VeAtah Tetzaveh 5741 - Chapter 10

It was explained in the previous section that the feelings of being “crushed” that stem from the very fact that one is in exile express the essence of the soul. This section explains that these feelings serve as an even more complete expression of the soul’s essence than self-sacrifice.

It is possible to explain that the dimension of “the luminary” of the soul that is revealed when a Jew feels “crushed” from the very fact that he is in exileוְיֵשׁ לוֹמַר, שֶׁבְּחִינַת הַמָּאוֹר דְּהַנְּשָׁמָה הַמִּתְגַּלֵּית עַל יְדֵי הָעִנְיָן דְּכָתִית מִזֶּה שֶׁנִּמְצָאִים בַּגָּלוּת,

reflects a higher level than the dimension of “the luminary” of the soul that is revealed through mesirus nefesh.הִיא נַעֲלֵית יוֹתֵר מִבְּחִינַת הַמָּאוֹר דְּהַנְּשָׁמָה שֶׁמִּתְגַּלֵּית עַל יְדֵי מְסִירוּת נֶפֶשׁ.

This concept can be clarified by prefacing with a further explanation of the superiority of the Jews’ acceptance of the Torah at the time of Purim over their acceptance of the Torah at Mount Sinai.1וְהָעִנְיָן הוּא

Among the explanations given for the fact that the Giving of the Torah is considered merely the beginning of the process (i.e., “what they had already begun”),דְּמֵהַטְּעָמִים עַל זֶה שֶׁבְּמַתַּן תּוֹרָה הָיְתָה רַק הַהַתְחָלָה (הֵחֵלּוּ לַעֲשׂוֹת)

while the acceptance of the Torah was consummated in the time of Achashverosh (“And the Jews accepted”) is the following:וּבִימֵי אֲחַשְׁוֵרוֹשׁ הָיְתָה הַקַּבָּלָה (וְקִבֵּל הַיְּהוּדִים) הוּא,

The Jews accepted the Torah at Mount Sinai declaring, “We will do” before “we will listen,” because,כִּי זֶה שֶׁהִקְדִּימוּ נַעֲשֶׂה לְנִשְׁמָע בְּמַתַּן תּוֹרָה הָיָה מִפְּנֵי

to borrow an expression of our Sages,2 G‑d “hung the mountain over their heads like a tub.”שֶׁכָּפָה עֲלֵיהֶם הַר כְּגִיגִית,

The Alter Rebbe interprets3 our Sages’ statement in a non-literal manner, explaining that the spiritual revelations from Above were so powerful, the Jews had no other choice but to accept the Torah.גִּלּוּי מִלְמַעְלָה,

True, the Jews willingly accepted the Torah, committing themselves with all their hearts. Even so, their act is considered as forced, because it was a natural and unavoidable response to the love beamed forth from Above. Hence, it was as if a mountain was held over their heads.

To explain: It is written:4 “As water reflects a face… so too, the heart of one man reflects that of another,” i.e., it is natural that when a person shows love to another, that other person will respond with love. If this applies when love is shown on the earthly plane, it certainly applies when love is shown by G‑d.5 After the great revelation of Divine love for the Jewish people that preceded the Giving of the Torah, what else could the Jews do? Of course, they responded with love for G‑d. Since this was a natural, almost inevitable response, it is considered as if they were compelled to do so.

In the time of Achashverosh, by contrast, the Jews accepted the Torah of their own volition.וּבִימֵי אֲחַשְׁוֵרוֹשׁ הָיְתָה הַקַּבָּלָה מִצַּד עַצְמָם.

Since there were no revelations from Above influencing their decision, the choice to commit themselves to the Torah stemmed from their own will; it welled up from their inner selves.

