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Healing paranoia

In Parashat Beshalach we reach the climax of the exodus from the Egyptian exile?the parting of theRed Sea and the song the Children of Israel sang at the sea.

Although the Jewish people had physically left Egypt, salve until they actually saw the entire Egyptian army dead at the seashore, web they constantly looked back in fear that the Egyptians were close at their heels. It was then that the Jewish people were released from the paranoid fear that had held them in its clutches. At that moment they saw God’s might in redeeming them so clearly that they began singing, “This is my God and I will extol Him.”

The soul’s exodus from Egypt

The collective Jewish memory of the exodus from Egypt accompanies us throughout life and it is a mitzvah to recall the day of the exodus every day, which we do by reciting the third paragraph of the Shema every evening and morning, including the verse, “I am Havayah your God, who brought you out of the land of Egypt…”

Yet, our daily recollection of the exodus from Egypt treats it as more than just a significant historical event, it also has great symbolic significance within our psyches. Our souls are held captive within our bodies in a materialistic world, and like the Israelites in Egypt, it needs to be released from the body’s physical limitations. This we attain through our daily prayers. When we recite the Shema, we reaccept God’s yoke upon us and thus free ourselves from any previous commitments to our physical existence, which threatens to enslave us in its clutches, so much so that we need to be warned “Do not stray after your eyes.” Nonetheless, just like our national exodus from Egypt, our own redemption is not complete until the sea of materiality parts and our consciousness manages to break through to a higher level where we can perceive reality’s Divine source.

In the Shema we speak about God, but we do not yet speak to God. Yet, as we stand for the silent Amidah prayer, from the moment of our opening request, we turn directly to Him saying, “God, open my lips and my mouth shall speak Your praise.” This is the moment when the “sea” that usually prevents our spiritual development splits before us and all of our enemies drown in its fathomless depths. The song that the Jews sung immediately after the sea split in a miraculous revelation of the Divine is actually prayer. Indeed, the gematria of both “song” (???????) and “prayer” (????????) is 515. When standing in prayer before God, “the individual should see himself as if he is standing before the King and speaking to Him.” While praying, we should dismiss all foreign thoughts that diffuse our concentration. If we stand in prayer as we should, all foreign thoughts will drown in the sea behind us and recede from our consciousness.

While we say the Shema we close our eyes to the influence of physical reality, which the sages describe as a world of deceit, because it conceals God. But during the Amidah prayer, we pray with our eyes open to take sight of how all our enemies disappear until only pure Divinity remains, just as it was at the parting of the Red Sea. “Israel saw the great hand… and the people feared Havayah.” All negative fears disappear and all that remains is pure fear of God (which is why the silent prayer should not be interrupted in any way.)

From a Kabbalistic perspective, each part of the morning prayers corresponds to a different spiritual World, or state of consciousness. We begin our prayers in the World of Action and then rise through the World of Formation until we recite the Shema and reach the World of Creation. In order to rise to the next spiritual world, the World of Emanation, which is a state of absolute Divine consciousness, something must split in our soul. This is referred to as splitting the screen that divides between the lower Worlds and the World of Emanation.

From the silent prayer to its communal repetition

By taking this allegory of prayer as redemption one step further, we can see that there are two integral stages: first, the splitting of the sea, when the Jewish people walked through it and the Egyptians drowned, and second, when the Jewish people saw the Egyptians dead at the seashore and spontaneously broke out in a song of praise to God. Until that moment the people could not yet believe that they had indeed been saved from the Egyptians, but once they were finally released from any impression of fear and paranoia they sang God’s praises.

Correspondingly, the Amidah prayer is also divided into two parts, the silent prayer followed by the repetition out loud by the prayer leader. The Arizal explains that initially, we still need to beware of outside forces, which is why we are not allowed to pray out loud (similar to the Shema, when we must close our eyes so as not to see the outside world), but during the communal repetition by the prayer leader, no fear of outside forces remains at all and we can pray out loud.

The silent prayer corresponds to experiencing the Red Seasplitting, while we are still aware of the enemies’ existence. But the repetition corresponds to the song at the sea itself, after the final release from all foreign oppression. Indeed, the song at the sea is a classic example of communal prayer out loud, with Moses acting as prayer leader, and the people repeating after Moses, word for word, just as the Hallel is read.

When the Jewish people passed through the sea, their unity as a congregation was not yet apparent. The miracle was experienced more from a personal perspective, like the silent prayer, when each individual in the congregation stands alone in his personal prayer. Another idea that upholds this view is that the sages state that theRed Seasplit into twelve different paths, one for each tribe; similarly the Arizal taught that there are twelve principal versions of prayer, each representing the specific gates through which the prayers of each tribe pass.

Yet the song of the sea was sung by everyone together; an enormous congregation of six-hundred-thousand people all sung it in unison (the women also participated in the song, and their prayer leader was Miriam the Prophetess, and they played tambourines so that the men would not hear their voices.) This state of unity is the highest level of all.

We are taught that in the future redemption the effect of the exodus and the splitting of the sea will be reproduced. We have escaped the clutches of those who threaten to enslave us physically and experienced the exodus to some extent with the return to Zion but we are still influenced by post-trauma paranoia—our mental faculties and our cultural perception are still enslaved to the non-Jewish culture and we look behind us, as it were, fearing the harsh reaction of the nations. Yet, in this way we drag the impurity of the exile behind us and bring it into theHoly Land. As it was then, so today, we must continue to advance through a “sea” that perhaps appears even more perilous than the enemies we have escaped. In doing so, we can extricate ourselves from our imagined fear and from our dependency on various oppressors and become a truly free people, serving God alone.

from Rabbi Ginsburgh’s class 7th Shevat 5772

When the Jewish people in its entirety stood beneath Mt.Sinai to receive the Torah, for sale ambulance they experienced a miracle greater than the exodus from Egypt and the Ten Plagues and more wondrous than the splitting of the Red Sea. The miracle that happened at Mt. Sinai was the revelation of God’s light to the world. At the Exodus from Egypt we are taught that, view no rx “The King of Kings, the Holy One, blessed be He, revealed Himself and redeemed them,” at the sea, “A maidservant at the sea saw what the Prophets did not see,” But, it was only at Mt. Sinai, that the entire Jewish people prophesized together, “All the people saw the sounds.”

A miracle is a revelation of Divine energy, which is liable to merely disperse ineffectively if it is not contained. The vessels that can contain the Divine energy revealed through a miracle are God’s commandments, the mitzvot of the Torah. Indeed, we see that each miracle of the redemption was accompanied by a commandment: the plague of the Egyptian firstborns and the Exodus were accompanied by the mitzvot of sanctifying the New Moon and the Passover sacrifice; Rashi quoting the sages states that the splitting of the Red Sea was accompanied by the mitzvot of Shabbat, the red heifer and various laws; and most obviously, at the Revelation at Mt. Sinai we received the Ten Commandments and subsequently, Moses received the entire Torah with its 613 mitzvot.

