Thursday Sh'vat 29 5703
Torah Lessons (5703)	Chumash: Mishpatim, Chamishi with Rashi. Tehillim: 140-144. Tanya: This union is (p. 109)...as explained elsewhere. (p. 109).

The Alter Rebbe once said:

"Rashi's commentary on Chumash is the `wine of Torah.' It opens the heart and uncovers one's essence-love [1] and essence-fear (of G-d).

Rashi's commentary on Talmud opens the mind and uncovers the essence- intellect. [2]

   

Notes:

1. (Back to text) See Supplementary Footnotes in the printed version.

2. (Back to text) Rashi's genius lay (in part) in his ability to express the essence of the Talmudic concept briefly, succinctly, and in terms lucid to the beginning student, yet providing illumination to the seasoned scholar. Rashi engages the core of intellect of the student, the pre-verbal cognition that may develop into depth and breadth of comprehension.

With a Beinoni, however, since the substance and essence of the vitalizing, animal soul (stemming from the sitra achra) which pervades his blood and flesh has not been transformed into good, it indeed constitutes the man himself, [and therefore, by crushing his own spirit (at those special times) the Beinoni actually crushes the sitra achra.

The Alter Rebbe now proceeds to suggest various lines of reasoning that the Beinoni may use in order to humble and crush his spirit - and thereby the sitra achra of his animal soul.

The first of these follows from the point just concluded, that the personality of the Beinoni is, in fact, an expression of the sitra achra - the animal soul].

If so, [that he is actually the animal soul], he is removed from G-d with the utmost remoteness. For the lusting drive in his animal soul is capable of lusting also after forbidden things, which are contrary to G-d's Will.

While he does not desire to do them [these forbidden things] in actual practice, G-d forbid, yet they are not truly repulsive to him, as they are to tzaddikim, as explained above (in chapter 12).

[There the Alter Rebbe explains that after his prayers, when the love of G-d is no longer revealed in his heart, a Beinoni can feel a craving for material pleasures, whether they be permitted or forbidden - except that in the case of forbidden matters, he does not actually wish to implement his desires in forbidden actions; they remain instead in the category of "sinful thoughts]."

In this he is inferior to and more loathsome and abominable than unclean animals and insects and reptiles, as mentioned above - [for even they do not transgress against G-d's Will (see chapter 24), and since he does do so (in his mind, at least) he is worse than they]; and as it is written: [7] "But I am a worm, and not a man ...."

[As a human being who chooses to lower himself to the level of a worm, I am worse than a worm, for it is a worm by creation rather than by choice.

But what of the times when the divine soul of the Beinoni dominates him, such as during prayer, when he experiences a revealed love of G-d and there is no room in his heart for any mundane desires? To this the Alter Rebbe answers]:

( [8] Even when his divine soul gathers strength within him to arouse his love of G-d during prayer, this [predominance of the divine soul] is not altogether genuine, since it is transient and vanishes after prayer, as mentioned earlier, end of chapter 13.)

[The Alter Rebbe explains there that only that which is permanent and unchanging can be described as "true".

Relative to the rank of Beinoni, this arousal of the divine soul during prayer may be considered "truthful", since the Beinoni is capable of generating it always - whenever he prays.

It cannot, however, be described as "absolutely truthful" (emet la'amito) since it is not constant, occurring only during prayer].

Especially so, if he calls to mind the contamination of his soul with the sin of youth, and the blemish he has wrought thereby in the supernal worlds - the source of his soul.

The fact that they were sins of "youth", belonging to a time and to a spiritual level from which he may presently be far removed, is irrelevant in these supernal worlds - where everything is timeless, and it is as if he had caused the blemish and defiled himself this very day, G-d forbid].

True, he may already have repented sincerely [and thereby removed the blemish and cleansed himself]. But the essence of repentance is in the heart, and in the heart there are many distinctions and levels.

Moreover, everything depends on what kind of a man he is - [the greater his stature, the higher the level of repentance required of him], and on the time and place in which he now stands, as is known to the knowing.

[Whenever and wherever one is less tempted by a particular sin, a deeper and loftier level of repentance is expected of him for having committed that sin, than at a time when he is more strongly tempted, and must fight more insistently to resist that temptation.

