תפלה ה

All the tikkun of masa u'matan follows the above Torah. During business one does not engage in Torah — he is then a prastik [simple person]. All his vitality and sustenance comes from the great Tzaddik, who sometimes is also a "simple person" — through which he draws vitality from the sustenance of the world before Mattan Torah (= the Chesed Chinam = the hidden Torah = the Asarah Ma'amaros through which the world was created). Through these, all matters of derech eretz are accomplished — all crafts and business = the path to Eretz Yisrael.

Hilchos Tefillin – Halacha 5 (Part F: §40–45 — Final)

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Based on Likutay Moharan II:72 — "Chayim Nitzchiyim" (continued)

This is what our Sages said (Shabbos 49a): "Tefillin require a clean body — that one not pass wind while wearing them." For n'fichah [flatulence/puffing] comes from the pesoless [waste] of food = gassus haruach [coarseness of spirit] = avodah zarah = "ki tzo'ah" — filth and waste. From there emerges the ruach of puffing — the very opposite of Tefillin, which are the aspect of true Ruach Chayim, Ruach Elokim = Torah explanations = true humility. This is what the prophet rebuked Chiram king of Tzor for his great arrogance: "Ya'an gavah libecha" (Yechezkel 28:2). He said to him: "Meleches tupecha un'kavecha b'yom hibar'acha konanu" — "The workmanship of your drums and your orifices were prepared on the day you were created." Rashi explains: Even though I gave you this honor, I knew you would become haughty, so I made drums and orifices in you that emit wind like the sound of a song — and from them you should have contemplated your lowliness. For the workmanship of "drums and orifices" — from which comes the ruach of puffing — derives from ge'us = haughty spirit = filth = avodah zarah. Hashem fashioned man with wondrous wisdom that from the yeshus and pesoless should emerge such foul odor — so man would understand his lowliness and consider whether he has anything to be haughty about. That prophecy against Tzor concludes with the salvation of Yisrael: "V'yashvu al admasam asher nasati l'avdi l'Yaakov" — Rashi: just as it was given to Yaakov — an inheritance without boundaries = Chayim Nitzchiyim = Techiyas HaMeisim = humility — the opposite of ga'avah. Therefore these themes are juxtaposed. This is the aspect of Tefillin shel Rosh: from there the light emerges — the kesher [knot] of Dalet attached to the shel Rosh = "Melech asur barahatim" — Malchus bound within the Mochin. Malchus = Dalet; the Dalet-knot on the shel Rosh = Malchus Mashiach — which encompasses all the Gadlus and Malchus each person receives through gazing at the Tzaddik (= Moshe-Mashiach). Through Malchus/Gadlus → one merits Torah chiddushim and explanations = the Tefillin shel Yad, which contains parshiyos that are complete Mochin = Torah explanations = the "Be'er" [well]: "Be'er chafaruha sarim" — "A well dug by princes." Therefore Tefillin shel Yad is opposite the heart: "Kashrem al libecha tamid" — the essential thing is to bind the Da'as to the heart, which is accomplished through Torah explanations — contracting the sparkling of the Mochin with great skill into one drush [discourse]. Therefore shel Yad has one bayis [compartment]. When drawing Torah explanations from the sparkling Mochin, the essential innovation is placing them into a single compartment — a single drush. For "words of Torah are poor in their place and rich in another" — the drush connects wisdoms from many distant places into a single unified explanation = one bayis. Initially the Mochin sparkle in many compartments (= four batim of the shel Rosh) — too great to be contained in one. But when contracted into Malchus → Torah innovations → they are concentrated into one bayis = one drush. This = "B'vayis echad ye'achel" — "In one house it shall be eaten" — one can only eat and be nourished from Torah wisdoms when the Mochin are brought into one house = Tefillin shel Yad. Through Torah explanations → great bushah is drawn. This = the yad keihah [weak/dimmed hand] where the shel Yad is placed. Keihah = dimming the face from bushah: "V'lo chihah bahem" — he did not rebuke or shame them. And "U'fishtah keihah lo yichbenah" — said about the