Kovetz Nasi Hador - Part 1 PDF

‫תמוז ה תשע ו‬ ‫ול ם‬ ‫עמדו ה‬ 11 LESSON 1: THE ROLE OF A NOSSI Introduction Chassidus often introduces a revolutionary way of understanding a concept that already exists in Nigleh. Although the concept of Hiskashrus existed earlier, chassidus reveals its central nature in a Jew’s service of Has...

‫תמוז ה תשע ו‬ ‫ול ם‬ ‫עמדו ה‬ 11 LESSON 1: THE ROLE OF A NOSSI Introduction Chassidus often introduces a revolutionary way of understanding a concept that already exists in Nigleh. Although the concept of Hiskashrus existed earlier, chassidus reveals its central nature in a Jew’s service of Hashem. The concept of Hiskashrus is found in the Gemara,2 which states, “A child who begins to speak is taught by his father: “‫תורה צוה לנו משה‬ ‫מורשה קהילת יעקב‬.” Why is it so important to teach a child, particularly in the beginning of their chinuch, that the Torah was commanded to us by Moshe? Shouldn’t we begin with the Torah’s Divine origin? The fact that we place such an emphasis on telling a child that Moshe was sent by Hashem to be the “‫”עומד בין ה’ וביניכם‬3 - the intermediary between Hashem and the Yidden, demonstrates how important this idea truly is. In the words of the Mechilta on the Pasuk ‫״ויאמינו בה‬ ‫ובמשה עבדו״‬, “Whoever believes in the ‫רועה נאמן‬, the faithful shepherd, is considered to believe in He who spoke and created the world (Hashem). The Zohar4 states that each generation has an “‫אתפשטותא דמשה‬ ‫רבינו‬,” a tzaddik who is the expression of Moshe in his own generation. This tzaddik is charged with being the “‫ ”עומד בין ה’ וביניכם‬just like Moshe. This fits with the Gemara in Kesubos,5 which explains that when someone connects with Talmidei Chachomim, “The Torah considers it as though he has cleaved to the ‫שכינה‬.” Chazal teach us that the role of a tzaddik is not only the teaching of ‫ א‬,‫סוכה מ”ב‬ ‫ ה‬,‫דברים ה‬ ‫תקוני זהר תיקון ס”ט‬ ‫ ב‬,‫כתובות קי”א‬ 12 13 14 15 Torah; the tzaddik also cares for the needs of the Yidden and concerns himself with their well being. This is proven from the Gemara in Bava Basra,6 which states, “Whoever has a sick person in his house should go to a Torah scholar, who will invoke [Heavenly] mercy for him.” Similarly, it is stated in Maseches Taanis7 that “If you see a generation over whom the heavens are rust colored like copper so that neither dew nor rain falls... let him go to the most pious man of that generation so that he will daven for him abundantly.” It is clear that a Tzaddik the intermediary between Hashem and the Yidden - doesn’t only bring G-dliness down into the world. The Tzaddik also elevates the Yidden and connects them with Hashem, and even davens for their material needs. One question remains: why do the Jewish people need a Tzaddik to be “‫ ?”עומד בין ה וביניכם‬Do we not all have a direct connection to Hashem? Tanya Perek 2 - The Head of the Jewish People In perek beis of Tanya8, the Alter Rebbe explains9 the concept of a tzaddik of the generation, as well as the nature of the tzaddik’s connection to the Jewish people. The Alter Rebbe first explains that every Jewish soul is literally a piece of Hashem Himself -‫חלק אלקה ממעל ממש‬. After bringing several proofs for this, the Alter Rebbe raises the question: ‫ א‬,‫ בבא בתרא קט”ז‬16 ‫ א‬,‫ תענית ח‬17 Lessons in Tanya ‫ תיר ום התניא והרבה מהביאור נלקח מ‬18 ‫ הביאור דלקמ על פרק ב בתניא מיוסד על שיעורי רי" על ה לפו חסידות מבוארת רשימות על‬19 ‫ תש"ע לקו"ש ח"ד קרח בהערות‬.‫התניא ה הת הרבי על שבסה"ת פרק ב קובץ היובל שידורי רדיו‬ ‫תמוז ה תשע ו‬ ‫ול ם‬ ‫עמדו ה‬ 13 TANYA PEREK 2 ‫ גבוה מעל גבוה לאין‬,‫ואף שיש רבבות מיני חלוקי מדרגות בנשמות‬ ‫קץ‬ TRANSLATION: True, there are myriads of different gradations of neshamos , rank upon rank, without end ‫ על נשמות‬,‫ עליו השלום‬,‫כמו גודל מעלת נשמות האבות ומשה רבינו‬ ‫דורותינו אלה דעקבי משיחא‬ TRANSLATION: For example, the neshamos of the Avos and of Moshe Rabbenu are by far superior to the neshamos of our own generations, [which belong to] the period preceding the coming (lit., the “heels”, i.e., the footsteps) of the Messiah; ‫שהם בחינת עקביים ממש לגבי המוח והראש‬ TRANSLATION: for [our neshamos] are like the very soles of the feet in comparison with the brain and the