,
‘Her feet go down to death.’ A person must sacrifice himself to die, and
intend to lower his soul down to the place of death, which is the [place
of] the impure husks, and to know that during Nefilas Apayim, he
falls to the place of the impure husks.” This is why Rabbi Yochanan Kohen
Gadol did not merit escaping from there. At the age of eighty, he had apparently
become weak, and no longer had the power to escape.
“And he should focus on releasing them from there
through the power of the “zechus” [“merit”] of his prayer.” “Zechus”
can also be read, “zakus” [“purity”]: the purity of his prayer.
[This refers to] “Those sifted–out souls that are there, and this is accomplished
through his nefesh, which is itself from the world of Asiyah.
He should join them together with it [his nefesh].”
The more lowly a person is, the more he is able
to raise up souls. On the contrary, he has even more of a connection to
those souls. This is what he should focus on: sending his nefesh
down to the place of death which is the impure husks and focusing on releasing
the souls awaiting spiritual clarification from there, through the power
of the merit of his prayer. This will be accomplished with his nefesh,
which is itself from the world of Asiyah. “And he should join them
together with it, and they will rise up out of there with it to the world
of Yetzirah.” He raises them up from the “ten crowns of filth” [the
ten sefiros within the realm of unholiness]. He raises them up to
the world of Asiyah and from the world of Asiyah to the world
of Yetzirah. From Yetzirah he raises them up to Beriyah,
and from Beriyah he raises them up with his neshamah to Atzilus.
When his neshamah ascends from Beriyah, he passes through
more clarifications. He raises them up from Beriyah to Atzilus.
“He should focus there on joining his nefesh–ruach–neshamah
with the three sections of these sifted–out sparks, and bring them all
into Yesod of Nukva, of Zeir Anpin within Atzilus.
Then masculine waters will descend from above, from this [masculine] Yesod,
and then an abundance of great light will also descend within those masculine
waters to the nefesh–ruach––neshamah of this person who has [done
this during] Nefilas Apayim.”
All of this takes place during Nefilas Apayim;
it is then that he raises up souls.
“For the one who caused all of this mitzvah,
the power of the proper great light will be bestowed upon his soul from
above. For it is without a doubt that [one who does this] has done a great
by sacrificing himself to death.” Without a doubt [one who does this] has
done a great mitzvah, by sacrificing himself to death. And if a
person will maintain the proper concentration—for the truth is that one
must say, “Mizmor of David, to You, Hashem, I lift my soul” (Tehillim
25:1). This is the true psalm [of Nefilas Apayim], and there are
still communities around where they say this. “I lift my soul.” I am prepared
to die for Your sake.
One must focus on the four types of capital punishment
when one says, “Hashem is One.” One focuses on the four types of capital
punishment when one pronounces the “dalet” of “echad.” Afterward,
one focuses on “To You, Hashem, I lift my soul.” Focus literally on death,
actual death, real death. The truth is that the real text of the prayer
is the psalm, “I lift my soul.” This alludes to actual death, and it is
then that a person focuses on actual death, if he merits to do so.
“The nefesh–ruach–neshamah of the person
who did this during Nefilas Apayim and caused all of this mitzvah,
will have a great light that befits his soul bestowed upon him from above,
for without a doubt the one who does this great mitzvah of literally
sacrificing himself to die in all three worlds that were mentioned.” He
sacrifices his life to die in the worlds of Asiyah, Yetzirah,
and Beriyah. He sifts out souls from there, for there are souls
from the world of Beriyah and souls from the world of Yetzirah.
It is possible to find a soul that is secular and is actually from the
world of Beriyah, one that is very refined, very noble, but is nevertheless
irreligious. [Such souls] can’t return to Judaism because they are afraid
of repentance. A person has to raise this soul up, because this soul is
higher than we are, than our own souls are. We have to raise this soul
up through Shemonah Esrei and Nefilas Apayim. There are souls
from the world of Asiyah, and there are souls from the world of
and there are souls from the world of Beriyah. All of them must
be sifted out during Nefilas Apayim, to release all of them from
and Beriyah—from the impure husks that are in the worlds of Asiyah,
and Beriyah—and to raise them up into the worlds of Asiyah,
Beriyah within the realm of holiness, and then up to Atzilus.
“To sacrifice himself to die in all three worlds
that were mentioned, in order to sift out those souls and cause a joining
of Zeir Anpin and Nukva. Without a doubt, his reward for
this is very great.” Anyone who merits this, to raise up souls out of those
worlds, without a doubt and certainly his reward is very, very great. “Therefore,
prior to this, a drop of the masculine waters of the masculine principle
descends to mix together with those sifted out souls that are called the
feminine waters, to rectify them and recreate them into new beings” They
are literally recreated into new beings, for all of the ba’alei teshuva
are [created] by those who pray Shemonah Esrei with the proper focus,
who say Nefilas Apayim with the proper concentration. They re–create
them as entirely new beings. They create such Tzaddikim that are
so holy, that one ought to feel shamed before them. People who ate on Yom
Kippur are, today, such Tzaddikim, so holy, so pure. They are careful
to guard their eyes; they are so refined. They are souls from the world
of Atzilus, from the world of Atzilus. They were from the
world of Atzilus of the side of unholiness, and now we release them.
If we were to work for a billion years, we would never reach the dust of
the soles of their feet. We have no idea what incredible souls are within
the realm of impure husk.
“I have found David, My servant. I found him in
Sedom.” David was in Sedom. Hashem released him from the impure husk of
Sedom. The greater a soul is, the more it is surrounded by terrible impure
husks. The Satan knows that when they repent, he’ll be finished, so he
surrounds them with infinite veils, with infinite walls. And we release
them through praying Shemonah Esrei with the proper focus. It is
only through praying Shemonah Esrei with the proper concentration
that we release them, only through praying Shemonah Esrei with the
proper focus. We re–create them as entirely new beings. This, however,
is mainly achieved through Nefilas Apayim. [It is then too] that
we re–create them as entirely new and good beings.
“Prior to this, the supernal masculine waters first
descend for the use of this person who recites Nefilas Apayim. This
light gestates [becomes manifest] within his soul.” The person who does
Apayim receives a profound light. After a person prays Shemonah
Esrei, he is about to fall Nefilas Apayim, and he then receives
a great light. He receives a profound light, and this light gestates within
his soul. It is the power of this light that enables him to release an
infinite number of souls. “And this light gestates within his soul, it
enters there and renews his soul. This light gestates within his soul;
it enters there and renews his soul and rectifies it to the utmost level
of perfection.” That soul is rectified to the ultimate level of perfection.
He, himself, is rectified by virtue of his raising up other souls, souls
from the world of Beriyah and from the world of Atzilus.
He, alone, receives a profound light, even though he is a small soul from
the world of Asiyah. Since he is now religious and he now prays
and he now falls for Nefilas Apayim, he now releases souls from
the world of Beriyah and Atzilus, from the impure husks that
surround them. He brings down such a great light to the entire world at
the moment that he releases these souls, and he himself also receives some
of this light. He also rises to Atzilus by virtue of his having
released souls from the world of Atzilus. He too merits rising to
the world of Atzilus together with all of the souls that he released
and raised up. He rises as well.
These souls that are [stuck] among the impure husks
are generally much greater than us. That is why the impure husks surround
them and drive them crazy and cause them to fall. By praying every letter
of Shemonah Esrei with proper concentration, we release them from
there, and this is all the more true of saying Nefilas Apayim with
the proper concentration. Then we receive an incredible and profound light,
and then the supernal masculine waters descend for the use of this person
who does Nefilas Apayim. This light gestates within his soul that
has entered there, and it renews his soul and rectifies it to the utmost
level of perfection. And he begins to raise up souls.
This is the inner meaning of that which is written
in the Zohar, Parshas VaYakhel at the beginning of page 200b, “The
person who does Nefilas Apayim with the proper concentration takes
a portion of its blessing.” The one who does Nefilas Apayim with
the proper concentration and raises up the souls, receives the light first.
For the light of the souls that are in the world of Atzilus and
the light of the souls that in the world of Beriyah are amazing
lights. I myself am in the world of Asiyah, and perhaps even below
the level of Asiyah. I’m certainly below the level of Asiyah,
but I then receive the lights of these souls since I caused them to escape
from the impure husks. So I also merit receiving this amazing light, and
through this my soul also is rectified to the utmost level of perfection.
This is the inner meaning of that which is written
in the Zohar, Parshas VaYakhel, the beginning of page 200b: “When
a person does Nefilas Apayim with the proper concentration, he takes
a portion of its blessing at the beginning of all the blessings.” He receives,
“Blessings to the head of the Tzaddik.” He becomes the head; he
receives the head. He receives the first blessings before anyone else,
because he caused all the blessings [to come down]. He arouses all the
souls; he caused all of these blessings. “He takes a portion of its blessing
at the beginning of all the blessings, because he caused all this good
to happen.” He caused all this good. A person doesn’t know what he is doing
during Nefilas Apayim, how much he has rectified, or how much he
Today, Chatzos is already at 10:58 PM and
it will stay that way until the fifteenth of Kislev. After that, it will
be at 10:59 PM, and by the end of Kislev it will be 11:01 PM. Chatzos
is so early right now, it is so easy to get up for Chatzos, and
easy to travel to the field afterward. You get up for Vasikin, and
you fall prostrate for Nefilas Apayim, and you raise up all the
souls that fell into the depths of the impure husks. For they fall lower
and lower every single day, and we are the ones who raise them up. We,
by praying Shemonah Esrei and saying Nefilas Apayim with
the proper focus, raise them up and also receive the light first. For they
are much greater souls than we are. They are much greater.
When we returned to Jewish observance the Satan
said, “Let them return! What do I care? They’re nothing—I’m not afraid
of them. Let them repent, what of it? What harm do they cause me? Either
way, they don’t pray. They don’t learn. They don’t do anything. They don’t
have any brains. What do I care?” But we are now the messengers, we are
the goads and we have to now release the truly great souls so that they
will return to Jewish observance. Then all of the Jewish people will really
repent. People see Uri Zohar; a thousand people have already repented in
his merit alone. Anyone who knows what Uri Zohar was before he repented—he
was worse than Barak, worse than Sarid, worse than Lapid, worse than all
of them—he was infinitely worse than all of them. And just from knowing
that he repented, hundreds, thousands, of people have already repented.
