בהעלתך

This Parshah begins with HaShem instructing Aaharon to kindle the Menorah in the Mishkan. The posuk says (8:1-2) “ Vayedaber HaShem el Moishe laimor. Daber el Aron veamarta eylav baalossechah es haneros…”

“And HaShem spoke to Moishe saying: Speak to Aahron and tell him, that when you light up the lamps…”

Rashi here “learns out” from the wording that the possuk teaches us that Aahron had to “light up the lamp   until the flame   goes up by itself”

Perhaps according to pinimous ( inside deeper meaning) we can explain this as follows:

It is the job of the Tzaddik to serve as an influence and guide to his followers, so that they too can obtain a level of closeness and Devaikos to HaShem through their observance of Torah and Mitzvos.

This is represented in the service of Aaharon lighting up the Menorah.

Aaharon the Kohain Gadol represents the Tzaddik.

He had to light up the olive oil in the lamps of the Menorah.

Chazal tell us that the Jewish people are compared to olive oil, and Torah is compared to fire.

The olive oil representing the Jewish Neshamos are contained in the vessels of the lamps of the menorah the kailim.

Through the Torah the flame, we “ignite” our Neshamos the olive oil  from within their lamp vessels, kailim, that will cause us to become transformed to rise “upwards”, to become a Rotzon LeHashpia, and achieve Devakus BaHashem.

How does the olive oil initially become ignited?

By means of the Torah guidance or fire from the Tzaddik.

It is however important to note, that as the earlier mentioned Rashi says:

Aahron had to “light up the lamp until the flame  goes up by itself”

Meaning that the “job of the Tzadik is not only to provide influence and guidance, and to act as a conduit to HaShem, but more importantly to see that his followers ultimately obtain these levels of Avodas HaShem “Service of HaShem “ on there own. That can be learnt from Rashi when he says, Aahron had to “light up the lamp until the flame  goes up by itself”. Until the Tzadiks followers obtain a Rotzon LeHashpia  by themselves.

Thus we most always remember that although a Tzadik may serve as a  springboard and booster to help reach Devaikus, we must not “rely on this relationship in place of our own ‘yegiyah” efforts in observing Torah & Mitvoz with the proper Kavonos of Leshma according the best of our abilities.

The passuk says (7:1): “Vayahee beyom kallos Moishe lehakim es hamishkan…”

“And so it was, that on the day Moishe completed setting up the Mishkan…”

Rashi explains here, that since the Pasuk did not use the wording “the day that he set up” this infers that for seven consecutive days Moishe Rabainu set up and then took apart the Mishkan. And on this day he set it up, but did not take it apart afterwards. This was actually done to teach how the Mishkan should be set up and taken apart.

What can we learn from this?

Just like the Mishkan was the kleey for the Shichinah to reside, so to is ones body the kleey for his Neshamah to reside. But “ain ore belay kleey” “ there is no light without a vessel. We first must refine our kleey by observing Torah & Mitzvos meticulously and with the proper Kavanos.

But this does not happen overnight but is rather a process. It is a process which involves “Aliyas and Yaridos” “ups and downs”. Just like the Mishkan was set up and taken down numerous times. Only with much “yigiyah” “effort” and the help of HaShem does one ultimately merit to a perfected kleey.

On this journey , one may become discouraged. This is perhaps why this process is preceded by the Birchas Kohanim. To show us not to be discouraged, but rather to know, that all our efforts towards removing our Ratzon Lekabel and transforming it with Torah & Mitzvos to become a mashpiah and hence move towards Devaikus BaHaShem,

Is an”avoda” “service which is Blessed by HaShem. We will only succeed with HaShems Blessings, and even those Yeridos which appear to be downfalls are really also Blessings in disguise as we see here by the Mishkan that the setting up and taking down of the Mishkan ultimately led to it remaining up and providing a resting place for the Shichina.

May we be Zoche to remained focused in our Avodas HaShem, and not be discouraged by any seemingly downfalls along the way, but realize that they too are Brachos from HaShem, and part of the possess to ultimately reach our goal of Devaikus BaHaShem.

With much thanks to HaShem I am happy to announce that this Sunday we will be concluding the Hakdamah (introduction) to Talmud Esser HaSifiros.

We I”YH will continue to move foward, and upon conclusion we will just start the very beginning of the Hakdamah (introduction) LeSefer HaZohar of which we be learning next. Afterwards time allowing ,we will learn a Mamor from  Rav Ashlag on Chanukah.

Being that next week we will actually begin the new series of lessons on the Baal HaSulams Introduction to the Zohar, this will provide an excellent opportunity for any new student who would like to join. Studies as of now will continue to be from 10:30 AM -1:00PM, followed by  a brief Yishivas Chavierim (get-together & LeChaim) ending by 1:30PM.

As we are now leaving Chanukah I just wanted to share with you a thought;

Chazall teach us that the difference between Purim & Chanukah is that Purim was an attempt to physically annihilate the Jews, while on Chanukah the Greeks wanted to annihilate the Jews spiritually.

This is what we say in the All Hanissim supplement on Chanukah; “when the evil Greek kingdom rose up against Your people Israel to make them forget your Torah, and to turn them away from the statutes of Your will”

The Greeks told the Jews that the Torah is OK, not as a religious book ,but   rather as just another intellectual subject. A secular “science” to be studied by all intellectuals, not just the Jews!!!!!

How ironic, that the Holy works of the Baal HaSulam which were intended to bring the light of HaShem ” intoTorah study” are sometimes twisted  to accomplish just the opposite!! Not unlike the Greeks!! (Rachmana Letzlan “HaShem should save us!!”)