Lights and vessels

The relationship between Divine revelation and the Torah’s commandments can be explained using the basic pair of Kabbalistic concepts: lights and vessels.

As mentioned above, a miracle reveals Divine light, but, without a vessel to contain it, the light is prone to disperse. The vessel gathers the tremendous energy released, contains it, and by integrating it in our daily lives, allows it to be transmitted as a matter of traditional observance from generation to generation. Therefore, at every stage of great enlightenment we need the appropriate vessels to contain the light. Following this reasoning, the sages state that in order to redeem the Jewish people from Egypt, God gave them the commandment of the Passover sacrifice and had them circumcise themselves—otherwise the light of redemption would not have been properly integrated.

A similar need arose after the Parting of the Red Sea and the exuberance attained by the people with the Song of the Sea. Once they left the shores of the Red Sea, they came to Marah, where they could not find water to drink. The name Marah literally means “bitter,” not only describing the fact that the only water to be found was bitter, but also the psychological bitterness that many times accompanies the slump following an exhilarating experience. When the energy accompanying a spiritual experience disperses and we are left with only the drudgery of life, we may be prone to depression. To alleviate the bitterness that ensues and sweeten it, we need more Torah and more mitzvot.

At Mt.Sinai, the revelation was so powerful that the people in the camp were unable to bear it. So much so that they entreated Moses, “You speak to us and we will hear, but let God not speak to us, lest we die.” In fact, according to the sages, “with every commandment [they heard from God], their souls parted [from their bodies].” Great spiritual light descends to the world and immediately disperses but the mitzvot are a suitable vessel in which the great light of the Revelation at Mt.Sinai can be preserved.

In every generation, every Jew should feel that it is he himself who was redeemed from Egypt. The light revealed during the great events from the Ten Plagues to the Giving of the Torah is preserved in the vessel of the mitzvot. By, keeping the mitzvot throughout the centuries, generation after generation, our forefathers ensured that the great light of the Divine revelation experienced then remains with us even now.

613 candles and one great light

Another way of understanding the relationship between lights and vessels is to see them as principles and details. The light revealed at Mt.Sinai constitutes the general principle, while the 613 mitzvot are the myriad details that serve to contain the light. “For a mitzvah is a candle and the Torah is light.” Every commandment is a candle; a well-defined vessel that can contain the Torah’s light.

The many commandments with all their details and precise requirements (all written with such small print in the Shulchan Aruch) may seem  dark and detached from great spiritual light. Indeed, some people searching for the light, for exhilarating spiritual experiences, find it difficult to comprehend why we need the mitzvot at all. What purpose does the vast world of halachah (Jewish law) serve in our quest for spirituality? Isn’t it better to experience Jewish spirituality by singing songs with friends and playing the guitar? This is a common mistake. In fact, here in this world we need an abundance of vessels to contain the lights because only the appropriate vessel can help us integrate the light.

In the words of the Zohar, the 613 mitzvot are 613 pieces of “advice.” Just as appropriate practical advice can aid an individual in a moment of distress, so too every mitzvah is a vessel that contains light like no other mitzvah. If you want to find the lights that illuminate reality, just calculate the value of the word “lights” (???????) and you will find that it is 613, the exact number of mitzvot in the Torah! Meaning that if you are looking for spiritual “lights” the place to find them is in the Torah’s 613 mitzvot.

Dark treasures

In spite of all we have explained, the vessels still appear more lowly and mundane than the lights. The reality of routine mitzvah observance appears far less exciting than the spiritual fireworks that we experienced at Sinai. Nonetheless, since we inhabit a physical reality and Divine light is so spiritual and supernal, we need practical mitzvot to act as an intermediary to capture the light, contain it, and integrate it.

But the inner dimension of the Torah teaches us that in fact, “the source of the vessels is higher than that of the lights.” Surprisingly, the vessel containing the light actually emanates from a higher level than the light it contains. Above and beyond the Divine light revealed during the Exodus and the giving of the Torah is the even higher source of the vessels, which from our physical perspective appears absolutely dark. Therefore, in Kabbalah it is referred to as “the supernal darkness,” not because it is inherently dark, but because we cannot perceive its illuminated state. It is from the supernal darkness that the vessels through which we can integrate the light descend into our reality.

This is exactly what the Torah relates regarding the experience at Mt.Sinai. While the entire people stood at the foot of the mountain, saw the voices and the torches and heard God’s word—an incredible experience of Divine light?Moses had to enter the place of darkness and bring down the Torah from there! Mt.Sinai was shrouded in “darkness, cloud and fog,” three screens, one inside the other with each progressively darker than the last. “Moses approached the fog where God is,” and it was from this “thick cloud” that we received the mitzvot.

In the book of Yeshayahu there is an amazing expression that illustrates this idea, “And I shall give you the treasures of darkness and the hidden caches.” The greatest treasures are hidden in darkness, like a king who hides his most precious treasure in a dark, secret hiding place.

The treasures of the soul

When considering the human soul, or psyche, the vessels manifest as the three garments through which the soul expresses itself: thought, speech and action. The lights are the soul’s attributes and essential faculties, the personality as it is in and of itself. Here too, the soul’s expressive garments (or, vessels) seem much lower than its essential faculties. Yet even so, the three garments descend from the soul’s highest unconscious root, the three super-conscious heads of the crown, as explained in length in Chassidut.

Thus, the greatest Divine treasures are present in the vessels, the mitzvot, which we practice with the soul’s garments: thought, speech and action. This means that the vessel that eventually transmits the light, although dark by nature is not only subordinate to the great light that is above it, but actually expresses the “fog where God is,” the very same darkness that is high above the lights. Indeed, the word “treasures” (?????????) is composed of the word “lights” (???????) with an additional letter tzadik (?). The tzadik, the righteous leader of the generation, like Moses is not content with the lights experienced during moments of spiritual exhilaration, but enters deeper into the thickness of the cloud to bring the “treasures of darkness,” the 613 mitzvot. These are the 248 positive commandments and 365 prohibitions that we keep with our 248 limbs and 365 sinews.

From Rabbi Ginsburgh’s class 13th Shevat 5773

When the Jewish people in its entirety stood beneath Mt.Sinai to receive the Torah, click they experienced a miracle greater than the exodus from Egypt and the Ten Plagues and more wondrous than the splitting of the Red Sea. The miracle that happened at Mt. Sinai was the revelation of God’s light to the world. At the Exodus from Egypt we are taught that, store “The King of Kings, the Holy One, blessed be He, revealed Himself and redeemed them,” at the sea, “A maidservant at the sea saw what the Prophets did not see,” But, it was only at Mt. Sinai, that the entire Jewish people prophesized together, “All the people saw the sounds.”

