parshas chayei sora

D’ei Chochmah L’Nafshechah Parshas Chayei Sora

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Shalosh Seudos1 of Parshas Chayei Sora 5767

.ְׁשֵני ַחֵּיי ָׂשָרה, ַוִּיְהיּו ַחֵּיי ָׂשָרה ֵמָאה ָׁשָנה ְוֶעְׂשִרים ָׁשָנה ְוֶׁשַבע ָׁשִנים"

."ָתּהּכֹ ַוָּיֹבא ַאְבָרָהם ִלְסֹּפד ְלָׂשָרה ְוִלבְ ; ְּבֶאֶרץ ְּכָנַען ַוָּתָמת ָׂשָרה ְּבִקְרַית ַאְרַּבע ִהוא ֶחְברוֹן

“And the life of Sora was one hundred and twenty and seven years, these were the

years of Sora’s life. And Sora died in Kiryas Arba, which is Chevron in the land of

Canaan; and Avraham came to mourn Sora and weep for her.”2

Rashi explains that the burial place was called Kiryas Arba after the four giants that

were there: Achiman, Sheishai, Talmai, and their father. Another possible reason was on

account of the four couples who would rest there: 1) Adam and Chava; 2) Avraham and

Sora; 3) Yitzchak and Rivkah; and 4) Yaakov and Leah. Rashi also explains that

Avaraham came from Be’er Sheva. In addition, he elucidates why the death of Sora is

recorded immediately after the akeidah: Sora expired upon hearing the news that her son

was prepared for the slaughter and had barely escaped from the knife. [The actual term

in Rashi is: èçùð àìù èòîëå, which translates as “he was nearly not slaughtered.”

This requires further explanation.]

Ma’aras HaMachpelah: The Four Hundred Worlds of Yearning

The commentaries are perplexed about the language used by Rashi: “he was

nearly not slaughtered.”3 It would appear as though he should have said, “he was nearly

slaughtered.” The verse continues: "é Äð Åò ÈîÀÑù é Äð Éã Âà ,ì Æ÷ÆÑù ú Éà Åî ò Ça Àø Çà õ Æø Æà - é Äðé Åa ó Æñ Æk

ä Çî Èê Àðé Åáe -àå Ää ;ú Æà Àå- Èê Àú Åî ,ø Éá À÷" —Efron said, “My master, hear me; a piece of land

1 The lesson was delivered at the third meal of Shabbos. 2 Bereishis 23:1-2 3 See Maskil L’dovid and Gur Aryeh


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worth four hundred shekel of silver, what is that between us? Therefore, bury your

dead.”4 [Although Efron first protested that Avraham did not have to pay him, when

pressed he specified a sum of four hundred silver pieces.]

The Zohar HaKadosh explains the significance of this amount. The four

hundred silver [kessef] shekel pieces correspond to the four hundred “worlds of

yearning” [kissufin] that are drawn down from the four rows of white between the

“hairs” of Kesser / Crown. This is an aspect of the “Loven Ha’elyon”—the “Supernal

Whiteness.”5

"ú Æà ï Éø Àô Æò Àì í Èä Èø Àá Çà ì É÷ÀÑù ÄiÇå-ó Æñ Æk Çä...ø Åç Éq Çì ø Åá Éò ó Æñ Æk ì Æ÷ÆÑù ú Éåà Åî ò Ça Àø Çà" —

‘...And Avraham weighed out to Efron the silver...four hundred shekel of silver, money

negotiable with the merchant.”6 [The original of this last phrase is oveir la’socheir—

literally, “transferable to the merchant.”] Socheir also implies “circular” (øåçñ) and

alludes to the whiteness of Kesser which encircles the [Supernal] Head, as it were.7 This

represents the makif, the level just beyond what one can grasp intellectually, which

“circles” the mind without being fully absorbed within.

The Chessed L’Avaraham writes that Ma’aras HaMachpelah is the entry to the

lower Gan Eden, which is itself the path to the higher Gan Eden.8 Rav Aharon of

Strashuleh writes that the Ma’aras HaMachpelah is an aspect of the Shem HaVaYaH in

its 52-permutation form. [ åé"ä ã"å ä"ä å" å = 52] In this particular permutation, the root

letters [ é -ä-å -ä ] and the additional letters for articulation are the same. (Although it

appears as though the articulation letters vav and dalet that “fill out” the first yud are not

the same, we do see that they share the same numerical value as their root letter, which

is ten.) When one connects to Hashem, he grasps Hashem in an aspect of Chochmah /

Wisdom, which is symbolized by the expansion of the Name in which his experience is

rooted. [The plain unexpanded Name represents the undiluted light of Kesser, while the

4 Bereishis 23:15 5 Zohar I:123b 6 Bereishis 23:16 7 See Sha’ar Ma’amarei Rashbi, Peirush HaIdra Rabbah Kadisha 8 Chessed L’Avraham 3:10


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expansion is associated with Chochmah. The expansion could be considered less “pure”

than the undiluted light of Kesser, since at that level one is completely subsumed in the

Creator without the mediation of a personal experience or sense of self. Absolute self-

nullification is represented by the Shem HaVaYaH without any articulation.

Someone who experiences the revelation associated with the 52-Name, where

the root letters and the expansion letters are identical, reaches a state of self-nullification

that is equivalent to that which is found in Kesser.

When one enters the aspect of the 52-Name, Ma’aras HaMachpelah, he attains

the level of the four hundred worlds of yearning. At this point, he is completely filled

with a powerful yearning to learn and understand Torah. This feeling is what the sages

referred to when they said, “The jealousy of sofrim / scholars increases wisdom.” [The

term “jealousy” is meant to convey yearning. The Gemara writes that the sages were

called sofrim (scribes) which literally means “counters,” since they counted every letter

of the Torah.]

A person on this level contemplates the paths of the tzaddikim and their longing

to plumb the great depths of Torah, and he longs to merit this.

Sora Imeinu and the Divine Service of Yearning

This was the level of our mother Sora, who was an aspect of holy child-like

freshness and renewal. Our sages taught: “When Sora was one hundred, she was as

twenty; and when she was twenty, she was as seven.”9 Similarly, every person must

attain this element of holy child-like freshness and determination to pursue his spiritual

objectives. Like a child, he must be relentlessly single-minded and never rest until he

achieves his goal.