head. Just as the life-force found in the soles of the feet cannot possibly be compared to that found in the head and brain, so too can there be no comparison between the neshamos of these present generations and those neshamos (here called the “head” and “brain”) of earlier generations. ‫ שנשמותיהם הם בחינת‬,‫וכן בכל דור ודור יש ראשי אלפי ישראל‬ ‫ראש ומוח לגבי נשמות ההמון ועמי הארץ‬ TRANSLATION: Similarly, within each generation we find the same disparity among neshamos, there are those who are the “heads (the leaders) of the multitude of Israel,” since their neshamos are in the category of “head” and “brain” in comparison with those of the masses and the ignorant. The Alter Rebbe’s question, in a nutshell: if every Neshama is literally a piece of Hashem himself, it would seem obvious that all neshamos must be equally lofty. Why, then, do we see that some neshamos are Lesson 1: The Role of a Nossi ‫נשיא הדור‬ 14 ‫ו‬ greater than others? ‫וכן נפשות לגבי נפשות כי כל נפש כלולה מנפש רוח ונשמה‬ TRANSLATION: Likewise there are similar distinctions between Nefashot and Nefashot (the soul-levels of Nefesh),for every soul consists of Nefesh, Ruach and Neshamah. How can one Neshama have three levels within itself? The Alter Rebbe answers: ‫ מראש כל המדריגות‬,‫מכל מקום שורש כל הנפש רוח ונשמה כולם‬ ‫ המלובש בגוף עמי הארץ וקל שבקלים‬,‫עד סוף כל דרגין‬ TRANSLATION: Nevertheless, the root of every Nefesh, Ruach and Neshamah, from the highest of all ranks to the lowest — the “lowest” being those neshamos embodied within the illiterate and the most light-minded of light-minded Jews, — ‫נמשך ממוח העליון שהיא חכמה עילאה כביכול‬ TRANSLATION: all are derived, as it were, from the Supreme Mind (of Hashem) which is Chochmah Ila‘ah (Supernal Wisdom). The Alter Rebbe explains that despite their disparate levels, the Neshamos share a common root. It is this common root that forms the basis of the Alter Rebbe’s explanation. It is important to gain clarity in this key subject: Seder Hishtalshelus contains four worlds. These “Worlds”, or stages in the creative process, are (in descending order): Atzilut (the World of Emanation), Beriah (the World of Creation), Yetzirah (the World of Formation) and Asiyah (the World of Action - including the physical world). Atzilut (Emanation) is a world where the Or Ein Sof is revealed. This means that Elokus Itself is transplanted or copied to a lower level. At the same time, Atzilut is still united with its source — Ein Sof. These two characteristics of Atzilut are indicated in its name. The word Atzilus is related to two root words: (a) The verb ‫אצל‬, meaning ‫תמוז ה תשע ו‬ ‫ול ם‬ ‫עמדו ה‬ 15 “to delegate”, as in the Possuk, “I (Hashem) shall delegate something of your (Moshe) spirit and place it upon them (the seventy zekeinim).” The Possuk tells us that the spirit of Nevuah possessed by the seventy zekeinim was merely an extension of Moshe’s spirit, but not something new and separate from Moshe. Similarly, the properties of Atzilus are a copy, on a lower level, of Ein Sof. (b) Atzilus is related to the word “Etzel”, meaning “near” — thus indicating the constant unity of Atzilus with its source. The Neshama stems from Chochma Ilaa which is the highest level in Atzilus. This level is the source of all Neshamos, regardless of their present form in this world. To explain how the levels of individual Neshamos can widely vary notwithstanding their common source, the Alter Rebbe introduces the example of a father and son. The child’s entire body is derived from a single drop that originated in his father’s brain. At the same time, the many physical components which constitute the child’s body are by no means uniform. The brain, which is the seat of intellect, is the loftiest part of the body. Conversely, fingernails and toenails are not as essential to the body, containing very little life. It is easy to understand how the brain originates from the father’s brain, it is harder to understand how toenails originate in the father’s brain. These great differences between body parts occurs during the physical development of the embryo during pregnancy. Despite sharing the same source, the limbs develop into very different entities. In the Alter Rebbe’s own