A miracle is a revelation of Divine energy, which is liable to merely disperse ineffectively if it is not contained. The vessels that can contain the Divine energy revealed through a miracle are God’s commandments, the mitzvot of the Torah. Indeed, we see that each miracle of the redemption was accompanied by a commandment: the plague of the Egyptian firstborns and the Exodus were accompanied by the mitzvot of sanctifying the New Moon and the Passover sacrifice; Rashi quoting the sages states that the splitting of the Red Sea was accompanied by the mitzvot of Shabbat, the red heifer and various laws; and most obviously, at the Revelation at Mt. Sinai we received the Ten Commandments and subsequently, Moses received the entire Torah with its 613 mitzvot.

Lights and vessels

The relationship between Divine revelation and the Torah’s commandments can be explained using the basic pair of Kabbalistic concepts: lights and vessels.

As mentioned above, a miracle reveals Divine light, but, without a vessel to contain it, the light is prone to disperse. The vessel gathers the tremendous energy released, contains it, and by integrating it in our daily lives, allows it to be transmitted as a matter of traditional observance from generation to generation. Therefore, at every stage of great enlightenment we need the appropriate vessels to contain the light. Following this reasoning, the sages state that in order to redeem the Jewish people from Egypt, God gave them the commandment of the Passover sacrifice and had them circumcise themselves—otherwise the light of redemption would not have been properly integrated.

A similar need arose after the Parting of the Red Sea and the exuberance attained by the people with the Song of the Sea. Once they left the shores of the Red Sea, they came to Marah, where they could not find water to drink. The name Marah literally means “bitter,” not only describing the fact that the only water to be found was bitter, but also the psychological bitterness that many times accompanies the slump following an exhilarating experience. When the energy accompanying a spiritual experience disperses and we are left with only the drudgery of life, we may be prone to depression. To alleviate the bitterness that ensues and sweeten it, we need more Torah and more mitzvot.

At Mt.Sinai, the revelation was so powerful that the people in the camp were unable to bear it. So much so that they entreated Moses, “You speak to us and we will hear, but let God not speak to us, lest we die.” In fact, according to the sages, “with every commandment [they heard from God], their souls parted [from their bodies].” Great spiritual light descends to the world and immediately disperses but the mitzvot are a suitable vessel in which the great light of the Revelation at Mt.Sinai can be preserved.

In every generation, every Jew should feel that it is he himself who was redeemed from Egypt. The light revealed during the great events from the Ten Plagues to the Giving of the Torah is preserved in the vessel of the mitzvot. By, keeping the mitzvot throughout the centuries, generation after generation, our forefathers ensured that the great light of the Divine revelation experienced then remains with us even now.

613 candles and one great light

Another way of understanding the relationship between lights and vessels is to see them as principles and details. The light revealed at Mt.Sinai constitutes the general principle, while the 613 mitzvot are the myriad details that serve to contain the light. “For a mitzvah is a candle and the Torah is light.” Every commandment is a candle; a well-defined vessel that can contain the Torah’s light.

The many commandments with all their details and precise requirements (all written with such small print in the Shulchan Aruch) may seem  dark and detached from great spiritual light. Indeed, some people searching for the light, for exhilarating spiritual experiences, find it difficult to comprehend why we need the mitzvot at all. What purpose does the vast world of halachah (Jewish law) serve in our quest for spirituality? Isn’t it better to experience Jewish spirituality by singing songs with friends and playing the guitar? This is a common mistake. In fact, here in this world we need an abundance of vessels to contain the lights because only the appropriate vessel can help us integrate the light.

In the words of the Zohar, the 613 mitzvot are 613 pieces of “advice.” Just as appropriate practical advice can aid an individual in a moment of distress, so too every mitzvah is a vessel that contains light like no other mitzvah. If you want to find the lights that illuminate reality, just calculate the value of the word “lights” (???????) and you will find that it is 613, the exact number of mitzvot in the Torah! Meaning that if you are looking for spiritual “lights” the place to find them is in the Torah’s 613 mitzvot.

Dark treasures

In spite of all we have explained, the vessels still appear more lowly and mundane than the lights. The reality of routine mitzvah observance appears far less exciting than the spiritual fireworks that we experienced at Sinai. Nonetheless, since we inhabit a physical reality and Divine light is so spiritual and supernal, we need practical mitzvot to act as an intermediary to capture the light, contain it, and integrate it.

But the inner dimension of the Torah teaches us that in fact, “the source of the vessels is higher than that of the lights.” Surprisingly, the vessel containing the light actually emanates from a higher level than the light it contains. Above and beyond the Divine light revealed during the Exodus and the giving of the Torah is the even higher source of the vessels, which from our physical perspective appears absolutely dark. Therefore, in Kabbalah it is referred to as “the supernal darkness,” not because it is inherently dark, but because we cannot perceive its illuminated state. It is from the supernal darkness that the vessels through which we can integrate the light descend into our reality.

This is exactly what the Torah relates regarding the experience at Mt.Sinai. While the entire people stood at the foot of the mountain, saw the voices and the torches and heard God’s word—an incredible experience of Divine light?Moses had to enter the place of darkness and bring down the Torah from there! Mt.Sinai was shrouded in “darkness, cloud and fog,” three screens, one inside the other with each progressively darker than the last. “Moses approached the fog where God is,” and it was from this “thick cloud” that we received the mitzvot.

In the book of Yeshayahu there is an amazing expression that illustrates this idea, “And I shall give you the treasures of darkness and the hidden caches.” The greatest treasures are hidden in darkness, like a king who hides his most precious treasure in a dark, secret hiding place.

The treasures of the soul

When considering the human soul, or psyche, the vessels manifest as the three garments through which the soul expresses itself: thought, speech and action. The lights are the soul’s attributes and essential faculties, the personality as it is in and of itself. Here too, the soul’s expressive garments (or, vessels) seem much lower than its essential faculties. Yet even so, the three garments descend from the soul’s highest unconscious root, the three super-conscious heads of the crown, as explained in length in Chassidut.

Thus, the greatest Divine treasures are present in the vessels, the mitzvot, which we practice with the soul’s garments: thought, speech and action. This means that the vessel that eventually transmits the light, although dark by nature is not only subordinate to the great light that is above it, but actually expresses the “fog where God is,” the very same darkness that is high above the lights. Indeed, the word “treasures” (?????????) is composed of the word “lights” (???????) with an additional letter tzadik (?). The tzadik, the righteous leader of the generation, like Moses is not content with the lights experienced during moments of spiritual exhilaration, but enters deeper into the thickness of the cloud to bring the “treasures of darkness,” the 613 mitzvot. These are the 248 positive commandments and 365 prohibitions that we keep with our 248 limbs and 365 sinews.

