Mitzvas Tiglachas Metzora (Part 2)

The explanation is as follows:

As is well known, on Rosh HaShanah, general vitality is drawn down from the Ein Sof to bring life to the worlds for that particular year.1

For the light from the previous year has already withdrawn to its source on the day preceding Rosh HaShanah

when the moon becomes hidden.

Afterwards, through the sounding of the shofar and the prayers,

a new light is drawn down to illuminate the sublime land –

i.e., the Attribute of Malchus, the source for the worlds of Beriah, Yetzirah, and Asiyah –

and those who “dwell upon it,” i.e., all of the higher and lower worlds

that receive their vitality from it,

i.e., from the light of Ein Sof and its wisdom that is enclothed in the Attribute of Malchus,

as it is written (Mishlei 3:20): “He established the earth in wisdom.”

For as is well known to the students of the hidden wisdom,2i.e., the teachings of Kabbalah, on Rosh HaShanah there is a severance, the nesirah, in Kabbalistic terminology.

and Malchus receives new intellectual energy.

See Tanya, Iggeres HaKodesh, Epistle 14, which begins LeOreir es HaAhavah.

This influence represents the general life-energy that is drawn down from Or Ein Sof, G‑d’s infinite light, to the level of Malchus.

In order that it be broken down into particular elements

so that a ray from it can shine to every created being according to its level

— to those of the higher realms and to those of the lower realms —

a seal is required.

The seal receives its influence from the five Gevuros (Attributes of Gevurah, might) of Atik,

and the nature of Gevurah is to break an entity up into its elements,

as it is written (Tehillim 74:13): “With Your strength, You shattered the sea.”

These five Attributes of Gevurah bring about division,

enabling the ray of Or Ein Sof, which serves as the general life-energy that is drawn down into Malchus,

to be divided into particular, individual forms of life-energy

that are allotted to each individual created being

according to its level

and its Divine service and deeds performed in the previous year.

To cite a parallel: as is well known, the five Gevuros divide the breath, which comes from the heart, into twenty-two letters,

which represent twenty-two distinct patterns through which life-energy is drawn down,

as stated in Tanya, Shaar HaYichud VehaEmunah, (ch. 11).

From the combinations of the letters and the permutations – and indeed, multiple permutations – of the letters,

are drawn down distinction and division within the life-energy of the created beings, as explained there.

This is referred to as the seal.

For the influence received by the five Chassadim (Attributes of Chessed, kindness) of Atik represents the essence of the general life-energy

and the new light that is drawn down from the Ein Sof,

the emanation of kindness that is drawn down to endow vitality to the worlds,

as it is said:3 “He sustains the entire world with His goodness, grace and kindness.”

Nevertheless, since this life-energy is of a general nature

and is granted to all the worlds,

it is not characterized by division into individual elements.

The latter dimension is brought about by the five Gevuros.

Through them, a limit is established to the measure of Chessed drawn down to every created being on its particular level,

defining what will be drawn down to each one.

This is alluded to by our Sages’ statement that one’s sustenance is “allotted between Rosh HaShanah and Yom Kippur.”

For each entity has a specific allotment and measure of vitality which will be drawn down to it.

For this reason, the influence of the Gevuros is called the seal,

for a decree “sealed with the king’s ring will not be retracted.”4

When, by contrast, the influence is still in a general state,

one’s allotment can change

and there may be fluctuations; this one receiving more and this one less.

Therefore, until Yom Kippur, everything is dependent on teshuvah.

On that day, the general vitality is apportioned by the five Gevuros.

Thus, if one will correct his deeds before the gates are closed on Yom Kippur,

he will be endowed with a large portion of sublime kindness.

The opposite is also true, Heaven forbid.

Once, however, the division has been made

– i.e., everything has been sealed –

nothing will be changed in the future.

Based on the above, the question becomes even stronger:

Why do we make all the requests: “Heal us,” etc., every day?

Of what use will they be after everything “has been sealed with the ring of the King”,

and therefore is not subject to change?

To resolve the above:

The Attribute of Chessed that is divided by the five Gevuros

and is apportioned to every created being –

this Chessed, which is identified with Malchus of Atzilus,

is exalted and uplifted, and thus, is too lofty to convey good in the physical sense in our material world,

i.e., children, life, and sustenance,

which are the general categories that include all the types of material benefits,

i.e., good within the context of this world.

The nature of the Attribute of Kindness is to convey goodness,

to transmit the kindness and goodness that one possesses within his heart to others.

Goodness as it exists Above, in Atzilus, is to convey the revelation of G‑dliness,

which is the source of life and the source of good.

This level of goodness is too exalted

for physical matters – i.e., what we consider as good in this world – to be drawn down from it directly.

For these material concerns are all of no consequence Above.

The only way to draw down material good and kindness from the Sublime Chessed mentioned above

is through a manifold process of extension and enclothement

– that the Chessed from Malchus of Atzilus should enclothe itself in the garments of the Chessed of the Ten Sefiros of Beriah, Yetzirah, and Asiyah

until the Chessed conveyed through this process will be expressed in physical matters.

There are several heichalos – literally, “chambers”; the term refers to the external dimension of the Sefiros, – through which the influence from the Attribute of Chessed of Atzilus must pass

until it reaches the world of Asiyah

where the spiritual kindness is transformed into material influence.

As it passes from heichal to heichal, each time the influence takes on a more material form

so that it can be drawn down according to the definition of good in that heichal,

until, when it reaches this world, it is drawn down as what we perceive as good

in matters concerning children, life, and sustenance,

in which are included all the types of good in our material world.

With regard to this, our Sages declare that a person is judged every day.

For every day, there is a judgment whether a person is deserving and worthy that the kindness that was apportioned to him on Yom Kippur should be drawn down into material benefits,

i.e., that the Chessed will descend from level to level until it is enclothed in this world.

The Heavenly Court examines a person’s deeds to see if he is worthy of this.

If not, the Chessed will remain in the spiritual realms,

and instead, spiritual good will accrue to him in the sublime realms.

By requesting, “Heal us…,” “Bless for us…,” and the like, we are asking that physical good in this world be drawn down from this kindness

– i.e., what a person needs –

instead of it remaining entirely in the spiritual realms.

For if it were to remain in the spiritual realms, he would not receive any material benefit in this world.

On this basis, we can reconcile the two quotes cited above.

As our Sages stated, a person’s livelihood is allotted to him between Rosh HaShanah and Yom Kippur,

i.e., during that time, an apportioned amount of Chessed is drawn down to his soul.

Nevertheless, many types of good may come into being from this Chessed.

In order for it to take on material form,

it is necessary that there be a judgment every day as to whether the person is worthy

that the influence of Chessed will materialize into physical expressions of kindness for him that day,

granting him the good of this material world.

This is what is meant by the statement: “A person is judged every day.”

Therefore, prayer and requests are always beneficial.

On this basis, we can thoroughly appreciate the reason business activity is necessary to earn one’s livelihood.

For even if a person is judged positively each day,

and it is decreed that he will be granted his livelihood,

nevertheless, if he does not involve himself in business activity, he will not receive anything,

as Rabbi Yishmael says (Berachos 35b): “Follow the ways of the world.”

[Moreover, although Rabbi Shimon bar Yochai differs with Rabbi Yishmael, he differs only

so that one will be able to fulfill the mitzvah of knowing the Torah,

as he asks rhetorically (Berachos, loc. cit.): “What will be of the Torah?” I.e., if one is involved in business activity, how will he have time for Torah study?

However, when one has already attained knowledge of the Torah,

although he still has an obligation to study continuously,

as the Holy One, blessed be He, told Yehoshua:5 “And you shall contemplate upon it day and night,”

nevertheless, such a person is also obligated to involve himself in business activity to earn his livelihood.

And if he cannot earn an ample livelihood unless he occupies himself substantially in business,

it is sufficient for him to study one passage of Torah study in the morning and one passage in the evening,

as Rabbi Shimon bar Yochai himself states in Menachos, ch. 11 (p. 99b)].

This approach is accepted as halachah by Rambam6 and the Shulchan Aruch (Orach Chayim, sec. 156).

Similarly, in a relevant context, Niddah 70b quotes Rabbi Yehoshua as saying:

“One, i.e., business activity, without the other, i.e., prayer, is not sufficient.”

The rationale can be explained on the basis of the explanations above in sec. 2

– that the influence that is drawn down into this world must descend from level to level

until it becomes enclothed in a thick garment, so that from it, there can come into being material kindness

– i.e., the benefits of our physical world.

For this, a person is judged every day, as explained above.

This reason is also the motivating factor for a person’s need to involve himself in business activity.

For the influence that enters our world must pass through the garments of nature,

i.e., G‑d’s influence becomes enclothed, hidden and concealed

until it appears that the world follows its own independent pattern,

conforming to the natural order.

In truth, everything comes from G‑d, in His glory and His essence,

but He conceals His G‑dly influence so much

that on a revealed level, the daily flow of events does not appear miraculous or beyond the natural order.

Instead, it appears as if everything is natural.

For example, when G‑d grants sustenance to a Jew to satisfy his needs,

He does not grant it to him through a miracle,

such as having bread or meat descend for him from heaven,

as was the case with regard to the Jews who were given manna to eat in the desert.

That was an unnatural occurrence.

Instead, in the present age, He sends His blessings in a way that enables a person to earn profit through commercial and business activity.

Now the profit he makes through this business activity comes about through natural means.

Thus, it is possible for one who so wishes to say, “My strength and the power of my hand achieved all this wealth for me,”7

and “My wisdom stood by me.”8

He may think: My business knowledge, knowing what to buy and when to sell and the like, was what brought about the profit. That conception is self-delusion.

In truth, as it is written (Koheles 9:11): “Bread does not accrue to the wise,”

but rather to one to whom G‑d will decree and ordain His blessing.

Through His providence, He ordains who will be poor or wealthy;

He lowers and He raises the status of people at will.9

Nevertheless, He grants His influence through the natural order alone, as explained above.

Thus it becomes concealed and hidden and is not apparent.

This allows for the possibility of a person saying: “My strength and the power of my hand” achieved this success for me,

according to the natural order of the world, as explained above.

The intent in this pattern of concealment is very, very deep.

For it comes as a result of His attribute of Gevurah,

which conceals and hides the Divine vitality.

As explained in Tanya, Shaar HaYichud VehaEmunah, (ch. 5),

this is the mystic secret implied by our Sages’ comment:10

“At the outset, it arose in His thought to create the world with the attribute of Stern Judgment,”

i.e., with garments and concealment, as explained above.

“He, however, saw that the world could not continue,

and so He blended with it the attribute of Mercy,”

i.e., the revelation of G‑dliness through the wonders and miracles in the Torah,

and similarly, through select individuals whom G‑d calls upon, as described in the Talmud,

and similarly, in later generations, the sublime righteous men of the world.

This concept is reflected in the AriZal’s interpretation11 of the phrase:12 “Command (צו) the children of Israel,”

as referring to G‑d’s names E-l and A-donai (אדני and אל),

for together these names of G‑d are numerically equivalent to צו ,96.

As is well known, our Sages comment (Sanhedrin 52b): “The term tzav refers solely to the worship of false divinities.”

This refers to the false divinities that derive their nurture from the names E-l and A-donai.

The intent in reciting the passage describing the daily burnt-offering, which begins with the word tzav, is to weaken the power of these forces. Consult that source

On the surface, this arouses questions:

What is the connection between false divinities and G‑d’s names E-l and A-donai?

The concept can be explained as follows.

These Divine names rule in the world of Asiyah.

They are the channel through which vitality is drawn down from the Ein Sof to that realm.

The influence from these names that is drawn down into Asiyah must enclothe itself in a coarse and thick garment

until it appears as if the world is following its own independent pattern.

This resembles, in an abstract sense, the worship of false divinities,13

in which an entity appears as a yesh (a separate independent being) and denies G‑dliness,

saying:14 “I am and nothing else but me exists,”

and “My strength and the power of my hand…,” as stated above.

Such entities do, however, call Him “the G‑d of gods” as explained in Tanya.15

This is the meaning of our Sages’ statement that, “The term tzav refers solely to the worship of false divinities,”

for the influence from G‑d’s names E-l and A-donai descends through the garment of nature

that is associated with false divinities and an entity appearing as a yesh, as explained above.

Therefore, though a person may entreat G‑d’s mercies – that He send His sustenance to him

and that the influence of the Sublime Chessed that was drawn down upon his soul on Yom Kippur come into a material form and be drawn into this world –

it is not sufficient unless he also occupies himself in business activity.

He must prepare a garment

through which the influence from Above can be drawn down to the realm of Asiyah,

i.e., he should have an appropriate enterprise

that, according to the nature of the world, will enable him to earn the sum he requires through this enterprise.

This will serve as a useful garment in which G‑d will invest His blessing

and convey it through this means.

G‑d will grant the person financial gain from His sublime kindness,

enabling influence to descend from that kindness by means of this garment that conceals the kindness.

The term “conceals” is used because this concealment makes it possible for the person to say, “My strength and the power of my hand achieved this wealth for me,”

since it is the natural order of the world to profit in this manner.

Since it is possible to say this, such business activities are a proper garment for the Sublime Chessed,

and through using it as a medium,

G‑d will send him His kindness and blessing,

for this is the proper approach.

Accordingly, there are two desirable intents that a person should have when involving himself in business dealings:

a) He should entreat mercy from G‑d that He should send His Sublime Chessed

and have it take on material form in this world

so that he will derive his sustenance from it;

b) While involved in business dealings, one should believe that the influence (shefa) is G‑d’s blessing

like other open miracles,

e.g., the manna that He granted and the like.

It is merely that the person makes a garment for G‑d,

enabling Him to clothe His blessing in these business dealings.

For this is G‑d’s will,

to control His world in this manner

until the coming of the end of days,

at which time, “the earth will produce ready-made pastries” (Shabbos 32).

This is the intent of Rabbi Yehoshua’s teaching (Niddah, 70b; consult that source)

that one should increase his business endeavors and entreat G‑d’s mercies, because one without the other is insufficient.

(17His counsel, to “increase his business activity,” applies only to one who desires to become wealthy,

i.e., who desires that the majority of the kindness that is drawn down upon his soul in the spiritual realms become enclothed in material wealth.

Therefore, he should increase his business activity

to provide ample garments,

and also entreat G‑d’s mercy

so that His Chessed will be enclothed in wealth.

But an average person who does not feel the urge for wealth,

but instead seeks merely to bring home what is necessary for the sustenance of his soul and those of the members of his household,

need not increase his business activity to such a degree,

as will be explained with G‑d’s help;

instead, he should involve himself in business activity according to what is appropriate for him.

Even when a person feels an urge for wealth,

his increase in business activities will be of no benefit to him

unless he entreats G‑d’s mercy,

asking that He send and convey the majority of the kindness that is allotted to his soul towards wealth.

Moreover, he must know how to entreat G‑d’s mercy.

This is not true with regard to most people,

who do not cast aside their souls to request that the majority of the kindness allotted for them be drawn down into wealth.

And even if one is willing to cast his soul aside and forgo the blessings to be granted to him in the realms of health and children,

perhaps he will not entreat G‑d’s mercies for this in a way sufficient to draw down influence to this world.

And if he does not make proper entreaties,

G‑d sends him only that which he needs for his livelihood for the moment.

In such an instance, a small amount of business activity is also sufficient for this.

A large amount of activity will not help him,

since he has not been allotted more,

as will be explained with G‑d’s help.

On this basis, we can appreciate a story concerning the Baal Shem Tov.

A wealthy, but childless man came to the Baal Shem Tov asking that he pray to G‑d for him that he be granted children.

The Baal Shem Tov told him that if he was willing to become poor, he would be granted children.

The man accepted this condition.

Children were born to him,

and indeed, he became poor.

The incident can be explained as follows:

The Baal Shem Tov saw that when the portion of Chessed allotted to this person’s soul would be drawn down into this world,

it would be insufficient for both children and wealth together,

but sufficient only for one of them.

He was able to alter the manifestation of this Chessed from wealth to children.)

Based on all the above concepts,

the following advice should be taken to heart by every person who is concerned with his soul and feels torn by an inner conflict with regard to financial matters,

who does not want to decrease the Divine kindness that was allotted to his soul on Rosh HaShanah and Yom Kippur

by drawing it down for financial matters and the like alone,

and does not feel an urge for wealth,

but instead desires to meet the needs of his soul and those of his household – lest they hunger –

and provide them with clothing and a dwelling which they need for their sustenance

in order to serve G‑d.

Such a person should make a resolution within his heart

and calculate the sum of money that is necessary for these expenses

and pray to G‑d that He generously send him His kindness

so that he will be granted this influence.

He should then prepare a garment, i.e., a medium,

that is appropriate to earn this sum, without being excessive.

For example, if he requires 500 rubles,

he should find himself a business endeavor through which he can earn that sum in an ordinary manner,

for example, by investing 1000 rubles, 1500 rubles, or the like, in a business,

according to the ordinary percentages of income accrued in such a business.

Once he has prepared this garment, G‑d will send him His blessing.

This is implied by the verse (Devarim 15:18): “G‑d will bless you in all that you do,” i.e., man must “do.”

For if he does not prepare a garment,

G‑d’s kindness will not be drawn down to this realm.

He will receive spiritual benefits in the World to Come alone,

but will lack physical sustenance in this world.

He will be punished for this,

for he is stealing from his soul.

He should not, however, increase his business activity to an excessive degree,

as it is unnecessary.

Why should he make a large garment, greater than the light required to be enclothed in it?

Even if he will increase his financial activity, what will come of it?

He will labor futilely,

since the allotment that he requires can be enclothed in a far smaller garment.

If so, a large garment is unnecessary.

For, in truth, his business activity is not what brings about his profit;

rather, it is G‑d’s blessing,

and this blessing could easily be enclothed in a far smaller garment.

If so, increasing the garment will not lead to any benefit;

on the contrary, it will have an adverse effect.

To what can it be compared?

To a person who has a garment tailored for himself.

It should be tailored according to the measurements of his body.

If his waist is two cubits and he makes a garment of three or four cubits,

he is impairing its usefulness, and it will cause him to stumble and fall.

This is sufficient for a person of understanding.

This is the implication of the verse (Devarim 21:12): “And she shall shave her head.”

To explain:

Hairs are drawn down from one’s wisdom

and are called excess intellectual energy.

In the case of a person of stature, a Torah scholar, they are beneficial,

as explained above (in sec. I) with regard to the ordinary conversation of a Torah scholar.

In the case of others, by contrast, their excess intellectual energy reflects excessive intellectual involvement in worldly matters,

i.e., in business dealings,

making garments larger than what is necessary.

This is what is meant by the hairs – this refers to garments,

which are unnecessary,

and are very detrimental

and can blemish the Chochmah of the G‑dly soul, as explained above.

Hence, it is written: “And she shall shave her head,”

for “Bread does not accrue to the wise” (Koheles 9:11),

The statement (ibid., 7:12): “Wisdom will grant life to her master,”

refers to a situation where one makes a garment according to what is necessary;

neither more, nor less, as explained above.

What is extra, however, should be shaved off and removed entirely,

as implied by the saying:18 “Do not become overly wise,”

From the above, a person can learn to follow a similar pattern regarding his other activities in this world:

not to invest excessive intellectual energy nor to employ schemes,

but instead, to bring into play motivating factors that will bring him what appears to him as good according to the Torah.

He will carry out the necessary activity according to his understanding

so that it will serve as a garment

through which G‑d will send him that particular matter.

And G‑d will do what is proper in His eyes,19

which is the true good that is becoming for a person.