Chapter 3: The Source of Mercy and the Whiteness Above

(ג) Chapter 3

אַךְ הִנֵּה, גַּם לִבְחִינַת אִתְעָרוּתָא־דִלְעֵילָּא, שֶׁיִּהְיֶה תָּלוּי בְּאִתְעָרוּתָא־דִלְתַּתָּא זוֹ, צָרִיךְ לִהְיוֹת בְּבְּחִינַת הַמְשָׁכָה מִלְמַעְלָה.

However, there needs to be another type of revelation from Above, to enable us to awaken Hashem’s mercy from Above through our awakening of mercy from below.

Since we are creations and are incomparably distant and removed from the ‘level’ of the Creator, the fact that we do something down here doesn’t necessarily mean that it will affect anything Above.

Even in the human realm, a human king (or president) is not that much different than one of his subjects. Yet, not necessarily because one of his subjects comes crying to the king help will the king actually care to help him or feel mercy for him, since the king can feel exalted and removed from the problems of this simple person. How much more so Hashem, the Creator, who is Infinitely Exalted above creation, doesn’t need to reciprocate to every feeling that a person has.

Yet, the fact that Hashem chooses to care about us and our feelings shows on Hashem’s ultimate greatness. Even though Hashem is Infinite and beyond all limitations of time and space and levels etc., He chooses to come down to our level and care about everything in our lives, including our thoughts and feelings, and He empowers us to awaken His Infinite mercy through our own limited efforts to awaken mercy on our Divine soul.

This ability of Hashem to descend to our level and empower our finite service to reveal His Infinite Light comes from a very lofty level, higher than Atzilus, higher than the spiritual levels of Hishtalshelus.

וְהַמְשָׁכָה זוֹ הִיא מִמְּקוֹר הָרַחֲמִים עֶלְיוֹנִים, שֶׁלְּמַעְלָה מַעְלָה מִסֵּדֶר הַהִשְׁתַּלְשְׁלוּת, שֶׁשָּׁם מָקוֹר וְשֹׁרֶשׁ הָרַחֲמִים, מַה שֶּׁאֵינוֹ מוּשָׂג וְנִתְפָּס בְּסֵדֶר הִשְׁתַּלְשְׁלוּת כְּלָל.

This revelation (that empowers us to awaken His mercy) is from the source of the “Higher level of mercy” of Hashem (mentioned above), which is above and beyond the order of spiritual levels called Hishtalshelus, it is there (beyond Hishtalshelus) that exists the source and root of this type of mercy of Hashem, which is so exalted that it cannot be fathomed or grasped in any of the levels of Hishtalshelus at all.

וּכְמַאֲמָר: "אֱלֹקֵי עוֹלָם בְּרַחֲמֶיךָ הָרַבִּים" – בְּרַחֲמֶיךָ דַּיְיקָא כוּ', וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.

Like we say (in the blessing of Yotzeir Or before the morning Shema): “G-d of the world, in Your abundant mercies have mercy on us,” we specifically request “Your mercies,” as is explained elsewhere.

See above at the beginning of chapter two where this concept was explained.

וְזֶהוּ "וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר" – פֵּירוּשׁ: לָבָן־דִּקְדוּשָׁה הוּא בְּבְּחִינַת לוֹבֶן־הָעֶלְיוֹן,

This is the mystical meaning of “and Lavan woke up early in the morning”: Meaning, the aspect of Lavan as it exists in holiness, which is the idea of the “Loven HaElyon-the Whiteness Above,”

Lavan, which in Hebrew is ‘לָּבָּן-white,’ represents the ‘לובן העליון-The Whiteness of Above.’ The color white represents something simple and indivisible. Plain light that contains all colors is referred to as “white light.” The revelation of Hashem’s Infinite Light that transcends Atzilus is called “White” in the sense of being simple and indivisible, higher than the definitions and details of how this Light is expressed in the Sefiros of Atzilus.

דְּהַיְינוּ בְּבְּחִינַת אוֹר עַצְמוּתוֹ וּמַהוּתוֹ שֶׁל אוֹר אֵין־סוֹף בָּרוּךְ־הוּא.

This is a most essential expression of the Infinite Light of Hashem.