From Rabbi Ginsburgh’s class 13th Shevat 5773

When the Jewish people in its entirety stood beneath Mt.Sinai to receive the Torah, what is ed
they experienced a miracle greater than the exodus from Egypt and the Ten Plagues and more wondrous than the splitting of the Red Sea. The miracle that happened at Mt. Sinai was the revelation of God’s light to the world. At the Exodus from Egypt we are taught that, “The King of Kings, the Holy One, blessed be He, revealed Himself and redeemed them,” at the sea, “A maidservant at the sea saw what the Prophets did not see,” But, it was only at Mt. Sinai, that the entire Jewish people prophesized together, “All the people saw the sounds.”

A miracle is a revelation of Divine energy, which is liable to merely disperse ineffectively if it is not contained. The vessels that can contain the Divine energy revealed through a miracle are God’s commandments, the mitzvot of the Torah. Indeed, we see that each miracle of the redemption was accompanied by a commandment: the plague of the Egyptian firstborns and the Exodus were accompanied by the mitzvot of sanctifying the New Moon and the Passover sacrifice; Rashi quoting the sages states that the splitting of the Red Sea was accompanied by the mitzvot of Shabbat, the red heifer and various laws; and most obviously, at the Revelation at Mt. Sinai we received the Ten Commandments and subsequently, Moses received the entire Torah with its 613 mitzvot.

Lights and vessels

The relationship between Divine revelation and the Torah’s commandments can be explained using the basic pair of Kabbalistic concepts: lights and vessels.

As mentioned above, a miracle reveals Divine light, but, without a vessel to contain it, the light is prone to disperse. The vessel gathers the tremendous energy released, contains it, and by integrating it in our daily lives, allows it to be transmitted as a matter of traditional observance from generation to generation. Therefore, at every stage of great enlightenment we need the appropriate vessels to contain the light. Following this reasoning, the sages state that in order to redeem the Jewish people from Egypt, God gave them the commandment of the Passover sacrifice and had them circumcise themselves—otherwise the light of redemption would not have been properly integrated.

A similar need arose after the Parting of the Red Sea and the exuberance attained by the people with the Song of the Sea. Once they left the shores of the Red Sea, they came to Marah, where they could not find water to drink. The name Marah literally means “bitter,” not only describing the fact that the only water to be found was bitter, but also the psychological bitterness that many times accompanies the slump following an exhilarating experience. When the energy accompanying a spiritual experience disperses and we are left with only the drudgery of life, we may be prone to depression. To alleviate the bitterness that ensues and sweeten it, we need more Torah and more mitzvot.

At Mt.Sinai, the revelation was so powerful that the people in the camp were unable to bear it. So much so that they entreated Moses, “You speak to us and we will hear, but let God not speak to us, lest we die.” In fact, according to the sages, “with every commandment [they heard from God], their souls parted [from their bodies].” Great spiritual light descends to the world and immediately disperses but the mitzvot are a suitable vessel in which the great light of the Revelation at Mt.Sinai can be preserved.

In every generation, every Jew should feel that it is he himself who was redeemed from Egypt. The light revealed during the great events from the Ten Plagues to the Giving of the Torah is preserved in the vessel of the mitzvot. By, keeping the mitzvot throughout the centuries, generation after generation, our forefathers ensured that the great light of the Divine revelation experienced then remains with us even now.

613 candles and one great light

Another way of understanding the relationship between lights and vessels is to see them as principles and details. The light revealed at Mt.Sinai constitutes the general principle, while the 613 mitzvot are the myriad details that serve to contain the light. “For a mitzvah is a candle and the Torah is light.” Every commandment is a candle; a well-defined vessel that can contain the Torah’s light.

The many commandments with all their details and precise requirements (all written with such small print in the Shulchan Aruch) may seem  dark and detached from great spiritual light. Indeed, some people searching for the light, for exhilarating spiritual experiences, find it difficult to comprehend why we need the mitzvot at all. What purpose does the vast world of halachah (Jewish law) serve in our quest for spirituality? Isn’t it better to experience Jewish spirituality by singing songs with friends and playing the guitar? This is a common mistake. In fact, here in this world we need an abundance of vessels to contain the lights because only the appropriate vessel can help us integrate the light.

In the words of the Zohar, the 613 mitzvot are 613 pieces of “advice.” Just as appropriate practical advice can aid an individual in a moment of distress, so too every mitzvah is a vessel that contains light like no other mitzvah. If you want to find the lights that illuminate reality, just calculate the value of the word “lights” (???????) and you will find that it is 613, the exact number of mitzvot in the Torah! Meaning that if you are looking for spiritual “lights” the place to find them is in the Torah’s 613 mitzvot.

Dark treasures

In spite of all we have explained, the vessels still appear more lowly and mundane than the lights. The reality of routine mitzvah observance appears far less exciting than the spiritual fireworks that we experienced at Sinai. Nonetheless, since we inhabit a physical reality and Divine light is so spiritual and supernal, we need practical mitzvot to act as an intermediary to capture the light, contain it, and integrate it.

But the inner dimension of the Torah teaches us that in fact, “the source of the vessels is higher than that of the lights.” Surprisingly, the vessel containing the light actually emanates from a higher level than the light it contains. Above and beyond the Divine light revealed during the Exodus and the giving of the Torah is the even higher source of the vessels, which from our physical perspective appears absolutely dark. Therefore, in Kabbalah it is referred to as “the supernal darkness,” not because it is inherently dark, but because we cannot perceive its illuminated state. It is from the supernal darkness that the vessels through which we can integrate the light descend into our reality.

This is exactly what the Torah relates regarding the experience at Mt.Sinai. While the entire people stood at the foot of the mountain, saw the voices and the torches and heard God’s word—an incredible experience of Divine light?Moses had to enter the place of darkness and bring down the Torah from there! Mt.Sinai was shrouded in “darkness, cloud and fog,” three screens, one inside the other with each progressively darker than the last. “Moses approached the fog where God is,” and it was from this “thick cloud” that we received the mitzvot.

In the book of Yeshayahu there is an amazing expression that illustrates this idea, “And I shall give you the treasures of darkness and the hidden caches.” The greatest treasures are hidden in darkness, like a king who hides his most precious treasure in a dark, secret hiding place.

The treasures of the soul

When considering the human soul, or psyche, the vessels manifest as the three garments through which the soul expresses itself: thought, speech and action. The lights are the soul’s attributes and essential faculties, the personality as it is in and of itself. Here too, the soul’s expressive garments (or, vessels) seem much lower than its essential faculties. Yet even so, the three garments descend from the soul’s highest unconscious root, the three super-conscious heads of the crown, as explained in length in Chassidut.