We must bring back great souls like that, and cause great souls like that
to escape from the impure husks. Then the Jewish people will automatically
repent. The Jewish people will automatically repent.
This person who caused all of this good receives
the light first. He caused these souls to be released from the impure husks
through praying Nefilas Apayim and Shemonah Esrei with proper
concentration, and he caused all of this good.
“And they will give him peace from the heavens,
like Abba Umna who received greetings [from heaven] every day.” What did
Abba Umna do? All in all, he was just a blood letter. Abaye would receive
[such a greeting] only on Fridays. Rava would only receive it on Erev Yom
HaKippurim. Abaye asked, “What is going on here? I am the Rosh Yeshiva.
How could it be that Abba Umna, who is only a blood letter, a simple Jew
who lets blood [receives it every day]? Yet he caused all of the holy unifications
with his holiness and his modesty. He never saw a woman in his life. He
never saw a woman in his whole life. If a man never saw a woman in his
life, he is able to do greater spiritual rectifications than the greatest
Rosh Yeshiva can. He was a blood letter, and also women would come to him.
He would wrap them in a sheet… Every woman who entered would first wrap
herself in a sheet from top to toe. He only kept a hole in the sheet open
at the place from which he would be taking the blood. Aside from that,
he had separate reception hours for men and women, a separate waiting area
for men and women. Women and men never, ever, intermingled in his office.
It never happened that a woman would see a man, or that a man would see
a woman. Such a thing never happened.
One waits there on line for a few hours at the medical
clinic, and he sees so many forbidden sights—boys and girls come there
and see each other. Hashem should have mercy. That alone is a terrible
stumbling block. They come to get healed, and in the meanwhile they enter
into Gehinnom. But such a thing never happened by Abba Umna. No one saw.
No boy saw a girl, and no girl saw a boy. They didn’t see each other. There
was no such thing! There was no such thing! He took care of this completely.
In addition, he didn’t take money from anyone. He would heal everyone for
free. Still, one has to make a living, so he had a box outside, and everyone
could put in however much he felt was appropriate as payment.
They told all of this to Abaye, but Abaye said that
it isn’t enough [to explain that he receives a greeting from heaven every
day]. It isn’t enough, it still isn’t enough. To receive a greeting from
heaven? You guard your eyes? Everyone who guards his eyes should receive
a greeting from heaven now. Fine, he guards his eyes, he separates men
and women, and he makes separate waiting rooms. Every woman gets wrapped
up in a sheet. These are all wonderful things, but this still doesn’t generate
enough merit for a person to receive a greeting from heaven every single
He sent two Torah scholars to test him. One day,
they knocked on his door, these scholars. “Can we sleep here? Can we eat
here?” “With pleasure, eat, drink.” He spread out for them all his most
expensive linens, the most expensive blankets and pillows. At midnight,
they stole everything. They took everything, and in the morning he saw
them standing in a booth at the fair [where they knew he would pass by].
He saw his blankets, his bedspreads, and his pillows that were covered
in gold—that were embroidered in gold—all for sale! He passed by and did
he care? He was completely indifferent. He didn’t even acknowledge them.
They saw that he wasn’t aroused, so they began to start up with him. “Hello,
mister, mister! Maybe you can help us? We’re new in town and we don’t know
the prices. We don’t know how much to ask for these things. We just came
from a town far away. Tell us, how much is this pillow worth?”
Abba Umna answered, “This pillow is worth two hundred
“And how much is this item worth?”
“That is worth a thousand dollars!”
They asked, “How do you know the prices? Do you
deal in pillows and blankets?”
He answered them, “No. I bought these things myself
a year ago at the price I told you.”
“So tell us, are you made out of wood or something?
Are you made out of wax? Don’t you have any blood? People take your pillows
and sell them in the middle of the marketplace, and you provide them with
Abba Umna said, “G–d forbid that I should suspect
that Torah scholars are thieves? I thought that there was some ransoming
of captives going on in the middle of the night. Someone came and kidnapped
There was a time when people would kidnap Jews in
the middle of the night. A person could be walking at midnight and suddenly
robbers would pounce on him. He would start to scream and scream, and someone
would come with a thousand dollars to ransom him straight away.
“I thought that you heard some screaming in the
middle of the night, and before I woke up you had to go and pay the ransom
for someone. I didn’t think that you were thieves, G–d forbid. I thought
that you had taken a thousand dollars from your own pockets and now you
want to redeem the money.”
Then they said, “Now we understand. Now we can already
understand that you are genuine. Such a thing isn’t at all normal”
You see people who are careful to guard their eyes.
You see people who are careful to maintain a separation between men and
women. But such a situation, a person comes to such a circumstance that
people come and take away his home, take away his belongings, take away
everything, and he doesn’t care at all! He doesn’t care at all! That is
when he receives [a greeting from heaven] every single day.
How much more so does this apply to the person who
releases souls from the impure husks. He merits receiving a greeting from
heaven every day. Greetings from heaven every single day. “And they give
him peace from the heavens,” which is the aspect of Yesod which
is called “peace.” This is explained clearly in the discourse on the feminine
waters [that they give him greetings from the heavens every day] and the
manner of their clarification and rectification.
This Tzaddik who releases souls from the
depths of the impure husks is given greetings from the heavens every day.
One must know that not everyone can think that he is able to do this. Only
the true Tzaddik, our holy Rebbe, does this. Perhaps, perhaps, we
in our attachment to him [can also].
The person who can do this has to be an amazing
someone unique and singular can accomplish this entire amazing process
about which we’ve read just now. Not everyone who wants to take upon himself
such a high level can so easily achieve it. But we, through the power of
the Tzaddik, we believe that we too might be able to do a few rectifications
like this. We too will release a few souls from the impure husks.
“However one must know that not everyone who wants
to take upon himself such a high level can so easily achieve it.” For one
must be a complete and utter Tzaddik to be able to concentrate properly
so that one can release souls from the depths of the impure husks. Even
Yochanan Kohen Gadol who entered into the Holy of Holies every single year
didn’t merit in the end of his life [to achieve this]. He entered the Holy
of Holies for eighty years, and in the end he stumbled in this matter of
Apayim “which saves all the souls.” Only a complete and utter Tzaddik
who is worthy through his purity and his merit to descend and sift out
these fallen souls from the midst of the impure husk against their will...”
He releases them against their will from the impure
husks. He breaks the impure husks for them and releases them, for they
are already so stuck in the impure husks—which are to these souls like
drugs—and they can’t separate from them. They sustain their possessors,
but also destroy them. They destroy their minds; they are attached to them
twenty–four hours a day. They put him in prison and he gets beaten. They
give him electric shock; it doesn’t help. These souls are already so mixed
in and entwined with the impure husks, just like a person addicted to drugs,
and they don’t even know what is going on with them.
Yet we can. We have the power of Nefilas Apayim
to break all of the barriers for them, to break them from their bonds even
against their wills. We can break them and release them against their will
from the depths of the impure husks. There is such a power within Nefilas
Apayim, it can break them out of the impure husk even against their
wills. But one must be very careful. We are already speaking here about
Yochanan Kohen Gadol. Yet we are going with the power of the Rebbe. For
we say [should have said] this psalm every day, “To You, Hashem, I lift
my soul.” [But instead we say the psalm,]
“And David said to Gad: I am in great distress, let me fall
rather into the hand of Hashem, for very great are His mercies. But let
me not fall into the hand of man. Merciful and compassionate one, I have
sinned before You. G–d, full of mercy, have mercy on me and accept my supplication.
Hashem, do not chastise me in Your anger, and do not afflict me in Your
wrath. Pity me, Hashem, for I am miserable. Heal me, Hashem, for my bones
are confounded. And my soul is greatly confounded, and as for You, Hashem,
how long? Return, Hashem, save my soul. Save me for the sake of Your loving
kindness. For there is no memory of You in death, who praises You in the
grave? I have worn myself out with sighing; I speak upon my bed every night.
I melt my couch with my tears. My eye is dimmed from anger; it has grown
old through all my sufferings. Cast off all the workers of iniquity from
me, for Hashem has heard me cry. Hear my supplication, Hashem, take my
prayer Hashem. All my enemies will be shamed and confounded, they will
return and feel shamed in an instant.”
We recite this psalm instead of the psalm, “Mizmor of David, to You Hashem
I lift my soul,” for there is a great danger in saying this psalm. However,
many communities recite this psalm as well. “Mizmor of David, to You Hashem
I lift my soul.” Through this psalm, “Mizmor of David, to You Hashem I
lift my soul,” it is possible to break all of the impure husks against
“Rather, someone who is a complete Tzaddik
who is worthy through his merit to descend and sift out those souls awaiting
rectification from within the impure husks against their will, at the very
least he must take care to concentrate completely during the entire prayer,
from its beginning to its end. If not, then when he sacrifices his life
and lowers it into the impure husks, not only is he unable to sift out
from there the souls that have fallen into there, but he himself is in
great danger, just like Yochanan Kohen Gadol. On the contrary, he is in
danger of having his own soul remain [within the realm of impure husks],
G–d forbid. This is similar to the case of a person who has left this world,
and to whom the impure husk clings, for he did not merit…” Not everyone
accomplishes rectifications with his death. Sometimes, it is the very opposite,
“If he will be a complete Tzaddik, he will
be able to descend into the impure husk which is called Gehinnom.” The
impure husk is Gehinnom, just as Rav said to Rabbi Yehuda (Kiddushin
81a). “Flee from Gehinnom.” [Rav and Rabbi Yehuda were walking in the street
when suddenly a woman entered the street and started to walk in front of
them.] Move faster [i.e. let us overtake her.] Do you want to be
walking behind Gehinnom? A person has to know that there is an impure husk
that rests upon men and women. It is a veil. This is the veil of Gehinnom.