One should never allow his personal satisfaction with his present level to

devolve into complacency that keeps him from attaining his further goals and fulfilling

his full potential in learning. He must persevere until he truly acquires mastery in all

9 Bereishis Rabbah Parsha 58:1, as brought in Rashi’s comments on Bereishis 23:1.


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aspects of Torah and grasps the entire contents of the King’s treasury, until he is able to

tour all the “palaces of the King.” He will not rest until he has tasted all the spiritual

delights, until he has attained the greatness of the tzaddikim. He will continue to yearn

until he finally merits what the Zohar describes as “complete incorporation into the

‘body’ of the King.”10 [This means being completely subsumed in Hashem, without a

sense of individuated self.]

Such a person would never allow himself to feel old [emotionally worn out],

which is the result of laziness. As most people get older, they give up on ever achieving

their spiritual potential. Their yearning wanes because they feel sure that they will never

be truly close to Hashem. However, one who has this attribute of our mother Sora never

gives up and is filled with ever stronger yearning to draw near to Hashem. He continues

yearning until he draws down a revelation of Hashem’s light in this lower world.

This is the secret of the Divine service of Dovid HaMelech. As the verse states:

"íÇâ Àå ä Èô Àñ Àë Äð-ú Éåø Àö Çç Àì éÄÑù Àô Çð ä Èú Àì Èk ä'" —“My heart and soul were consumed with

longing for the courtyards of Hashem.”11 Even so, the Midrash teaches that whatever

Dovid tried to do, did not work out as he had planned.12 "éÄÑù ÈàÈå é Èë Èø Àã é Äz ÀáÇÌÑù Äç é Çì Àâ Çø ä Èá

ì Æà- Èêé Æú Éã Åò" —“I planned my ways, and I returned my feet to [the path of] Your laws.”13

The sages explained that even when Dovid wished to go somewhere. his feet took him

to the beis medrash. The Vilna Gaon added that this indicates that although things often

didn’t go his way, he never gave up on fulfilling his potential in Divine service.

[Although he “planned his ways” and was diverted, nevertheless every step was toward

the “house of study”—the house of Divine service.]

The Root of Yearning and the Tzimtzum

After one traverses the four hundred worlds of yearning he ascends to the very

first tzimzum or primordial constriction of the Divine presence, which is an aspect of 10 Zohar I:217b 11 Tehillim 84:3 12 Yalkut Shmuel 22 13 Tehillim 119:59


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tehiru ila’ah. [The Ramah Mi’Pano explains that when Hashem wished to create the

universe, He required a vacated space that would be free of overt G-dliness so that free

will could exist. For this purpose, He constricted His essence, as it were, and formed a

space that could appear void of G-dliness. Of course, the G-dliness was still there, only

hidden. This first place void of all overt G-dliness is called tehiru ila’ah.14] This aspect

is alluded to in the phrase, "ì Æà Àå-áeÑù Èz ø Èô Èò" —“and to dust you [Adam] shall return.”15

Through deep contemplation, one ascends to the source of all Malchus /

Kingship which is an aspect of absolute darkness and symbolizes someone who is

patiently yearning with the deep understanding that he is powerless to do anything

without the Creator’s help. He recognizes that although he has not attained what he

desired in avodas Hashem, he still must wait patiently for Hashem’s deliverance. This is

the deeper meaning of when one sees that he cannot do everything that he planned and

hoped to accomplish—much like Avraham Avinu, who despite all of his preparation and

willingness could not sacrifice Yitzchak.

“He Was Nearly Not Slaughtered”

This is actually the highest possible level in holiness, and one only comes to it

after being completely subsumed in holy longing for Hashem. One must internalize that

he cannot fulfill his longings in Divine service without Hashem’s help. This level is the

absolute root of all Malchus / Kingship, since one who reaches this level feels as though

he is as powerless as a dead man. Just as he knows that only Hashem can revive a dead

man, so does he truly grasp that without Divine assistance he can achieve nothing. [This

is Malchus—when one knows that all power is His.]

This is what Rashi meant to convey in his phrasing that Yitzchak was “nearly

not slaughtered.” This is the path of the tzaddikim who always increase their yearning

for Hashem—but even though they are wiling to die for Hashem in order to achieve

their spiritual goals, their offer is not accepted. They “bow to Hashem” by accepting

14 See Kanfei Yonah I:1; Emek HaMelech I:57 15 Bereishis 3:19


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their limitations and waiting for Him to help. In this manner, they rectify the sin of

Adam who acted hastily on his impulse to take a path in Divine service. [Quite the

contrary; although he thought that eating from the fruit would create obstacles that he

could overcome so that he could make a great kiddush Hashem, Adam erred. His actions

actually distanced him and all of creation from Hashem. If only he had waited another

few hours in the state of longing for Hashem, he would have been able to eat the fruit

safely.]

Similarly, many people believe that they can decide what direction their avodas

Hashem will take. They make many plans: to learn a certain amount of pages or hours a

week, or to perform various mitzvos. Although this is certainly Hashem’s will, they

often cannot seem to manage to keep to their resolutions. This is because although

Hashem wants us to be filled with good desires and to be elevated through them like the

angels, we are all nevertheless tainted with Adam’s sin. If things were to go our way and

we could carry out our spiritual desires, we would risk falling into the trap of the Tree of

Knowledge that resides within each of us. [Success would make us feel that we had

accomplished our spiritual goals, rather than Hashem having enabled us to succeed.]

The source of the four hundred worlds of yearning is Arich Anpin, in its aspect

of Raavah D’raavin. [Arich Anpin is an aspect of Kesser, and it is associated with

patience. Raavah D’raavin literally means “will of wills,” but it really means intense

longing for Hashem.] It is from this aspect of holy desire that the world of Binah /

Understanding descends and is formed. And from Binah, the outer aspect of Malchus is

formed. This outer aspect of Malchus is holy yeish [“existence,” or the sense of self].

