Connecting with a Tzadik

by Rav DovBer Pinson [Iyyun.com]

This week we begin the fifth book of the Torah, Devarim, which is literally translated as ‘words.’

The Torah reading this week begins with “These are the words that Moshe/Moses spoke to all the Israelites on the east bank of the Jordan.”

Unlike the earlier four books of the Torah where the Torah is written in the third person, as in “And Hashem spoke to Moshe..,” in this book it is Moshe’s voice in first person, as in “These are the words of Moshe.”

In the earlier books, although Moshe wrote the books, he was not present as an individual. In the fifth book however, he is speaking “in his own words” [Megilah, 31b], he is fully present in his voice, even though his words are spoken through Ruach Ha’Kodesh/ Divine Inspiration. [Tosefos]

In the Zohar it is written; "the teachings… in the book of Devarim, were [written by] Moshe himself." Is it possible that even one letter that Moshe spoke came from himself? And the Zohar answers that not even one letter that emerged from the mouth of Moshe was self-generated, each letter and sound issued forth was completely precise and calculated. The words that came from the mouth of Moshe was a manifestation of a Divine voice that possessed him. [Zohar 3, 265a]

“The Shechinah – the divine presence within creation- was talking through the mouth of Moshe.”

So Devarim is Divine Wisdom the way it is revealed and unpacked by Moshe’s own individuality, his unique voice. This book thus becomes the bridge between the written dimension of Torah, which is the revelation from Above, and the oral dimension of Torah, which is the human innovation and creativity, emanating from Below. [Zohar 3, 261a] There is a merging of heaven and earth, a revelation from humanity that originates and is consistent with the Sinaic revelation from Above.

In each one of us there is an aspect of Moshe. [Tanya] There are those who fully realize their ‘inner Moshe’ and are able to channel Torah wisdom, completely laying aside their ego so that they become a pure conduit of energy. This person becomes a vessel which receives and gives the light in a continuous motion. This is the Tzadik.

The Energy of the Week

Connecting to a Tzadik

This week’s energy is our connection with the life and teachings of a Tzadik.

If there is a Tzadik that you have connected with in your past, or know of one whose teachings you have felt connected to - this is a powerful time to study their words and reconnect yourself to the Tzadik.

A true Tzadik is someone who is your perfect mirror, reflecting back to you your potential to be a Tzadik as well.

We all have the potential to be like Moshe [Rambam]. Through observing a Tzadik, or learning his or her teachings, we come in close contact with a fully realized person, one who is living their true potential and this inspires the same in ourselves. A sign of a true, great Tzadik is a person who inspires greatness in others.

This week’s energy allows us to connect ourselves to a Tzadik. It does not have to be a person that is living, for the Tzadikim in their teachings and lifetimes of giving, leave a legacy that we can continue to strongly connect with even after their passing. Study the teachings of the Tzadik and read the story of their life - in this way you begin to reflect the Tzadik and bring out your own inner Tzadik as well.

An additional energy this week connecting to the period of the Nine days which begins on Monday:

In all of our dealings, especially with children, students or employees this week, we must be sure to lessen any forms of aggression.

We need to be extra gentle and compassionate in our communications and disciplining methods during the Nine day period.

The Kabbalah of the Three Matzot

by Rav DovBer Pinson

The Three Matzos: Their Outer and Inner Meanings

What is the simple halachic reason that we use three Matzos when leading a Seder? It is so we will have two whole, unbroken matzos over which to bless ha-motzi—as we do at every Shabbos and Yom Tov meal—as well as one matzah to break during the Seder.

The two loaves of Shabbos and Yom Tov commemorate the two whole portions of manna that miraculously appeared every Friday, allowing us to dedicate the day of Shabbos to being with Hashem, rather than to gathering the day’s food. The third matzah of the Seder is broken, symbolizing Lechem Oni, or the ‘bread of poverty’. [Devarim, 16:3] A poor person must ration his food, so he breaks his loaf and hides a portion to eat later.

The Rif [Tenth Century], and the Gra [Eighteenth Century] used only two matzos for the Seder. They held the opinion that we need only one whole unbroken matzah, and one matzah to break. The prevailing opinion today is to use three matzos, two whole matzos and one broken matzah.

