Chasidut for Sukkah 103:19
Pri Tzadik
(a)G-d created man in such a way that he would need to eat in order to exist, and which provides spiritual sustenance, and this takes place through eating in a holy manner. When Man was first created, his food was only from the fruit of the tree, as it states in Genesis: And G-d planted a garden in the east of Eden, and he placed man there, and the planting was of trees, as the verse states :"And from all of the trees of the garden you should eat". The ideal was that man should eat the fruit of the trees, and the animals should eat the grasses. You should know that after man sinned, he was cursed to eat the grasses of the field. The Talmud (Pesachim 118A) states that (when Adam heard this) his eyes were filled with tears. He said: " Will my donkey and I eat from one trough?" G-d responded then that by the sweat of his brow he could eat bread. At that moment, the fruits were cursed.... (b) However when the Torah was given, there was freedom from the angel of death and the evil inclination (which are one and the same thing), and its status returned to be before the sin, and the fruit were corrected to their previous status. (c) The month of Sh'vat has connotations of punishment, as there were punishments for the Egyptians through the plagues. These punishments also caused the cure for the Jewish people, and this is the meaning of the verse "Your staff and your walking stick will comfort me" (Psalms 23), because, through the staff, we merit the walking stick which are words of Torah. (d) Adam, before he sinned, was only involved in studying Torah, because he was created with the free will only to do good. His food was prepared for him without any effort on his behalf because the trees of the garden gave him food, and even the wheat grew on trees, as is seen in tractate Brachot (40A) where there is an opinion that the fruit of knowledge that Adam ate from was wheat. Rashi writes that it is, for this reason, that on Shavuot we bring the 2 showbreads (made of wheat) in order that the fruits of the tree increase. Then, the trees themselves grew loaves, as will be in the future (when the Messiah comes c.f. Shabbat 30B) and there was no need for baking and kneeding of the bread. (e) The Zohar states that the strength of the tree of life and the tree of knowledge spread throughout all the other fruit, and the argument is what fruit started the degradation of man. After this degradation, when choice was given to choose good and its opposite was the commandment given to man to eat bread by "the sweat of his brow", that he would need to work hard in the ways of the land to help him choose life and goodness. (f) The Ari of blessed memory writes that the souls of the generation which were in the generation of the flood where the same that were enslaved in Egypt. Even the soul of Moses was part of the generation of the flood as is hinted to in the talmud (Chullin 139B) where it states that Moshe can be found in the words בשג"ם which adds up to the letters of Moshe's name. This is also hinted to when the daughter of Pharoah states:"כי מן המים משיתוהו" which tells us that Moses was drawn from the waters of the flood. This is so because from the sin of Adam there was a confusion of souls and the exile in Egypt had the purpose of separating the bad from the good and ensuring that the souls who were in the desert were rehabilitated. (g) It is known that the sin of the generation of the flood was with desire, and the source of desire is in the heart, which is proven through the verse in Proverbs (4:23) מכל משמר נצור לבך כי ממנו תוצאות חיים . (h) The plagues were smiting the Egyptians and healing the Jewish people, and the order of the plagues from those coming from the ground, till those (clearly coming) from G-d himself, and the plague of locusts was there to heal the Jewish people's understanding of their heart, as it says in the verse:" So you shall tell your children and your children's children how I exalted over Egypt" and this idea is again echoed in the book of Joel where it talks about the הצפוני type of locust. The Talmud (Sukka 42A) tells us that this refers to the evil inclination which is hidden צפון in the heart of man. (i) It is for this reason that the plague of locusts occurred in the month of Sh'vat which focuses on purifying the heart from the desires of the heart. The צדיק only eats to satiate his soul, without any desire. The month of Sh'vat is therefore a time to improve on the trait of eating from desire. (j) The next month is Adar, and the plague of darkness moves against mortal wisdom (undermining the truth of G-d) and that is the time of wiping out Amalek. Amalek which is hinted at through the Moshiach the son of Yosef (the TZADDIK) because Amalek only falls through the sons of Rachel. The month of Sh'vat is therefore a preparation for the destruction of Amalek. It is for this reason to make a feast on Purim, to eat and to drink because eating and drinking (out of desire) has already been ameliorated by the righteous who only eat to satisfy their souls. (k) There is a closeness between the two redemptions from Amalek (during Adar) and from Egypt (Pesach). The month of Nissan hints to the Messiah from the house of David which relates to the ultimate power of G-d, and that Middah of understanding that ultimate power the Jews were redeemed from Egypt and we will be redeemed in the future. (l) Shavuot is the time of the giving of the Torah which heals the flaw of Adam who had freedom from the evil inclination, where we bring the 2 showbreads in order to bless the trees according to the opinion that the tree of knowledge was wheat, and this hints to the idea that through Torah we can heal the sin of Adam to before his fall.(m)...In Sh'vat when we heal the sin of the gluttony, is the new year for trees, and we make a blessing on the fruit to enhance them with blessing and holiness....
