The Wings of Morning -
A Torah Review
From
Yaacov Dovid Shulman
WINGS OF MORNING Volume V, Issue 10 Toldot 5761 December 2000 Unless otherwise noted, translations and original material copyright © 2000 by Yaacov Dovid Shulman (yacovdavid@aol.com). --CONTENTS--
* Redemption (Part II)
* Through a Lens of Bright Holiness
* The Secret Room
Know that there are many types of damage caused by the exile. They may
be grouped into four categories.
The first category is referred to in the verse, "On that day, I will
surely hide My face" (Devorim 31:18). This constitutes a very great secret.
The Holy One, blessed be He, arranged luminaries in such a way that
energy would flow into the world. Therefore, all of them shine upon each
other, and they shine upon their subdivisions.
Know that all creation is a division of the luminaries: all the angels,
all people and all creatures. When these luminaries set their faces to
illumine the lower beings, all the windows of light and blessing are opened,
and so the good increases in everything, and there is neither sorrow nor
suffering in the world at all.
But when sins caused the luminaries to hide their faces so that they did
not shine upon each other, nor did their offspring take sufficient sustenance
to satiate them, then the power of holiness and all that is drawn after it
was weakened, and the power of defilement increased in opposition to this.
Understand well that all this was caused by the sins of Israel. As a
result of their sin, defilement grew in strength, so much so that it stood in
the places of holiness, in accordance with the extent of [Israel's] sin.
And know that [defilement] grew so strong that if matters had continued
any further, the world would have had to be destroyed. But out of the love
of the Holy One, blessed be He, for Israel, He did not wait for them to reach
that point. Instead, He sent them into exile. This is referred to in the
verse, "Hashem took careful note of the evil, and He brought it upon us"
(Daniel 9:14).
Understand how this came about. Had the luminaries continued to shine
broadly as before, to whom would their energy flow? Would it not be to
Israel? Then the nations would not have ruled over them to exile them, and
they certainly would not have been able to destroy the holy Temple. But
since the luminaries did hide their faces, the energy flow to Israel and the
Temple was diminished, and then the nations gained strength over them and the
exile began. All of this was for the good of Israel, for then the accusers
received their portion and separated themselves from the holy, so that the
paths would not be defiled. From then onwards, matters remained this way,
for all the luminaries hid their light.
But do not say that no energy is drawn from them. If that were the case,
the world could not continue to exist. The truth is that only what is
absolutely needed is drawn down. And so everything is constricted.
Therefore, there is no joy. In addition to that, great [heavenly] servants
and many and honorable [heavenly] princes ceased their service due to a lack
of energy, and they were replaced by others, smaller than they. As a result,
the fruits have lost their taste, as our sages have said (Sotah 48a), and all
things are small in quantity and very lowly. The first step is that the
great conduit that pours forth to the Shechinah [God's immanent presence] is
sealed--yet not sealed entirely, as I have explained. Rather, the opening is
narrowed, and that which descends from it does so only in a very hidden
manner.
And now I will explain this matter to you clearly. At first the energy
descended with breadth and openly, and so the Shechinah grew strong with
honor, beauty and great joy, ruling upon all her hosts and camps. And
similarly, Israel grew strong with great glory to rule upon all the nations.
But with the procession of crises over time, this glory was removed. [Now]
the Shechinah only receives in a very hidden manner, and Israel as well. And
so the rule of the Shechinah is not apparent, and Israel exercises no
rulership. The Shechinah takes only from the foundation [the conduit
directly above it], and Israel suckles only from the breasts of its holy
mother [another conduit].
And this constitutes the first damage that caused the exile: the hiding
of the lights of the luminaries and the lack of energy flow and might. As a
result, the Torah was also lacking from Israel, and also all wisdom was lost.
As the verse states, "The wisdom of his wise men has been lost, and the
understanding of his understanding men has been hidden" (Isaiah 29:14).
Ma'amar Hage'ulah
The science of mysteries clarifies the actuality of the spiritual in all
its patterns. It describes existence in all its aspects, good and evil in all
their fullness.
Through a lens of shining holiness we see that the depth of goodness
brings about the depth of evil, so that by means of that evil, goodness
itself will grow deeper and exist in all its most perfect fullness and
goodness. And this is why there exists in all being a reality of the desire
for evil: evil in ethical [thought] and evil in action.
The desire for the ruination of the world exists in all the patterns of
reality, just as there exists a desire for its building, elevation and
perfection.
God's supernal plan is to turn aside from the stumbling-blocks of evil
and to lift humanity
and the world from the depths of evil to the heights of good.