It is possible to explain that a similar distinction can be explained in regard to the faith of the Jewish people.וְיֵשׁ לוֹמַר,

The faith that comes about because, in the spiritual realms, the soul perceives G‑dliness6 –שֶׁהָאֱמוּנָה דְּיִשְׂרָאֵל מִצַּד זֶה שֶׁהַנְּשָׁמָה שֶׁלְּמַעְלָה רוֹאָה אֱלֹקוּת

(i.e., it is faith that stems from an external cause) –(אֱמוּנָה שֶׁמִּצַּד סִבָּה)

can be compared to the willingness to accept the Torah because of a revelation from Above.7הוּא עַל דֶּרֶךְ שֶׁהִקְדִּימוּ נַעֲשֶׂה לְנִשְׁמָע (בְּמַתַּן תּוֹרָה) מִצַּד הַגִּלּוּי דִּלְמַעְלָה,

Just as the Jews were forced, as it were, to receive the Torah, it can be said that a person is forced to believe. Because the source of his soul in the spiritual realms sees G‑dliness, even when his soul is enclothed in a body, it has no choice but to believe.

In contrast, the Jews’ acceptance in the time of Achashverosh came of their own volition and initiative,וְזֶה שֶׁבִּימֵי אֲחַשְׁוֵרוֹשׁ הָיְתָה הַקַּבָּלָה מִצַּד עַצְמָם, הוּא,

for, at that time, the connection with G‑dliness that stems from the essence of their souls was revealed –כִּי אָז נִתְגַּלָּה הַהִתְקַשְּׁרוּת בֵּאלֹקוּת שֶׁמִּצַּד עֶצֶם הַנְּשָׁמָה,

This relates to the second explanation of faith given in sec. 5: that a Jew’s faith stems from the fact that his essence is one with G‑d. According to the first explanation of faith, he and G‑dliness are two separate entities. According to the second explanation, they are one, connected by

an essential bond that reflects the essence of their being.הִתְקַשְּׁרוּת עַצְמִית שֶׁמִּצַּד עֶצֶם מְצִיאוּתָם.

Their commitment revealed who they were, that the essence of their souls was G‑dliness. Therefore they were prepared to give up their lives.

To develop these concepts in greater detail:וּבִפְרָטִיּוּת יוֹתֵר יֵשׁ לוֹמַר,

The maamar introduced the above concepts to clarify the distinction between the soul’s essential desire and a desire that is motivated by an outside force. It continues, explaining that

Even with regard to the revelation of the soul’s essence, there is a (similarity to) the two dimensions explained above.שֶׁגַּם בְּגִלּוּי עֶצֶם הַנְּשָׁמָה, יֶשְׁנָם (דֻּגְמַת) שְׁנֵי עִנְיָנִים הַנִּזְכָּרִים לְעֵיל.

It is explained in chassidic thought that our day-to-day functioning is controlled by our revealed powers, i.e., the ten powers of the soul which comprise our intellectual and emotional makeup. These ten powers, and their compounds and derivatives that produce the variety of the more specific powers that we express in our conduct, are all limited in nature. For example, Chochmah (“wisdom”), the highest of these powers, has a specific definition and scope, as does Binah (“understanding”), and Chessed (“kindness”), and similarly all the other powers.

The essence of the soul, by contrast, refers to a simple, transcendent quality stemming from, and unified with, G‑d’s Essence, and is thus unlimited and undefined as His Essence is. Mesirus nefesh is an appropriate channel for the expression of this dimension, for it represents a step beyond one’s individual personality and a revelation of the unbounded nature of the soul. When considered in this context,

the revelation of the essence of the soul through mesirus nefeshדְּגִלּוּי עֶצֶם הַנְּשָׁמָה בְּעִנְיַן הַמְּסִירוּת נֶפֶשׁ,

can be considered as an external influence in relation to a person’s revealed powers, i.e., his intellect and emotions.יֵשׁ לוֹמַר, שֶׁבְּנוֹגֵעַ לַכֹּחוֹת הַגְּלוּיִים הוּא כְּמוֹ דָּבָר נוֹסָף.