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Kedushat Levi
Deuteronomy 2,1. “it is eleven days (march) from Chorev to Kadesh Barnea.”
In order to understand the relevance of this line, it is helpful to understand a verse in Proverbs 27,9 where Solomon says that שמן וקטורת משמח לב, “oil (for anointing) and incense gladden the heart.”
When dealing with matters involving holiness, the basic number used is the number 10. Already in the most ancient Kabbalistic text, the sefer yetzirah, the number ten is mentioned repeatedly as a contrast to the number eleven. The ten emanations, ספירות, different levels of holiness, are “matched” by ten levels of spiritually negative levels, the difference between the two being that the גורמים, causes, of the ten levels of holiness and the resulting holiness are viewed as part of something integral, whereas a similar “integrity” of cause and effect is not presumed to exist when spiritually negative forces and their causes are concerned. When we read in the sefer yetzirah about “ten levels of emanations and not eleven,” the author wishes to make the point that the causes of the sefirot and the sefirot themselves are not viewed as separate entities. When Moses speaks of a “distance,” of eleven days [in a spiritual sense, as in: ‘49 levels of ritual pollution,’ Ed.], the word חורב, [as distinct from Sinai. Ed.], is to be understood as symbolizing the סטרא אחרא, the ten spiritually negative forces that are the counterweight of the ten spiritually positive forces. The Israelites (priests) used to offer twice daily an incense offering known as קטורת, consisting of 11 different categories of fragrances. When Moses elaborates by saying that the “11 days” he refers to were in the direction of Mount Seir, the region of the Kingdom of Edom, it becomes clear that he referred to something that took the Israelites away from the spiritually lofty atmosphere of Mount Sinai in the direction of the spiritually totally polluted domain of Esau/Seir. This is a fitting introduction to Moses rebuking the Israelites in this Book. In the parlance of our sages, the evil urge is often referred to as הר, mountain, i.e. representing an almost insurmountable obstacle. It is also called שעיר as we know from Sukkah 52. [None of the seven names mentioned in the Talmud there is שעיר, Ed.] The Talmud there does say that the evil urge appears like a tall mountain to the righteous, whereas it appears as insignificant as a thin hair to the wicked.
In order to understand the relevance of this line, it is helpful to understand a verse in Proverbs 27,9 where Solomon says that שמן וקטורת משמח לב, “oil (for anointing) and incense gladden the heart.”