Thus, the greatest Divine treasures are present in the vessels, the mitzvot, which we practice with the soul’s garments: thought, speech and action. This means that the vessel that eventually transmits the light, although dark by nature is not only subordinate to the great light that is above it, but actually expresses the “fog where God is,” the very same darkness that is high above the lights. Indeed, the word “treasures” (?????????) is composed of the word “lights” (???????) with an additional letter tzadik (?). The tzadik, the righteous leader of the generation, like Moses is not content with the lights experienced during moments of spiritual exhilaration, but enters deeper into the thickness of the cloud to bring the “treasures of darkness,” the 613 mitzvot. These are the 248 positive commandments and 365 prohibitions that we keep with our 248 limbs and 365 sinews.

From Rabbi Ginsburgh’s class 13th Shevat 5773

Parashat Mishpatim jumps straight into the deep end of Jewish law?the laws of servants, purchase damages, unhealthy guardians and many others. In the previous parashah we read about the unique Divine Revelation in all of history at Sinai, a revelation that was both festive and awe-inspiring at one and the same time. Yet, this week’s parashah begins with a sharp transition into detailed laws, the majority of which deal with conflicts and crime. In this week’s parashah we sense the stark contrast between the lofty spiritual world and the criminal underworld.

It is true that at Sinai we received certain commandments that serve as vessels to contain the great lights (as explained in our article on Parashat Yitro), but the commandments were very general and did not include the myriad details of the law. For example, in the Ten Commandments we are told, “Do not steal”; a general prohibition. But, in Parashat Mishpatim the Torah details the laws of theft: the double payment that a thief must pay for a stolen item discovered in his possession; the quadruple and quintiple fine he is given for having slaughtered or sold a stolen animal; laws pertaining to a catburglar, along with many others that expand into an abundance of intricate details appearing in the Oral Torah.

We see here two aspects of the Torah, the general elevated aspect and the detailed down-to-earth legal aspect. There are those individuals who are enamored with the Revelation at Sinai and hearing the Ten Commandments and they breathe the life-giving air of spiritual peaks. But those same individuals have a difficult time when they reach Parashat Mishpatim?all those monetary laws give them a headache… On the other hand, there is another type of individual who definitely prefers the legal give-and-take, while the Revelation at Sinai remains for them a good story to relate to their children on Shavu’ot…

The truth is, obviously, that as different as they seem, both aspects are actually one; they represent two sides of the same state of perfection. To emphasize this identity, Parashat Mishpatim immediately follows Parashat Yitro; as the sages state,

And these are the laws that you shall place before them… “And these” adds to the previous ones. Just as the previous [laws] were from Sinai, so these too are from Sinai. (Rashi)

What is the secret behind the connection between the Torah’s spiritual and legal aspects? What is it that actually makes them one?

Infinity at Sinai

Chassidic teachings explain that at Sinai God’s limitless nature was revealed. The sages expressed it this way, “When God gave the Torah, He opened the seven heavens for them, and just as He parted the upper ones, so He parted the lower ones and they saw that He is the ‘Single One.’” At Sinai, all the limitations of the world were torn down to expose God’s singularity and His absolutely unlimited infinitude. It is impossible for our limited intellect to grasp something without limits at all, something that is infinite in nature. For example, we might imagine millions of trillions of stars in the universe, but we cannot truly imagine an infinite number of stars. Nonetheless, with the breath-taking, wondrous revelation at Sinai, the world had a glimpse of infinity.

In our daily study, we reconnect to the Torah’s unlimited aspect by studying its inner dimension and its secrets, Kabbalah and Chassidut. The Torah’s boundlessness is occupied mainly with learning about the “Giver of the Torah” Himself, who is hidden from the perception of every living being. This is the manner in which we study His revelation to us. Anyone who feels that Parashat Yitro attracts him or her more than studying a page of Talmud may indeed be suited to studying Chassidut: the Torah’s inner dimension.

The finite within the infinite

Whereas the Revelation at Sinai in Parashat Yitro is the revelation of God’s boundless nature, Parashat Mishpatim reveals His ability to be bounded. But, to understand these words we need to touch shortly upon a profound subject discussed in Kabbalah and Chassidut.

To the human mind it seems that something that is limited cannot be unlimited at the same time and vice versa, something that is without limits cannot also be limited. But, Kabbalah teaches us that in fact, God includes both the limitless and the limited, both infinity and the finite, at one and the same time. If God were only without limits, then He would be limited by not having limits. But, because God is not limited, even though it creates a paradox, He must contain both the limited and the limitless. In other words, in order for God to be perfect, He must include the ability to be imperfect!

By creating our reality, which is governed by limits, the Almighty, who is unlimited, demonstrates that He does indeed contain the power of limitation.

The finiteness of the Torah’s laws

Let us return to Parashat Mishpatim in the hope that we have understood these concepts. God’s power of limitation is revealed by studying the Torah’s revealed dimension, which reaches its apex in the monetary laws of Parashat Mishpatim. Someone who occupies himself clarifying and elucidating halachah by in-depth study of the Talmud, Rishonim and Acharonim, the Shulchan Aruch and its commentaries and the relevant halachic responsa, until the final practical ruling is reached, is occupied with the Creator’s finite dimension. The Torah’s legal dimension is not there to merely fashion our social order (thought that is no small feat), but to reveal the Torah’s perfection in that, like the Almighty, it contains both the limited and the unlimited. Although it stands that “Just as the previous [laws] were from Sinai, so these too are from Sinai,” at Sinai (Parashat Yitro) God’s unlimited nature was revealed and the Torah’s hidden dimension was exposed, whereas in Parashat Mishpatim, God’s limited nature is revealed through the many detailed laws and the Torah’s hidden dimension is once again concealed.

In this way, the Torah’s revealed and concealed dimensions are like two sides of the same coin; when one is revealed the other is concealed. Indeed the greatest Torah scholars in every generation have always held onto both dimensions together, but usually one side is explicit and revealed, while the other remains implicit and concealed. Thus, we are told of one of the greatest Kabbalists who had many books on Kabbalah in his lounge, but in an inner room had a large library of books on the Torah’s revealed dimension. For this sage, the concealed dimension was revealed and the revealed dimension was concealed, just as at the Revelation at Sinai. Similarly, it is well-known that many of the greatest Rabbis who teach Torah law (halachah) have a large library of Kabbalah books (which they also study in depth) hidden away. They are publicly known as teachers of the Torah’s revealed dimension, but in private, they are also students of its hidden aspect.

The great challenge of our generation is to connect between the Torah’s revealed and concealed dimensions; to study Talmud in depth, or a paragraph in the Shulchan Aruch, together with all the relevant topics addressed by the inner dimension. We must also strive to study the revealed facets of the Torah’s hidden dimension. In short, in our generation, we are called upon more than ever to unite Parashat Mishpatim with Parashat Yitro and reveal that everything is indeed from Sinai.

from Rabbi Ginsburgh’s class of 25 Shevat 5767

Parashat Mishpatim jumps straight into the deep end of Jewish law?the laws of servants, generic damages, sickness guardians and many others. In the previous parashah we read about the unique Divine Revelation in all of history at Sinai, a revelation that was both festive and awe-inspiring at one and the same time. Yet, this week’s parashah begins with a sharp transition into detailed laws, the majority of which deal with conflicts and crime. In this week’s parashah we sense the stark contrast between the lofty spiritual world and the criminal underworld.