This is what Rav said to Rabbi Yehuda. “Flee from Gehinnom.” As is written
in the Sefer HaChinuch, (Parshas Achrai Mos, mitvah 188,
Forbidden Marriages,) Gehinnom is lit; Gehinnom is lit within her eyes.
Gehinnom enclothes her. She, herself, is holy but Gehinnom enclothes her.
You see Gehinnom. You don’t see the human being. You see Gehinnom, because
the impure husk is Gehinnom—“and to raise up the soul that fell there,
into the morass of Gehinnom.”
For they are there. They are in Gehinnom all the
while, just like a person who is addicted to drugs is also in Gehinnom,
even if he doesn’t know that he is in Gehinnom. While a person lives, they
don’t reveal to him that he is in Gehinnom, which is the impure husk. After
death, he burns in the Gehinnom that he created for himself. Everyone creates
his own Gehinnom.
“It is the secret of the impure husk. Anyone whose
level is lower than this will have the power to see that he himself escapes
from the Gehinnom, but he will not be able to release others. And anyone
who is wicked will descend to Gehinnom and stay there. This is literally
the matter of Nefilas Apayim, for he descends to the place of the
impure husks, and if he is a complete Tzaddik…” If he is a complete
like our holy Rebbe, “he has the ability to sift out and release the fallen
souls from there and raise them up like the feminine waters. There is such
a thing as a person who cannot raise up others, for he doesn’t have the
power to sift them out and release them, and it is as much as he can manage
to raise himself up.” For people like us, it is a great thing if we can
manage to release ourselves from Gehinnom. “And there is [also] such a
person whose souls remains there after it descends during Nefilas Apayim,
and he doesn’t rise out of there at all,” like Yochanan Kohen Gadol.
“The exact same thing occurs when a person sleeps
at night.” Sometimes a person dies, G–d forbid, during his sleep, because
of the many impure husks that cling to him. But if he says, “In Your hand
I entrust my spirit. You have redeemed me, Hashem, lest I sleep death [and
not awaken].” Many people do not wake up because the impure husk has grabbed
hold of them; the impure husk that they created during the day has grabbed
hold of them. A person must purify himself before he goes to sleep from
the impure husks that he created. “This too (sleep) is part of the mystery
of death, for his soul descends to the level of the tree of death.” Sleep
is the tree of death; it is a sixtieth of death, and so it is possible
for him to now remain within the hands of the impure husks that he created.
A person must know that by seeing forbidden things, he creates impure husks
that want to devour him. They want to kill him. He has to repent every
“…In the place of the impure husk. So there is a
person who can sift out and gather up souls and raise them up like the
feminine waters for the purpose of the supernal joining of the night, as
is mentioned in the Zohar, Rayah Meihemana.” During the night, the
grasp more than they do during the day, for during the night, the soul
rises up to the upper worlds. If a person were pure, he would grasp more
at night than during the day, for the soul is freed from the body and sees
Divine visions. “And the heavens opened, and I saw Divine visions.”
“As is written in the Rayah Meihemana, Parshas
there is a person who ascends alone, and there is a person who remains
within the realm of impure husk.” On the contrary, he gets up with negative
thoughts, with negative desires. He didn’t purify himself before going
to sleep from all the impure husks that he created during the day, so he
suddenly gets up with an even greater lust than that which he had before
sleeping. He has a greater desire to sin than he did before he slept, because
he didn’t purify himself from the impure husks that cling to him. It is
precisely after sleeping that they cling to him even more; he receives
such terrible longings and he wakes up completely crazy.
There is such a person who gets up after sleeping and he remains within
the realm of the impure husks. The impure husks overwhelm him, and he becomes
even more insane, may it not happen to us. “And he doesn’t ascend at all.”
He doesn’t rise at all. Why? Because he was outcast and saw terrible dreams,
shocking dreams. This is [a result] of all the impure husks that cling
to him. Afterward, he wakes up with terrible desires, because he didn't
cleanse himself before going to sleep.
A person must purify and sanctify himself with all
of the verses, with all of the confessions, with the great confession.
He must purify himself of all his sins that he did from the time he entered
maturity, also from all the sins of all his previous incarnations—“whether
in this incarnation or in a previous incarnation.” He has to purify himself
from all of his previous incarnations, so that the impure husks that he
created don’t cling to him while he sleeps. For while he is awake, he is
busy with other things, even with matters of business, and so the impure
husks don’t cling to him. Yet the moment that he sleeps and his mind is
at rest, the impure husks grab hold of him, all the impure husks that he
created from the time of Adam’s sin. And every day he must purify himself
before each and every sleep.
“Since sleep is one sixtieth of death and he, G–d forbid, [descends]
to the level of the tree of death, to the place of the impure husk, so
he is in terrible danger if he hasn’t purified himself with trembling,
with fear and weeping before going to sleep.” He is in danger that the
impure husks that he created will cling to him and drag him even further
down, and he will wake up with terrible desires that he didn’t even have
before he went to sleep. He then doesn’t know how to free himself from
them, since a prisoner cannot release himself from prison. So he runs to
pray right away, he runs to synagogue to hear words of Torah, to find encouragement,
to find some friend who will encourage him. The moment that he sees that
the evil impulse is overwhelming him, he should run to a friend, “Encourage
me, let’s learn Likutei Halachos.”
Likutei Halachos is the one book which is most able
to release a person from the impure husks. There is no book like it, one
that speaks, that has endless words of advice on how to escape from the
impure husks. And he explains to you why you fell, and that you must never
despair, and why it is that you are now able to release other souls. Now
you’ll rise and so you’ll release other souls. A person says, “I don’t
have the strength to fall so much. I don’t have the strength. How much
can I fall already? That’s it. How much?” No. You fell? So don’t give up.
It must be that now you’ll be able to release other souls from the depths
of the impure husks. Flee from there quickly. Even if you’ve fallen a million
times, it doesn’t matter. Now you’ll be able to release other souls that
are even greater, others that have fallen into the depths of the impure
Reb Nosson gives only encouragement, and says that
it is only the falling, only the descents, that bring about the sprouting
of the amazing salvation. This is if you’ll only hold strong again and
again, and don’t mind the fact that you fell, or that you just might fall
again. That doesn’t interest him.
Get up now, run now, run and look for a Likutei
Halachos. Search for a friend and learn together with him. Run to yeshiva
and put on tefillin there and pray. Take a sandwich with you, or take half
of someone else’s food, and don’t pay any attention to anything. Someone
will bring you something [to eat]. Someone will say, “I have way too much
food here. My wife put twice as much as I need in my bag and you can have
it all. I don’t need it.” If a person always runs to kollel, he’ll see
that he always has [what he needs].
Until he prepares his food—it takes him half an
hour to prepare his food with all the seasoning, with all the olives, with
all the omelets—a person can already fall, who knows how far, by the afternoon.
No. Run to kollel and you’ll find food there that will be a lot more delicious
than what you thought your wife would prepare for you. Hashem has already
prepared everything since before Creation, your every step. Just run. Just
get out of the impure husks. Get out of the house. Grab hold of yourself
and run like you would run from fire.
Throughout all of Likutei Halachos, Reb Nosson explains
that all falling and descent is like the diving that divers do to draw
jewels from the sea—lost souls, lofty souls. “I found David my servant
in Sedom” (Midrash Rabbah, Vayera 50:10). [Hashem intended to let
Lot die in Sedom but he saw that David would come from him, from Moav,
so he let him live.] Hashem drew the soul of David HaMelech out, and so
you too must descend to the depths of the impure husks and be a diver.
A simple illiterate diver descends to the depths of the impure husks to
draw out jewels that are worth billions upon billions of dollars. You draw
out jewels and you get paid around ten shekels for all the time you spent,
and you find jewels worth billions. So a person, all in all, is just a
But in spiritual matters, it isn’t like that at
all. In spiritual matters, you actually receive the light. In physical
matters, you receive ten shekels for every jewel, but in spiritual matters,
you receive the same light, the light that is worth billions. You receive
the same light, but multiplied many times over.
Regarding all of your falling, if you will rise
now, you will drag with you endless souls. We have someone here in the
yeshiva who is now a prominent student. I spoke to him over and over again.
One day I said, “If you will become observant, ten thousand others will
follow you.” He came back a week later and said, “I left [my old life].
If another ten thousand do the same, it’s worth my while.” This is a prominent
student with children. In a little while, his son will be bar–mitzvah.
A person has to know that he is drawing out endless
souls, if he’ll only hold fast, if he’ll only flee from the impure husk.
He draws out endless souls, endless jewels, souls that are many times greater
than me, much more wonderful than me—souls from the world of Atzilus.
I’m from the “ten crowns of filth” [the ten sefiros of the side
of unholiness], but it is possible to draw out souls from the world of
At night, when a person goes to sleep, he is in
terrible danger that the impure husks will grab hold of him. As soon as
he wakes up, he should run, he should flee from the house with the clothes
that he has on him. He should put on his caftan, grab his tallis bag and
run for his life. Every second that he remains, he is in terrible danger.
Run to the kollel! He prays there, he puts on tefillin there, and
he’ll eat there. People will bring him endless amounts of food. “For he
has no strength to sift them out and release them.” Sometimes a person
gets up in the morning with stronger impure husks, with more terrible veils
[surrounding him]. So he should flee. He always has the choice to run away.
Run like you would from a fire. The walls of the house are on fire.
Sometimes a person goes to sleep and he falls even
deeper into the impure husks because he didn’t purify himself before going
to sleep, because he didn’t cry [to Hashem] before falling asleep. He didn’t
make sure to burn up all the impure husks that he created in his original
incarnations, from the time of Adam’s sin. So when he escapes from the
impure husks, it is then that he manages to sift out and gather souls and
raise up more and more souls. He may even raise up souls that are infinitely
greater than him, and he also receives this light, not like a diver who
only receives ten shekels for every gem. For finding a gem worth billions
of dollars, he receives ten shekels. Here, he receives all of the lights,
all of the lights that he merited to reveal, and draw up from the deepest
abyss. He receives everything now many times over, more than the soul that
he drew up out of the impure husks does itself. That is why a person always
needs Likutei Halachos. He thinks that he has reached the end. He says,
“That’s it. I just don’t have any more strength. That’s it. How much can
I fall? How much can I fall? Enough, enough, enough, enough! I just don’t
have any more strength. I throw up my hands.”