By and large, the essence of a person’s soul is not revealed in his everyday conscious functioning, for our ordinary lives do not reflect the soul’s essence. Thus it can be said that the soul’s essence and its revealed powers are comparable to two separate entities and one is an external influence on the other.

We see this concept exemplified in the personal examples of several individuals who displayed mesirus nefesh continuously for many years when they were living in a country where oppressive decrees conflicted with their observance of the Torah and its mitzvos.וּכְמוֹ שֶׁרוֹאִים בְּפֹעַל בְּכַמָּה אֲנָשִׁים, שֶׁבִּהְיוֹתָם בְּמָקוֹם שֶׁהָיוּ שָׁם גְּזֵרוֹת עַל תּוֹרָה וּמִצְוֹת, הָיָה לָהֶם מְסִירוּת נֶפֶשׁ בְּפֹעַל מֶשֶׁךְ כַּמָּה וְכַמָּה שָׁנִים,

When, however, these same individuals came to a country where they could observe the Torah and its mitzvos amidst bounty,וּכְשֶׁבָּאוּ אַחַר כָּךְ לִמְדִינוֹת שֶׁאֶפְשָׁר לַעֲסֹק בְּתוֹרָה וּמִצְוֹת מִתּוֹךְ הַרְחָבָה,

the mesirus nefesh which they previously displayed was not displayed (to the same degree) in their present conduct.אֵין נִכָּר בָּהֶם (כָּל כָּךְ) הַמְּסִירוּת נֶפֶשׁ שֶׁהָיָה לָהֶם מִקֹּדֶם.

This situation is paradoxical. Since mesirus nefesh reflects a person’s inner G‑dly core – who he really is – his commitment should not be subject to change. How is it then that it is lessened when the challenges to his faith are reduced? This is possible

because the mesirus nefesh they expressed throughout these many years stemmed from their being granted a revelation of the essence of the soul which transcends their revealed powers.כִּי זֶה שֶׁעָמְדוּ בִּמְסִירוּת נֶפֶשׁ מֶשֶׁךְ כַּמָּה וְכַמָּה שָׁנִים הוּא לְפִי שֶׁהֵאִיר בָּהֶם גִּלּוּי עֶצֶם הַנְּשָׁמָה שֶׁלְּמַעְלָה מִכֹּחוֹת הַגְּלוּיִים

This revelation spurred these individuals to perform deeds which were truly lofty. It did not, however, elevate the people themselves.

There was no change within their revealed powers.וְלֹא נַעֲשָׂה עַל יְדֵי זֶה שִׁנּוּי בַּכֹּחוֹת הַגְּלוּיִים עַצְמָם.

As individuals, they remained on the same spiritual level as before. In simple terms, since these individuals did not refine themselves through study and prayer, their internal powers of intellect and emotion were not developed. Hence, their own personalities and characters did not change radically.

To explain these concepts using chassidic terminology, Tanya (ch. 18, et al.) states that even a Jew who is a kal shebekalim, “the basest of the base,” is willing to sacrifice his life to sanctify G‑d’s name. In one of his talks, the Rebbe explains that even when the Jew who is a kal shebekalim sacrifices his soul, he remains a kal shebekalim, i.e., who he is, that is, his understanding and emotions have not changed and remained undeveloped.

With the following bracketed lines, the maamar resolves an implicit question:

[(As explained in sec. 5 above), the essence of the soul is (also) the essence of the soul’s revealed powers, and thus, one might think that expressing the essence of the soul would also have an effect on these revealed powers. Since the essence of the soul is the core of the person’s being, expressing its potential should seemingly affect the person in his entirety.[דְּזֶה שֶׁעֶצֶם הַנְּשָׁמָה הִיא הָעֶצֶם (גַּם) דְּכֹחוֹת הַגְּלוּיִים (כְּנִזְכָּר לְעֵיל סְעִיף ה), הוּא,

Nevertheless, the essence of the soul transcends the scope of these powers entirely. Although it is the essence of these powers,שֶׁעֶצֶם הַנְּשָׁמָה הוּא הָעֶצֶם שֶׁלָּהֶם

it has no direct effect on their functioning,וְאֵין זֶה שַׁיָּךְ לְעִנְיָנָם שֶׁל כֹּחוֹת הַגְּלוּיִים עַצְמָם,

i.e., how they operate within their own framework – who the person is, and how he thinks and feels, in his everyday setting.]לְהַצִּיּוּר שֶׁלָּהֶם].