When, after ascending in holiness for a time, one suddenly feels that despite his desires

and plans for holiness he is not getting anywhere, this is not necessarily a sign of

descent. Although he feels that he has fallen from an aspect of Atzilus [the highest world

of Emanation, and the place of those who are truly holy] to the lower three worlds of

Beriyah, Yetzirah, and Asiyah, the truth is that this is not a descent at all. Instead, he has

ascended to the aspect of tehiru, the very first product of the primordial tzimtzum, where


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one is freed of all vestiges of arrogance since he realizes that alone he can achieve

nothing—everything is truly in Hashem’s hands. This is the yud that the Zohar states is

found in the “hidden place of darkness.” [This is the G-dliness hiding within the

tzimtzum, as the Ramah Mi’Pano explains. 16]

The Point of the Tzimtzum and the “Hidden Mind”

Our rabbis taught that Hashem constricted His presence “between the poles of

the aron hakodesh, the holy ark of the law.17 This alludes to the first tzimtzum and can

be explained on the personal level as well. Every person is surrounded with the light of

his makif [the next level that is still beyond him], which appears to him to be endless.

After this, his own aspect of Chessed within Atik is drawn into his aspect of Kesser. The

aspect of Da’as within Atik is drawn into his aspect of avirah [literally “airspace,” the

space above one’s brain that symbolizes one’s ability to grasp levels of Elokus above his

understanding]. In addition, the aspect of Gevurah within Atik enters his Mocha

Sesima’ah, the “hidden mind” which is inside the skull, so to speak. All these levels

represent each person’s ability to experience the Divine and are known as botzinah

d’kardinusah. [The Ramak explains that botzinah d’kardinusah indicates the levels of

Ain Sof in Kesser, since botzinah d’kardinusah literally means a lamp fueled by sulfur.

Just as the flame adheres strongly to sulfur, the aspect of Ein Sof is completely

connected to the light of Kesser.]18 Through these illuminations each Jew can feel that

the Shechinah rests within him.

One must be very vigilant to yearn as much as he can for holiness and not to fall

into the trap of those who say that today one can no longer attain the greatness of earlier

tzaddikim. Instead, one should follow the path of our forefathers and yearn for Hashem

with his entire might every day anew. He should say to himself, “Why should I lose out?

16 See Kanfei Yonah I:1 and Emek HaMelech Sha’ar I:57 17 Yalkut Shimoni, Shir HaShirim I:983 18 Pardes RimonimSha’ar Atzmus V’Keilim chapter 37


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Why shouldn’t my portion be with them?” Although the aspect of Mocha Sesima’ah is

very hidden and difficult to achieve, one will come to it if he years and searches for it.

The Two Forms of Dovid’s Name

The yud that was there before the tzimtum and was hidden inside the space is

what is drawn into the kav [the channel of G-dlines through which Hashem filled the

“empty space” with just enough of His presence to enable free will]. This is the deeper

meaning of the name, ãåã—Dovid—when it is articulated with yud—ãéåã. The first

dalet represents the boundless light of Hashem. [Although dalet usually means “poor,”

here it refers to the boundless light which was constricted since we are not equipped, or

are “too poor,” to receive it.] The letter vav represent the kav, the line of G-dliness that

extends into the center of the tzimtzum, and the final dalet represents the vessels which

received the G-dliness [and have nothing of their own, only what they receive from the

Divine illumination, each according to its level]. Sometimes the name Dovid is spelled

with a yud. This is the yud that is the source of the G-dliness within the kav, yet it itself

is in the place of darkness and desolation.

There are many souls whose source is Dovid HaMelech. These people are often

filled with holy yearning, yet they cannot seem to achieve what they set out to

accomplish. These people demonstrate that one cannot do anything without Hashem’s

consent. Many people embarrass such people because of their lack of success in their

Divine service. It is forbidden to shame such souls, however, since they represent the

hidden yud.

One who connects with these unfortunate souls, or when one is himself going

through a period where nothing seems to go as he would like, can attain the aspect of

absolute truth which is the even ha’shesiyah [the Foundation Stone from which the

world unfolded]. In the place of experiencing the truth of Hashem’s absolute power, one

can transform these disappointments into a true understanding of the light of Chanukah.

[The Chanukah miracle is a reconnection with the even ha’shesiyah which underlies the

Beis HaMikdash.] This light reaches the first tzimtzum and teaches that one who


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searches within the difficulty will find the ultimate truth: that everything is from

Hashem. He has jumped to the highest levels of absolute self-nullification and merits the

light of "íé÷å éç ìàøùé êìî ãåã" —“Dovid, King of Israel, exists and is alive!”

The Three Aspects of the Hidden Torah

There are three major aspects of the deeper secrets of Torah: 1) the Ramak, who

embodied the revelation of Binah / Understanding, which explains all the aspects but not

precisely how they are all unified. This is associated with the “world of nikkudim”

[points, or individual points that are still not connected]; 2) the Arizal, who embodied

the revelation of Chochmah / Wisdom. At this level, all of the aspects are unified and

connected into a single entity. This is an aspect of hislabshus or enclothing [where one

aspect is superimposed on another], and is associated with the “world of verudim”

[literally “flecked”—like an animal’s coat that is a combination of different tones in

such close proximity that it has a flecked or grizzled appearance]; 3) the path of the Baal

Shem Tov, which is the way of bringing the light down to one’s level. It is an aspect of

Kesser associated with the “world of akudim” [the “banded,” where the color extends in

a single unified and unbroken circle].19 [These three worlds represent successively the

stages of the shevirah, the tikkun, and the state of absolute unity that predated the

shevirah. The terms used to describe these states are the ones employed by the Torah to

discuss the three types of livestock that Yaakov identified as his from out of Lavan’s

flock.]