No! Read Likutei Halachos and you’ll see right away
what he explains to you. He explains what you’re doing now, that you’re
accomplishing a spiritual rectification now that no Tzaddik ever
did since the world was created. You are releasing souls now that have
already been stuck for five thousand seven hundred and sixty–one years
in the depths of the impure husks. You’re releasing them now. So run! Run
to the kollel. Run to the yeshiva. Open a book, learn Likutei Halachos,
and delve into Yoreh De’ah. With every letter, you are saving these
souls. You are redeeming them now. As you put on tefillin now, those
souls are also fleeing from the impure husks. “All of these souls are in
the deepest depths of the impure husks. A person either falls to them,
or they cling to him at night, or he encounters them through falling and
descending in other ways, and they grab hold of him all over again.”
Reb Nosson is the only one who explains what is
going on here. There is no other book in the world that explains it at
such length. There are books that contain hints, like “The falling is for
the purpose of rising,” and there are other books that explain this somewhat,
that add a few more lines. But pages upon pages upon pages? He pours and
pours and pours it out. He hits you over the head with it. He keeps on
telling you until he releases you. He says to you, “You don’t know what
rectification you are accomplishing now. No Tzaddik since the beginning
of time ever did this. You are releasing souls that have been caught in
the impure husks since the beginning of time.” They never left, and now
you are releasing them. Go, run, rise. Pray with proper focus. Put on tefillin;
immerse your head in the Gemara, in the Midrash, or in the Parsha of the
week. Through the letters to which you force your mind to cling now, you
release them completely, immediately. In a little while they’ll be another
million Uri Zohars, and all of the world will repent.
Reb Nosson’s book is the only one in the world like
this. No book like this had ever descended to the world since the dawn
of creation. Moshe Rabbeinu saw this. He saw all of the books that were
to be written, but to actually write it is the task of each and every generation.
It is the function of the Tzaddikim that are in every generation.
Moshe Rabbeinu came. Moshe Rabbeinu came with Rabbeinu
[to Reb Nosson in a dream] and said, “I commend you for writing this book.”
[This is in the opening to Likutei Halachos.] Moshe Rabbeinu himself wanted
to write it, but it was just that they didn’t need it [in his time]. Everyone
had walked within the clouds of glory, so they didn’t need this book at
all. At that time people would not have understood what it was saying to
them. It is only now that we are without the clouds of glory, and without
the quail, that we are in a deep pit, and it isn’t Miriam’s well. We’re
in a deep pit, so we understand what this book is saying. Moshe Rabbeinu
himself wanted to write this book, but people didn’t need it then.
They had Miriam’s well. What is the deep pit anyway?
They had a well of living waters. We aren’t in Miriam’s well, however.
We are in a deep pit and we want to draw the waters of Miriam’s well into
the deep pit. May we merit [to tap into] the waters of Miriam’s well.
“A person whose soul remains there after its descent…”
Only Reb Nosson explains this. The Arizal explains what happens when a
person falls. But Reb Nosson comes—Reb Nosson is the Arizal himself. Who
is Reb Nosson? He is the Arizal himself. He now comes to explain to us
that if we’ve fallen, we mustn’t despair. We mustn’t remain there even
if we’ve fallen a million times. Get up and flee. The kollel is open; the
yeshiva is open. Come—sit in a corner and say Likutei Tefillos, recite
Tehillim. Run to the fields and cry out. Travel to Kever Rachel, to Chevron.
“There is a person whose soul remains there”—because
he didn’t purify himself before going to sleep, so the impure husks immediately
overwhelmed him. “And there is a person who is able to sift out and gather
up souls and raise them up like the feminine waters for the purpose of
the supernal joining of the night.” This is the unification of the sefiros
of the night. The unification of Yaakov and Leah takes place at night from
onward, down the entire array of Zeir Anpin. “As it is mentioned
in Rayah Meihemana, Parshas Tzav, there is a person who ascends
alone.” There are those who don’t manage to ascend at all, but you woke
up. You didn’t ascend, but you were aroused, so flee. Get out of the house—don’t
sit at home. Flee! Stay in the yeshiva until after Maariv. Run away.
The house is the most dangerous place. “…And he doesn’t ascend at all.”
There are those who don’t ascend, but you always have the choice to run
away from the house. Or call a friend who will come and get you out.
“With this, you will understand a great mystery,
for we have found and seen a perplexing thing. Sometimes you see great
who become wicked, like Yeravam ben Nevat.” [“He was like a brand new garment,
with no defects.] All the other Talmidei Chachamim were like the
grass of the field next to him” (Sanhedrin 102a.). He said
new Torah concepts that had never been heard before. Even Korach was a
he was at the giving of the Torah. He saw Hashem face to face, and he heard
the Ten Commandments. Dasan and Aviram were also at the giving of the Ten
Commandments. How could they change so suddenly? How could they suddenly
change like that? How does it happen that a great
around all of a sudden?
“With this, you will understand a great mystery,
for we have found…”—that great Tzaddikim like Yeravam ben Nevat,
Korach, turned around completely and become the most wicked individuals,
people who have no share in the World to Come. They have yet to get out
of Gehinnom, like Yochanan Kohen Gadol, and Yeravam ben Nevat, Korach,
and Dasan and Aviram. The question is, what really happened to Yochanan
“The fact is, however, that when a person sacrifices
his life to die during Nefilas Apayim, and he descends to the place
of the impure husks, because of some sin that he has in hand...” He didn’t
purify himself from all his sins. There is always some element of sin.
Rabbi Yochanan entered the Holy of Holies while he was still manifest in
his body. Most of the Kohanim died inside there, or as soon as they left,
but Yochanan Kohen Gadol served for eighty years and merited to leave there
alive. Yet while a person is still housed within a body, the body is still
a mixture. The body always stumbles into seeing something forbidden. As
long as a person is still alive, there is always this element of corporeality
within him, and even if it is the tiniest amount possible, it can drop
even the greatest person.
A person then must know that while he still lives
he has to keep on saying, “We are guilty; we have repaid good with bad;
we have robbed; we have spoken slander; we have acted wrongly to others;
we have caused others to sin; we have sinned willfully; we have been violent;
we have joined other sinners; we have given wrongful advice; we have lied;
we have mocked; we have rebelled; we have provoked; we have turned from
the right path; we have transgressed; we have openly rebelled; we have
caused harm to others; we have been obstinate…” We are full of sin, full
of iniquity and rebellious sinning. While a person is still alive he is
in danger, even if he is the very greatest Tzaddik.
Yochanan Kohen Gadol didn’t know. He thought that
[since] he had entered the Holy of Holies for eighty years—when he would
enter, he would see a vision of an old man leaving with him. Rabbi Abahu
says that this was the holy Shechinah; it was the Holy One Himself,
in his glory (Yoma 39b). [The Gemara actually speaks about Shimon
HaTzaddik but the Rav is applying this to all the Kohanim Gedolim who succeeded
in leaving the Holy of Holies alive.]
“With this you will understand a great mystery,
that we have seen great people who turned into completely wicked individuals,
like Yochanan Kohen Gadol.” As long as a person is still housed within
a body, he is in danger. Sometimes the impure husk grabs hold of him. If
he hasn’t strengthened himself sufficiently and if he doesn’t have friends
to help him, he is in great danger. Or he might think that he really is
a complete Tzaddik already.
The first thing he must understand is that he isn’t
a Tzaddik at all. He isn’t a Tzaddik at all. He is worse
than everyone else. He is lower than the four levels [see Likutei Moharan
I: 14]. We said previously, “Your righteousness is like Mount Tabor.” [See
the liturgical poem for Melave Malkah, “HaMavdil bein Kodesh
L’Chol.”] Mount Tabor alludes to the four levels of humility. That
was why Devorah merited saving the Jewish people, because she merited attaining
these four levels of humility, [which means knowing] that I am the most
wicked person in the world. Uri Zohar is a greater Tzaddik than
I am, and all the wicked will soon be just like Uri Zohar, and will rise
higher and higher. It is possible that all the wicked are really souls
from the world of Atzilus. They are refined people who possess noble
spirits. And I am simply full of vulgar conceit. I’m just a barbarian.
You see people who are so noble, so noble, and you can sense that they
are from the world of Atzilus. The impure husk surrounds them. People
like us can also save them. Even people who are as lowly as us can still
“His soul is unable to rise from there, and the
impure husk grabs hold of it, and it remains there forever.” G–d forbid
that a person should feel sure of himself for a moment. “Do not believe
in yourself until the day of your death.” We learn this in Avos.
“Do not believe in yourself until the day of your death.” Until the day
of your death—until the day of your death you are always in danger. As
long as you are still housed in a body, you can mess up. You can be like
Yochanan Kohen Gadol, G–d forbid, who didn’t manage to escape from the
depths of the impure husks. He went to raise up souls and he didn’t manage
to get himself out.
G–d forbid that a person should ever believe in
himself. He should always know that he is in terrible danger, and he should
never give up for a moment. He should know that it is precisely through
his terrible falling that he redeems souls that [have been trapped in the
realm of the impure husks] since the beginning of time, since the time
when souls were first created. [They have been there] since the time that
Adam HaRishon begot billions of souls. Adam HaRishon begot billions upon
billions of souls. He lived nine hundred and thirty years—billions. There
was no death then, people didn’t die then. There were no plagues, and there
were no wars. The Asarah Ma’amaros says that Enosh only began [to serve
idolatry] after the death of Adam HaRishon. It is known that Enosh only
began his nonsense after the death of his grandfather. He didn’t have the
nerve to do it in front of his grandfather.
So in the year 930, there were billions upon billions
of people. All of them were believers; all of them had faith [in G–d].
It was only after Adam HaRishon died that Enosh was able to drag them down
into the depths of the impure husks. He threw them down to the deepest
depths of the impure husks, and Hashem waited from the year 930 until 1656.