words: ‫ שאפילו צפרני רגליו נתהוו מטפה זו‬,‫כמשל הבן הנמשך ממוח האב‬ ‫ממש‬ TRANSLATION: [The manner of the soul’s descent] is similar to a child who is derived from his father’s brain, even the nails of his feet come into existence from the very same drop. Lesson 1: The Role of a Nossi ‫נשיא הדור‬ 16 ‫ו‬ ,‫ וירדה ממדריגה למדריגה‬,‫על ידי שהייתה תשעה חדשים בבטן האם‬ ‫להשתנות ולהתהוות ממנה צפרנים‬ TRANSLATION: by being in the mother’s womb for nine months, descending degree by degree, changing continually, until [even] the nails are formed from it. The Alter Rebbe clarifies that not only are all of the limbs rooted in in the same source, but the limbs, even after formation, remain connected to their source - the father’s brain. The changes from the root matter that formed the limbs are merely external; their essence remains the same. In the Alter Rebbe’s words: ‫ועם כל זה עודנה קשורה ומיוחדת ביחוד נפלא ועצום במהותה‬ ‫ שהיתה טפת מוח האב‬,‫ועצמותה הראשון‬ TRANSLATION: Furthermore, Although the drop has been so al- tered as to become the substance of the child’s nails, yet it is still bound to and united in a wondrous and mighty unity with its original essence and being, namely, the drop as it came from the father’s brain. Is this connection still apparent after these external changes? The Alter Rebbe affirms that the connection does remain visible. This is due to the fact that all the child’s limbs, down to his nails, still receive their nourishment from the brain. The brain, in turn, retains its original character, since it was a drop from the father’s brain and now it is a brain as well. This is also expressed in the fact that the natural inclinations of the son mirror those of the father. Thus, we understand that even the nails are bound up with their original source, the drop from the father’s brain, through their constant connection with their own brain. In the Alter Rebbe’s words: ‫ יניקת הצפרנים וחיותם נמשכת מהמוח שבראש‬,‫וגם עכשיו בבן‬ TRANSLATION: Even now, in the son, the nails receive their nour- ‫תמוז ה תשע ו‬ ‫ול ם‬ ‫עמדו ה‬ 17 ishment and life from the brain that is in his head. Now the Alter Rebbe goes on to the nimshal: ‫וככה ממש כביכול בשורש כל הנפש רוח ונשמה של כללות ישראל‬ ‫למעלה‬ TRANSLATION: Exactly so, as it were, is the case with regard to every Nefesh, Ruach, and Neshamah in the community of Yisrael on high. ‫ אצילות‬,‫בירידתו ממדריגה למדריגה על ידי השתלשלות העולמות‬ ‫בריאה יצירה עשיה מחכמתו יתברך‬ TRANSLATION: By [the soul’s] descending degree by degree through the Hishtalshelut of the Worlds of Atzilut, Beriah, Yetzirah and Asiyah, from Hashem’s wisdom, ‫ כולם בחכמה עשית‬:‫כדכתיב‬ TRANSLATION: as it is written, “You have made them all with wisdom (Chochmah)” (which means that everything emanates from Chochmah, which is the source of all Hishtalshelus), ‫נתהוו ממנו נפש רוח ונשמה של עמי הארץ ופחותי הערך‬ TRANSLATION: [through this descent] the Nefesh, Ruach and Neshamah of the ignorant and least worthy come into being. Just as the child’s limbs come from a single source, and the differences between them occur only in the mother’s womb, the same can be said with regard to our Neshamos: they are all derived from a single source, Chochmah Ila‘ah, which is the highest level of Atzilus - a complete unification and bond with Elokus. In the course of its descent from Chochmah Ila‘ah into the physical body, the soul passes through the entire Seder Hishtalshelus (the four worlds of Atzilus, Beriah, Yetzirah and Asiya). This descent produces the various levels of neshamos, ranging from the loftiest of neshamos possessed by the greatest of tzaddikim to those belonging to the most simple of Jews. Lesson 1: The Role of a Nossi ‫נשיא הדור‬ 18 ‫ו‬ Here the Alter Rebbe arrives at the next point in the analogy: ‫ועם כל זה עודינה קשורות ומיוחדות ביחוד נפלא ועצום במהותן‬ ‫ שהיא המשכת חכמה עילאה‬,‫ועצמותן הראשון‬ TRANSLATION: Nevertheless (notwithstanding the fact that they have already become neshamos of the lower levels — the neshamos of the ignorant and the least worthy), they (these lesser neshamos) remain bound and united with a wonderful and mighty unity with their original essence, namely, an extension of Chochmah Ila‘ah (Supernal Wisdom), ‫כי