The Light of Kesser Shining in the Darkness

This aspect of Kesser manifests as the realization that one is truly powerless

and, in so doing, one connects to the light hidden in the original tzimtum. Through this,

one merits Da’as / Knolwedge or Awareness, which is the balanced combination of

Chochmah and Binah. One can attain true completion in avodas Hashem only through

this awareness of one’s powerlessness. This is reflected in the statement: “And Sora

19 See end of Ma’amar Hashiflus V’hasimchah of Rav Yitzchak Izak of Homel.


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died in Kiryas Arba...”20 [This “death” is the acceptance of one’s absolute

powerlessness.] Once one attains this level he can come to the aspect of, “And Avraham

came to mourn Sora and weep for her.” The word Àá Äì Àå Ékd Èú is written with a small chaf.

Without the chaf, the word reads "äúáìå" —“And to her daughter.” The sages explained

that this refers to the daughter of Avraham who was alluded to in the verse: " í Èä Èø Àá Çà Àå

íé ÄîÈi Ça à Èa ï Å÷Èæ ;äÇå' Æà Àê Çø Åaú -ì Ék Ça í Èä Èø Àá Çà" —“And Avraham was old, come into [his]

days, and Hashem blessed Avraham with everything [Bakol].”21 Avraham also had a

daughter, and Bakol was her name.22 This “daughter” represents Malchus, which is the

natural result of feeling the powerlessness of Sora. In this context, Malchus means the

ability to always imagine holy constructs and that one is in the presence of the

Shechinah. This is the main work of the tzaddikim, to contemplate the Shechinah.

Regarding this, the verse states, " Åi Çåí Äò ÷ Èç Àö Äé áÆÑù é Äà Éø é Çç Çì ø Åà Àa" —“And Yitzchak

dwelled by Be’er Lachai Ro’i.”23 This teaches us that Yitzchak always saw the

Shechinah, which is symbolized by a well (be’er), as is known.

The main purpose is to truly see the spiritual at all times, not as many distinct

elements, but as a complete unity that one experiences and sees. Similarly, when one

sees his fellow Jews as separate entities, he cannot truly grasp divinity. One must

unify the many into one. We find this expressed in the fact that Elisha the prophet was

only called Ish Elokim, a man of G-d, when he was with people, not when he was

alone.24

It is only when one takes the aspect of Chochmah and connects it to the aspect

of Binah that one merits to truly feel the Shechinah. This is the ultimate “I”—as Hashem

said: "ä é Äð Âà é Äk 'ì Åà ÈøÀÒù Äé é Åð Àa Àê Éåú Àa ï ÅëÉÑù " —“For I am Hashem, who dwells (shochein)

among the Jewish people.”25 One must unify the many into one, both on the level of

20 Bereishis 23:2 21 Ibid., 24:1 22 Bava Basra 16b 23 Bereishis 25:11 24 Zohar Beshalach; see Likutei Moharan I:115 25 Bamidbar 35:34


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uniting many Jews into their Source, and by seeing the One even in the seeming

diversity concepts or experiences. It is especially important that when one speaks, every

word should be with complete connection to faith in Hashem.

“Let Your Soul Know Wisdom”

This is the meaning of: "êùàøì øúë àéäå êùôðì äîëç äòã" —“Let your soul

(nefesh) know (d’ei) wisdom (Chochmah) and it will be a crown (Kesser) for your

head.”26 One must shine the light of continuous yearning and waiting for Hashem’s

deliverance, into the aspect of nefesh, the lowest level which represents receiving

Hashem’s Kingship. In this way, one follows the path of Moshe Rabbeinu by uniting all

of the Jewish people to Hashem entering into the holy of holies every day. “And it will

be a crown / Kesser for your head.” Kesser is the aspect of drawing the Shechinah into

the lower worlds. One must always search to connect to the light of true faith and

holiness. Even when one feels like giving up, he should connect to other Jewish souls,

just like Dovid HaMelech. He should nullify himself and accept his true powerlessness.

This brings one to feel such joy that he is filled with alacrity and can truly internalize the

path of the Baal Shem Tov which unifies Chochmah and Binah, the seemingly diverse

attributes, into a single unity.

One must have the holy child-like aspect of Sorah together with the aspect of

the elder of holiness. "í Äò íé Äð Å÷ Àæ -íé Äø Èò Àð ú Æà eì Àì Çä Àé-íÅÑù ä'" —“Elders and youngsters

will praise the Name of Hashem...”27 One must do what he can to achieve his goals in

holiness while at the same time continuously yearning for what he cannot yet

accomplish. Through this path, we will merit to connect to Sora Imeinu, whose every

day was equally good because she attained absolute good.

Hashem should help that through our powerful yearning we merit to sweeten all

judgments until we attain the highest levels and merit the fulfillment of the verse: " äÈé Èä Àå

26 From the Shabbos zemer “D’ror Yikrah,” based on Mishlei 24:14. 27 Tehilim 148:12-13


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ä' ì Çò Àê Æì Æî Àì-ì Èk-ä äÆé Àä Äé àeä Çä í Éåi Ça õ Æø Èà Èä' ã Èç Æà ã Èç Æà ÉåîÀÑùe" —“And Hashem will be

King over all the earth, on that day He will be one, and His Name will be one.”28 Amen!

Translated and Adapted by Rav Micha Golshevsky.

28 Zechariyah 14:9

Yam Hachochmah 5772 Ma’amar Ohr Zarua laTzaddik

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Yam Hachochmah 5772

“ Light is Sown for the Righteous”, Part 51

Kuntres Ha’hishtatchus of the Mittler Rebbe of Lubavitch

This and the final section of the ma’amar are direct translations of the Mittler

Rebbe’s famous Kuntres Ha’hishtatchus, which is probably the most comprehensive

original source that we have on the spiritual avodah of praying at the graves of

tzaddikim. The previous segment ended with a translation of the Baal HaTanya’s

teachings on the matter, as published in Igeres Hakodesh. In the ensuing kuntres, the

Mittler Rebbe elaborates on those ideas and helps us to understand them more clearly,

since in their original form they are very distilled and somewhat impenetrable.