Similarly time and place create other differences with respect to repentance.

Therefore, judging by one's present situation, his earlier repentance may be inadequate in erasing his past sins.

Perhaps, then, the absence of a higher form of repentance required of him now, causes his sins to interpose between himself and G-d, preventing the light of his soul from penetrating his heart - as the Alter Rebbe continues]:

Consequently, now, at this time, when observing himself he sees that "the light of the soul does not penetrate into him," it is evident that either,

1. his repentance has not been accepted, and his sins still separate him from G-dliness; or

2. it is desired that he be raised to a more sublime level of repentance, coming from a point yet deeper in his heart [than his earlier repentance.

Far from indicating Divine displeasure, the rejection of his repentance in this latter case points to Divine favor:

A desire to raise this person to yet greater heights of repentance.

Hence the difficulties in his divine service and the timtum halev, so that he will call forth greater resources from within himself, and repent more deeply].

For this reason, King David said, [despite the fact that he was a tzaddik, who was also able to say of himself: [9] "My heart is a void within me," which means (as Rashi comments, [10] "The evil impulse is as if dead within me," - despite this he would still say:) [11]] "My sin is constantly before me."

[Why was it necessary for a man of David's caliber to constantly bear in mind his past sins?

Surely he had repented for them adequately! Obviously, then, the memory is necessary in order to spur one on to greater heights within the ranks of holiness, to deeper levels of repentance, as said earlier]. [12]

   

Notes:

7. (Back to text) Tehillim 22:7.

8. (Back to text) Parentheses are in the original text.

9. (Back to text) Tehillim 109:22.

10. (Back to text) Berachot 61b.

11. (Back to text) Tehillim 51:5.

12. (Back to text) Based on a comment by the Rebbe Shlita.

    The Rebbe adds:

    The Alter Rebbe finds it necessary to cite Scriptural proof to support his seemingly strange contention - that the soul's light might be prevented from irradiating one's body (even where no sins interpose between himself and G-d) merely as a divine device for elevating him to a higher level of teshuvah.

Introduction to Negative Mitzvot 16-21:

These prohibitions involve a "Maysit" - a person who encourages a fellow Jew to worship idols.

A Madiach tries to convince many fellow Jews to worship idols, while a Maysit tries to convince only a single individual.

HaShem gave us the Torah and Mitzvot as a guideline to live by. Nevertheless, we have been given free choice.

HaShem tells us that the Jew should follow the Mitzvot in the Torah.

However, every person is free to decide for him-or herself whether s-he will obey HaShem or not.

If a person chooses to worship idols, and then tries to convince others to follow him - he must be condemned by those who believe in the Torah.

Such a person is called a "Maysit," ("one who entices others"), for this individual is determined to urge his fellow Jews to worship false gods.

The person who the "Maysit" has tried to convince is called a "Musat".

Although we are commanded to love all fellow Jews, help them and have compassion for them, the "Maysit" must be ignored and excluded from our society.

Torah considers that such a person is endangering our very lives by trying to lead us astray.

Therefore, even if his life is in danger, it is forbidden to offer him any help.

Still, we must always hope and pray that the Maysit will repent and do Teshuvah.

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Negative Mitzvah 16: You shall not urge another Jew to worship idols
Deuteronomy 13:12 "And you shall do no more wickedness like this among you"

We are forbidden to encourage a fellow Jew to worship idols. Someone who disobeys this commandment is called a "Maysit."

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Negative Mitzvah 17: You shall not be attracted to a "Maysit"
Deuteronomy 13:9 "Do not be attracted to him"

The "Musat" (the individual that the "Maysit" is trying to attract to worship idols) is not allowed to be attracted to a Maysit or to show love for him.

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Negative Mitzvah 18: You shall not listen to a "Maysit," nor soften your hatred of him
Deuteronomy 13:9 "Nor (shall you) listen to him"

The Musat must show hatred towards the Maysit.

The Torah wants us to understand that the only way to insure that the Maysit will not be able to convince others to worship idols is to show that we do not love him (Negative Mitzvah 17) and that we do, indeed, hate him.