The world and humanity are destined for this. And this is the destiny of
evil itself--which, in the role of the character of independent being, will
in its inner nature also rise and be transformed to good when it recognizes
the desire for evil within it as being directed towards to the universal
perfection of the good.
The branches of evil, which have turned aside fundamentally from the
desire for perfection of goodness, are in truth only an illusory
existence--whose appearance, even to themselves, shines only as long as the
light of goodness has not been revealed. [And that light] is revealed in all
its glory even from the depths of evil.
After that revelation, wickedness, which had turned aside in the essence
of the depth of its character from the perfection of goodness, is revealed
not to be an existing character at all. [Then] the spirit of defilement will
pass from the land and the idols will be entirely wiped away, and on that
day, Hashem alone will be exalted.
The spirit of man, his will, his intellect, and all his manifestations
are saturated with the distillate of universal good and evil, [a distillate
that] is revealed in all existence. It is impossible to describe how great is
the accomplishment of man in burnishing and perfecting being.
Certainly no limited intellect can imagine the depths of this vision even
in general
and certainly cannot describe its details and, even more, cannot organize a
orderliness of life
that penetrates all the patterns of good and evil, [an orderliness] that is
prepared and directed
to destroy the entire structure of evil and perfect the structure of good in
the soul of humanity, in its will, in its inner nature, in its specific and
general yearning--and not only that, but to pour from its spirit onto the
spirit of the world, onto realistic yearning and its abilities, to the point
that the inner tendency in the depths of evil is transformed to the heights
of good--[so that] the desire for destruction, ruination, darkness and
degeneration [is transformed] into the desire for building, establishment,
illumination and elevation.
Orot Hakodesh II, pp. 475-76
Our nistar, R. Mordechai, the Leshnaver rabbi, was eager to learn the
secrets of the half-nistar. It was revealed to him from heaven that there
was an inn keeper in Brod who was a follower of the half-nistar, with whom
the half-nistar would lodge when he visited Brod.
R. Mordechai went to this innkeeper in Brod and asked if he could stay in
the room where the half-nistar always lodged. The innkeeper, a discerning
Hasid, looked at him in wonder and said, "I understand that you must be one
of the hidden nistarim, since it was revealed to you that the half-nistar
lodges here. However, I beg you many times over not to ask me to do you this
favor. When my rebbe, the half-nistar, came to stay with me for the first
time, he told me to give him a separate room with a new bed, a table, a
chair, and a shelf with holy books. And he told me, ?€˜Everything must stay
where it is. Do not let anyone into this room, not even members of your own
family. When I am not here, keep the room locked, so that when I come, I
will stay here. If you obey, it will go well for you. If not--heaven
forbid--understand for yourself what will happen to you. I am R. Leib
Sarah's.'"
When he heard these words, R. Mordechai answered, "If that is so, I will
not ask you to go against your rebbe's order, heaven forbid. But do me a
favor and only open the door. I will only look in. I am the rabbi of
Leshnav." And the innkeeper agreed to do this for the rabbi.
A few days later, R. Leib Sarah's came to the inn. The innkeeper
received him with great respect. But as soon as he unlocked the door of the
room, R. Leib asked him angrily, "Whom did you allow in here?"
With tears in his eyes, the innkeeper answered, "R. Mordechai, the rabbi
of Leshnav, asked me to open the door for him. He said that he only wanted
to look inside, and I thought that you wouldn't mind."
R. Leib told him, "I will forgive you only on condition that you take a
sealed letter from me and immediately bring it to the community leaders of
Leshnav."
The messenger [who was the inn-keeper] delivered this letter to the
community leaders, and then went to the rabbi to tell him how upset R. Leib
Sarah's was.
The community leaders convened a meeting, and they decided to read the
letter in the presence of the rabbi. The letter read as follows: "Prominent
community leaders of Leshnav! As soon as you receive this letter, dismiss
your rabbi and immediately send him and his family out of the shtetl.
[signed,] Leib ben Sarah."
The rabbi had asked the messenger [the inn-keeper] to stay with him.
Now, when he heard the letter read aloud, he railed against himself: What had
he brought about? Why did he have to be the messenger [of this letter]? But
the rabbi himself was not at all frightened. He responded to the community
leaders, "Hire a Jewish wagon driver for me and my family, and put my holy
books and all my possessions on the wagon. Have him take me to the shtetl
nearest Leshnav. You are not to blame. I forgive you everything, and the
messenger as well. But he--the messenger--will have to travel with us."
to be continued...
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