Remez, the Hinted Reason for Three Matzos

The three matzos hint at the minimum three matzos that were offered in Temple times as a todah, a ‘thanksgiving offering’. This offering was made when a person was saved from danger or released from prison. On Pesach, we give thanks for the Exodus from Egypt, which was like being freed from prison. [Mordechai]

The three matzos also remind us of when Avraham/Abraham is visited by the angels and he calls to Sarah, “Hurry! Three measures of the finest flour! Knead it, and make ugos [round breads].”[Bereishis 18:6] The Midrash says this meal takes place on Pesach, and the ugos are matzos, made in a hurry so they do not become Chametz .

D’rash, the Expanded Reason for Three Matzos

The three matzos represent the three patriarchs—Avraham, Yitzchak/ Isaac and Yaakov/ Jacob.[Rokeach] They also represent the three categories of Jews—Cohein, Levi, and Yisrael. [Arizal]

When we are preparing for the Seder, we stack the matzos in this order: first the matzah representing Yisrael on the bottom, then Levi above it, and finally the Cohein on top. In this order, their acronym is YeiLeCh, meaning ‘going’ or journeying. The Seder is a process, a journey towards liberation. [The Rebbe Rayatz]

Sod, the Mystical Reason for Three Matzos

Our sages tell us, that, “A child does not know how to call ‘Father’ or ‘Mother’ until he tastes grain.” [Sanhedrein, 70b] This implies that the consumption of wheat is associated with our intellectual development. The Arizal, R. Yitzchak Luria, says that the three matzos symbolize the three forms of intellect: Chochma or ‘wisdom’, Binah or ‘understanding’, and Da’as or ‘awareness’.

The matzah on the bottom of the stack is the one that is combined with Maror [bitter herbs] to make Hillel’s sandwich. This matzah specifically embodies Da’as, a Sefirah that brings together opposites. Hillel’s sandwich brings together the intellect [matzah] and emotions [maror], or brings together redemption [matzah] and slavery [maror].

The middle matzah is broken into two pieces. This is an expression of Binah, whose function is breaking ideas down into fine details. The left brain. The larger of the two pieces is broken into five smaller pieces before it is hidden away as the afikoman. These five pieces represent the five levels of Gevurah, constriction, another ‘left-column’ sefirah, which is just below Binah on the Tree of Life.

The letter Hei

In terms of the sefiros, Binah is represented in the letter Hei, the fifth letter, and a letter that is comprised of two parts, [a right vertical line connected to a horizontal line above, and a left suspended line to the left] thus the middle Matzah is broken into two, and then further into five.

The top matzah is consumed together with the remaining piece of the middle matzah, in fulfillment of the mitzvah of ‘eating matzah’. Fulfilling a mitzvah is a manifestation of Chochmah, a higher intuition or faith in what is above and beyond us. Being that the top Matzah is connected with the letter Yud, a simple one point, the matzah is not broken.

In general, the numerical value of the word matzah is 135, which is the same as the combined values of the Divine names AV [72] and SaG [63]. Av is associated with the sefirah of Chochmah, and SaG is associated with the sefirah of Binah.

Three and Four

Now we have an understanding of why we use three matzos. Another question arises: why should there be three matzos when the main numerical theme of the Hagadah is ‘four’? What is the inner reason for three matzos but four cups of wine, and how can this inspire our Seder?

Our sages tell us [Shabbos, 104a] that the letters Gimmel and Dalet mean Gomel Dalim. The letter Gimel [in Hebrew, the number three] means gomel - ‘giver’ - and the letter Dalet [the number four] means dalim - ‘poor people’, i.e. recipients of the ‘giver’. Thus the relationship between three and four is one of giving and receiving.

This relationship can be understood through the following analogy. One person, ‘the giver’, is considering how to communicate a subtle spiritual insight to another person, ‘the receiver’. Before communication occurs, the insight has three metaphorical dimensions within the mind of the giver: omek or ‘depth’, orech or ‘length’, and rochev or ‘breadth’. ‘Depth’ refers to the giver’s understanding of deeper meaning of the insight. ‘Length’ refers to the giver’s ability to articulate the insight, taking it out of abstraction and giving it an understandable form. ‘Broadening’ means the giver’s ability to develop practical implications of the insight.