כְּמִשַׁל מַרְאֶה וְגָוָון לָבָן שֶׁאֵינוֹ דּוֹמֶה לְכָל הַמַּרְאוֹת וּגְוָונִים; שֶׁהַגְּוָונִים שֶׁלָּהֶם נִתְהַוּוּ עַל יְדֵי צֶבַע, מַה שֶּׁאֵין כֵּן מַרְאֶה וְגָוָון לָבָן הוּא עַצְמוּת הַדָּבָר וּמָהוּתוֹ, שֶׁלֹּא נִשְׁתַּנָּה וְלֹא נִתְהַוָּה עַל יְדֵי צֶבַע.

The analogy for this is the color white, which is unlike all other colors and appearances, since these colors are created through a coloring agent, which is not the case with the appearance and color of white, which is the essential color of the thing, that was not changed through any coloring agent.

The Mittler Rebbe explains (see Ateres Rosh ch. 5, and Maamarei Admur HaEmtzai, Devarim II, p. 515): All colors except for white are created from some substance giving the object that color, however the matter of the substance does not have any specific color, instead it is “white.” This “colorless” color is called white, since it is the closest to the natural colorless state of matter. Therefore, the cleaning process in Hebrew is called “מלבן-to whiten,” since when all additional coloring agents are cleaned and removed from a substance then it returns to its original state of whiteness. This is the opposite of how other colors work, that the more they are cleaned the weaker their color becomes, unlike white which becomes stronger the more something is cleaned.

An example of this is hair, which is essentially colorless, and appears white, but there is a pigment in the hair giving it color, such as black or brown etc. However, when a person gets old this pigment fades out, leaving the hair white, its essential “colorless color.”

(The Mittler Rebbe asks: We see that some things have a natural color that is not white, like gold that is naturally gold colored, and the more it is cleaned it will only become more gold colored? He explains that even the “natural” color of a substance isn’t essential to its very being, rather this property of appearing as a certain color is a tangential property in comparison to the very being and matter of the substance. Whereas white represents the essential colorless state of the matter.)

This is also why plain light is referred to as “white light,” since white is the closest appearance to the essential and colorless of light itself that contains in potential all possible colors.

וְכֵן הוּא עַל דֶּרֶךְ מָשָׁל אוֹר אֵין־סוֹף בָּרוּךְ־הוּא בְּעַצְמוֹ וּבִכְבוֹדוֹ, דְּלֵית בֵּיהּ בְּבְּחִינַת גְּוָונִין כְּלָל, דְּ"לֵית מַחְשָׁבָה תְּפִיסָא בֵּיהּ", וַ"אֲנִי ה' לֹא שָׁנִיתִי" (מַלְאָכִי ג, ו) כְּתִיב.

Similarly, by way of analogy, the True and Essential Infinite Light of Hashem, is called ‘White,’ since it has no “colors” at all, since “no thought can grasp it at all,” and it is written (Malachi 3:6) “I, Hashem, have not changed,” i.e., Hashem is eternal and unchanging, and so is His Light unchanging, indivisible, and undefinable.

וְלָכֵן כְּתִיב (פָּרָשָׁתֵנוּ לא, ז־ח): "וְהֶחֱלִיף אֶת מַשְׂכּוּרְתִּי עֲשֶׂרֶת מֹנִים, [. .] אִם כֹּה יֹאמַר נְקֻדִּים כוּ'"

Therefore, it is written (Bereishis 31:7-8): “And he [Lavan] switched around my [Yaakov’s] wages ten times [ten=100 times] …if he would say that he would give me white-speckled goats, [then he would change his mind to give me a different colored goat]…,”

Just as Lavan switched around the condition of which colored goat and sheep Yaakov would receive, the spiritual idea of Lavan, the Loven HaElyon-Whiteness Above, is able to change around the revelation in all the spiritual levels of Hishtalshelus. This is because it is the Infinite Light of Hashem as it exists on simple and indivisible state, beyond all forms and “colors” of the specific levels that derive from it.

שֶׁכָּל הַבְּחִינוֹת – עֲקֻדִּים וּנְקֻדִּים נִתְהַוּוּ וְנִשְׁתַּלְשְׁלוּ מִמֶּנּוּ, וּבִירִידָתָם וְהִשְׁתַּלְשְׁלוּתָם הֵם נִקְרָאִים בְּשֵׁם עֲקוּדִּים וּנְקוּדִּים.

Since, all these levels, Akudim, Nekudim, and Berudim, come into existence and are derived from this Loven HaElyon-Whiteness Above simple and essential Infinite Light of Hashem. It is only as these levels descend and are derived from it (the Loven HaElyon) that are called Akudim, Nekudim, and Berudim.