��

[This kuntres is meant to help us] understand the concept of prostrating oneself

at the graves of tzaddikim. There are several levels and ways of appreciating the concept

of prostrating oneself at a grave. In general, there are five rationales:

1) We find in the Shulchan Aruch, Orach Chayim, Hilchos Tishah B’Av, that it

is customary to visit graves in order to arouse feelings of mourning, to humble the evil

inclination and [to be inspired to] turn to G-d in teshuvah.2 This reflects our sages’

statement that one should recall the day of death to one’s yetzer in order to subdue it.3 It

is also written: “It is better to go to the house of mourning than to the house of

1 This lesson is found in Yam Hachochmah 5772, “Ma’amar Ohr Zarua laTzaddik,” p. 722-760. This and the final section of the ma’amar are straight translations of the Mittler Rebbe’s famous Kuntres Ha’hishtatchus, which is probably the most comprehensive original source that we have on the spiritual avodah of praying at the graves of tzaddikim. 2 Ramah, Orach Chayim 559:10. Note the commentaries which explain that for this reason, one may even go to a non-Jewish cemetery. 3 Berachos 5a


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rejoicing… [so that] the living take it to heart.”4 [Such a stark reminder of mortality]

will surely make one’s heart contrite.

2) As mentioned in the Shulchan Aruch, Hilchos Rosh Hashanah, it is

customary to go to the cemetery [on the day before Rosh HaShanah] to offer up many

pleading prayers.5 The rationale is given that, “the cemetery is the resting place of

the tzaddikim. As such, it is a holy and pure place, and a prayer recited there will be

more acceptable. [A person] should ask G-d for mercy in the merit of the tzaddikim who

rest in the dust.”6

Two reasons in particular are given: a) the place is holy and pure, and this will

cause the person’s prayers to be accepted; b) surely, the person will pray there with a

desirable intent as a result of being aroused to teshuvah, because, “the living will take it

to heart.” This will cause his prayers to be desirable and acceptable.

3) [Another reason is because of the emotional arousal that comes from] visiting

the resting place of one’s father, one’s only son, or the like, which inspires grieving and

lament. It opens one’s heart entirely, just as when a person’s dead is actually lying

before him. At such a time, his heart is truly broken by the sorrow that penetrates to the

depths of his heart, causing him to cry bitterly.

Rabbi Yochanan would carry [a portion of] a bone of his son’s [body] with him,

and would tell others, “This is a bone from my tenth son.”7 He would carry the bone

with him to arouse his grief so that he would not forget his son who died, and as a result,

his heart would always be contrite before Hashem. [Note: Some say that he did this in

order to make it possible to comfort other mourners, to demonstrate his constant

empathy with those who grieve.] Similarly, Yaakov our Patriarch, “mourned for his son

for many days.”8 He would grieve bitterly over his son’s passing because it was

4 Koheles 7:2 5 Ramah, Orach Chayim 581:4 6 See Be’er Heitev 581:17. 7 Berachos 5b; see Rashi’s commentary there. Rabbi Yochanan had ten sons, and they all died in his lifetime 8 Bereishis 37:34


17

something which he could not forget at all. Similarly, when a person goes to the grave

[of a tzaddik], although [the passing of the tzaddik] took place long before [and the

memory of grieving over his loss is faded], the person will remember [and re-experience

the loss of the tzaddik and his absence], to the extent that he will cry very bitterly

[because he has “taken it to heart”]. This will cause his heart to open entirely, enabling

him to cry over his sins, until his heart is completely contrite and crushed, [leading him

to shed] a great many [precious] tears. [Note: Here, the Mittler Rebbe is speaking of

visiting the grave of a tzaddik with whom one did not have personal contact.]

This experience can bring a person to complete teshuvah, as is well known.

Teshuvah is held back because of a person’s coarseness and pride. When, however, a

person’s heart is thoroughly and truly broken, for whatever reason, he has the potential

to be aroused to complete teshuvah. This reflects the type of sorrow referred to as “the

sorrows of love” which afflict a person with regard to his children, his health, and his

livelihood.9 The person is crushed in order to motivate him to complete teshuvah, “from

his inner dimensions, and the depths of his heart.”10 This is evidenced by Rabbi

Yochanan who would say, “This is a bone from my tenth son.” In Rabbi Yochanan’s

instance, these were surely yesurim shel ahavah.

4) The fourth rationale relates to those who visit the graves of the tzaddikim

whom they knew and with whom they had a relationship during their lifetime. During

the lifetime of the tzaddik, the faith with which the person believed in [the tzaddik]

because he was a G-dly man—whom [all] would describe as holy11—generated a

powerful bond. When the person would enter the presence [of the tzaddik] he would lose

all self-concern, [feeling] overwhelming shame and contriteness. He would be

embarrassed and would shrink in the presence of the tzaddik, becoming lifeless, like a 9 Berachos 5a; The term that is being used here is yesurim shel ahavah, which is not an easy concept for us to relate to, since it is generally the realm of tzaddikim. Here, the Mittler Rebbe is offering a novel way of understanding yesurim shel ahavah—that they are the sorrows that break us enough to repent completely, through longing and yearning for Hashem. See also Ma’amarei Admor HaEmtza’I, Devarim, Vol. II, p. 614. 10 Tehillim 64:7 11 Yeshayahu 4:3


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stone, without the ability to speak. This is a genuine reflection of self-negation, [i.e.

bitul, as explained in chassidus, with regard to prefacing our prayers with the

verse:] “G-d, open my lips, and let my mouth speak Your praise.”12

Similarly, when a person goes to holy resting place [of the tzaddik], he should

lose all self-concern in an even more powerful manner. For “the righteous are greater

after their death than in their lifetime.”13 [These feelings stem from] the great faith with

which the person believes in the holiness and purity of soul [of the tzaddik] which

ascended to [its] place in the most sublime [spiritual realms], and from the residual

influence of the soul which remains associated with the body in the grave, as [the

Arizal] explains in Likutei Torah, commenting on the verse: “His soul will mourn over

him.”14 Moreover, even the [higher “surrounding” makifin] of the soul of the tzaddik

establish a connection with [the portion of] the soul [that remains associated with the

body in the grave]. This is one of the reasons for erecting a gravestone over the grave,

creating a seat for [the soul’s] makifin, as explained in Likutei Torah.