Although the person expressed the essential G‑dly core of his soul through his mesirus nefesh, his character, intellect, and emotions did not undergo fundamental change.

Chassidic thought often gives an example of a person who was fleeing from danger and, spurred by his essential desire to live, was able to squeeze into a small crack in a wall and reach a safe place that offered him protection. Afterwards, when the danger passed, no matter how hard the person tried, he was not able to squeeze out.

To explain the phenomenon: When activated by the danger he faced, the person’s essential desire to live influenced the very physical size of his body. That change, however, did not affect the body itself. Therefore, when the danger passed, the body reverted to its natural state. Similarly, with regard to the effect of mesirus nefesh on a person’s character, when the person’s fundamental connection to G‑d is challenged, the essence of his soul is called into revelation. Nevertheless, its expression does not have a lasting effect on his mind and heart; they remain to a given extent the same as they were before the essence of his soul was expressed.

In contrast, the revelation of the essence of the soul that is expressed in the feelings of being crushed and broken from being in exile makes even the revealed powersוְהַגִּלּוּי דְּעֶצֶם הַנְּשָׁמָה בָּזֶה שֶׁהוּא נִשְׁבָּר וְנִדְכָּא מִזֶּה שֶׁהוּא נִמְצָא בַּגָּלוּת הוּא שֶׁגַּם כֹּחוֹת הַגְּלוּיִים שֶׁלּוֹ

(as they function within their own framework)(הַצִּיּוּר דְּכֹחוֹת הַגְּלוּיִים)

one with the essence.8הֵם כְּמוֹ חַד עִם הָעֶצֶם.

Putting it simply, if a person’s internal powers, his mind and his heart, have not changed, he will not be broken about being in exile. On the contrary, he will see it as an opportunity for the expression of his personal desires. Why does he feel entirely crushed from the lack of revelation of G‑dliness? Because his mind and his heart have been aligned with the essential desire of his soul. Thus, even as they function within the context of a person’s day-to-day reality, they motivate him to long for the revelation of G‑dliness.

Until now, the maamar has explained that feeling crushed because of exile has an advantage over mesirus nefesh in that it relates to the soul’s conscious powers while mesirus nefesh does not relate to those powers. Nevertheless, sec. 9 stated that not only are the two – mesirus nefesh and feeling crushed because of exile – both expressions of the essence of the soul, feeling crushed represents a higher level of the essence of the soul.

To explain: The reason mesirus nefesh and the feelings of being crushed have different expressions within our spiritual personalities is that they emanate from different sources in the soul. Although it has been explained that they both emanate from the essence of the soul and, on the surface, the essence of the soul is a single transcendent entity, from an abstract perspective, a subtle distinction can be made.

It is possible to explain that the fact that the essence of the soul and the framework of the revealed powers (appear) as two separate mattersוְיֵשׁ לוֹמַר, דְּזֶה שֶׁעֶצֶם הַנְּשָׁמָה וְהַצִּיּוּר דְּהַכֹּחוֹת הֵם (דֻּגְמַת) שְׁנֵי עִנְיָנִים,

is that no two entities with different qualities and definitions can be joined in total unity. And when looking at the essence of the soul from the perspective of the revealed powers, it also appears to have a specific definition,הוּא לְפִי שֶׁגַּם עֶצֶם הַנְּשָׁמָה הִיא מֻגְדֶּרֶת בְּגָדֵר,

i.e., that it is on a transcendent plane above the framework of the revealed powers.וְהַגָּדֵר שֶׁלָּהּ הִיא לְמַעְלָה מֵהַצִּיּוּר דְּהַכֹּחוֹת.