The receiver is ‘poor’ in terms of these three dimensions. However, when the giver finally communicates the insight, a fourth dimension is added to the three: relationship with the receiver. Thus, when ‘three’ is received, it becomes ‘four’. The giver’s insight now expands vertically and horizontally within the vessel of the receiver’s mind, and there is a unity between giver and receiver.

Our Redemption

In terms of our Exodus from Egypt, Hashem is the ‘giver’ and we, the redeemed ones, are the ‘receivers’. Eventually we reach a unity with Hashem, but first a relationship must be developed. In the beginning, as slaves, we are dependent, immature, and unable to receive. During the journey of redemption, we become ready to have a genuine relationship with our Redeemer.

We drink four cups of wine to represent the four expressions the Torah uses in reference to the Exodus: “I will take you out,” “I will save you,” “I will redeem you,” and “I will take you to Me.” The first three expressions are like the three dimensions of insight within the giver, and they imply ‘poverty’ on the part of the receiver, for there is not yet an active receptivity or relationship. The fourth term, “…take you to Me” implies a genuine relationship, a unity between the giver and the receiver. This is when communication finally occurs.

In the expression “I will take you to Me,” the term ‘take’, l’kicha, alludes to the ‘taking’ of a marriage partner.[Kidushin, 2a]  Hashem takes us to Himself in marriage when we reach Mount Sinai.  Prior to this, we are still eating the bread of poverty, working on our freedom, and opening ourselves. Under the Divine wedding canopy, we sip the wine of Hashem’s Torah, and we receive the full depth, length and breadth of His insight. In Hashem’s embrace, we transcend intellect, and we are fully redeemed.

In Summary

The three matzos, as the ‘bread of poverty’, are flat and relatively tasteless—representing the receiver in an empty, passive, open state. Therefore, the first three expressions of redemption, in which the receiver is passive, correspond to the three matzos. They also correspond to the three levels of intellect, Chochma, Binah and Da’as, before they are touched and ignited by Divine love.

Wine, in contrast to matzah, is full of taste, color and passion, representing the receiver engaged in a loving relationship. The four cups of wine thus represent the fourth expression of redemption, when we, the receivers, are mature enough to enter into intimate communication with Hashem. When our three intellectual sefiros are then ignited, we transcend intellect. We unite ‘three’ and ‘four’. This is the end goal of our redemption, and these are the energies we activate at the Seder, as we eat the three matzos and drink the four cups of wine.

With blessings for a redemptive Pesach

Rav DovBer Pinson

Source: THE IYYUN HAGGADAH - A Haggadah Companion

In this beautifully written companion to Passover and the Haggadah, Rav DovBer Pinson guides us through the major themes of Passover and the Seder night.

What is the big deal of Chametz vs. Matzah?

What are we trying to achieve through conducting a Seder?

What are the 15 steps of the Seder towards freedom?

What's with all that stuff on the Seder Plate, what do they represent?

The Four Cups of Wine and the Four Stages of Freedom

And most importantly, how is this all related to freedom?

Click here to Purchase as a Soft Cover book

Unfinished Business

Week's Energy for Parshas Mishpatim

Resetting our Moral Compass

by Rav DovBer Pinson

The Torah reading this week opens with the words; “And these are the Mishpatim /ordinances that you shall set before them.” [21:1]

'Mishpatim' are the ethical and civil laws that govern our behavior towards our fellow human beings, a social contract, as it were.

The Zohar chooses this portion, from amongst all the other Torah readings, to explore the mystery of Reincarnation.

As a rule, our souls incarnate to reach our own actualization and individuation. Each subsequent reincarnation articulates another element of our soul. Each incarnation is a completely different person with a different tikkun [correction], meant to articulate a particular element of soul that has not yet been expressed.

There is one form of reincarnation however, where the totality of who you are and were in the past will reincarnate to create a Tikkun, a rectification for a past life. It is particularly the unfinished monetary issues and unethical dealings between people that require the totality of self to return and hopefully create repair.

Our goal is to fully articulate our particular aspect of soul within our lifetime, and not require a reincarnation of our unique self.