Surely, then, when one comes to the holy resting place of a tzaddik and pictures

the image of his holy and pure countenance, he will be overwhelmed with fear and awe

more than he was in his lifetime. For then, the soul of the tzaddik was [contained] in a

physical body, but now it is in its pure spiritual state. This enables a person to come to a

complete state of bitul and yirah ila’ah, a sublime state of reverence and awe. As

explained in the siddur in the note to the section on Tikkun Chatzos, yirah ila’ah is the

inner dimension of fear, fear coupled with shamefacedness. Just as a person feels

embarrassed in the presence of a great and righteous man because of his own humble

stature and this causes him to completely let go of his self-absorption to the extent that

he feels like nothing, so too, with regard to yirah ila’ah, he feels shame because of G-

d’s greatness. For G-d’s greatness is without limit, for the Ohr Ein Sof, G-d’s infinite

12 Tehillim 51:7; See Siddur Im Dach, Tefillas Rosh HaShanah, p. 237d, and other sources, which explain that before Shemoneh Esreh, a person should reach a state of self-abnegation so complete that he cannot speak at all, and it is G-d who “opens [his] lips and let[s his] mouth speak….” 13 Chulin 7b 14 Iyov 14:22; See Taamei HaMitzvos, Parshas Vayechi.


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light, “extends upward without any bounds, and downward without any end.”15 This

level of fear is alluded to in our sages’ statement: “If there is no wisdom, there is no

fear.”16 For Chochmah is the power of nothingness [כח מה], the attribute of self-negation

or bitul, and this leads to yirah ila’ah as explained.

Similarly, when a person goes to the grave of a holy tzaddik, he can feel great

shame and lose all sense of self-absorption because he feels great embarrassment over

all his deeds and thoughts which he performed until the present day, for they are all

revealed before [the tzaddik]. For even in his lifetime, a tzaddik is aware of another

person’s thoughts and designs, as is well known. Surely, this applies after the passing of

the tzaddik, for then [his existence] is [entirely] spiritual.

The bitul and shamefacedness [which a person feels] is also a result of the Ohr

Ein Sof which actually gives life to the soul of this tzaddik. For the soul of the tzaddik is

“an actual part of G-d,” totally subordinated to the Ohr Ein Sof, as explained in other

sources.17

In this manner, a person can arouse abundant mercies on the G-dly spark within

his soul when becoming conscious of his own low level. This reflects the rung of

teshuvah ila’ah, sublime teshuvah, as explained in other sources. For the bitul with

which he subordinates himself to a Torah sage is, in fact, a negation of himself to G-d.

As our sages said: “Is it possible to cling to the Divine Presence? Instead, he who clings

to a Torah sage [is considered as if he clings to the Divine Presence],” as explained

in the Tanya.18 (We find in the Talmud that a similar concept applies with regard to the

appointment of a Jewish king.19 [His sovereignty is an reflection of—and a medium to

enable people to relate to—G-d’s Malchus.]) This represents teshuvah ila’ah, a far

15 Tehillim 145:3; Zohar Chadash, Yisro 34c; Tikkunei Zohar, Tikkun 19, and Tikkun 57. 16 Avos 3:17; See Zohar (Raya Mehemna), III:28a 17 Sefer Tanya, Chapter 2 18 Ibid.; See Kesuvos 111b; Sifri, commenting on Devarim 11:22. 19 It is not apparent which Talmudic reference is intended. See Derech Mitzvosecha, Mitzvas Minui Melech, and Likutei Sichos, Vol. IV, p. 1050, where this concept is explained. Significantly, certain texts of the ma’amar state “as explained in another place,” without attributing the source to the Talmud.


20

higher level of teshuvah than that discussed with regard to the third level described

above.

Moreover, the powerful bond of faith tying the soul of the tzaddik to the inner

core of the person’s heart, [as amplified by] the power which conceives of the image [of

the tzaddik] in a spiritual sense and the tremendous experience of bitul, makes it

possible for the person’s soul to cling to a particular dimension of the soul of

the tzaddik resting there. This resembles the level of the spirit clinging to the spirit

which is mentioned with regard to the tzaddikim, as will be explained in connection with

the fifth rationale.

This will also enable the prayers one recites there to ascend to the higher planes

as the soul of the tzaddik ascends. And his prayer can bear fruit which will be evident in

both the spiritual and material realms. This is [the power of] the faith in the tzaddikim,

[and the reason why] people visit their graves even when they do not appreciate [these

spiritual concepts] at all, as will be explained.

5) The fifth rationale [for visiting the grave of a tzaddik] relates to a very high

[spiritual] level, one which is really not surpassed by any other. This is the hishtatchus

at the graves of the tzaddikim as described in Sefer HaChassidim.20 This is such a high

level that it enables a person to comprehend concepts [on the spiritual plane].

[To explain this point:] The person is able to cause his soul to ascend to the

level in which the soul of the tzaddik is attached to the soul of Adam HaRishon, which

is a comprehensive soul. [Meaning, the soul of the tzaddik at its ultimate root.] And this

will serve as a stimulus, as their souls ascend in this mystic process, generating an

arousal from below [“mayin nukvin”]. This enables their souls to descend to their bodies

and speak to them, thus bringing about an actual clinging of the spirit to the spirit.

[Meaning, this lofty level of hishtatchus and bitul at the grave of a tzaddik allows a

person to receive a flow of information from the root of his own soul, in its attachment

20 All of the manuscript copies of the ma’amar cite the reference as above. This, however, appears to be an error of transcription. The actual intent seems to be, “as stated in Mishnas Chassidim.” This concept is explained in Maseches HaYichudim 1:2 of that text.


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to the soul of the tzaddik at its root.] And this enables [a person visiting the grave of

a tzaddik] to comprehend lofty concepts with regard to the secrets of the Torah, and to

become encompassed in yichuda ila’ah, the ultimate unification, as mentioned in the

text Emek HaMelech.21

It is explained there that the Arizal would teach his students mystic secrets to

recite [at the graves of] the great tzaddikim, so that they could, in this manner,

comprehend sublime concepts. Indeed, this was the greatness of the Arizal, that the

loftiest souls would reveal the secrets of the Torah to him [such as Eliyahu HaNavi, and

others].