It is true that at Sinai we received certain commandments that serve as vessels to contain the great lights (as explained in our article on Parashat Yitro), but the commandments were very general and did not include the myriad details of the law. For example, in the Ten Commandments we are told, “Do not steal”; a general prohibition. But, in Parashat Mishpatim the Torah details the laws of theft: the double payment that a thief must pay for a stolen item discovered in his possession; the quadruple and quintiple fine he is given for having slaughtered or sold a stolen animal; laws pertaining to a catburglar, along with many others that expand into an abundance of intricate details appearing in the Oral Torah.

We see here two aspects of the Torah, the general elevated aspect and the detailed down-to-earth legal aspect. There are those individuals who are enamored with the Revelation at Sinai and hearing the Ten Commandments and they breathe the life-giving air of spiritual peaks. But those same individuals have a difficult time when they reach Parashat Mishpatim?all those monetary laws give them a headache… On the other hand, there is another type of individual who definitely prefers the legal give-and-take, while the Revelation at Sinai remains for them a good story to relate to their children on Shavu’ot…

The truth is, obviously, that as different as they seem, both aspects are actually one; they represent two sides of the same state of perfection. To emphasize this identity, Parashat Mishpatim immediately follows Parashat Yitro; as the sages state,

And these are the laws that you shall place before them… “And these” adds to the previous ones. Just as the previous [laws] were from Sinai, so these too are from Sinai. (Rashi)

What is the secret behind the connection between the Torah’s spiritual and legal aspects? What is it that actually makes them one?

Infinity at Sinai

Chassidic teachings explain that at Sinai God’s limitless nature was revealed. The sages expressed it this way, “When God gave the Torah, He opened the seven heavens for them, and just as He parted the upper ones, so He parted the lower ones and they saw that He is the ‘Single One.’” At Sinai, all the limitations of the world were torn down to expose God’s singularity and His absolutely unlimited infinitude. It is impossible for our limited intellect to grasp something without limits at all, something that is infinite in nature. For example, we might imagine millions of trillions of stars in the universe, but we cannot truly imagine an infinite number of stars. Nonetheless, with the breath-taking, wondrous revelation at Sinai, the world had a glimpse of infinity.

In our daily study, we reconnect to the Torah’s unlimited aspect by studying its inner dimension and its secrets, Kabbalah and Chassidut. The Torah’s boundlessness is occupied mainly with learning about the “Giver of the Torah” Himself, who is hidden from the perception of every living being. This is the manner in which we study His revelation to us. Anyone who feels that Parashat Yitro attracts him or her more than studying a page of Talmud may indeed be suited to studying Chassidut: the Torah’s inner dimension.

The finite within the infinite

Whereas the Revelation at Sinai in Parashat Yitro is the revelation of God’s boundless nature, Parashat Mishpatim reveals His ability to be bounded. But, to understand these words we need to touch shortly upon a profound subject discussed in Kabbalah and Chassidut.

To the human mind it seems that something that is limited cannot be unlimited at the same time and vice versa, something that is without limits cannot also be limited. But, Kabbalah teaches us that in fact, God includes both the limitless and the limited, both infinity and the finite, at one and the same time. If God were only without limits, then He would be limited by not having limits. But, because God is not limited, even though it creates a paradox, He must contain both the limited and the limitless. In other words, in order for God to be perfect, He must include the ability to be imperfect!

By creating our reality, which is governed by limits, the Almighty, who is unlimited, demonstrates that He does indeed contain the power of limitation.

The finiteness of the Torah’s laws

Let us return to Parashat Mishpatim in the hope that we have understood these concepts. God’s power of limitation is revealed by studying the Torah’s revealed dimension, which reaches its apex in the monetary laws of Parashat Mishpatim. Someone who occupies himself clarifying and elucidating halachah by in-depth study of the Talmud, Rishonim and Acharonim, the Shulchan Aruch and its commentaries and the relevant halachic responsa, until the final practical ruling is reached, is occupied with the Creator’s finite dimension. The Torah’s legal dimension is not there to merely fashion our social order (thought that is no small feat), but to reveal the Torah’s perfection in that, like the Almighty, it contains both the limited and the unlimited. Although it stands that “Just as the previous [laws] were from Sinai, so these too are from Sinai,” at Sinai (Parashat Yitro) God’s unlimited nature was revealed and the Torah’s hidden dimension was exposed, whereas in Parashat Mishpatim, God’s limited nature is revealed through the many detailed laws and the Torah’s hidden dimension is once again concealed.

In this way, the Torah’s revealed and concealed dimensions are like two sides of the same coin; when one is revealed the other is concealed. Indeed the greatest Torah scholars in every generation have always held onto both dimensions together, but usually one side is explicit and revealed, while the other remains implicit and concealed. Thus, we are told of one of the greatest Kabbalists who had many books on Kabbalah in his lounge, but in an inner room had a large library of books on the Torah’s revealed dimension. For this sage, the concealed dimension was revealed and the revealed dimension was concealed, just as at the Revelation at Sinai. Similarly, it is well-known that many of the greatest Rabbis who teach Torah law (halachah) have a large library of Kabbalah books (which they also study in depth) hidden away. They are publicly known as teachers of the Torah’s revealed dimension, but in private, they are also students of its hidden aspect.

The great challenge of our generation is to connect between the Torah’s revealed and concealed dimensions; to study Talmud in depth, or a paragraph in the Shulchan Aruch, together with all the relevant topics addressed by the inner dimension. We must also strive to study the revealed facets of the Torah’s hidden dimension. In short, in our generation, we are called upon more than ever to unite Parashat Mishpatim with Parashat Yitro and reveal that everything is indeed from Sinai.

Parashat Mishpatim jumps straight into the deep end of Jewish law?the laws of servants, pills damages, guardians and many others. In the previous parashah we read about the unique Divine Revelation in all of history at Sinai, a revelation that was both festive and awe-inspiring at one and the same time. Yet, this week’s parashah begins with a sharp transition into detailed laws, the majority of which deal with conflicts and crime. In this week’s parashah we sense the stark contrast between the lofty spiritual world and the criminal underworld.

It is true that at Sinai we received certain commandments that serve as vessels to contain the great lights (as explained in our article on Parashat Yitro), but the commandments were very general and did not include the myriad details of the law. For example, in the Ten Commandments we are told, “Do not steal”; a general prohibition. But, in Parashat Mishpatim the Torah details the laws of theft: the double payment that a thief must pay for a stolen item discovered in his possession; the quadruple and quintiple fine he is given for having slaughtered or sold a stolen animal; laws pertaining to a catburglar, along with many others that expand into an abundance of intricate details appearing in the Oral Torah.

We see here two aspects of the Torah, the general elevated aspect and the detailed down-to-earth legal aspect. There are those individuals who are enamored with the Revelation at Sinai and hearing the Ten Commandments and they breathe the life-giving air of spiritual peaks. But those same individuals have a difficult time when they reach Parashat Mishpatim?all those monetary laws give them a headache… On the other hand, there is another type of individual who definitely prefers the legal give-and-take, while the Revelation at Sinai remains for them a good story to relate to their children on Shavu’ot…

The truth is, obviously, that as different as they seem, both aspects are actually one; they represent two sides of the same state of perfection. To emphasize this identity, Parashat Mishpatim immediately follows Parashat Yitro; as the sages state,

And these are the laws that you shall place before them… “And these” adds to the previous ones. Just as the previous [laws] were from Sinai, so these too are from Sinai. (Rashi)

What is the secret behind the connection between the Torah’s spiritual and legal aspects? What is it that actually makes them one?

Infinity at Sinai

Chassidic teachings explain that at Sinai God’s limitless nature was revealed. The sages expressed it this way, “When God gave the Torah, He opened the seven heavens for them, and just as He parted the upper ones, so He parted the lower ones and they saw that He is the ‘Single One.’” At Sinai, all the limitations of the world were torn down to expose God’s singularity and His absolutely unlimited infinitude. It is impossible for our limited intellect to grasp something without limits at all, something that is infinite in nature. For example, we might imagine millions of trillions of stars in the universe, but we cannot truly imagine an infinite number of stars. Nonetheless, with the breath-taking, wondrous revelation at Sinai, the world had a glimpse of infinity.

In our daily study, we reconnect to the Torah’s unlimited aspect by studying its inner dimension and its secrets, Kabbalah and Chassidut. The Torah’s boundlessness is occupied mainly with learning about the “Giver of the Torah” Himself, who is hidden from the perception of every living being. This is the manner in which we study His revelation to us. Anyone who feels that Parashat Yitro attracts him or her more than studying a page of Talmud may indeed be suited to studying Chassidut: the Torah’s inner dimension.

The finite within the infinite

Whereas the Revelation at Sinai in Parashat Yitro is the revelation of God’s boundless nature, Parashat Mishpatim reveals His ability to be bounded. But, to understand these words we need to touch shortly upon a profound subject discussed in Kabbalah and Chassidut.

To the human mind it seems that something that is limited cannot be unlimited at the same time and vice versa, something that is without limits cannot also be limited. But, Kabbalah teaches us that in fact, God includes both the limitless and the limited, both infinity and the finite, at one and the same time. If God were only without limits, then He would be limited by not having limits. But, because God is not limited, even though it creates a paradox, He must contain both the limited and the limitless. In other words, in order for God to be perfect, He must include the ability to be imperfect!

By creating our reality, which is governed by limits, the Almighty, who is unlimited, demonstrates that He does indeed contain the power of limitation.

The finiteness of the Torah’s laws

Let us return to Parashat Mishpatim in the hope that we have understood these concepts. God’s power of limitation is revealed by studying the Torah’s revealed dimension, which reaches its apex in the monetary laws of Parashat Mishpatim. Someone who occupies himself clarifying and elucidating halachah by in-depth study of the Talmud, Rishonim and Acharonim, the Shulchan Aruch and its commentaries and the relevant halachic responsa, until the final practical ruling is reached, is occupied with the Creator’s finite dimension. The Torah’s legal dimension is not there to merely fashion our social order (thought that is no small feat), but to reveal the Torah’s perfection in that, like the Almighty, it contains both the limited and the unlimited. Although it stands that “Just as the previous [laws] were from Sinai, so these too are from Sinai,” at Sinai (Parashat Yitro) God’s unlimited nature was revealed and the Torah’s hidden dimension was exposed, whereas in Parashat Mishpatim, God’s limited nature is revealed through the many detailed laws and the Torah’s hidden dimension is once again concealed.

In this way, the Torah’s revealed and concealed dimensions are like two sides of the same coin; when one is revealed the other is concealed. Indeed the greatest Torah scholars in every generation have always held onto both dimensions together, but usually one side is explicit and revealed, while the other remains implicit and concealed. Thus, we are told of one of the greatest Kabbalists who had many books on Kabbalah in his lounge, but in an inner room had a large library of books on the Torah’s revealed dimension. For this sage, the concealed dimension was revealed and the revealed dimension was concealed, just as at the Revelation at Sinai. Similarly, it is well-known that many of the greatest Rabbis who teach Torah law (halachah) have a large library of Kabbalah books (which they also study in depth) hidden away. They are publicly known as teachers of the Torah’s revealed dimension, but in private, they are also students of its hidden aspect.

The great challenge of our generation is to connect between the Torah’s revealed and concealed dimensions; to study Talmud in depth, or a paragraph in the Shulchan Aruch, together with all the relevant topics addressed by the inner dimension. We must also strive to study the revealed facets of the Torah’s hidden dimension. In short, in our generation, we are called upon more than ever to unite Parashat Mishpatim with Parashat Yitro and reveal that everything is indeed from Sinai.

from Rabbi Ginsburgh’s class of 25 Shevat 5767

Parashat Terumah begins with the commandment, cheap “You shall take for Me a contribution…” This verse can actually be seen as a heading for all the coming parashot through the end of the Book of Exodus, ailment which detail the construction of the Tabernacle and its vessels. There are two commandments in the opening passage to Parashat Terumah: to take a contribution and to construct the Tabernacle and its vessels.

At first sight it seems that the principle commandment is to construct the Tabernacle, while taking the donation is the relatively secondary issue. Yet, the order of the verses presents a different picture. First comes the commandment “You shall take for Me a contribution,” followed by the details of all the materials contributed to the Tabernacle, “Gold and silver and copper…” while the commandment to actually construct the Tabernacle only appears later, “You shall make Me a sanctuary and I will dwell within them.” This order suggests that the contribution is important in and of itself. Indeed, the parashah is called Terumah (?????????), meaning “contribution,” after this commandment to take a contribution.

So, we see that the parashah focuses on two different commandments that are similarly worded, “Take for Me a contribution” and, “Construct for Me a sanctuary.”

The upward aspiration

To understand the connection between these two commandments, let us turn to the words of the Zohar (quoted in the Tanya) on the verse, “You shall take for Me a contribution.” The Zohar states something very cryptic. It says that the words “for Me” mean that by giving a contribution we are, as it were, taking God Himself! What can this mean?