When dealing with matters involving holiness, the basic number used is the number 10. Already in the most ancient Kabbalistic text, the sefer yetzirah, the number ten is mentioned repeatedly as a contrast to the number eleven. The ten emanations, ספירות, different levels of holiness, are “matched” by ten levels of spiritually negative levels, the difference between the two being that the גורמים, causes, of the ten levels of holiness and the resulting holiness are viewed as part of something integral, whereas a similar “integrity” of cause and effect is not presumed to exist when spiritually negative forces and their causes are concerned. When we read in the sefer yetzirah about “ten levels of emanations and not eleven,” the author wishes to make the point that the causes of the sefirot and the sefirot themselves are not viewed as separate entities. When Moses speaks of a “distance,” of eleven days [in a spiritual sense, as in: ‘49 levels of ritual pollution,’ Ed.], the word חורב, [as distinct from Sinai. Ed.], is to be understood as symbolizing the סטרא אחרא, the ten spiritually negative forces that are the counterweight of the ten spiritually positive forces. The Israelites (priests) used to offer twice daily an incense offering known as קטורת, consisting of 11 different categories of fragrances. When Moses elaborates by saying that the “11 days” he refers to were in the direction of Mount Seir, the region of the Kingdom of Edom, it becomes clear that he referred to something that took the Israelites away from the spiritually lofty atmosphere of Mount Sinai in the direction of the spiritually totally polluted domain of Esau/Seir. This is a fitting introduction to Moses rebuking the Israelites in this Book. In the parlance of our sages, the evil urge is often referred to as הר, mountain, i.e. representing an almost insurmountable obstacle. It is also called שעיר as we know from Sukkah 52. [None of the seven names mentioned in the Talmud there is שעיר, Ed.] The Talmud there does say that the evil urge appears like a tall mountain to the righteous, whereas it appears as insignificant as a thin hair to the wicked.
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Pri Tzadik
ויהי בימים וגו' וירא בסבלותם: In the Medrash it is written that G-d saw that they had no rest, and Moshe went and established the Shabbat day. This needs explanation - how is it hinted to here that Moshe established the day of rest for them? The verse says that G-d saw their hardships, no more no less. However, there is undoubtedly a hint towards the Shabbat day. The idea is that in every element of the creation of the world the words וירא אלהים כי טוב are used. How is it possible for the verse to say that G-d saw - didn't he see before/during his creation of the world? However, the intention of the verse is that through G-d's vision he was able to put the light (that he had created in the first day) into them. The only time it doesn't say כי טוב is when G-d created darkness and תוהו ובהו on the first day, and on the second day, G-d created Gehinom according to the Talmud in Pesachim (54A). The verse that says that G-d created evil, even though such a concept is not mentioned in the Genesis account of the creation of the world.
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Kedushat Levi
Numbers 13,17. “ascend from here in the south and climb the mountain from which you will be able judge the nature of the land.”
The rule is that when engaging in the attempt to elevate “sparks”, i.e. spiritually fallen people, one must first attach oneself firmly to G’d’s attribute of חסד, loving kindness. The location of that attribute traditionally is the south, דרום, another word for נגב, south, means חסד, i.e. breaking the hold of the evil urge over one’s various תאוות, lust and cravings. We have already explained this elsewhere in connection with psalms 119,98 מאויבי תחכימני מצותיך כי לעולם היא, “Your commandments make me wiser than my enemies, they always stand by me.” The “enemy” in this verse is the evil urge, Satan, a force that G’d employs to test man’s ability to resist temptation. Man’s basic error in relating to the satisfying of his cravings is that he imagines that by indulging his cravings he attains true satisfaction, well being without more cravings. He does not realize that the only craving that will result in such satisfaction is his desire to provide pleasure for his Creator. This is what the psalmist means when he describes the fulfillment of his craving for the service of the Lord as one that is enduring.
This idea is also alluded to when Moses said to the men “touring” the land of Canaan ועליתם את ההר, “you will ascend the Mountain,” the “mountain” being the evil urge.
We have a statement in Sukkah 52 in which the evil urge is referred to as הר, “mountain.” The Talmud there refers to the post-messianic era during which G’d is presented as “slaughtering” the evil urge in the presence of both the righteous and the wicked. The evil urge in that story appears to the righteous as a mountain, whereas to the wicked he appears as a thin hair. Both the righteous and the wicked weep when looking at the evil urge. The wicked weep as they cannot believe that they had been unable to overcome such a weak adversary, whereas the righteous weep as in retrospect they marvel at having conquered such a high mountain. According to the report in the Talmud, G’d agrees with the wicked having reason to berate themselves for failing to have conquered their cravings. The righteous’ amazement was due to their realizing that they had used the very efforts by Satan to indulge their material cravings as a tool to serve the Lord with the kind of overpowering desire that had enabled them to completely dehumanize, i.e. turning the ego, אני into an אין, a creature devoid of material desires, by concentrating on the source from which all the divine souls originate. There is an additional allusion to this subject when Moses added that the “tourists” are also to evaluate the cities in the land of Canaan i.e. ומה הערים? In the words of the Talmud in Pessachim 88, when discussing the difference between Moses and Avraham, the Talmud distinguishes between an early stage in serving the Lord, when to Avraham G’d appeared to have His residence on top of the mountain, i.e. (Isaiah 2,3) whereas to Yaakov He had already appeared as a “house-guest” (in the same verse). Moses had attained a level where he could completely divest himself of ego, as when he said of both himself and his brother Aaron: ונחנו מה, “what do we as personalities amount to?,” making sure that he omitted the letter א in the wordאנחנו , when referring to himself and Aaron. (Exodus 16,7-8). When the tzaddik is aware of all the three nuances in serving the Lord, he will succeed in elevating the “sparks” together with him and as a result subject Satan to a humbling experience.
The rule is that when engaging in the attempt to elevate “sparks”, i.e. spiritually fallen people, one must first attach oneself firmly to G’d’s attribute of חסד, loving kindness. The location of that attribute traditionally is the south, דרום, another word for נגב, south, means חסד, i.e. breaking the hold of the evil urge over one’s various תאוות, lust and cravings. We have already explained this elsewhere in connection with psalms 119,98 מאויבי תחכימני מצותיך כי לעולם היא, “Your commandments make me wiser than my enemies, they always stand by me.” The “enemy” in this verse is the evil urge, Satan, a force that G’d employs to test man’s ability to resist temptation. Man’s basic error in relating to the satisfying of his cravings is that he imagines that by indulging his cravings he attains true satisfaction, well being without more cravings. He does not realize that the only craving that will result in such satisfaction is his desire to provide pleasure for his Creator. This is what the psalmist means when he describes the fulfillment of his craving for the service of the Lord as one that is enduring.
This idea is also alluded to when Moses said to the men “touring” the land of Canaan ועליתם את ההר, “you will ascend the Mountain,” the “mountain” being the evil urge.
We have a statement in Sukkah 52 in which the evil urge is referred to as הר, “mountain.” The Talmud there refers to the post-messianic era during which G’d is presented as “slaughtering” the evil urge in the presence of both the righteous and the wicked. The evil urge in that story appears to the righteous as a mountain, whereas to the wicked he appears as a thin hair. Both the righteous and the wicked weep when looking at the evil urge. The wicked weep as they cannot believe that they had been unable to overcome such a weak adversary, whereas the righteous weep as in retrospect they marvel at having conquered such a high mountain. According to the report in the Talmud, G’d agrees with the wicked having reason to berate themselves for failing to have conquered their cravings. The righteous’ amazement was due to their realizing that they had used the very efforts by Satan to indulge their material cravings as a tool to serve the Lord with the kind of overpowering desire that had enabled them to completely dehumanize, i.e. turning the ego, אני into an אין, a creature devoid of material desires, by concentrating on the source from which all the divine souls originate. There is an additional allusion to this subject when Moses added that the “tourists” are also to evaluate the cities in the land of Canaan i.e. ומה הערים? In the words of the Talmud in Pessachim 88, when discussing the difference between Moses and Avraham, the Talmud distinguishes between an early stage in serving the Lord, when to Avraham G’d appeared to have His residence on top of the mountain, i.e. (Isaiah 2,3) whereas to Yaakov He had already appeared as a “house-guest” (in the same verse). Moses had attained a level where he could completely divest himself of ego, as when he said of both himself and his brother Aaron: ונחנו מה, “what do we as personalities amount to?,” making sure that he omitted the letter א in the wordאנחנו , when referring to himself and Aaron. (Exodus 16,7-8). When the tzaddik is aware of all the three nuances in serving the Lord, he will succeed in elevating the “sparks” together with him and as a result subject Satan to a humbling experience.