Tzaddikim called "pishtah keihah" [dimmed flax] because they carry bushah on their faces. Through bushah → Chayim Nitzchiyim → humility resurrected. The Yud-knot tied to the shel Yad = humility = life of the World to Come. It is bound on the left — to subdue the side of death that grips on the left side. This is the essential purpose of Tefillin: to subdue and nullify the side of death, to ascend from death to life — to merit Chayim Nitzchiyim = humility. Therefore Tefillin = yir'ah [awe], as our Sages said (Berachos 6a). Through the sparkling Mochin → Gadlus → Torah explanations → great yir'ah as at Mattan Torah. Therefore the entire Torah was compared to Tefillin: "L'ma'an tihyeh Toras Hashem b'ficha" (Shemos 13:9; Kiddushin 35a). Tefillin = receiving the Torah anew each day = Torah explanations drawn from sparkling Mochin drawn from gazing at the Tzaddik. Therefore the Tzaddikim and the upright ones attached to them are the Tefillin of all Yisrael — for they are the pe'er [splendor/glory] of the generation, and Tefillin are called pe'er. As our Rebbe said about the great Tzaddik, the Rav of Barditchev: "He is the aspect of Tefillin, for he is the pe'er of the generation." All who draw close to them, their students and students' students — all receive the hispa'arus [glory] from them = the light of Tefillin. Through them, all Yisrael receive the holy light of Tefillin each day. [Note: §16 is preceded by a sub-heading "Hilchos Bircas HaShachar" — the laws of the Morning Blessings — woven into the Tefillin discourse.] This is the aspect of Tefillin of Rashi and Tefillin of Rabbeinu Tam — which exist because of the uncertainty of how to arrange the parshiyos in the batim. In truth, both are correct and both are needed. This corresponds to what our Rebbe said after the Torah (Chayim Nitzchiyim): "In truth, we do not know what humility is. Certainly it does not mean being lazy and a good-for-nothing (shlimaz'lnik)." One must pray greatly to merit true humility. There is much to say about this. For one who truly wishes to be a Yid in truth must be a mighty warrior — with holy azus [boldness] to stand against all obstacles and enticers, whether from outside (other people, close and distant) or from within (confusing and weakening thoughts daily). One must be very strong to resist them all, following the ways and advice in the Rebbe's holy books that restore the soul with seven kinds of comfort in every kind of descent. One needs great azus and hischazekus never to let oneself fall in any way — not even to weaken one's mind — rather, to be joyful at all times in Hashem's kindnesses. This = "Vayigbah libo b'darkei Hashem" — "His heart was lifted in the ways of Hashem" (Divrei HaYamim II 17:6). Yet ge'us and gassus are a great prohibition — "To'avas Hashem kol g'vah leiv." Therefore one must only pray to merit true humility where humility and holy greatness are completely one: "Bimkom gdulaso sham atah motzei anvasanuso." This is Tefillin of Rashi and Rabbeinu Tam: Rashi's = the Name Havayah in order = Chassadim first; Rabbeinu Tam's = the first permutation with Hei before Vav = Gevuros before Chassadim. Chassadim and Gevuros are the roots of humility and greatness: humility = ayin = Chassadim; greatness = dinim/Gevuros = yeshus. At their root in holiness, both are needed — both are one. But below, there is uncertainty which to draw first — it is hard to stand on this matter. Therefore one must don both. "Makom yeish ba'rosh l'haniach bo sh'nei Tefillin" — "There is room on the head for two Tefillin" (Eruvin 95b). Meaning: there is room in the head and mind to draw both aspects — to be truly humble with no trace of ge'us, yet a mighty warrior, not lazy or despised — which is the aspect of Rashi's and Rabbeinu Tam's Tefillin. Therefore one must don both. This is the aspect of Bircas HaShachar [Morning Blessings]. When one arises from sleep, one must wash the hands and bless "Al netilas yadayim." Waking from sleep = Techiyas HaMeisim, as we bless: "HaMachazir neshamos lifgarim meisim" — "Who restores souls to dead bodies." The essential Techiyas HaMeisim is that the humility and lowliness is resurrected — drawn from Torah explanations → sparkling Mochin. The water of netilah = the waters of Torah: "V'Ruach Elokim merachefes al pnei hamayim." From there are drawn these waters that wash and purify the hands from the side of death that grips during sleep. This is the aspect of the blessing "Asher Yatzar" — recited in the morning over the body's orifices. Ge'us of the Sitra Achra = avodah zarah = filth and waste — drawn from the utter pesoless of physical Asiyah = pure excess. Ge'us is excess: "U'meshalem al yeser osei ga'avah" (Tehillim 31:24) = "Meleches tupecha un'kavecha." When waking from sleep (= Techiyas HaMeisim = humility), one blesses Asher Yatzar over Hashem's wondrous wisdom in fashioning man with the power to expel waste (pesoless = ga'avah). This power is drawn from the sparkling of the Mochin — subduing the side of death (= ga'avah). Therefore the blessing begins "Asher yatzar es ha'adam b'chochmah" — "b'chochmah" precisely — for it is a great wisdom to extract the good from the waste. A person too must use true wisdom to extract chiyus (= true humility) from the ge'us (= utter waste), clarifying good from evil — neither falling into false humility nor actual ge'us. Therefore Yisro, who said to Moshe "V'atah sechezeh" — through which Techiyas HaMeisim is drawn — is alluded to in "V'rabim miyeshnei admas afar yakitzu" (Daniel 12:2), whose final letters spell Yisro. He merited to rectify the aspect of yeser [excess] = mosros = "yeser osei ga'avah" — by adding a parshah to the Torah ("V'atah sechezeh"), through which the essential Techiyas HaMeisim is accomplished. And the blessing "Elokai Neshamah" concludes: "HaMachazir neshamos lifgarim meisim" — for waking from sleep = Techiyas HaMeisim. This is the aspect of the blessing "HaNosein laSechvi vinah l'havchin bein yom u'vein lailah" — "Who gives the rooster understanding to distinguish between day and night." Night = the side of death rules (from Adam's sin, the blemish of humility). The light of day = waking from sleep = Techiyas HaMeisim = humility resurrected. But one needs great discernment — not to confuse day for night, not to reverse the truth. One must guard against false humility (not becoming lazy) and equally against one who lords over Yisrael claiming his intention is for Heaven while actually trapped in ge'us. One must distinguish between light and darkness, between death and life — to know how to conduct oneself in truth. As our Rebbe said: one must pray much to Hashem about this. Therefore Korach, who blemished through ge'us — for his entire rebellion against Moshe and Aharon was only through his great arrogance, envying Aharon's greatness and Elitzafan's appointment — Moshe said to him: "Boker v'yoda Hashem es asher lo" — "Morning, and Hashem will make known who is His" (Bamidbar 16:5). Rashi: HaKadosh Baruch Hu set boundaries in His world — can you turn evening into morning? Meaning: Korach sought to reverse evening for morning. In truth his rebellion was pure ge'us, but he claimed his intention was for Heaven — he reversed the truth. He said: "Ki chol ha'eidah kulam kedoshim... u'madua sisnasu al k'hal Hashem" — as if he was zealous for Yisrael's honor, claiming that Moshe and Aharon themselves sought power. Moshe responded that Korach was trying to reverse evening for morning. As Rashi explains: just as Hashem separated light from darkness, so He set Aharon apart — for Aharon's holiness was drawn from true humility ("V'ra'acha v'samach b'libo") = the separation of light from darkness, death from life. True humility = life = the light of day = waking from sleep. For in truth, the essential death came because Adam blemished through ge'us (the Tree of Knowledge). The essence of the side of death is that the neshamah separates from the body. This comes from not meriting true humility = the life of every limb. The essence of perfect humility: being truly ayin mamash — yet strong, courageous, and mighty — gibor chayil — standing against all obstacles: "Vayigbah libo b'darkei Hashem." At their root, both are one: holy ge'us is in truth true humility — "Bimkom gdulaso..." Had Adam not sinned, he would have merited this in his lifetime and lived forever — for the essence of life is the unity of neshamah and body. The root of the neshamah (ayin/humility) and the body (yeshus/gadlus) are in their supernal root one: "Bimkom gdulaso..." The neshamah = ayin = wisdom: "HaChochmah t'chayeh" (Koheles 7:12); "V'nishmas Shakai t'vinaim" (Iyov 32:8); "V'haChochmah mei'ayin timatzei." The body = yeshus = from ge'us/gadlus. But after the sin, we cannot grasp this unity with our da'as — therefore man must die, the body must return to dust, until he merits Techiyas HaMeisim where the body will be pure and clear, united with the neshamah in ultimate oneness. But we must draw this aspect upon ourselves daily — for our entire service all our days is to merit Techiyas HaMeisim. This is the entire matter of Bircas HaShachar — blessing in detail each morning for every function: "Pokei'ach ivrim," "Matir asurim," "Zokeif kefufim" — to awaken the chiyus of every limb through the blessing. The essential chiyus is the humility of Moshe Rabbeinu clothed in every limb. All blessings and thanks flow from the true Tzaddik = the source of blessing. The essential Chayim Nitzchiyim = to constantly thank, praise, and bless His great Name: "Chai chai hu yodecha" (Yeshayah 38:19); "Lo hameisim yehalelu Kah" (Tehillim 115:17) — the wicked in life are called dead — but the living: "Va'anachnu nevareich Kah." Each morning: "Kol zman shehaneshamah b'kirbi modeh ani lefanecha" — as long as the neshamah is within me, I give thanks — for this is the essence of life. This is the aspect of the blessing "Malbish Arumim" — "Who clothes the naked." The essential Techiyas HaMeisim — when one will live Chayim Nitzchiyim — each person will merit according to the levushim [garments] he rectified in his lifetime through Torah and good deeds = the Chaluka d'Rabbanan [Rabbinic garment (of the World to Come)]. This = "Tis'hapech kachomer chosam v'yisyatzvu k'mo levush" (Iyov 38:14) — they will stand in resurrection according to the garments they prepared. Before the sin, no garments were needed — there was no bushah at all: "Vayihyu shneihem arumim... v'lo yisboshashu" (Bereishis 2:25). After the sin: "Va'ira ki arom anochi" — this yir'ah is bushah. After sinning, bushah becomes a great virtue = the essence of teshuvah: "One who sins and is ashamed of it — all his sins are forgiven" (Berachos 12b). Therefore Hashem mercifully made them garments: "Kasnos or vayalbisheim." Garments = rectification of bushah, for R' Yochanan called his garments "mechabdusai" [my honorers] (Shabbos 113a). Now after the sin, the essential tikun for Techiyas HaMeisim — to nullify the side of death — is through bushah = teshuvah. Each person will live the World to Come according to the garments rectified in life — garments that cover the bushah. This = Tallis and Tefillin: Tefillin = sparkling Mochin → bushah → Chayim Nitzchiyim. One first dons the Tallis (a holy garment) to cover the bushah — for one would not have the strength to bear the overwhelming bushah (of being ashamed even to perform a mitzvah). In His mercy, Hashem commanded us to first wrap in the Tallis = Chaluka d'Rabbanan = covering the bushah. "Mah yakar chasdecha Elokim, u'vnei adam b'tzeil knafecha yechaseyun" (Tehillim 36:8) — how precious is Your kindness! We take shelter beneath the wings of the Tallis from the magnitude of our shame. This is the aspect of Purim — to subdue and bring down Haman the wicked. Haman = ge'us — he was exceedingly arrogant, wanting all to bow to him, envying Mordechai. He made himself avodah zarah, for ge'us = avodah zarah. He sought to destroy and kill — for the side of death derives from ge'us = Adam's sin. The kelipah of Haman stems from there: "Where is Haman in the Torah? — 'Hamin ha'eitz'" (Chullin 139b). His power came from the enjoyment of "the feast of that wicked one" (Megillah 12a) — for the blemish of eating = the blemish of ge'us = excess and waste. Also from bowing to the image (avodah zarah = ge'us) and from marrying foreign women in Bavel (= blemish of the Bris). The essential power of Haman came from Shaul's false humility: Shaul spared Agag, blemishing through anavah pesulah — submitting to Do'eg's counsel instead of standing firm as a mighty warrior to fulfill Shmuel's words. Shmuel rebuked him: "Halo im katan atah b'einecha rosh shivtei Yisrael atah!" (Shmuel I 15:17) — you diminished yourself where you should not have. And from the start of his kingship: "Vayivzuhu... vayhi k'macharish" (Shmuel I 10:27) — his false humility before mockers prevented his Malchus from being established (Yoma 22b). Therefore Mordechai refused to bow to Haman. Mordechai had perfect humility — though he was ayin in his own eyes, he would not submit before the masters of ge'us. He invoked his ancestor Binyamin who never bowed to Esav. Yaakov himself erred slightly in bowing to Esav — a blemish of anavah pesulah. This matter is an extremely delicate scale: one must be deeply humble, truly ayin mamash, yet be a mighty warrior against the wicked. Therefore Dovid merited kingship after Shaul — he achieved humility in perfection: "Adino ha'Etzni" — when studying Torah he made himself soft as a worm; when going to war he hardened himself like wood (cf. Moed Katan 16b) = holy azus and humility together = ultimate perfection. Purim is named after the Pur [lot]. Purim = the aspect of Yom Kippur (Yom ki-Purim). Haman wanted to blemish the holy goral [lot] of Yom Kippur — when the Kohen Gadol entered the Lifnai v'Lifnim [Holy of Holies], the place of ultimate bitul (the Even Sh'siyah = the rock = humility). He could only enter through the goral placed on the two goats: one for Hashem, one for Azazel = two kinds of azus — holy boldness ascending to Hashem, versus the azus of the Sitra Achra (= ge'us/avodah zarah — all sins). One cannot find the true point in this except through the goral from Hashem alone: "Atah somich gorali." The two goats of Yom Kippur were equal in appearance, height, and value (Yoma 62a) — for the two kinds of azus appear identical! One's intention is for Hashem, the other's for the opposite — and only through the goral (from Hashem alone) can one discern. Fasting on Yom Kippur = subduing the blemish of ge'us from excess eating (Adam's sin). Through the Kohen Gadol entering the Lifnai v'Lifnim via the goral → one merits ultimate humility and bitul. Haman sought to blemish this goral — he cast his own "Pur hu haGoral." But Yisrael triumphed and drew the holy goral of Yom Kippur, meriting true humility. This is the aspect of Parshas Shekalim, read close to Purim — through which Haman-Amalek was subdued: "Rasha! Their shekalim preceded yours!" (Megillah 13b). Shekalim = tzedakah commanded the day after Yom Kippur for the Mishkan (= Beis HaMikdash = sparkling Mochin: "Va'amalei oso Ruach Elokim b'chochmah..."). Tzedakah from a generous heart = Or HaPanim: "Ani b'tzedek echezeh fanecha" (Tehillim 17:15). On Shabbos Parshas Shekalim we plead for Or HaPanim: "Or panecha aleinu Adon nisa..." Shekalim involves a great scale (mishkal) — one must be humble to the ultimate while simultaneously strong and courageous in holy azus. This = "Machatzis hashekel" — a half-shekel — like a scale poised at its midpoint that cannot be tipped either way. Indeed, Moshe was perplexed by the Shekalim until HaKadosh Baruch Hu showed him: "Zeh yitnu" — for it was exceedingly difficult: how can all Yisrael attain true humility yet simultaneously be courageous warriors? "He'ashir lo yarbeh v'hadal lo yam'it" — "The rich shall not give more and the poor shall not give less" (Shemos 30:15): the rich must not come to ge'us (= excess/increase); the poor must not come to Mochin d'Katnus (= false humility). Tzedakah rectifies both: the wealthy giver, by parting with his money and considering the poor man's plight, lowers himself and diminishes his gassus. The poor recipient, raised from his destitution, is lifted from Mochin d'Katnus (false humility → laziness → despair). Through tzedakah, both humility and holy greatness are unified in holiness — "Bimkom gdulaso..." As our Rebbe said (LM I:2): tzedakah = "zeh yashpil v'zeh yarim" — "this one lowers and this one raises" — the giver lowers himself, the receiver is raised. "V'lo yihyeh bahem negef" — "There shall be no plague among them" (Shemos 30:12): counting = increase = potential grip for ge'us → side of death. But through Shekalim (= true humility), one can count Yisrael without plague — for the more Yisrael increase, the more they come to greater humility: "Ki atem hame'at" — they diminish themselves. This is the way of the truly humble: the more they are exalted, the more humble they become — "Bimkom gdulaso sham atah motzei anvasanuso."