מַה שֶּׁאֵין כֵּן בְּרֵאשִׁיתָם וּמְקוֹרָם הֵם בְּטֵלִים וְנִכְלָלִים, וְאֵינָם עוֹלִים בְּשֵׁם כְּלָל.

Which is not the case in their original source (in Hashem’s Infinite Light), they are included in their source in manner that they have no independent existence, and therefore they have no separate name at all.

וְלָכֵן יָכוֹל הוּא לְהַפֵּךְ מִבְּחִינַת עֲקֻדִּים לִבְחִינַת נְקוּדִּים וּמִנְּקוּדִּים לַעֲקוּדִּים, וְאֵין זֶה שִׁינּוּי לְפָנָיו יִתְבָּרֵךְ כִּבְיָכוֹל, מֵאַחַר שֶׁהֵם בְּטֵלִים בִּמְצִיאוּת וְאֵינָם עוֹלִים בְּשֵׁם כְּלָל לֹא שַׁיָּיךְ שָׁם שִׁינּוּי כְּלָל.

Therefore, at that level, He can change from the level of Akudim to the level of Nekudim, and from Nekudim to Akudim, and from Hashem’s perspective this is not considered a true change at all, since there they have no independent existence, and have no separate name at all, therefore it is not considered a change at all.

(וְ"זֶה לְעוּמַּת זֶה" – לָבָן־דִּקְלִיפָּה מַחְלִיף מַשְׂכּוּרְתּוֹ מַמָּשׁ בְּרַמָּאוּת).

(Similarly, since “unholiness is opposite to holiness,” the idea of Lavan as it exists in unholiness, i.e., the physical Lavan the cheater, tried to switch around his (Yaakov’s) actual (physical) wages with deceit.)

Meaning, Loven HaElyon is a high level of holiness, that transcends all understanding. Corresponding to this in unholiness was Lavan the cheater, who acted in a way that doesn’t make sense and is lower than understanding.

וְהִנֵּה בְּחִינַת לָבָן־דִּקְדוּשָׁה, כַּנַּ"ל שָׁם, הוּא מְקוֹר הָרַחֲמִים הָעֶלְיוֹנִים, מַה שֶּׁלְּמַעְלָה מַעְלָה מִסֵּדֶר הַהִשְׁתַּלְשְׁלוּת.

Now, this level of “Lavan of Holiness” (Loven HaElyon) mentioned above, is the source of the “Higher level of Mercy” from Hashem, which is above and beyond the order of levels of Hishtalshelus.

וְאִתְעָרוּתָא דִילֵיהּ בְּבּוֹקֶר דְּאַבְרָהָם – בְּבְּחִינַת חֶסֶד, כְּמוֹ שֶׁכָּתוּב (בְּרֵאשִׁית כב, ג): "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר" – לְהַמְשִׁיךְ רַחֲמִים;

This level is awakened and revealed in the “Morning, which is associated with Avraham,” who represents the attribute of Kindness, as it is written (Bereishis 22:3): “Avraham woke up in the morning,” to draw down this level of mercy from Hashem,

לִהְיוֹת אִתְעָרוּתָא־דִלְעֵילָּא תָּלוּי בְּאִתְעָרוּתָא־דִלְתַּתָּא – הַמְשָׁכַת הָרַחֲמִים הִיא בִּבְחִינַת חֶסֶד־דְּאַבְרָהָם.

which enables the process that the “Awakening from Hashem Above” should be dependent on the “awakening from the person below,” and in order to enable this it is needed to draw down Hashem’s mercy on the level of the “Kindness of Avraham.”

וְזֶהוּ "וַיְנַשֵּׁק לְבָנָיו": הֵם הֵם בְּבְּחִינַת הַשְּׁבָטִים (שֶׁהֵם בְּנֵי בָּנָיו, וּ"בְנֵי בָּנִים הֲרֵי הֵם כִּבְנִים" – ) בְּבְּחִינַת הַמְשָׁכַת אִתְעָרוּתָא־דִלְעֵילָּא כַּנַּ"ל,

This is the meaning of “and he [Lavan] kissed his children,” which is a reference to the Shevatim, (which are his grandchildren, and grandchildren are considered like children, (see Pirkei DeRebbi Eliezer 36:7)) this “kiss” from “Lavan” refers to drawing down a revelation of kindness and mercy from Hashem, from the level of “Loven HaElyon,” in a manner of an “Awakening from Above” that empowers the “awakening from below,” as explained above,

וּ"בְנוֹתָיו": הֵן הֵן לֵאָה וְרָחֵל – עָלְמָא־דְאִתְכַּסְיָיא וְעָלְמָא־דְאִתְגַּלְיָיא.