Hashem waited seven hundred and twenty–six years to give them a chance
to repent. There was no disease. He waited for them to repent. Maybe, just
maybe, they would repent amidst plenty, amidst all the splendor. He gave
them a taste of the World to Come. Perhaps they would see the glow of the
and understand that the sun’s light is the glow of the
Hashem extended them an additional seven hundred and twenty–six years in
which they sinned, until the year 1656, until the death of Mesushelach.
Mesushelach had known Adam HaRishon.
The world was filled with billions upon billions
of people. The world was filled with billions of people, and all of them
were believers until the death of Adam. It was Adam’s grandson in all his
glory who caused the entire world to fall.
If a person has a drop of arrogance, if he isn’t
submissive, if he isn’t humble, then he is in terrible and infinite danger
every moment. The moment he has an arrogant thought, he can receive a different
soul, an evil soul from the realm of the impure husks.
“This is what the Sages said, that the wicked are
called dead even when they are still alive. For during the time of Nefilas
Apayim, they fall into the place of death and they remain there. Their
souls do not leave there, and they are given an evil soul, G–d forbid.”
They have no idea that their souls have been exchanged. He doesn’t know
that he is a new person, that now he has to struggle. He is just like always—he
entered the Holy of Holies—he is altogether holy. Suddenly his soul was
exchanged. In a single day he has become the most wicked person in the
world and he doesn’t even feel it. He thinks that what he thinks is correct
and what he says is correct. Just like people applauded everything I said
for eighty years. One day, he starts to say evil words, and he doesn’t
even sense that they’re bad. He finds all kinds of support and proofs to
back him up. He becomes a Karaite, a Sadducee, and everything
fits with the Torah’s words. “For [they shall be for] totafos between
your eyes” (Devarim 11:18). “Totafos”—it says “tot”
and “fos.” “Tot” in the Katfi language means two, and “fos”
in the Afriki language also means two (Menachos 34b.). [There are
a total of four Torah portions included in the tefillin.]
I saw in the Davar B’Ito almanac that the tefillin
release all of the Divine sparks from all of the impure husks, from all
of the languages of the non–Jewish nations. When a person goes with tefillin,
then “they will see that the Name of G–d is called upon you, and they will
fear you.” The tefillin release [Divine sparks] from Katfi, from
Africa, from the most distant places in the world. They have a magnetic
power to release all of the sparks. That is why the name for tefillin
is written in a foreign language in the Torah. “Tot” is from the
Katfi language, and “fos” is from the Afriki language. The tefillin
have the power to release sparks from all of the tribes that are the most
outcast, the biggest idolaters.
There are tribes in Russia, even today, that worship
thunder and lightning. There are hundreds of thousands of people, tribes
of hundreds of thousands of people who worship all kinds of natural forces—the
rainbow, the Aurora Borealis—all kinds of things they worship. Young men
travel now to India. Last year, there were thirty thousand kids who were
worshiping the sun in the morning and the sunset in the evening. They don’t
want to serve Hashem, but they are searching for something to worship.
They are searching for something to serve. They worship the sunrise, they
worship the sunset. Faith burns inside of people, but it is hard for them
to believe something true. Something true means sitting and learning Torah
every day, closing ones’ eyes and distancing oneself from all the nonsense.
So they take out some block of wood or stone for
them, and they do what they want. They distorted the Divine spark within
them, they corrupted it, and then they bow to the sun and the moon, and
afterward do whatever they want. But believing in Hashem means closing
ones’ eyes, repenting, and planning out every move, every word, that it
should be for the sake of heaven, just as we said at the beginning. Every
movement of the Rebbe’s was for the sake of heaven. Every word was for
the sake of heaven. Every statement was for the sake of heaven. Every thought
was for the sake of heaven. He didn’t have a single word or thought that
wasn’t for the sake of heaven. That is why the entire world errs in their
understanding of him, and this is what the Rebbe wanted to bring us to.
That every movement, every thought, everything would be for the sake of
So suddenly a person becomes wicked and he doesn’t
even sense it. He begins to speak evil words, and he finds support for
it from the Torah. “Totafos” can mean a little ball between your
eyes, a little ball of leather that holds whatever portions of the Torah
that you want, and that’s it. The Torah didn’t say four portions; the Torah
didn’t say which ones. The Torah didn’t say anything.
[Similarly regarding] Shabbos, [it says] “Eyleh”
(“These are the things…”) has a gematria of thirty–six, “ha’devarim”
(“the things”) is in the plural, i.e. two, the heh in “ha’devarim”
adds another one, thirty-six plus two plus one equals thirty-nine. If you
look, you’ll find.
Yochanan came and said, one day he came and said,
“Enough.” He was fed up already. That’s it. He doesn’t see thirty-nine
categories of work in the Torah. He doesn’t see tefillin in the
Torah, he doesn’t see anything. He knows that you have to place some little
ball between the eyes, or some slip of paper that says, “I’m a Jew, not
a Zionist.” That’s it. I’ve fulfilled my obligation. “Totafos between
your eyes.” A slip of paper that says, “I’m a Jew, not a Zionist,” and
that’s it. As if that is going to help—as if that is really going to bring
the redemption. It also satisfies some pang of conscience, [referring to
the extremist groups that wear “I’m a Jew, not a Zionist” signs] but it
has exactly the opposite effect—it drives people away. One should have
mercy on them. Nothing comes from throwing stones.
We really do need to speak about this here. The
parents must see to it that their children do not throw stones. They have
to speak to them. Every Shabbos I hear awful screaming: “Shabbos!” This
screaming has nothing to do with us. This is not our way. If you’re going
to do anything, then you should be standing out there with a platter of
cake at the traffic light, giving it out to all the drivers. That is what
needs to be done. At least it will have a good taste, that a religious
Jew gave them some cake. In any case they are driving around, you might
as well hand out some cake to them. They will keep going for a few more
meters, but then maybe they will repent and stop the car and come home
A person has to do the very opposite [of screaming]:
he has to give out cake to people. The motorist knows that it’s Shabbos,
but he doesn’t have the slightest idea what Shabbos is! So now he’ll know
that there is a Shabbos, because he’s come to Meah Shearim, and he will
discover that there is such a thing as Shabbos. So instead of screaming
“Shabbos!” at him, give him cake. Why cake? Tell him, “You’re getting cake
to honor the Shabbos.” Instead he gets a stone in the head and he says,
“These people are religious? These guys are barbarians! These are Arabs,
not Jews!” And that’s it: he’s not interested. Some tourist comes and he
doesn’t even know that such a thing as Shabbos exists. People should go
out and distribute cake to them, or a glass of water, like Chuldah’s husband.
He stood with a cup, giving out water to people, and in the end he became
We have to change our behavior completely. Screaming,
“Shabbos!” is not going to make anyone become observant. We have an obligation
to try bring people back to Jewish observance, and the way to do it is
to come with a bag of candies and give every driver a candy. “We are giving
out candy in honor of the Shabbos.” It seems to me that this way is more
likely to bring people to repentance. We have to do the exact opposite,
everything the opposite, exactly the opposite. If a person isn’t by the
if he doesn’t have true intelligence. If he does not have the intelligence
of the Tzaddik then he does the very opposite of what he should!
Everyone must tell the children not to throw stones
and not to scream “Shabbos!” Everyone—the entire country—already understands
today. People have to stop this screaming. I hear the screaming up on the
third floor. This isn’t our way. Afterward, the child grows up to be wild:
he grows up wild. Afterward, he runs around beating people up in the shul:
he runs around hitting people. Now he knows that he has to beat someone
up. He doesn’t even notice blows anymore. He thinks that Likutei Moharan
is about hitting people.
Likutei Moharan is songs and melodies. The Rebbe
says that one has to hear the melodies of Likutei Moharan; one must hear
the songs of Likutei Moharan. If we would hear the melody of Likutei Moharan…Every
letter has its own melody. Every letter has its own song and dance. Listen
to the melodies of Likutei Moharan, the dances of Likutei Moharan, and
then you’ll have a World to Come full of dancing. If after learning Likutei
Moharan, you hit people, you’ll have a World to Come full of beatings.
Everyone constructs his own World to Come. One person hears melodies and
songs in Likutei Moharan that are a taste of the World to Come and he delights
in the light of the Shechinah when he reads it. And another person
beats people up after learning Likutei Moharan. He also does it for the
sake of heaven, but his World to Come will be according to the fact that
he beats people up, even though it is for the sake of heaven.
Yochanan Kohen Gadol found support in the words
of the Torah. What is this, “These are the things…?” What is this, “…for
What are these things? He began to create a new Torah. People make up a
new Torah without even realizing it; a Torah that Hashem never commanded
them to keep. The Rebbe didn’t command. The Rebbe wrote about how to behave
in Likutei Moharan.
“Therefore, I warn you of this very strongly.” A
person can change into a completely wicked person within a second and not
even know it. And he can come up with support and proofs, and find proofs
in Likutei Moharan and Likutei Halachos too. He can come up with all kinds
of strange practices that are the opposite of Rabbeinu’s opinion, the opposite
of Rabbeinu’s desire, the opposite of sanctifying Hashem’s Name, the opposite
of bringing people closer to G–d, the opposite of releasing souls from
the depths of the impure husks. The absolute opposite.