The essence of the soul is a simple, undefined potential. This is expressed through mesirus nefesh which demonstrates a simple, undefined commitment to G‑dliness. This level of commitment is on a level that transcends the person’s character, intellect and emotion, and indeed, appears to be separate from them. Therefore, it is possible that even though a person expressed mesirus nefesh, his character and revealed powers of thought and feeling may remain unchanged, as explained above.

When, however, one considers the essence of the soul as it is rooted in G‑d’s Essence,אֲבָל מִצַּד עֶצֶם הַנְּשָׁמָה כְּמוֹ שֶׁהִיא מֻשְׁרֶשֶׁת בְּהָעַצְמוּת,

it does not have any definition whatsoever. G‑d’s Essence cannot be defined in terms of finitude or infinity, nor can G‑d’s Essence be said to be void of either of these dimensions.

Similarly, because it is rooted in His Essence, the essence of the soul possesses both a simple, transcendent dimension and a framework of limited powers, combining them in an absolute and singular unity.9הַפְּשִׁיטוּת דְּהַנְּשָׁמָה וְהַצִּיּוּר דְּהַכֹּחוֹת שֶׁלָּהּ הֵם כֹּלָּא חַד.

Based on this distinction, it is possible to say that “the luminary” of the soul revealed through mesirus nefeshוְעַל פִּי זֶה יֵשׁ לוֹמַר, דִּבְחִינַת הַמָּאוֹר דְּהַנְּשָׁמָה שֶׁמִּתְגַּלֵּית עַל יְדֵי מְסִירוּת נֶפֶשׁ

refers to that aspect of the essence of the soul that is defined as a transcendent entity, above the framework of our revealed powers. הִיא עֶצֶם הַנְּשָׁמָה כְּמוֹ שֶׁהִיא מֻגְדֶּרֶת בְּעִנְיַן הַפְּשִׁיטוּת שֶׁלְּמַעְלָה מִצִּיּוּר דְּכֹחוֹת,

And the dimension of “the luminary” of the soul which is revealed through the feelings of being “crushed” because of the exileוּבְחִינַת הַמָּאוֹר דְּהַנְּשָׁמָה שֶׁמִּתְגַּלֵּית עַל יְדֵי הָעִנְיָן דְּכָתִית מִזֶּה שֶׁנִּמְצָאִים בַּגָּלוּת,

is a revelation of the essence of the soul as it is rooted in G‑d’s Essence. Accordingly, it can permeate our revealed powers and become integrated within them to the extent that they reflect it.הוּא גִּלּוּי עֶצֶם הַנְּשָׁמָה כְּמוֹ שֶׁהִיא מֻשְׁרֶשֶׁת בְּהָעַצְמוּת.

Summary

These feelings of being crushed from being in exile represent an even more complete expression of the soul’s essence than self-sacrifice. This concept can be clarified by explaining why the Jews’ commitment at the time of Haman’s decrees surpassed their commitment at Sinai: At Sinai, the Jews were motivated to accept the Torah because they were granted great revelations from Above. Thus, their acceptance was motivated by an outside factor. At the time of Haman’s decrees, by contrast, there was no outside motivation for them to accept the Torah. Their acceptance came from their inner selves.

Similar concepts can be explained regarding the power of mesirus nefesh that stems from the essence of the soul. It is possible to see the essence of the soul as an outside influence, operating independently of a person’s conscious powers. Even when the essence of the soul is revealed, it is possible that the person’s conscious thinking will not be changed. Indeed, we see that there were individuals who displayed mesirusnefesh continuously for many years when they were living in a country where oppressive decrees conflicted with their observance of the Torah and its mitzvos. When, however, these same individuals came to a country where they could observe the Torah and its mitzvos amidst prosperity, the mesirus nefesh which they previously displayed was not displayed to the same degree.

The mesirus nefesh they expressed stemmed from the revelation of the essence of the soul which transcended their revealed powers. It did not, however, bring about a change within their revealed powers. In contrast, the revelation of the essence of the soul that is expressed in the feelings of being crushed from being in exile makes even the revealed powers one with the essence.

The source for the difference between mesirus nefesh and the feelings of being crushed because of the exile can be explained as follows: It is possible to say that “the luminary” of the soul revealed through mesirus nefesh refers to the essence of the soul as it is defined as a transcendent entity, above the framework of our revealed powers. By contrast, the dimension of “the luminary” of the soul which is revealed through the feelings of being “crushed” because of the exile is a revelation of the essence of the soul as it is rooted in G‑d’s Essence. Accordingly, it can permeate our revealed powers and become integrated within them to the extent that they reflect it.

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Footnotes

See sec. 4 above.

Shabbos 88a.

See Torah Or, Megillas Esther, p. 98d ff., and other sources. See also the conclusion of the second section of the maamar VeKibeil HaYehudim, 5687.

Mishlei 27:19.

See Tanya, ch. 46, et al.

See sec. 5 above.

Note also the concepts explained in the series of maamarim entitled BeShaah Shehikdimu, 5672, vol. 2, p. 996.

A similar concept applies regarding the process of internalizing faith. In the maamar entitled VeKibeil HaYehudim, the Rebbe Rayatz states that the contribution of “the extensions of Moshe” is to inspire mesirus nefesh, self-sacrifice. As explained above, this does not come about through imparting knowledge, but rather by bringing to the fore the connection to G‑d shared by the essence of the soul, a bond that transcends knowledge (drawing it down into knowledge). The fact that faith affects knowledge reflects an advantage – and a higher level – than the expression of mesirus nefesh.~br~The advantage of drawing faith into intellect is that it affects the person’s internal powers, changing his character. This has a certain parallel to the feelings of being “crushed” because of the exile, since in both instances, the person’s mind and heart are affected by the essence of the soul. ~br~There is, however, a difference between internalizing faith and the feelings of being “crushed” because of the exile. When faith is drawn down into knowledge, what is drawn down on a revealed level is the faith that stems from the fact that “his mazal perceives”* (see sec. 5). (This relates to the encompassing light of the soul described as chayah.) It is only that the potential to fuse faith – a power which transcends intellect – with the power of intellect comes from drawing down the essence of the soul. For it is only the essence of the soul that can bring about a fusion of these opposite potentials.~br~{Nevertheless, the revelation of the soul’s essence merely generates the potential for the faith that stems from the encompassing light of chayah to be fused with knowledge. This fusion does not reflect the essence of the soul itself.} ~br~According to the above, when contrasting mesirus nefesh with the internalization of the essence of the soul through one’s powers of intellect, each has an advantage the other lacks. By internalizing his faith, a person’s internal powers are affected by his essence and thus his individual character is developed and refined. Nevertheless, in this mode, the essence itself is not revealed. Conversely, through mesirus nefesh, the power of the essence is revealed in its transcendence. Nevertheless, the revelation of the essence does not have an effect on the person’s internal powers.~br~When the yearning for the revelation of G‑dliness affects the very essence of one’s being – and therefore, one is broken and crushed from the fact that G‑dliness is not revealed in the time of exile – both advantages are achieved. The person’s yearning reveals the essential connection with G‑d shared by the essence of the soul. For, as mentioned above, the fact that the person is entirely broken shows that his essence is involved. Moreover, when the lack of the revelation of G‑dliness affects the very essence of one’s being, not only is the power of the essence expressed as it is through the process of internalizing faith, but also there is an overt revelation of the essential bond that the soul shares with G‑d’s Essence, resembling the revelation of the essence of the soul that is expressed through mesirus nefesh. And when these feelings of yearning are aroused, the revelation (of the essence of the soul itself) is fused with the framework of the functioning of our revealed powers.~br~*See Sefer HaMaamarim 5670, p. 154, et al.

See Sefer HaMaamarim Melukat, Vol. 4, p. 378.