I am not here to judge anybody, perhaps either they just really do not understand, or without bad intentions took things out of context, but I do know, that this is NOT the path of the Baal HaSulam!! And that only through the observance of Torah & Mitzvos can one begin the work of striving to reach Devakus with HaShem.

I hope you take these few words to heart, as It terribly distresses me, when I hear of precious Jews like yourself, who while seeking to develop there inner feelings towards spirituality B”H discovered the teachings of the Baal Hasulam, and invest much effort into these studies, yet unfortunately although they may feel “uplifted” with a sense of “mission & purpose” they  are really on a trip to futility.

….extend to you the true path of the Baal HaSulam as I received it from my Rebbe Rav Ashlag. The Baal HaSulams writings are not works merely based on logic, but as being spiritual in nature, it is therefore although not indispensable, almost essential that it is learnt  in a authentic study group.

Fievel Okowita

Rashi explains that Yaakov did not fall on Yosephs neck, nor did he kiss him because our Rabbis said that Yakov was reciting the Shema at that moment.

Many ask that unless it coincidentally just happened to have been the time to recite the Shemah (which according to some does not seem to be the case, since we see Yoseph did not stop to say the Shemah) what does this mean that Yaakov after 22 years would suddenly recite Shemah, precisely at the moment, and seemingly forfeit such a potential unique feeling of boundless love for his son Yoseph?

A popular explanation is as R’ Menachem Mendel the Kotzker Rebbe remarks:

That precisely, since this was an opportunity to experience such a rare feeling of love at its fullest possible degree, Yaakov chose to take that feeling of love and rather than experience it for himself, he instead channeled it to HaShem by reciting the Shema at that exact moment.

The Baal HaSulam explains that experiencing physical feelings and pleasures, other than those that are a necessity or a Mitzvah, are feeding our “ratzon lekabel al menas lekabel” (”our will to receive for the sake of receiving”). This therefore results in creating a “shinuy tzurah” (”different form”) from HaShem, and thus results in our becoming more spiritually distant from HaShem.

Tzadikim on the other hand have the ability to seize such a opportunity, and on the contrary, by channeling such feelings “al menas lehashpia” (”for the sake of giving over”) to HaShem (like Yaakov chose to do here, by using this great rare feeling of ultimate love for HaShem through the recital of the Shemah), they in turn create a greater “shavas hatzurah” (”equal form”) to HaShem, and thus result in becoming more spiritually closer to HaShem, attaining a greater level of “Devakos” (”attachment”) to HaShem!!

May HaShem send the joy of good tidings among all the Jewish People, and may He give us the strength to utilize it to become closer to Him.

The Radomsker Rebbe in his Sefer Tifferes Shloime explains how this Pasuk hints to us  how Tzaddikim are so great, that those who choose to seek refuge in them, and make the effort to merit to see them, receive a tremendous “koiach” (strength) to be able to make a “levush” (clothing) for their Nefesh & Ruach”.

The Radomsker Rebbe  explains Rivka’s reaction of covering herself with her scarf after seeing Yitzchak as follows:

The word in the Pasuk “tzaief ” (scarf) has the gematria (numerical value) of 250.

250 is also the gematria (numerical value) of the two letters “nun” & “raish”. “Nun” & “raish” are the roshai tevos (first letters) of the two words “Nefesh & “Ruach”.

Thus we see “tzaief” (scarf) is the equivalent to Nefesh & Ruach .

The Radomsker Rebbe explains, that after seeing Yitzchak, once Rivkah understood in her “Daas” (Knowledge) that he is a Tzadik, her reaction was to take “the veil, and cover herself” to make for herself a “levush” (clothing) for the Nefesh & Ruach (as mentioned before: veil = Nefesh & Ruach).

What does this mean that after seeing Yitzchak she made clothing for her “Nefesh & Neshamah”?

As the Baal HaSulam explains “ain ore beley kliy” (there is no light without a vessel!).

In order for one to be “massig” (comprehend) his soul, he must first make the appropriate “kailim” (vessels) in order to do so. How does one accomplish this? By working on himself, with the help of HaShem, through his Torah & Mitzvos with the correct Kavanos (intentions).

Here, the Radomsker Rebbe shows us a “shortcut” in this livelong process of striving to come closer to HaShem, to ultimately reach the goal of Devaikus BaHaShem. There are certain efforts one can do to accelerate the formation of the necessary “kailim” (vessels) to connect with ones soul (in particular here the “Nefesh & Ruach”). And that is by being close to Tzadikim. Even by  making the effort “just” to see them!!

That is what it means in the Pasuk;

That just by seeing the Great Tzadik Yitzchak, Rivkah merited to obtain the proper fitting (veil = “Nefesh & Ruach”) receptacle/ clothing or “kailim” (vessels) to receive and be “massig” (comprehend) her “Nefesh & Ruach”.

The Radomsker Rebbe concludes by showing how this concept, that Rivkah had merited to obtain the levels of Nefesh & Ruach, is also hinted to later on in the Pasuk (24:67) that says “Vayeveahah Yitzchak haohelah Sarah Imoh…” (”And Yitzchak brought her into the tent of his mother Sarah,…”).

Here Rashi explains how the miracles that happened in the tent of Yitzchaks mother Sarah all disappeared after she passed away, and later returned once he brought Rivka into his mothers tent. One of the mentioned miracles was “hayah ner dolek maierev shabbos leerev Shabbos” (”there was a light burning from one Shabbos Eve to the next Shabbos Eve”). That is to say that this “ner” (light) returned with the coming of Rivkah.

The Radomsker Rebbe points out how the word “ner” (light) is the roshai tevos (first letters) to the words Nefesh & Ruach. Rivkah brought Nefesh & Ruach back to the tent.

May we all take the initiative to be close to, and see Tzadikim, thus meriting to  fortify our efforts in obtaining Devaikus BaHaShem.