To this end, it is of utmost importance to rectify all negative patterns of unethical behavior that we might express in our lives. In our business dealings, and all other relationships, we must be extra cautious to be moral and honest and repair any unscrupulous behaviors.

This week’s Torah reading imbues us with the energy to effect repair, or Tikkun, for interpersonal issues, particularly in regard to monetary dealings and any dishonorable financial behaviors.

Throughout the week it is important to be extra mindful when it comes to ethical dealings with others.

Try to recognize your negative patterns in regards to business/financial dealings and receive the energy of Mishpatim as an impetus to break out of these behaviors.

Rectifying these negative unethical patterns will ensure a complete tikkun in our lifetime and the ability for our soul to move forward in this life and the next without the need to ‘come back’ and try again.

Please consider sponsoring an 'Energy of the Week' teaching that reaches and inspires an audience of many thousands worldwide This is a beautiful way to honor a loved one. Contact Iyyun today for more details: contact@iyyun.com

Personal Encounter

by Rav DovBer Pinson

Parshas Vayigash

The Torah reading of this week begins with the dramatic encounter between Yehudah/Judah and Yosef/Joseph.

There is a famine in the land of Israel and Yosef’s brothers journey to the land of Egypt to purchase food, where unbeknownst to them, Yosef has risen to power after they had sold him into slavery years before. Upon encountering each other Yosef’s brothers do not recognize him as their brother but Yosef knows who they are. Yosef accuses his brothers of being spies and threatens to take the youngest brother as his slave.

The Torah reading opens with the words “Vayigash- Then Yehudah approached him [Yosef] and said, "Bi Adoni/ Please, my master, let now your servant speak something into my lord's ears…for you are like Pharaoh.” [44:18]

The word Vayigash means to encounter.

There were years of misunderstanding and anguish between the brothers until this moment. At this juncture Yehuda, leader of the brothers, approaches Yosef and says – ‘Bi Adoni’ - “please, my master”

Somehow, following this statement, they are finally able to encounter each other in a true and meaningful way, thereby enabling Yosef to reveal himself to his brothers and beginning the eventual reconciliation and reunion with the entire family.

‘Bi Adoni’ can also be translated more literally as – “You are within me, my master.”

To encounter another, we need to first identify with them completely.

When Yehudah says “Bi Adoni,” Yosef is moved, because at this juncture Yosef feels that Yehudah is finally identifying himself with Yosef, and his struggles. Yehudah is finally seeing the “other” as someone close to him, finding the other within himself, and himself within the other.

Yehudah says “for you are like Pharaoh”, which is to say, “we are all part of each other”

When Yehudah is moved to truly encounter another and move toward Yosef, Yosef is also moved forward, and reveals himself as their brother.

In the words of Kabbalah, Yehudah experiences Hiskalelus/intermingling with Yosef, and then Yosef can experience Hiskalelus with them.

I see you and experience you, this is a true encounter.

The Energy of the Week

The Torah reading this week infuses us with the power to have true and meaningful encounters.

We are gifted with the ability to experience a true encounter with another.

In resolving all matters, whether personal and business – one must be fully present in person. In this age of ‘virtual communication’, we need to remember to make real ‘face time.’

We need to take the time to truly encounter the other person and see ourselves within them.

When we focus on that which is similar between us and another whom we are encountering, we begin to see the possibility of resolution.

Look into the other person and see that we are all deeply interconnected. As deeply as we know ourselves, we can know another. From our own reserves of experience and emotion we can relate to the experience and feelings of the other person.

Let us all take some time out to put down our external communication ‘devices’ and use our own G-d given devices, of sight, sound and empathy to relate to another person and truly encounter them in ‘real time.’

Healing Rifts

Parshas Vayishlach

Re-establishing bonds/Healing Rifts

by Rav DovBer Pinson

This week's Torah reading opens with Yaakov/Jacob returning home after many years of exile. He had left his home many years earlier, to escape the wrath of his brother Esav/Esau who wished to kill him. Yaakov is now returning to make peace with his brother.

The Torah reading begins with the words “Yaakov sent angels ahead of him to his brother Esav.” [32:4]

He begins his return by sending messengers, or ‘angels.’ Angels are conduits of energy.