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Negative Mitzvah 19: You shall not pity a "Maysit"
Deuteronomy 13:9 "Nor shall your eye pity him"

The Musat is not allowed to have pity on a Maysit, nor is he allowed to help him in times of need, even if his life is in danger.

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Negative Mitzvah 20: You shall not try to spare a "Maysit"
Deuteronomy 13:9 "Nor shall you spare (him)"

The Musat is not allowed to justify what the Maysit is trying to do.

Additionally, the Musat is forbidden to plead for the Maysit in court, even if he knows of something that can be said in favor of the Maysit.

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Negative Mitzvah 21: You shall not conceal evidence that is harmful to the "Maysit
Deuteronomy 13:9 "Nor shall you cover up for him"

The Musat is not allowed to conceal any evidence about the Maysit which may lead to his conviction and punishment.

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Negative Mitzvah 26: You shall not prophesy in the name of idols
Deuteronomy 18:20 "[The prophet]... that shall speak in the name of other gods"

HaShem has chosen prophets as teachers and guides for the Jewish people.

We must listen to a prophet because he is bringing us the words and message of HaShem.

A true prophet is loyal to the Torah.

This prohibition tells us that a person is not allowed to give prophecy in the name of false gods and idols.

If such a prophecy is given, then we immediately know that it is false, (see Negative Mitzvah 27 and 28).

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Negative Mitzvah 28: You shall not listen to the prophecy of someone who prophesies in the name of an idol
Deuteronomy 13:4 "Do not listen to the words of that prophet"

This Negative Mitzvah cautions us not to heed the words of a false prophet.

The Torah itself has given us specific guidelines so that we may distinguish a true prophet from a false one.

If a person prophesies in the name of an idol we are commanded not to listen to him, nor demand any proof or signs from him.

Once the name of an idol or another G-d is mentioned, that, itself, proves to us that the individual is a false prophet.

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Negative Mitzvah 27: You shall not utter a false prophecy
Deuteronomy 18:20 "But the prophet who shall presume to speak a word in My name which I have not commanded him to speak"

A person is forbidden to give a prophecy in the name of HaShem, when in fact, HaShem never instructed him to give such a prophecy.

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Negative Mitzvah 29: You shall not fear (or show pity for) a false prophet
Deuteronomy 18:22 "You shall not fear him"

A person who announces that he is a prophet and then begins to declare his false prophecies can sometimes sound very convincing.

Just like others who lie, he is careful to say things that people want to hear, hoping they will believe that he is a true prophet and that what he says is true. Still there is no need to be afraid of his threats.

This Negative Mitzvah warns us not to fear the false prophet nor show any pity towards him.

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Negative Mitzvah 14: You shall not swear in the name of false gods
Exodus 23:13 "Make no mention of the name of other gods"

At times, a person may be required to take an oath in court, in order to show that he is telling the truth.

When the oath is given, the person will choose to swear in the name of something that is holy and important to him. This helps to convince others that he is sincere.

We are not allowed to swear in the name of any idol or G-d.

If we are dealing with someone who believes in idols, we are forbidden to allow him to take an oath using the name of the idol.

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Negative Mitzvah 8: "Ov" - A specific type of idol-worship
Leviticus 19:31 "Do not turn to mediums"

This type of idol-worship involves ceremonial acts carried out to try to communicate with the dead. We are forbidden to practice this kind of idol-worship.

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Negative Mitzvah 9: "Yidde'oni" - A specific type of idol-worship
Leviticus 19:31 "Do not turn to oracles"

This involves ritual acts and meditation as a means of imaginary prophecy. We are forbidden to practice this kind of idol-worship.

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Negative Mitzvah 7: "Molech" - A specific form of idol-worship
Leviticus 18:21 "Do not give any of your children to set them apart to Molech"

In ancient times, the worship of "Molech" - an Ammonite G-d - was very common.

The worship of Molech required that children be used for the ritual ceremony. We are forbidden to practice this specific type of idol-worship.

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In the ancient Book of Formation [Sefer Yetzira], it is written, "If your heart races, return to One." There are times when you find yourself in a state of inspiration, uplifted from the banalities of everyday life. At this time you must "return to One" -- to the oneness of heaven and earth: You must resolve how this heavenly state will affect your earthly life.

From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com