This rung is extremely exalted, surpassing [the experience of] the revelation of

Eliyahu or ruach hakodesh (the holy spirit), as stated in Sha’ar Hakedushah of Rav

Chayim Vital.22 We find in the Emek HaMelech, that Chayim Vital’s [greatness

stemmed from the fact] that the soul of Benayahu ben Yehoyada enclothed itself within

him, and shined inwardly within him.23 This was achieved through these mystic secrets

[which he repeated] at his grave on numerous occasions. For the [souls of two] shared a

connection to each other, as explained there.

With regard to this rung, there are surely extensive levels. [The common factor

shared by] all is that these are relevant to men of stature whose souls have not been

blemished at all, but rather are pure and pristine, and whose nefesh, ruach,

and neshamah shine forth. Or at least, the levels of ruach and nefesh have not been

blemished at all.

This level is far more exalted and lofty than the fourth level described above.

[For the individuals who visit the graves of the tzaddikim because of the fourth

rationale] do not have a conscious appreciation of the spiritual process involved. On this

[fifth] level, even lowly individuals can grasp [sublime] concepts and enter into

21 See the author’s introduction, Hakdamah Shlishi, Chapters 3-5. 22 See Vol. III, Sha’ar 5 and 77; See also Ma’amarei Admor HaEmtza’I, Devarim, Vol. II, p. 491. 23 Emek HaMelech, Chapter 4.


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[sublime experiences of spiritual] unity according to the [spiritual] rung of the

tzaddik [whose grave they are visiting].

This reflects one spirit actually clinging to the another, i.e., the person joins and

binds his spirit to the spirit of the tzaddik, and the two ascend in the mystic process

which generates an arousal from below. We find in the Mishnas Chassidim with regard

to the mystic secret of spiritual unity: “If he merits, his nefesh, ruach,

and neshamah will be fused to the nefesh, ruach, and neshamah of these tzaddikim when

they ascend….”24 See the extensive explanation there, and a word to the wise is

sufficient.

All of the above can be understood with greater clarity based on the explanation

of Iggeres HaKodesh on the statement of the holy Zohar that a tzaddik who departs from

the world is present in all the worlds more than during his lifetime.25 The fundamental

point of these statements is based on our sages’ description of death: “He has left life to

all the living.”26

For the life of a tzaddik is spiritual, [encompassing] emunah, Divine love, and

yirah [of G-d]…. While the tzaddik was alive on earth, these three attributes were

contained in their vessel and garment… i.e., the nefesh which is attached to the body.27

And all of the students [of the tzaddik] would receive merely a glimmer of these

attributes and an illumination of them which shone beyond the vessel by means of his

holy words and thoughts. [Note: The inner qualities of a tzaddik are not contained by his

physicality or even by his nefesh; rather, they radiate from him and each student is able

to sense a glimmer of them in accordance with the degree of his ability to receive.

24 See Mishnas Chassidim, 1:3 25 Zohar III:71b; See Sefer Tanya, Iggeres HaKodesh , Epistle 27. 26 See similar expressions in the works of Rabbeinu Yitzchak Alfasi, Yevamos, the conclusion of Chapter 12; and the Rambam, Mishneh Torah, Hilchos Yibum u’Chalitzah, the conclusion of Chapter 4. 27 The terms nefesh, ruach, and neshamah are all loosely translated as “soul.” According to Kabbalah, however, there are specific meanings for each of these terms. Nefesh refers to the level of the soul attached more closely to the body, while ruach and neshamah refer to higher levels.


23

Although this is the situation during the lifetime of the tzaddik, the Mittler Rebbe goes

on to explain that receiving from this makif becomes easier after the tzaddik has left this

world.]

After his passing, as the nefesh which remains in the grave becomes separate

from the ruach, [which ascends to] Gan Eden. [The ruach of the tzaddik is expressed]

in these three attributes [of faith, love and fear of G-d]. [These three attributes parallel

the qualities of] Chessed, Gevurah, and Tiferes which are associated with the ruach.

Faith is identified with the attribute of Da’as, the middle vector [of balance within the

hierarchy of the middos], and it is [expressed in] the attribute of Tiferes [which is also

at the middle line of balance.]28 [Love and fear are identified

with Chessed and Gevurah.]

[Because the ruach has been freed of the limitations of the nefesh,] each one of

the students [of the tzaddik] and all those who are close to him to receive a portion of his

spirit in Gan Eden. For it is no longer material, nor is it contained within a vessel. (And

for this reason, this illumination can radiate in the surroundings [of the gravesite],

because it is spiritual and it is not enclothed in a material vessel.) In contrast, during the

lifetime of the tzaddik, when his ruach was enclothed in his soul, and his soul attached

to his body, his students and the Jewish people as a whole could only receive [his

influence] through his holy words and thoughts. When, however, the ruach is separated

from the nefesh, [the ruach] can shine forth to every one of his students according to his

individual level.

As support for this concept, Iggeres HaKodesh cites the story of Yaakov Avinu,

of whom it is said: Gan Eden entered with him [when he approached his father for the

blessing].”29 We find in the work Asarah Ma’amaros that the atmosphere of Gan

Eden radiates around every person.30 All of one’s holy thoughts and words of Torah and

28 See Hashmatos La’Zohar, Vol. I, p. 257a. 29 Bereishis Rabbah 65:22 30 Asarah Ma’amaros, Maamar Chikur Din, Section 2, Chapter 12


24

avodah are ingrained within that surround light or makif.31 This is definite proof that

spiritual influence can radiate in all places.

It is therefore very easy for the students of the tzaddik to receive their portion of

the essence of the ruach of their master and that love, fear, and faith that he achieved

[after his passing], rather than merely a glimmer of these attributes [as was the case

during his lifetime]. (For [they receive] his ruach, i.e., his attributes of Chessed,

Gevurah, and Tiferes, as explained above, and not merely the level of nefesh.)

The essential ruach [of the tzaddik] ascends to very high peaks, and is absorbed

in the neshamah, in the “higher plane” of Gan Eden, and other lofty [spiritual] worlds.