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Kedushat Levi
While on the subject of the meal Avraham prepared for these heavenly guests, we need to understand why he served them meat instead of fish. The motivation may have been to afford his guests to perform many commandments in short order; in the terrestrial regions, nowadays, before being able to consume a meat meal many more commandments must be fulfilled than before preparing a fish meal. This is in contrast with the world to come, where, according to our tradition, G’d will present the righteous with a meal consisting of the Leviathan. There are many more commandments associated with the preparation of a meaty meal than with the preparation of a “fish meal,” i.e. Leviathan. (Baba Metzia 86) According to the Talmud, Avraham slaughtered three calves in order to be able to offer each of his guests a tongue and mustard (as seasoning), considered the choicest meat of the animal.
The Talmud Eyruvin 53 relates that when Rabbi Yossi bar Avion wished to say something that only people familiar with him would understand, he would say: ”עשו לי שור במשפט בטור מסכן;“ he deliberately used some Hebrew words, שור, במשפט, which have a different meaning in Aramaic. Similarly, the word חרדל used by our sages for the seasoning Avraham provided for his guests is really a translation of the words הר דל, “a low hill.” In short, the Rabbi making excuses for the errors committed by the Jewish people, referred to the evil urge as an almost insurmountable obstacle, a tall mountain, whereas the urge to do good given to every human being, appeared like a low hill, so that it is not surprising that many Jews many times found it difficult to climb over the tall mountain in order to avoid sinning. When the sages spoke of the “seasoning” Avraham served his guests, this is merely a euphemism for saying that he tried to provide his guests with merits by the type of food served that would make it relatively easy to overcome the temptations offered by the evil urge. When the angels would reflect on this, they in turn, in the future, would tone down their accusations against sinful Jews, having realized through their visit on earth how difficult it is to fight these temptations.
The Talmud Eyruvin 53 relates that when Rabbi Yossi bar Avion wished to say something that only people familiar with him would understand, he would say: ”עשו לי שור במשפט בטור מסכן;“ he deliberately used some Hebrew words, שור, במשפט, which have a different meaning in Aramaic. Similarly, the word חרדל used by our sages for the seasoning Avraham provided for his guests is really a translation of the words הר דל, “a low hill.” In short, the Rabbi making excuses for the errors committed by the Jewish people, referred to the evil urge as an almost insurmountable obstacle, a tall mountain, whereas the urge to do good given to every human being, appeared like a low hill, so that it is not surprising that many Jews many times found it difficult to climb over the tall mountain in order to avoid sinning. When the sages spoke of the “seasoning” Avraham served his guests, this is merely a euphemism for saying that he tried to provide his guests with merits by the type of food served that would make it relatively easy to overcome the temptations offered by the evil urge. When the angels would reflect on this, they in turn, in the future, would tone down their accusations against sinful Jews, having realized through their visit on earth how difficult it is to fight these temptations.
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Tzidkat HaTzadik
A person possessed by intense physical desires must not be saddened, thinking how blemished and damaged they are in having such desires, for the opposite is true: such a person is a prepared vessel for the powerful love and desire for the search for truth. So too regarding Abaye (Sukkah 52a) who was comforted by a certain Elder [who was Eliyahu according to the additional commentators in Tosefos (Yoma 6a) and I heard that this is the truth. Regarding the question which Tosefos asks on this attributation, this is not the correct place to discuss it]. Regarding this, it was stated (Sukkah 52a) "In the future, for the righteous, the evil inclination appears to them as a high mountain, and for the wicked, it appears to them as a mere strand of hair" and these do not contradict, rather both are true: to these [the righteous], their passions and desire are greater and more intense.
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