Sending “his angels”, represents an issuance of pure thoughts of love and reconciliation towards his brother, either through physical messengers or actual angels.

The message is relayed back to Yaakov that Esav is approaching him with four hundred men, apparently to wage war.

Realizing that Esav is not in favor of brokering peace, Yaakov prepares himself and his family for battle, prays for guidance, and finally encounters Esav.

Upon Esav’s approach, Yaakov “prostrated himself to the ground seven times, until he came close to him, to his brother. And Esav ran toward him and embraced him, and he fell on his neck and kissed him, and they wept.” [32:3-4]

Something crucial changed between Esav’s approach for battle and his subsequent embrace of Yaakov.

Between war and embrace, there were the seven prostrations of Yaakov - and this seems to change the entire relationship between the brothers.

When a person prostrates him/herself, they are physically breaking the straight line of their body. Spiritually, this represents a breaking of negativity or concealment. [Kidushin 29b]

Bowing is a movement that allows for an [alleged] immutable outer reality to crumble, and a new reality, one that reflects an inner truth, to emerge.

Seven is symbolic of the natural order of the world; a world created by seven in seven. The world of nature is an outer concealment that hides the miraculous, the enlivening Divine animating force and potential of everything, within it.

By prostrating seven times, Yaakov breaks the old reality that once seemed so unshakeable and revealed the truth of their story - the natural love between brothers that was always there beneath the concealments and friction.

“Until he came close to him, to his brother”

He prostrates himself until he can reach “his brother” not the external Esav who now hates him, but the inner Esav, his twin brother. This works, the outer reality falls away, and Esav responds with love, reaching out to his brother in embrace.

The Energy of the Week:

Re-establishing Bonds / Healing Rifts

This week’s Torah reading gives us the strength to repair relationships with others, particularly family, that may have been marred in the past.

The actions of Yaakov set a map for a way to reconnect.

Sending messengers, or messages if you will, is a way to begin.

Reach out carefully, being aware of the hard feelings and the need to break through.

Preparing for ‘war' represents an understanding that you are only one half of the equation, and if the good will is not reciprocated, you may have to acknowledge defeat, and wait for another time.

Prayer represents a reaching out beyond yourself - understanding that there is something greater than yourself and your estranged friend or family in this picture, and that it will affect a change for good in the entire universe if this rift is healed.

Prostrate, finally there is the need to humble our voice that wishes to hold on to an old reality and break free of what you felt to be true until now. Thus revealing a deeper truth that has been there all along.

Source: Iyyun.com

Parshas Vayera: Essence Vision

''Abraham's Tent'' by Michoel Muchnik

Written by Rav DovBer Pinson

This week’s Torah reading opens with the words “And now Hashem appeared to him…and he was sitting at the entrance of the tent.” [Bereishis,18:1]

In this verse we are not told to whom Hashem appeared. We eventually learn from the narrative that it was Avraham/Abraham. But his name is not used in the verse.

The verse begins as a sequel to the previous portion in which Avraham circumcised himself, as is inferred by the first words of the verse, ‘and now,’ making it a continuation of the circumcision story.

The Zohar teaches that the circumcision was the reason for this revelation. This was a revelation to the essence of Avraham. It is for this reason that the verse does not mention the name of Avraham, referring to him simply as ‘him’, alluding to his very essence.

A name is a description. To one person you may be called father/mother, to another son/daughter, to another boss/employee. Your friends may call you one thing, and your family calls you something else. To each person you are something else.

When there is an ‘appearing’ of Hashem to a name, to Avraham for example, it is to an aspect of who he is. At this time, however, there was a revealing to all of him. The very essence of who he is, beyond title and name.

Avraham receives such a depth of revelation and intimate connection with the Creator because he is coming from the circumcision. The act of circumcision is to physically and thus also emotionally/mentally/spiritually reveal that which has previously been concealed.

When Avraham became fully open with nothing concealed, the Creator also became fully revealed to him, to all of him. Nothing remains hidden. Essence to Essence.

This revealing of Essence to Essence occurs at the beginning of this week’s Torah reading. At its conclusion we read that Avraham is called a “Yirei Elokim,” which is translated as a ‘G-d fearing’ person, but can also mean 'A person who sees G-d.' [22;12] Thus, Avraham becomes a ‘see’er of Hashem.’