“and [Lavan kissed] his daughters,”: this refers to Rochel and Leah, which represent the “Hidden World,” and the “Revealed World,”

שֶׁלְּכָל בְּחִינוֹת הַלָּלוּ נִמְשָׁךְ בְּבְּחִינַת לָבָן־הָעֶלְיוֹן בִּבְחִינַת נְשִׁיקִין, וְ"אִתְדַּבְּקוּת רוּחָא בְּרוּחָא",

that the level of Loven HaElyon is drawn down to all these levels in a manner of a “kiss,” which is a “connection of one spirit with another spirit,”

לְכָל הַמַּשְׁפִּיעִים שֶׁהֵם בְּבְּחִינַת "בָּנָיו", וְהַמְּקַבְּלִים שֶׁהֵם בְּבְּחִינַת "בְּנוֹתָיו",

to all the levels that give over and reveal the Light, which are called “his sons,” i.e., the Shevatim, and all their “male” descendants, and to all the levels that receive and internalize the Light, which are called “his daughters,” i.e., Rochel, Leah, Bilha, and Zilpa, and all their “female” descendant for all time.

שֶׁיִּהְיֶה נִשְׁפָּע וְנִמְשָׁךְ בָּהֶם בְּבְּחִינַת רַחֲמִים־עֶלְיוֹנִים, לִהְיוֹת אִתְעָרוּתָא־דִלְעֵילָּא תָּלוּי בְּאִתְעָרוּתָא־דִלְתַּתָּא.

This “kiss” bestows and brings down into them the aspect of Hashem’s “Higher level of Mercy,” which causes that the “Awakening from Above” should be dependent on the “awakening from below.”

"וַיְבָרֶךְ אֶתְהֶם כוּ'": עִנְיַן הַבְּרָכָה – כְּמוֹ שֶׁכָּתוּב (שָׁם א, כח): "וַיְבָרֶךְ אֹתָם אֱלֹקִים וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ כוּ', וּמִלְאוּ אֶת הָאָרֶץ וְכִבְשֻׁהָ כוּ'".

The verse continues “and he [Lavan] blessed them.” The idea of the ‘blessing’ is similar to what is written (Bereishis 1:28): “and G-d blessed them (Adam and Chava) and He said to them ‘be fruitful and multiply, and fill the earth and conquer it.’”

דְּהַיְינוּ שֶׁיִּהְיֶה תּוֹסֶפֶּת בְּרָכָה וְהַמְשָׁכָה לְמַטָּה עַד דְּאִתְהַפְכָא חֲשׁוֹכָא לִנְהוֹרָא.

Meaning, the idea of a “blessing” is that there should be an exponential increase in the revelation of Hashem’s Light as it descends into this world, until it transforms the spiritual darkness into spiritual Light.

וּכְמוֹ שֶׁכָּתוּב (שָׁם י"ב): "וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחוֹת הָאֲדָמָה וּבְזַרְעֶךָ", שֶׁיִּהְיוּ נִבְרָכִים וְנִכְלָלִים כָּל בְּחִינוֹת הַנִּיצוֹצִים שֶׁנָּפְלוּ בִּשְׁבִירַת־הַכֵּלִים בִּקְדוּשָׁתוֹ שֶׁל זֶרַע יַעֲקֹב.

As it is written (ibid. 28:14): “and all of the families of the nations of the earth will be ‘blessed’ by you and your children,” the idea that the “families of the nations” will be “blessed” by the Jewish people is, that all the Sparks of Holiness that fell due to the “Shattering of the Vessels” of Tohu will be drawn out (from unholiness) and included into the holiness of the descendants of Yaakov.

"וַיֵּלֶךְ וַיָּשָׁב לָבָן לִמְקוֹמוֹ" (פָּרָשָׁתֵנוּ לב, א): שֶׁזְּמַן הֶאָרַת בְּחִינָה זוֹ הִיא בַּבֹּקֶר, זְמַן תְּפִלַּת הַשַּׁחַר, אֲבָל אַחַר הַתְּפִלָּה מִסְתַּלