Crown Jewels: Parshas Devarim

Likkutei Sichos, Vol. IX, p. 24ff.

I. Every year, we read Parshas Devarim on Shabbos Chazon, the Shabbos which precedes Tishah BeAv. From this, we can appreciate1 that Parshas Devarim contains an allusion to the import of Shabbos Chazon.

What is the import of Shabbos Chazon?

As is well known, R. Hillel of Paritch2 would quote R. Levi Yitzchak of Berditchev3 who explains that the name Chazon has the implication “vision.” On this Shabbos, every Jew is shown a vision of the Future Beis HaMikdash from a distance.

R. Levi Yitzchak explains this concept with a parable of a father who had a valuable garment prepared for his son. The son, however, [was not careful and caused] the garment to be torn into several pieces. The father had a second garment made for his son, but the son also [caused] this garment to be torn.

The father then had a third garment prepared. He did not, however, give it to his son to wear. Instead, he would show it to his son “rarely, at certain preordained occasions,” telling him that if he would conduct himself in an upright manner, he would give him the garment to wear.

In this manner, the father would train his son to conduct himself in an upright manner to the extent that it would become second nature for the child. When [the son’s character would become refined], the father would give the garment to the son to wear.

II. Among the concepts that we can learn from this parable is the following: On Shabbos Chazon, every person is shown a vision of the Future Beis HaMikdash. [This includes not only the righteous, but also, and indeed,] primarily those individuals who must be trained to conduct themselves in an upright manner so that they will not cause — through their deeds — the precious garment to be torn.

Not only is Shabbos Chazon a time of the revelation of the Future Beis HaMikdash {— on this Shabbos, we see the Beis HaMikdash, as R. Hillel would say: “the Beis HaMikdash is shown” —} but, this revelation is granted to “everyone,” even those individuals who are described as being “filled with mitzvos as a pomegranate [is with seeds].”4 {This parallels the holiness of the Shabbos and the festivals which shines “even within the soul of an uncultivated person and a totally unlearned individual ... in the same manner as it shines within (the holiness of) the soul of a righteous man.”5}

On the contrary, since the intent of showing the vision of the Future Beis HaMikdash is to train [the Jews] to conduct themselves in an upright manner, it follows that the revelation is directed primarily at those who need such instruction, individuals who, were they not granted such a vision, might not conduct themselves in an upright manner.

III. There is another concept that can be derived from this parable. The intent of showing the garment to the child “rarely, at certain preordained occasions” is to evoke a yearning for the garment within the child. Indeed, the yearning must be so great to motivate the child to conduct himself in an upright manner and to do so until this becomes “second nature.”

From this, we can appreciate that the revelation of the Future Beis HaMikdash to every individual on Shabbos Chazon [produces a change in behavior]. Although the revelation is “from a distance,” and thus there are some individuals who are unaware of it, it has an internal effect on every Jew. The vision of the Future Beis HaMikdash which a Jew’s soul is granted has an effect on his body and his animal soul and motivates them to conduct themselves in an upright manner.

{In order for this revelation to be internalized, however, in these last generations, when we are approaching Mashiach’s coming, this concept has been publicized to everyone. [This enables everyone] to contemplate and think deeply about the concept, causing the vision to have deeper impact.}

IV. [Seemingly, it is possible to draw a parallel between the vision of the Future Beis HaMikdash and] the various heavenly voices that resound [from time to time] which are intended to motivate people to turn to G‑d in teshuvah. {For example, there is a heavenly voice which “whines like a dove, saying: ‘Woe are the children, who because of their sins, I destroyed My house.’”6}

The question is raised:7 Of what avail are these heavenly voices since most people on the material plane do not hear them?

The resolution of the question is well known:8 The soul, as it exists in the spiritual planes, hears these heavenly voices at all times. This [influence] reverberates within
[— and has an effect upon —] the soul as it exists on the material plane, as reflected in our Sages’ statement:9 “Even though they did not see, their mazalos10 saw.”

The effect of these heavenly voices [does not remain in the spiritual realms alone]. We see that people are at times unexpectedly aroused to thoughts of teshuvah without any preparation or meditation on their part. This comes as a result of their souls hearing these heavenly voices in the spiritual realms.

One might say that a similar concept applies with regard to the vision of the Beis HaMikdash seen on Shabbos Chazon. A person may not see this vision with his material eyes; indeed, he may not even see it with the “eyes of his mind.” [It is possible that the only reason] he knows [about the existence of such a vision] is that he believes in the words of our Sages. Nevertheless, [the fact that in the spiritual realms, the souls of the Jewish people see] this vision has an effect on every Jew.

In truth, however, a distinction must be made between the effect of the vision of Shabbos Chazon and that of the heavenly voices that resound in the spiritual realms. Generally, the arousal to teshuvah that is motivated by the heavenly voices in the spiritual realms does not have an ongoing effect on a person in this worldly realm11 (unless he increases his [Divine service as a result of this]). [The rationale is that this motivation to teshuvah] stems from an arousal from above (and not from the person’s own self, as he exists within the context of this worldly realm).

[The effect of] the vision of Shabbos Chazon, by contrast, [is intended to be more comprehensive]. [Its purpose is] to produce an ongoing effect, [to motivate a person] to “conduct himself in an upright manner” so that there will be no possibility that he will return to undesirable conduct, for proper conduct will have become second nature for him.

From this, we can appreciate that although the vision of Shabbos Chazon — the Future Beis HaMikdash which every Jew sees — comes from above, it has an internalized effect on the person, enabling him to see [the Beis HaMikdash] within his own context. And as a result, his [fundamental approach changes], and it becomes second nature for him to conduct himself in an upright manner.

V. Explanation is, however, still necessary. [The question arises:] How is it possible for the vision of Shabbos Chazon to have an [internalized] effect on the person so that it will become second nature for him to conduct himself in an upright manner and he will not return to his undesirable tendencies? In this instance as well,] the vision is not a result of his own Divine service, but a revelation from above.12

This question can be resolved through [explaining the above parable, and in particular, clarifying why] the father does not give the child the third garment until it has become second nature for the child to conduct himself in an upright manner. The father was willing, by contrast, to give him the first two garments to wear even though he was not certain how the son would conduct himself. Indeed, (if we look at the analogue,) in G‑d’s eyes, everything is known. Thus the father [G‑d] knew that the son [the Jewish people] would cause these garments [the First and Second Batei HaMikdash] to be torn. [Why then did He give them to him?]

It is possible to explain the rationale by focusing on the inner dimension of the matter. The advantage of the third garment over the first two garments can be explained based on the Zohar’s interpretation13 of the verse:14 “If G‑d does not build the house, its builders labor on it in vain.” [The Zohar describes] the First and Second Batei HaMikdash as “mortal structures without any perpetuation at all” and the Third Beis HaMikdash as “the structure of the Holy One, blessed be He,” which will be perpetuated eternally.

Accordingly, since the Third Beis HaMikdash will be perpetuated eternally, it is necessary that the son [— the Jewish people —] prepare himself before he puts on the third garment. He must stand on a level where there is no possibility that he will turn to improper conduct.

Note also the commentary of the Ramban and Rabbeinu Bachaye to Bereishis 26:20 and the Tzofnas Pane’ach Al HaTorah, Bereishis 28:17.

Yaakov is identified with the attribute of truth. Truth is [a constant factor]; there is no possibility of interruption or change.16 Therefore, the third Beis HaMikdash which corresponds to Yaakov will be perpetuated forever.17

VII. To clarify the parallel between the three Batei HaMikdash and the three Patriarchs {and also the connection between the two reasons why the Third Beis HaMikdash will be perpetuated eternally: a) because it corresponds to Yaakov, and b) because it will be “the structure of the Holy One, blessed be He”:}

The purpose of the Beis HaMikdash (which is also called a Mishkan18) is to enable ViShachanti bisochom, “I will dwell within,”19 the connection between G‑d and the world. There are three different manners [in which this connection is ex­pressed]. These three manners correspond to [the spiritual intent] associated with the numbers one, two, and three.20

[The conception of the Beis HaMikdash] as dictated by the number one, i.e., as it expresses how G‑dliness is drawn down from above, corresponds to the attribute of Avraham our Patriarch, the quality of Chesed, kindness, which also follows this motif.

b) Since [G‑d desires the Divine service of the Jewish people, cf. Iyov 14:15:] “You long for the work of Your hands,” the light which this Divine service draws down comes from a deeper, more inward source within G‑dliness. (see Likkutei Torah, Shir HaShirim, p. 22c). See also note 32.

[The conception of the Beis HaMikdash] as dictated by the number three focuses on the fusion of both thrusts together, {[joining] the higher realms with the lower realms}, creating a third entity which combines the previous two. This motif corresponds to the Divine service of Yaakov which is identified with the attribute of Tiferes, “beauty,” and Emes, “truth.” The Kabbalah23 identifies the attribute of truth with “the middle bolt”] which “extends from one end to the other,”24 including the lowest extreme and the highest extreme and making them a single entity.

On this basis, we can appreciate the differences between the three Batei HaMikdash. During the era of the First Beis HaMikdash, it was ordained that the Jews conduct their Divine service primarily as tzaddikim, “righteous men,”25 drawing G‑dliness into the world from above. Since this influence is drawn down from above, it does not share as strong a connection with the worldly plane as it exists within its own context.26 Therefore there is a possibility that this connection will cease.

[Since this service fulfills G‑d’s desire for “a dwelling in the lower worlds,” it draws down a light that transcends our limited gestalt, i.e.,] influence from the level of “not a man” (I Shmuel 15:29), at which level there is no possibility of changes. (See Torah Or, p. 72c, et al.) than the First Beis HaMikdash, [having a more lasting effect] within the world.33

Nevertheless, since the material world is associated with set limits and bounds,34 even the Second Beis HaMikdash, (although it [possesses an advantage because it] is associated with the world as it exists within its own context), still endured only for a limited time.

* This parallels the concept explained in Likkutei Sichos, Vol. VIII, p. 190, note 27 (translated in this series) with regard to the advantages of Torah study and deed, that the revelation of G‑d’s essence which is accomplished through Torah study) is (not an incremental factor, but rather) fundamental to drawing down the essence itself and thus [creating G‑d’s] dwelling. Nevertheless, [despite this advantage,] deed is still of primary importance. Therefore it will be perpetuated eternally, for the limited realm of worldly existence will itself be infinite.

VIII. [This latter concept requires explanation:] How is it possible for the worldly plane, which is characterized by limitation and change, to become one with the infinite dimensions of the higher planes?

[This question can be resolved based on] the Zohar’s statements that the Beis HaMikdash of the Future will be “the structure of the Holy One, blessed be He,... as it is written:36 ‘G‑d is the Builder of Jerusalem,’ He and none other.”

Were the G‑dly influence [associated with the Beis HaMikdash to stem from] the revealed levels of G‑dliness, [such a fusion would be impossible]. For every revelation — even those of the highest levels — has a specific definition.37 Hence, from the standpoint of [the revealed level of G‑dliness,] the spiritual and the material plane would remain two separate realms.

Thus from His perspective, both finiteness and infinity share the same purpose — to reveal His truth. Although each possesses a definition, those definitions become overshadowed and eclipsed when seen in the context of the larger picture. And because those definitions become overshadowed, there is a possibility for unity to be established between the two and finiteness to be fused with infinity.]

IX. [On this basis, we can] comprehend how the vision of Shabbos Chazon — the Third Beis HaMikdash which is shown to every person — motivates a person to conduct himself in an upright manner to the extent that it becomes second nature. Despite the fact that the vision is shown the person from above, it has an effect on the person as if he had seen it by virtue of his own [Divine service].

Nevertheless, in an expanded sense, this concept was revealed in the Batei Mikdash of the previous eras and even in the Mishkan (Sanctuary) (Likkutei Torah, op. cit.) See also the interpretation of the phrase “corresponding to the Sanctuary and its walls” in Likkutei Sichos, loc. cit., sec. VI. Time itself, which is characterized by change, will be eternal and infinite.43

{[To cite a parallel:] As is well known,44 the true concept of G‑d’s oneness — in particular, [how His oneness is an expression of] His essence — is that the oneness is not merely appreciated from G‑d’s [perspective, but that His perspective resonates within the perception] of the created beings themselves.

Therefore a person is shown a vision of the Future Beis HaMikdash, a structure that is eternal even from the perspective of the world.45 This will awaken a dimension within the person which is unchanging, [exerting influence on the person] even as he exists within his own perspective, and indeed, will even be reflected within his body and animal soul. As a result, conducting himself in an upright path becomes second nature, in a manner that precludes the possibility of him ever returning to undesirable conduct.46

X. [The above enables us to appreciate] the inner reason why the message of Shabbos Chazon (that on this day, every person is shown a vision of the Beis HaMikdash) was revealed by R. Levi Yitzchak of Berditchev, a Rebbe who shared a unique connection to the Alter Rebbe and Chabad Chassidus,47 and afterwards, publicized by R. Hillel of Paritch, one of the leading Chabad chassidim.48

The contribution of Chabad Chassidus43 is that G‑d’s oneness should not be appreciated by people only as a revelation from above, [but that it be appreciated as part of a person’s own understanding]. (To express the concept in personal terms: It should not only be a point of faith; it should be something which a person knows [and understands].)

This is the import of Shabbos Chazon, that although a vision is shown from above, it has an internalized effect on the person, to the extent that it becomes second nature for him to conduct himself in an upright manner.

XI. Although the Third Beis HaMikdash, which corresponds to Yaakov, is on a higher level than the First and Second Batei HaMikdash, which correspond to Avraham and Yitzchak, [chronologically,] it follows the building of those structures.49 (Therefore it is called the Third [Beis HaMikdash].50)

Similarly, Shabbos Chazon — on which we are granted a vision of the Third Beis HaMikdash — follows after the holidays of Pesach and Shavuos which correspond to Avraham and Yitzchak respectively.51

[The connection to the influence of Pesach can be explained as follows: Shabbos Chazon is the Shabbos52 before Tishah BeAv (or Tishah BeAv itself when that date falls on Shabbos). Tishah BeAv always falls on the same day of the week as the first day of Pesach, as implied by the symbol ,Wt.53 [The connection to Shavuos is reflected by the fact that] the revelations in the spiritual realms from a holiday continue to shine until the festival which follows,54 and the festival before Shabbos Chazon is Shavuos.

To clarify the above: The difference between Pesach, which commemorates the Exodus from Egypt, and Shavuos, which commemorates the giving of the Torah, can be explained as follows: The Exodus from Egypt was a revelation from above that was not connected with [Divine service on] the mortal plane. This corresponds to Avraham who is associated with the attribute of Chesed which in turn is characterized by the motif of drawing down influence from above.

* This reflects [the approach of bittul] that a student must have when he sits in the presence of his teacher (Shabbos 30b).

Shabbos Chazon’s message involves a vision of the Third Beis HaMikdash. [That structure] fuses within itself both motifs of drawing down influence from above and ascending upward within itself in a single thrust. Therefore it follows after — and in sequence to — Pesach and Shavuos.

XII. [On this basis, we can explain the connection between Shabbos Chazon and Parshas Devarim. These two motifs — drawing down influence from above and ascent upward — exist (as do all matters) within the Torah itself.59 [Indeed, the difference between these two motifs reflects] the difference between the first four books of the Torah and [the book of Devarim,] which is called Mishneh Torah, “the review of the Torah,” and which was “recited by Moshe on his own initiative”60 (as inspired by ruach hakodesh).61

Although the first four books of the Torah were also conveyed to us by Moshe our teacher, when conveying these books Moshe served as no more than an agent.62 (The powers of comprehension of a created being, even those of [a person as refined as] Moshe, were not involved [in the transmission of these books]. [He did no more than convey G‑d’s word. Thus they reflect the motif of] drawing down influence from above.)

Based on Likkutei Torah, Shir HaShirim, p. 20c (cited in note 59) which explains that “on his own initiative” is identified with the level of Z’eir Anpin, we are forced to say that Rashi’s intent in the phrase “not ... on his own motivation” means that even the source of the Book of Devarim is above Z’eir Anpin. It merely enclothes itself in Z’eir Anpin. See Likkutei Sichos, Vol. IV, p. 1087, and notes. The source for the transmission of Devarim became enclothed and identified with Moshe’s conceptual processes. Thus [it shares a connection to] the Divine service of mortals.64

Therefore the Book of Devarim begins:65 “These are the words,” words of rebuke,66 because words of rebuke will motivate the service of teshuvah, which (— as stated in section VII —) reflects the thrust of elevation from below.

This is one of the rationales and allusions why Shabbos Chazon — when everyone is shown a vision of the Third Beis HaMikdash — is the Shabbos on which we begin reading the Book of Devarim. To [evoke] the revelation of the Third Beis HaMikdash, both vectors of [Divine service inspired by] the Torah are necessary.67 The approach of drawing down G‑dly light — associated with the first four books of the Torah — is not sufficient. Instead, the approach of upward ascent which is associated with the Book of Devarim is also necessary.

This will lead to [the Redemption] which is also alluded to in the conclusion of the Book of Devarim in the phrase “the last sea,”68 [interpreted by our Sages69 to mean,] “the final day,” and the “final Beis HaMikdash,”70 the Beis HaMikdash of the Future which will be revealed71 with the coming of Mashiach. May this take place very speedily.

(Adapted from Sichos Simchas Beis HaShoevah, 5724
and Sichos Shabbos Chazon, 5730)