יניקת וחיות נפש רוח ונשמה של עמי הארץ הוא מנפש רוח ונשמה‬ ‫של הצדיקים והחכמים ראשי בני ישראל שבדורם‬ TRANSLATION: for the nurture and life of the Nefesh, Ruach and Neshamah of the ignorant are drawn from the Nefesh, Ruach, and Neshamah of the righteous and the sages, the “heads” of Israel in their generation. By drawing their nurture and life from those who represent the levels of “head” and “brain”, all Jews are bound up with their source in Chochmah Ila‘ah — Supernal Wisdom To summarize: In the example given above, we observed two points: 1) All the child’s limbs receive their vitality from the brain; 2) it is through the brain that the child’s limbs retain their connection to their original source in a visible manner. The same applies to Neshamos Yisroel: 1) Despite the differences among them, all neshamos must receive their nourishment from “the brain of the son”, the Tzaddikim of the generation; 2) through their attachment to the Tzaddikim, “the brain of the son”, they retain their visible and revealed connection with the original source, Chochmah Ila’ah. Now the Alter Rebbe continues: ‫ שכל הדבק‬- ‫ ולדבקה בו‬:‫ובזה יובן מאמר רבותינו ז״ל על פסוק‬ ‫תמוז ה תשע ו‬ ‫ול ם‬ ‫עמדו ה‬ 19 ‫בתלמיד חכם מעלה עליו הכתוב כאלו נדבק בשכינה ממש‬ TRANSLATION: This explains the comment of our Sages on the verse, “And cleave unto Him” (concerning which the question arises, How can mortal man cleave to Hashem? In answer, our Sages comment), “He who cleaves unto a [Torah] scholar is deemed by the Torah as if he had actually become attached to the Shechinah (the Divine Presence).” This seems difficult to comprehend: How can one equate connecting to a Torah scholar with connecting to the Shechinah? However, in light of the above explanation, this is readily understood. ‫ קשורות נפש רוח ונשמה של עמי‬,‫כי על ידי דביקה בתלמידי חכמים‬ ‫הארץ ומיוחדות במהותן הראשון ושרשם שבחכמה עילאה‬ TRANSLATION: For, through attachment to the scholars, the Nefesh, Ruach and Neshamah of the ignorant are bound up and united with their original essence and their root in Supernal Wisdom, ‫ והוא המדע כו׳‬,‫שהוא יתברך וחכמתו אחד‬ TRANSLATION: (and thereby with Hashem Himself, since) He and His wisdom are one, and “He is the Knowledge...” We’ve established that Neshamos receive energy from Tzaddikim, just as limbs receive energy from the brain. If this is the case, then the Tzaddikim should be the only possible source of energy for the Neshamos, just as the brain is the only possible source of energy for the limbs. However, we see people who oppose the Tzaddikim still receiving energy. How is this possible? The Alter Rebbe answers: ‫והפושעים ומורדים בתלמידי חכמים‬ TRANSLATION: (As for those who willfully sin and rebel against the Torah sages. 20 Lesson 1: The Role of a Nossi ‫נשיא הדור‬ ‫ו‬ How do they receive their spiritual nurture and life? Spiritual life and nurture flow only where there is a desire to nurture and give life! ‫יניקת נפש רוח ונשמה שלהם מבחינת אחוריים של נפש רוח ונשמת‬ ‫תלמידי חכמים‬ TRANSLATION: the nurture of their Nefesh, Ruach and Ne- shamah comes from the hind-part, as it were, of the Nefesh, Ruach and Neshamah of the scholars.) Nurture from “the hind-part” is like giving an object to an enemy. There isn’t a true desire to give, but rather due to some external factor. The grudging reluctance with which he gives is reflected in one’s manner; he will turn away from his enemy, tossing the object over his shoulder. The same is true in our case. When spiritual energy is given unwillingly, it is described as coming from “the hind-part” of the giver — an external level of nurture. Nevertheless, even those who rebel against the sages receive some measure of spiritual nourishment from them. For every soul, without exception, must be bound up with its root and source, as explained earlier. However, the level of nurture they receive is from the “hind-part” of the neshamos of the sages. Thus, we see the Rebbe is essential to our connection to Hashem. Just as a limb must receive its vitality from the head, and only the head remains directly bound to the source within the father, so too the “head” of the Jewish “body,” the Rebbe, is the essential channel for connecting to our Father, Hashem.