“Therefore, I warn you of this very strongly.” That
is why I am telling you to be very, very careful, that your souls shouldn’t
suddenly be exchanged on you. I want to warn everyone, a person is in terrible
danger. It can be that at a certain age, his soul will be exchanged. He’ll
learn Likutei Moharan and start to hit people. While a person is learning
Likutei Moharan, he’ll get beaten up. [They’ll beat him up while he is]
in the middle of learning Likutei Moharan, because that is what they understood
Likutei Moharan to mean. They do it for the sake of heaven, but it means
that they’ll have that kind of World to Come too. Just as they understood
Likutei Moharan, so too will they experience their World to Come. They
certainly do it for the sake of heaven. They’re more righteous than we
are. I really am in the realm of the “ten crowns of filth.” But a person
doesn’t sense that his soul was exchanged in an instant, that he received
a new soul with new sins, new gods. “Do not turn away from the G–d of your
Likutei Moharan has song and melody and a supernal sweetness. People
should sense this supernal sweetness when they learn Likutei Moharan. The
Rebbe said that if people would only hear the true sound of Likutei Moharan,
they would feel such delight—they would sense such sweetness, such song,
and such melody. The Rebbe says this about the sound of it alone. The Rebbe
says that just listening to the sound of my voice, even if you don’t understand
anything of what I’m saying, makes you return to Hashem. The Rebbe says
just listening to the sound of it can already release a person from the
depths of the impure husks, just listening to the sound of Likutei Moharan,
that alone is enough to release a person from the depths of the impure
“Therefore, I warn you very, very strongly.” The
Rebbe warns very strongly that a person should know that he is in terrible
danger at every moment. His soul could be exchanged. He could turn into
the biggest opponent [of the Tzaddik], the most wicked person, like
Yochanan Kohen Gadol who became a Sadducee. All of the Sadduceean
beliefs were based on the Torah. It wasn’t secularism—it wasn’t Meretz.
It wasn’t yet Lapid who wants to uproot the entire Torah. He [Yochanan
Kohen Gadol] followed the Torah; he followed the Torah and became a Sadducee.
A person’s soul can be switched on him one day. May he be no worse. [May
he not] want to uproot the Torah completely—that would be even worse. Being
a Sadducee is also called uprooting the Torah. Perhaps it’s even
“This person who focuses during Nefilas Apayim…”
If a person is not careful, one day his soul can be exchanged and he can
become the biggest opponent [of the Tzaddik], the most wicked person.
And he has a million proofs [to support him], and he doesn’t even sense
that he is on the road “that is straight before a person, but it ends in
the byways of death.” If a person doesn’t know that he is in danger with
every single breath he takes, that he is in danger with every breath…
“…that he should be a complete Tzaddik. The
person who focuses during Nefilas Apayim in the way that was discussed
above must take care that he is a complete Tzaddik, or that he focuses
completely on the entire prayer from beginning to end at the very least.
Anyone who recites Nefilas Apayim in this way receives a reward
that is endless.” If he draws up such souls, then his reward is endless.
He will receive greetings from the heavenly academy every single day. “For
he caused a supernal unification and sifted out and rectified those [souls]
that were trapped within the realm of the impure husk. That is why the
Sages said that anyone who recites Nefilas Apayim with the proper
focus will have his enemies fall before him.” If a person says Nefilas
Apayim with the proper concentration, then all his enemies fall before
him. If a person says Nefilas Apayim with the proper concentration,
then all his enemies fall before him. Who are his enemies? All the impure
husks! Then all the souls escape. Everything falls. One must say Nefilas
Apayim with the proper concentration.
“…Measure for measure”—just as he lowered himself
to accomplish this act of rectification, of releasing souls from the depths
of the impure husks… They can be souls from the world of Atzilus,
but they are trapped within the deepest depths of the impure husks. They
are from the world of Atzilus, but they are covered over in endless
impure husks. During Nefilas Apayim, all of the veils are broken
and they are released from all their bonds.
“This is the meaning of the words, ‘Mizmor of David,
to You, Hashem, I lift my soul,’ and his intention throughout the entire
psalm. Now we will explain the intention one must have when one says
the psalm of Nefilas Apayim.” It becomes clear here that the intention
is this: to raise up the feminine waters that were mentioned from the three
worlds of Beriyah, Yetzirah, and Asiyah, to the level
of Nukva within Zeir Anpin of Atzilus. One must raise
them up to Rachel, which is Malchus of Atzilus.
“There are four aspects, and all four are alluded
to here. First, the aspect of Malchus of Atzilus is mentioned,
for it is the goal of Nefilas Apayim and the sacrificing of one’s
soul. Then comes the unification of Yaakov and Rachel. Rachel is Malchus
of Atzilus and Yaakov is Zeir Anpin of Atzilus. Sacrificing
one’s soul and raising up the feminine waters is for her sake, and it is
alluded to in the Name of G–d that is mentioned in the verse, ‘To you,
I lift my soul.’ The [Kabbalistic numerological working out of that] Name
is equal to fifty–two [‘B”N’], and it is known that the Divine Name
that is within Malchus is ‘filled in’ with the letter ‘heh’—the
Name with a gematria of fifty-two alludes to Malchus. That
is why it incorporates a B”N (fifty–two) in the first letters of
the opening words of the verse. ‘To You, YHVH, I lift my soul.’
[‘Eylecha, YHVH, Nafshi Esah’—alef, Hashem’s
Name, nun, and alef = fifty-two.]
Therefore, one must focus on this form of the Divine
Name when one says the verse, as though it is written ‘filled in’ with
the letter ‘heh,’ and this is the meaning of the written word. ‘To
You…’—for You Hashem. The Divine Name there alludes to Malchus of
Rachel. When one says, ‘To You, Hashem, I lift my soul,’ one means Rachel.
[It is] for Your sake, YHVH [which is Nukva of Zeir Anpin,
and is called by the Divine Name YHVH, for Rachel is also called
Yaakov is YHVH written with the ‘filled in’ letter ‘alef,’
and Rachel is YHVH with the ‘filled in’ letter ‘heh.’
with filled in alefs has a gematria of forty-five [‘Ma”H’].
[Binah] is YHVH with a filled in letter ‘yud’ [and
an alef in the vav] and it comes to a gematria of
sixty-three [‘Sa”G’]. Rachel is also a permutation of the Divine
Name. Rachel is also the Name
YHVH the one with the filled in letter
‘heh,’ (yud vav dalet, heh heh, vav vav, heh heh.)
‘Behold, for You and because of You I lift up my
soul and perform this service of Nefilas Apayim.’ ‘I lift up my
soul,’ literally means giving one’s soul up to die, literally to die. It’s
purpose is to lift the soul and make it rise, and through this he causes
it to ascend. When a person is prepared to die, he raises it and lifts
And to raise it up like the feminine waters that
were discussed before. This is why we mention the matter of sacrificing
one’s life to die with the language of ‘lifting.’ ‘I lift my soul.’” When
you sacrifice yourself to die, you uplift your soul. “I lift my soul.”
You give yourself over to die, you prepare to die now, to die as a martyr—let
them cut you into little pieces, and in doing so—“I lift my soul.” That
is how the soul is uplifted. It is only when a person sacrifices himself
to die, if he is prepared to die. He is prepared for them to cut him into
little pieces. It is only in this way that the soul is uplifted. “I lift
my soul”—by virtue of its being “my soul” that he sacrifices his soul to
die. Then, “I lift.” It is only then that the soul is uplifted. It is only
when they step on him and tread on him and beat him and put him down that
his soul is uplifted. There is no other way. It’s like a seed that is placed
in the ground that decomposes. Only then does it sprout. So too, when they
take a person and break him into pieces, when they shatter him to bits,
then he rises to the very heavens. The more they crush him, the higher
in heaven he rises.
“This is the meaning of the verse, ‘I lift my soul.’
It bears two meanings: the first is that he sacrifices his soul to die.
This is when he sacrifices his life to die so that it can ultimately be
raised up and lifted like the feminine waters. It is for this reason the
verse mentioned this self–sacrifice in terms of ‘lifting.’” When a person
sees that they are treading on him, that they are putting him down, spitting
on him, [he should know] that he’s just being raised higher and higher.
If a person knocks on the door and gets spat upon…now the entire nation
[is waiting for people to knock on their doors]. Just as we said previously,
in Gilo…[no-one is spitting on us.] They came to Gilo...We said on Sukkos
that people must immediately go out to Gilo, that they should go out [even]
during Chol HaMoed, and the people would receive them with open
arms. People said, “If you would have come here two days ago, we would
have thrown you down the stairs.” Now they are already searching for the
biggest yarmulkes they can find. They are looking for the biggest yarmulkes
they can find—instead of helmets. What can a helmet help? A yarmulke can
help! A helmet can’t help—you’ll get blown apart together with the helmet.
There are all kinds of helmets, but today they do not help at all. People
are looking for the head coverings that their grandfather’s wore, the bigger
the yarmulke [the better]. So they came to Gilo, and people said, “Bring
more standing bank order forms for donations—you didn’t bring enough. Bring
Now is the time to go to people’s homes to wake
people up, to call at every house, everywhere. Phone everyone in Gilo.
Take the Gilo phonebook—they certainly must have their own directory. Take
their phone book and start calling from house to house. [We must go] from
house to house, just as I said during the previous lecture. We were there
on the third of Sivan at someone’s house and he said, “I don’t know
what’s going on here. Some people are crying and some people are happy.”
I said, “Master of the universe! You don’t know that they’re crying because
they know that they’re going now to their destruction.” People are removed
The Rebbe said that he could sense the troubles
of the Jewish people even before they began. It was on that day that the
terrible tragedy happened, on the third of Sivan [the day that Barak
was elected]. On the second of Sivan, at 11:00 PM, they already
knew that the Jewish people was heading for its destruction. Everyone should
have sat on the ground and cried, tearing their clothes in mourning and
lamenting. Perhaps we might have managed to [prevent] the terrible tragedy
that is falling on us now, on all of the Jewish people.
The Rebbe said, “I am the epitome of humility, and
I sense the trouble of the Jewish people long before it begins at all.
I start to cry out but no one cries out with me. What can I do?”
I do what I can; I do my part. A person has to be
able to see in advance what is going to happen. Who knows what will happen
now? Who knows how many more buses will explode? Who knows?! They don’t
do anything at all. They see that the entire world is dancing around us,
so what will stop them? What will stop them? Another promise, another promise,
another promise. They laugh at all the promises. They aren’t capable of
keeping promises, they simply are not capable. They’re pirates. They’re
just a nation of bandits.
The Gemara says in Sukkah that they are simply a
nation of bandits. They aren’t even a nation—they’re a sect of bandits
that joined together. The Kasdim aren’t a nation. The Kasdim were simply
bandits that settled down and started to capture city after city, and they
saw that they were successful. [They succeeded] because there was a heavenly
decree that all of the nations [they conquered] were to be destroyed due
to their many sins.
The Yishmaelim are the same thing. They aren’t a
nation. They are bandits. Talk with a bandit—you’ll make promises to him,
he’ll make promises to you, but he isn’t capable of keeping them.
That is why I said that the Gemara in Eruvin should
have another point added to it. It should have something added—perhaps
we can make a marginal note of it. There is a Gemara in Eruvin 100
that is very interesting. It says that we can learn from the beasts. From
the animals, we can learn the whole Torah. Every animal has its own special
attribute, each and every animal. “We could have learned from the beasts
and the birds. [Learned about avoiding] licentiousness from the dove, modesty
from the cat, and theft from the ant.” The ant doesn’t touch. It will steal
from the entire world, but not from it’s friend. So it has some point within
it despite the fact that it will steal from the entire world. We could
learn this point; we could learn. The ant found a hole filled with three
hundred kur of wheat grains. Three hundred kur. But if it
belongs to it’s friend, if it’s friend touched the wheat, the ant won’t
[We can learn about] licentiousness from the dove,
and “derech eretz” (“common courtesy”) from the rooster. How one
should appease [his wife]. A man must have peace in his home, harmony at
home, but how? Someone came to Rav Shmuel Shapira and complained that he
had no peace at home. Rav Shmuel answered, “You are a Breslover. In the
Breslov school you learn how to bow your head. Whatever your wife says
is sacred.” Rav Shmuel Shapira said this. Reb Asher Anshel Fuchs told me.
He came to me to tell me all about what is going on right now. They are
actually beating people up, shooting, and throwing grenades—anyone who
has the nerve to learn Likutei Moharan. In the meantime, he told me about
his father–in–law, Rav Shmuel Shapira. He loved everyone. There was Rav
Shmuel Shapira, Rav Levi Yitzchak, and Rav Eliyahu Chayim. Each of them
gave lectures, and said what they had to say. All of them loved one another.
All of them rejoiced in each another. All of them honored one another.
Reb Anshel told me that his father–in–law, Rav Shmuel Shapira, never left
home without his wife’s permission. He could stay home for days at a time
without going out, because if he went out, then he was really out. He was
Commando 100—I don’t know what kind of Commando he was. He was so many
Commandos. There are all kinds of GSS agents. You record everything and
in the end you’ll see what kind of trouble it brings down on me, upon Rav
Shmuel Shapira—they’ll take him out of the grave yet. They’ll hear that
he was Commando 100… We’ll see. Maybe the British will get wind of Rav
Shmuel’s breaking curfew and pull him out of the grave to try him even
now! I don’t even know which Commando he was, maybe 200. He didn’t live
at home; he lived on the mountains, on the hills, at the graves of Tzaddikim—and
in the middle of the Arabs, with the curfew of the British. He would
go out during curfew and they would stop him to question him. He would
scream at them, “There is none other than Him! There is none other than
Him!” This is how he would go out at night during the curfew.
My father once went out during curfew in Haifa,
and they almost killed him. He went out a quarter of an hour before the
end of the curfew. Just then, a car came by. He was on his way to work,
and just then a car full of soldiers passed by. They saw some figure from
afar and jumped on him. They beat him with the kind of blows that can kill.
He was in danger of his life. Whoever doesn’t know these tricks, what a
curfew means, what the British are, they’re all emissaries of Amalek.
He would go out during curfew and he couldn’t care
less. Yes curfew, no curfew: Commando 100, Commando 200. I don’t know which
Commando he belonged to. He would go and the soldiers would scream at him;
they would want to beat him. “There is none other than Him! There is none
other than Him!” They would then say, “Fine, go on your way.” He would
be the only one at the Kotel, or at Kever Rachel. There could be curfew,
shooting; they would be aiming bullets at him and he didn’t care one bit.
You have no idea what kinds of periods the Jewish people lived through
They want to take us back to the Ottoman period,
to the period of the British Mandate. They want to take us back there.
We should just know how Tzaddikim used to serve G–d. Reb Shlomke
Zville walked right through the bullets. He went to the Kotel through a
hailstorm of bullets. His attendant went with him and the Rebbe said, “Hold
only my gartel and walk with me. I’ll pass you through.” These people were
the Commando 100, the Commando 200—I don’t know.
Now this has gone all the way [back] to Britain.
They’ll probably take your grandfather to court. [The Rav was speaking
to one of the grandchildren of Rav Shmuel Shapira]. I don’t want to get
him into more trouble, but he did go out during the curfew. People nowadays
have already lost their minds completely.
It says here: “Modesty from the cat, theft from
the ant, licentiousness from the dove, common courtesy from the rooster…”
and faith from Barak! We have to add here, “And faith from Barak!” Faith
from Barak. Where can you find such a man of faith today? Where do you
see someone with faith like that? Where do you see it? Perhaps in new editions
we’ll add a note below. “And faith from Barak.” One day, he too will repent.
It would be better for him to do it during his present incarnation. Everything
is planned out with them. Nothing of what is going on is a surprise, other
than the fact that it blew up prematurely. But it was all planned out beforehand.
They knew that it had to blow up; they were waiting for it. They wanted
it to reach to the Choma. Now it’s only in Gush Katif, not in the Choma.
They wanted that it would reach all the way to here, until Highway 1. But
they will also repent.
“And it is I, who gives my soul and hands it over
for death.” How does he sacrifice himself to die? “And threw his soul down
from the world of Atzilus to the world of Asiyah.”
We spoke here about the Yishmaelim, the Gemara in
52b. “There are four things which Hashem regrets having created: [1. Galus,]
[2.] the evil inclination; [3.] ‘And that which I did evil,’ which refers
to the Kasdim.” They were simply pirates, plain bandits who began to settle
down and afterward started to conquer. And [4.] the Yishmaelim, who are
just plain bandits. “The tents of the robbers prosper, and they who provoke
G–d are secure, they who bring their god in their hands” (Iyov 12:6).
They are simply a group of bandits that got together, but they know that
they are bandits. They know it better than we do. It’s just that they want
them to do their work for them. Just like they wanted them to do the job
on the religious.
“‘And the burden of Binyamin was [five times] greater’
(Bereishis 43:34). This is the mystery of the burden of Binyamin,
of raising up burdens.” The Maor VaShemesh (HaRav Kalonimus Kalman from
Krakow) says… we’ll finish up and spend the last five minutes speaking
about nice things. We’ll explain how the concept of the Tzaddik
relates to the verse, “And the burden of Binyamin was [five times] greater.”
Nowadays they put out such [wonderful] Chumashim,
with the commentary of the Maor VaShemesh and so on. The Rebbe says that
one should be familiar with all of the holy books. We read this earlier.
In the next world, a person will pride himself on every book that he learned
from. In the next world, a person will merit to boast, “I learned the Maor
VaShemesh.” He will pride himself on this. He will feel great pride about
it. Is there a copy of Sichos HaRan here? He says that a person will pride
himself [on this] in the next world. This is in Sichos HaRan #28,
where he says that a person will pride himself [on this] in the next world.
There is an edition of the Chumash with the Maor
VaShemesh. You can learn it on the road. It’s impossible to learn Gemara
or Halacha then, so one can learn the Maor VaShemesh. What’s the big deal?
All he speaks about is the Tzaddik, the Tzaddik, the Tzaddik—and
he does it in such depth. The Rebbe says a few words to us, and now we
have to delve into it, to expand the statement.
The Rebbe says in Sichos HaRan there that a person
will pride himself on every single book that he learned. We will feel great
pride in the next world over every book that we learned. The Rebbe wanted
us to study all of the holy books. [Because Likutei Moharan is like] the
Tanach. One must know all of the Gemara and all of the Mishna, to be able
to explain a single sentence. “These are the things,” “Guard My Shabbosim”—and
we have an entire Shulchan Aruch, all of tractate Shabbos, all founded
on a single verse. “Guard My Shabbosim.”
It is the very same thing with every single word
in Likutei Moharan. All of the books in the world come to explain a single
word in Likutei Moharan. The Rebbe says in Sichos HaRan #28 that
a person should go through all of the holy books. This is one of the Rebbe’s
instructions. All of the holy books. There are those who don’t know about
this particular statement. They even make accusations about it. They make
it out to be some kind of desecration of that which is holy. What kind
of desecration of the holy?
How can one possibly understand Likutei Moharan
other than through knowing all of the books in the world, all of the Sha’ar
HaKavanos, all of the Eitz HaChayim. Only with this knowledge can we understand
a single word in Likutei Moharan, or in Likutei Halachos.
“And know that one must go through all of the holy
books and learn them all, so that one would have ‘been everywhere.’ Like
the great officers [do]. This one says, ‘I was in Warsaw,’ and the other
says, ‘I was in Amsterdam.’” This one says, “I was in the Amazon,” and
the other says, “I was by the Mississippi.” Everyone takes pride in the
fact that he was in a place that the other person wasn’t. Any person who
has an abundance of money and time goes traveling everywhere.
So too, a person must know and go through all of
the holy books. He will get to the next world and feel ashamed if he didn’t
learn from a certain work and someone else did. And the other person [also
had the advantage] of understanding Likutei Moharan in greater depth, as
well. It is appropriate that a person should traverse all of the holy places
of the Torah so that he will be able to take pride in it in the next world.
He will feel pride in the next world from every single work that he studied
in this world.
Now [one should learn] everywhere, in all of the
holy books. Those who travel or those who man the telephones can learn
Maor VaShemesh on the Parsha. What is the big deal? Today there is an edition
of the Chumash with the commentary of the Maor VaShemesh, with the verses,
with Rashi’s comments. You review the Parsha with the Maor VaShemesh. If
it’s hard for you to take up a Gemara, if it is a difficult topic, if it’s
hard for you to concentrate on deep topics, then you can learn Maor VaShemesh.
Afterward, you learn Likutei Moharan, and it [gives off] a completely different
kind of light.
[One should learn] all of the holy books. In the
ultimate future, they will remind him of all that he studied in this world.
Now we have here the Maor VaShemesh on Parshas VaYigash. We will
read it on Reb Nosson’s yahrtzeit this year. Reb Nosson passed away
during Parshas VaYigash. “I am Yosef.” His yahrtzeit always
comes out during the week of Parshas VaYechi, the blessings to all
the tribes. This year it falls during the Parsha of, “I am Yosef.”