One important expression explained in the inner dimension of the Torah is “run and return” (?????? ???????), the movement of the angels described in Ezekiel’s vision of the Divine Chariot. Chassidut teaches us that “run and return” is not only a movement practiced by ethereal Heavenly creatures, but pertains to our human souls, too. It refers to a type of up-and-down pendulum swing of the soul, which runs thirstily towards its Heavenly source in God and then returns to mundane reality, then bounces back upwards and down once again, ad infinitum, like an alternating electric current that oscillates in an infinite up-down movement.

The contribution to the Tabernacle is an excellent example of the upward “run” (??????) of the soul. In fact, the word “contribution” (?????????) is derived from the verb “to elevate” (????????). By giving away a part of our livelihood, earned by the sweat of our brows, to a worthy cause, we raise ourselves Heavenwards in self-sacrificial devotion. This is expressed in Parashat Terumah in the words, “From every man whose heart inspires him to generosity” – one’s contribution to the Tabernacle is a movement of the heart that aspires higher and higher.

In this upward aspiration of “running” (??????), the vector force points upwards towards absolute infinity, to such an elevated level that it can neither be defined nor given a name, above all of the created worlds and even above all of God’s Holy Names; to His very essence. The Zohar thus means to teach us the profound idea that by taking the contribution, we are in a certain way taking God Himself. The soul runs and rises directly towards God’s essence in a deep sense of “There is none beside Him” and, “God is All.”

The downward return

However, if we allow the soul to run to the infinite in this way, it will simply disappear and become nullified in its elevated source like a drop of water, which once absorbed in the ocean, can never be identified again. This would actually be the soul’s greatest pleasure! Yet, together with our upward run we “bump-into” God, who says, “go back down!” as stated in the Book of Formation, “If your heart has run – return to your place.” The upward run has a very important purpose, as long as it includes within it, from its initiation, the ability to return to our mundane reality as creations and reveal God’s purpose here on earth.

We were created with the purpose of making God a dwelling place below. This is the second commandment in Parashat Terumah, “They shall make Me a sanctuary and I shall dwell within them.” Take all the tremendous energy that is invested in your contribution, all the great run of the heart to reach spiritual heights, and form them into the Tabernacle and its vessels; form the vessels with which and in which the Divine Presence will dwell here on earth. Indeed, that the Divine Presence resides below is an even greater wonder than the upwards run, because nullifying our souls within God’s spiritual singularity is actually easier for the soul than to bring Divinity down with us to dwell in this world within the physical confines of a sanctuary; be it the Tabernacle or the sanctified body of each and every Jewish individual.

The heart and the fountain

Rebbe Nachman of Breslov illustrates the secret of the word, “for Me” (???) by explaining that the letter lamed (?) represents lower wisdom and the letter yud (?) represents higher wisdom. These two types of wisdom are exemplified in the teacher-student relationship, where the teacher represents higher wisdom and the student, receiving his teacher’s wisdom, represents lower wisdom. The form of the letter lamed (?) is described as, “a tower soaring in the air,” as it is the tallest letter, and its name, lamed (?????), means “learning” (??????). Thus, the lamed represents the lower wisdom of the student’s heart aspiring to hear his teacher’s words and understand them. For his part, the teacher must present his wisdom in such a way that it sits well in the student’s heart. This is represented by the letter yud (?) the smallest letter, whose form resembles a point, symbolizing the essential point of the source of wisdom as it appears in the mind ex-nihilo, like a flash of lightning. The correct relationship between the student’s lamed (?) and the rabbi’s yud (?) forms the word “for Me” (???).

Elsewhere in his writings, Rebbe Nachman relates the story of the “Heart and the fountain”: the world’s heart longs to reach the fountain and the fountain also longs for the heart. The heart is the student who greatly thirsts after the fountain, the rabbi who is “a flowing river, the source of wisdom” (????? ??????? ?????? ???????) who wishes to bestow his wisdom upon his student. Still, for all their longing for one another, in his parable Rebbe Nachman describes that connecting the two is no simple matter. Yet, when the connection is made between them, then the heart and the fountain unite and the lamed and the yud form the word “for Me” (???).

How does this relate to the two verses in Parashat Terumah that contain this word? The heart’s contribution is mentioned first, rising up from below, like the student’s lamed, “lower wisdom.” Then comes the commandment to construct the Tabernacle for the Divine Presence, representing the teacher’s yud, “higher wisdom” as it descends successfully and is accepted in the student’s heart. Connecting the teacher with the student and uniting the “run” with the “return” forms the word “for Me” (???), which links the two focuses: “You shall take for Me a contribution” and, “You shall make Me a sanctuary and I will dwell within them.”

Connecting the two words, “for Me” (???) in these two commandments alludes to the sages’ teaching on the phrase, “red eyed from wine” (?????????? ???????? ???????): “Every palate that tastes it [the wine] says, ‘for me, for me’.” The flavor of the finest wine is when the heart finds the fountain and the student’s yearning is fulfilled by his teacher’s influence. Lechaim, lechaim!

4 Responses to “Parashat Terumah: Contributing to the Tabernacle”

  1. Christina says:

    Love, peace and Ligt to all! The blessing of learning shared by teachers and students each and every day, one step at a time….Can there be greater mercy than this?

  2. Jeffrey says:

    Thank you may every student’s lamed (ל) and the rabbi’s yud (י) connect to bring greater understanding of Torah and bring Meshiach. Indeed Christaina, Peace, Love, Light and blessing to all Shabbat shalom

  3. Very beautiful and joyful. Many thanks!
    In a strange dream I’ve had last thursday night, we scholars and chassidim from the whole world were sitting together with hon. Rebbe Yitzchak Ginsburgh and his hon. Rabbis around a very long table, and there was an angel who helped to distribute Rebbe Yitzchak’s wisdom to the many scholars, but what he distributed were apparently beautiful golden breads. The angel called these breads “higher wisdom”, and he said that he was “the m a l a c h who comes out from the letters LECHEM LEECHOL”, whenever chassidim are sharing bread and wisdom. So his task is, he told, to collect the “flying pieces of higher wisdom” – to avoid that they could go lost throughout the air – and then mix them together with the pieces of bread, so that the chassidim are fed with the best of wisdom and with golden breads.

  4. Mike Ettinger says:

    I am urged to think of Enoch, how he envisioned a pit so terrible it could only be expressed as a metaphor. And is it not over this pit the foundation stone is laid? Was not Joseph rejected by his brethren, and not recognized as he gave them food…will not even Ishmael worship the Messiah…? Would it be possible then to not recognize the messiah before he is revealed. What gives God the right to forgive sin, whereby even Satan has no recourse to call God unjust. And what is that price paid to give us the right to repent, and not Satan…could it be that the price paid was lower than an angel, that of a man. Where could one find a man who’s soul could endure the power of hell, seeing that Hell is created by the same power as Heaven, and able to destroy an angel.

    Eze 28:19 All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.