Through the Essence of the Creator being revealed to his very essence, he gradually acquires deeper and more spiritually sensitive vision. He can now access the inner reality within everything, the Divine animating force within all of creation, without any concealment.

The Energy of the Week:

Essence Vision

It is a truth about many of us humans, that upon encountering another person we tend to instantly ‘label’ them and feel like we know certain truths about them based on their appearance, dress, upkeep, life 'station', mannerisms, and so forth. The same may be true with all objects, places or events we come in contact with every day. We tend to be easily influenced or impressed with the external realities and overlook the essence of the thing or person. Without consideration of what lies beneath, we define a person, object or event by its external attributes or 'effect' upon us.

This week’s Torah reading enables us to see beyond the outer garments. We access a vision that takes us beyond the ‘names’ and ‘labels’ and provides us with deeper and truer visions. We learn to see beyond the concealments and trappings, and view the essence of the matter in its entirety.

This is an energy of vision that occurs on many levels. Beginning with seeing each person for their essence, their essential Divinity, and extending to every event that occurs in our lives. The energy this week inspires us to perceive the guiding hand of Hashem in every life event.

Essence Vision is to see within every encounter, every situation and person, the Divine animating force.

In this way we view everything that occurs as an opportunity and invitation to connect more deeply with Hashem.

Noach: A Vessel of Giving and Receiving

by Rabbi DovBer Pinson

This week’s Torah reading begins with the words “These are the generations of Noach/Noah… the earth was full of corruption…Hashem said to Noach, "The end of all flesh has come before Me, for all flesh had corrupted its way on the earth …Make for yourself an Ark.“ [6:9;14]

Noach is instructed to build an Ark to protect himself and his family from the subsequent Great Flood.

The reason given for the flooding/cleansing of the earth is, “… the earth was full of corruption.” The Talmud says that this means that the inhabitants of the earth were consumed with robbery and theft. [Sanhedrin] “…for all flesh had corrupted its way on the earth.” This is understood to mean that even the animal kingdom had become corrupted and there was interspecies relationships occurring even amongst the animals themselves. [Ibid]

Theft is an act of ‘receiving’ from another without consent, whereas interspecies relationship is an act of ‘giving’ without the other partner’s consent. In both actions there is a misalignment between the giver and the receiver.

The generation of the flood sensed that giving was an important part of their humanity, but allowed their selfishness to warp the give and take in the universe. They became selfish receivers and dominant givers, meaning that they received from others without giving in return and their giving was a dominating and abusive act.

The actions of humans affect the environment, and eventually even the animal kingdom became influenced by the unbalanced behavior of the human beings. Nature itself became infected with the tyranny of this generation, and the animals began mating with others not of their species. The masculine and feminine, giver and receiver, are designed to work in sync, yet, lacking the proper balance, giving became a method of controlling the receiver and receiving became a selfish act. This set the stage for wanton abuse.

Noach was commanded to build an Ark, a vessel which contained the universe in microcosm. Within this miniature world, Noach was obliged to give himself totally to the care of each of the animals, as well as the humans, that were ensconced within the ark.

His entire existence was both a constant labor of feeding and caring for the creatures, each according to their specific needs and schedules, and simultaneously an act of protection for himself and his family - sheltered as they were within the confines of the ark.

So on the one hand he was being protected from the outside forces of the flood, and on the other hand, his primary function in the Ark was to give to those who needed his care.Based on this state of existence, once the flood was over, Noach was able to rebuild a humanity based on a balanced equilibrium of giving and receiving.

The Energy of the Week:

A Vessel of Giving and Receiving

Our existence is a constant flow of giving and receiving.

To create a harmonious balance we must be sure that even as we protect ourselves and our loved ones, we are also giving out to the universe.

In order to give we must know how to receive, and in order to properly receive we must learn the art of giving, this way we complete the circuitry of life’s flow.

This week’s Torah reading imbues us with the energy of attaining this balance, to be able to give openly and simultaneously be capable of receiving that which we need to continue this cycle of receiving/giving.

We ourselves become an ark, a vessel, of reciprocity, and the energy of giving and receiving flow seamlessly through us, creating a harmonious, balanced universe.