Reb Nosson was the Yosef of the generation. He was the guarding of
the covenant; he was the protector of the land. So Reb Nosson passed away
during the Parsha of, “I am Yosef.” It works out this way once every twenty
years. This year is 5761, and it will fall out this way again in another
twenty years—in 5781. After that, it will come out in 5784, and then it
will happen again in 5801. The last time this happened was four years ago,
in 5757, the end of the previous cycle. This time around, it will happen
once, this year, and then during the coming cycle it will come out twice—in
5781 and in 5784. After that, it will come out once again in 5801. May
I have long days and years until then. Then (in 5801), I will be 103 years
old, should Hashem grant me long life. Perhaps if we give a lot of lectures,
we’ll live long in their merit.
So now let us read the Maor VaShemesh.
It only comes out on Parshas VaYigash once,
and it will only happen again in another twenty years from now. Parshas
is Chanukah, and after that will be Mikeitz, and after that will
be the fourth of Teves. After that will be the eleventh of Teves—that
week will be Parshas VaYigash. The yahrtzeit will be on Friday,
Thursday night. Maybe we will merit reading the Maor VaShemesh then too,
during the week of Parshas VaYigash.
So let us now finish this segment on Parshas VaYigash,
all of these verses. “The burden of Binyamin.” We will read the Maor VaShemesh
here. This is Mikeitz, “The burden of Binyamin.” This is Mikeitz.
This is Mikeitz—the Shabbos following Chanukah. This is the Shabbos
before the yahrtzeit. So it says here in the seventh aliyah
of Mikeitz, “And they sat before [him], the eldest according to
his seniority, and the youngest according to his youth. And the men marveled
at one another. And he took and sent portions to them from before him,
but Binyamin’s portion [literally “burden”] was five times greater than
theirs. And they drank and were merry with him.” What does the word “burdens”
(“masaos”) mean? Burdens comes from the root, to raise up (“laseis”)
beacons on the hilltops. Beacons of fire! When one comes to the Tzaddik
and nullifies oneself before the Tzaddik, then he receives a fire
in the heart. Binyamin had the most self–nullification. Binyamin searched
for his brother. He cried out, “Where is my brother?” He had the most self–nullification,
so he received five times more than the rest of his brothers.
Although the rest of the brothers came with self–nullification,
with a willingness to kill and be killed [to save Binyamin], still this
wasn’t like the self–nullification of Binyamin. The more a person nullifies
himself before the Tzaddik, the more fire is kindled in his heart.
The Maor VaShemesh explains that “burdens” is like the beacons that are
raised up on the hilltops. They raise up beacons. It is written in the
Mishna that they used to raise five beacons. It says this in the Mishna,
tractate Rosh Hashanah. These five beacons parallel Binyamin. They began
at the holy Temple, at the Mount of Olives, and they circled around the
land of Binyamin and lit five beacons. It says exactly this in tractate
Rosh Hashanah, that they would light five fiery beacons until the entire
Diaspora could see the fires.
The Maor VaShemesh adds that the fire is kindled in a person’s heart
to the degree that he nullifies himself before the Tzaddik.
Tractate Rosh Hashanah I: 2: “At first they
would light beacons. Once the Kutim messed up the system. [They used to
light false fires to throw off the dates.] They established that they would
send out emissaries. How would they set up beacons? They would bring long
staves of cedar and cane and resin wood, and strips of linen, and they
would bind them up and ascend to the top of the mountains and light them
aflame. They would move them back and forth, up and down, until the next
person on the next mountain could see the fire, and so it would go on to
the third mountain. From where would they set up the beacons? From the
Mount of Anointment.” Where would they begin? On the Mount of Anointment——that
was the Mount of Olives, and it adjoins the territory of Binyamin. It might
even be part of the Binyamin’s territory, or it adjoins it.
“And from the Mount of Anointment to Mount Sartiva.”
The first beacon was at the Mount of Anointment, and the second was at
Sartiva. “And from Sartiva to Grofina.” The third was Grofina, the fourth
was Chavran, and the fifth was Beis Biltin. “From Beis Biltin, they didn’t
move further. Rather, they would keep waving the brands back and forth,
up and down, until the entire [Babylonian] Diaspora could see it like a
They would light five beacons. The Mount of Anointment,
Sartiva (which is the present–day Massua). Sartiva is very close. You can
see this mountain; it is the tallest peak. It is called Massua, Mount Massua.
Sartiva, Grofina is the third, Chavran is the fourth, and Beis Biltin is
the fifth. There were five beacons. The light began in Binyamin’s territory,
and it came out to be exactly five beacons—five beacons.
“And his portion was five times as much as [any
of] theirs.” What difference does it make that they drank together? The
holy Torah is eternal—it could have ended there. Why are we told, “And
they drank and were merry with him?” The meaning is that the moment that
they came to the Tzaddik, they came with such self–nullification,
with a willingness to kill and be killed—Binyamin had five times the self–nullification
of his brothers. Yosef was his brother and he had always honored his brother
with his heart and soul. He also wasn’t involved in the sale of Yosef.
The challenge is distinguishing and recognizing
which Tzaddik is true. There are several aspects among the Tzaddikim.
But recognizing which one is true? How can we know who is the true Tzaddik?
He is the one who merits to light the fire in your heart. How is the fire
lit? You need to nullify yourself for that. Without self–nullification,
the fire won’t light. The fire won’t light for Barak either. He can tell
who the Tzaddik is? A person needs self–nullification for that,
a point in him in which the fire can get lit. And when the fire is lit,
he can tell which Tzaddik lights it within him and which one doesn’t.
One Tzaddik lights the fire of stones within him—(we spoke before
about throwing stones)—and the other Tzaddik lights the fire of
song and melody within him.
The challenge is about figuring out to which true
one should draw closer. For there are several aspects among
several aspects. But knowing which is the true Tzaddik who is the
aspect of “the Tzaddik who is the foundation of the universe.” All
of Parshas Mikeitz and VaYeshev are about searching after
the Tzaddik, the foundation of the universe.
The brothers knew. All of them were Tzaddikim.
But they didn’t believe that Yosef was the true Tzaddik, the foundation
of the universe. “The Tzaddik is the foundation of the universe.”
The first aspect is their traveling to the true
The minute that you see the Tzaddik—“And they drank and were merry
with him.” Just seeing the Tzaddik will kindle the flame in your
heart. If you’re a tiny bit pure, if you’re a tiny bit holy, if you have
just a drop of self–nullification and if you’re searching for the truth
even just a little bit, it has to be that when you see the true
a fire is lit inside of you right away. And the more self–nullification
you have, the more fire you’ll have, until you’ll have a fire like Binyamin
did, who had five times the fire of his brothers. This is the meaning of
the verse, “And Binyamin’s burden (portion) was five times as great as
theirs.” The fire was lit within him many times more than the rest of the
brothers, for the fire is lit in accordance with a person’s self–nullification.
And by seeing his holy form and the holy appearance
of his face, their hearts were inflamed to serve Hashem. With all that
they did there, he was the doer, and he took them and uplifted them with
his blessed holiness.
This is the real meaning of their “burdens” (“masuos”).
They merited burdens, to raise up beacons. This is the wine. The gematria
of the word “yayin” (“wine”) is five times the gematria of the word
“yad” (“hand”). “And Binyamin’s burden portion was five times [literally,
‘hands’]...” Five times “hand” is equal to “wine.” The guarded wine of
Eden. They merited to taste the guarded wine of Eden. Yosef drew down to
them the guarded wine of Eden from the world of Binah.
Binyamin was also called a Tzaddik; he was
a Tzaddik. On the contrary, he rose to the place of Yosef after
Yosef died. He rose up to embody the sefirah of Yesod of
Anpin. Binyamin was Yesod of Nukva, Yesod of Malchus,
of Rachel, and Yosef was Yesod of
Zeir Anpin. All of the
brothers embodied the ten sefiros of Rachel, and Binyamin was Yesod.
Afterward, Yosef died, so Binyamin steeled himself and rose to fill the
place of Yosef, which was Yesod of Zeir Anpin. That is why
he came from a higher level than the rest of his brothers. Binyamin had
ascended to the level of the masculine principle.
Here is one aspect of the true Tzaddik—that
he adds a great illumination and a fiery enthusiasm to those who travel
to him! Anyone who comes to the Tzaddik with true self–nullification
feels this fiery enthusiasm and “his heart is high in the ways of G–d.”
“And they drank and were merry with him.” This is
the meaning of the wine, the five hands, the five times “hand” which equals
“wine.” Yosef HaTzaddik invited them, and they joined together with Yosef
who was the aspect of the Tzaddik, the foundation of the universe.
He drew down to them a revealed light of holiness when they looked at the
light of his holy face.
“This is the meaning of ‘And he bore burdens.’ Burdens
(“masaos”) also comes from the root meaning light.” He brings here
the Mishna in Rosh Hashanah 3, “How does one lift the beacons (“masuos”)?”
The Mishna calls the torches “masuos.” The Mishna calls the New
Moon fires “burdens.” These are the beacons that the Tzaddikim light
for us, torches in the heart, like Devorah the prophetess. They saw torches
above her tent. She lit the fire within the heart of the entire Jewish
people. “And the burden (portion) of Binyamin was five hands (times) as
great.” Binyamin the Tzaddik came with greater self–nullification.
So too, if a person comes to the Tzaddik with greater self–nullification,
the more fire will be lit in his heart. Since he came with the greatest
degree of self–nullification, the fire was lit in him five times as much
as the rest of them. It appeared upon him to a greater degree, with five
times the sanctity. Through this, he merited to manifest the five aspects
of soul. [The Maor VaShemesh] says [that he manifested the levels of] nefesh,
and yechidah. This alludes to the fact that through the Tzaddik,
one receives the holy awareness of the level of yechidah [uniqueness].
“There is none other than Him.” Then the holy Temple
will be built and we will merit the complete redemption, speedily and in
our days. Amen!
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