[Nevertheless,] it is known that all holy potentials are never entirely detached from their

initial level, even after they have ascended to far higher rungs.32 Their initial level

remains in its place in the lowly realms, [and yet receives influences from the higher

rungs to which the potential ascends]. And this initial level radiates within the students

of the tzaddik, each one according to the extent of the connection and closeness he

shared with him, with abundant love, as explained [in Sefer Tanya]. Receiving the entire

spiritual [influence of the tzaddik] is only possible through a great arousal of abundant

love and awesome submission. [This enables] the spirit of the will of one’s heart to draw

down a spirit from above. Note [the full explanation] in that source.

From the above, it can be understood that any one of the students of the tzaddik

can receive their portion and their teachings from the ruach of their master in any place

via the aura or atmosphere of Gan Eden which radiates around each individual.

Accordingly, it [would appear] not to be necessary to travel to his holy resting place at

all, nor to prostrate oneself at his grave.

When, however, would the above apply? When the bond of connection and

abundant love for one’s master has not been severed, and it remains the same as it was

when his master was alive, and he continues to conduct his Divine service with love,

31 This is a translation of the Hebrew term ohr employed in this ma’amar. In Tanya, the term avir, atmosphere, is used. 32 See Pardes Rimonim, Sha’ar HaMetziyus, Chapter 1.


25

fear, and faith as his master instructed him. This enables him to receive his portion of

his master’s spirit as explained in that source.

There is, however, [the possibility that] the thick cords of love will have been

severed, chas v’shalom, because of the vagaries and challenges of this life, and [the

involvement] with worldly concerns and material affairs which cause the light of his

master’s Torah and the love and the fear which he radiated to [his students] during his

lifetime to almost become quenched. [Indeed,] with the passage of time, [this light]

could be extinguished and forgotten entirely, as is well known.

For this reason, even when [the tzaddik] was alive, it was necessary to visit him

frequently, and hear “the words of the living G-d” from his mouth. For even if his words

are recorded, hearing from a distance cannot at all be compared to seeing his face. For

the radiance of his countenance far surpasses the concepts received from him. Both of

these influences [i.e. the experience of seeing one’s master and the study of his

teachings] are most beneficial together, and they generate a powerful bond of abundant

love, [empowered by] a marvelous desire.

This is what is meant by our sages’ statement, “All those who cling to a Torah

sage are considered as if they cling to the Divine Presence.” For through the student’s

clinging and connection [to the tzaddik], he can receive from the radiance (of the ruach

of the tzaddik through his holy thoughts and speech by way of the student’s makif of

Torah and Divine service, and this influence can be received and secured within his

mind and heart). The radiance of the love and fear of the tzaddik can be acquired [by his

disciple], as can be appreciated by an extended interpretation of our sages’

statement: “Words which emanate from the heart penetrate to the heart.”33

This is the point of our sages’ statement: “A person is obligated to encounter his

master during [each of] the festivals.”34 At that time, [the person] receives an increased

light [makif] from the spirit of his master which shines within him with greater power

and intensity. [This additional influence] endows him with the strength and the power to 33 Sefer HaYashar of Rabbeinu Tam, Sha’ar 13 34 Rosh HaShanah 16b


26

continue to advance in his Divine service with love and fear after parting from his

master, according to [the influence] he received from him. All of this is generated by the

power of the radiance of [his master’s] countenance.

This is evidenced by the fact that if he remains separate from his master for a

prolonged period, even during [his master’s] lifetime, the cords of connection with

abundant love are severed and [the person] slides from his level of abundant love in his

Divine service. Indeed, this has happened with regard to several individuals.

This is the real reason why [chassidim] always travel to hear “the words of the

living G-d” from their master personally, although they have previously heard teachings,

and have seen and possess transcripts. They, nevertheless, travel to visit their master,

and receive an increased light from his “shining and welcoming countenance,”35 through

which is revealed to them the light of the Torah of truth.

Through this, their souls receive light [which inspires] their Divine service with

love and fear, for through their bond of love and fear their souls become bonded to the

soul of the tzaddik, as can be inferred from the verse: “His soul is tied to his soul.”36

Although seemingly there is no comparison between [the student] and the soul of the

master, there must be some point of connection, for the student binds himself to him and

believes in him. [Indeed, there is surely a point of connection.] And through [this

connection] he can receive his portion from the ruach of his master as explained above.

[The relevance of] the above, can be understood, and indeed even more

poignantly so, in a situation when [the master] “has left life to all the living.” Although

life of the tzaddik, i.e., his faith, his love, and his fear, exist on all planes of existence

and his students can receive their portion, nevertheless, over the passage of time,

because of many immediate problems and financial pressures and tension, the light of

the teachings and Divine service of the tzaddik may be dimmed entirely for his students.

35 Note Ma’amarei Admor HaEmtza’i, Shemos, Vol. 1, p. 65, and sources quoted there [Toras Chaim, Chayei Sarah, 134a; Vayeitzei 34b]. 36 Bereishis 44:30


27

Therefore, it is necessary to travel to his resting place, and prostrate oneself at his grave

to arouse the love within “[the] person’s inner dimensions, and the depths of his heart.”

For surely this love has not ceased entirely, and traces still remain. In this vein,

we find the expression: “his spirit which he imparted within her.”37 ([This is mentioned

in regard to our sages’ statement:] “A woman does not establish a covenant with anyone

except the one who made her a vessel” [i.e., her first husband].38 For this reason, even if

she parts from him, his spirit still resonates within her, and she cannot [easily] receive

[another man’s influence]. For this reason, the Zohar emphatically counsels against

marrying a widow.)39

Indeed, [these traces of love are what motivates] the person’s desire to travel to

the resting place of the tzaddik to arouse his love. For if the love had ceased entirely, he

would not have a desire for this [journey]. This “spirit which he imparted within”

therefore has the potential to arouse the ruach of his master anew, with abundant love,

awesome submission, and great effort. [It is possible again] to receive the three

attributes of faith, love, and fear, as above, according to the path which his master

instructed him.

To be continued…

37 See Zohar, II:99b. 38 Sanhedrin 22b 39 Zohar II:102a

parshas chayei sora

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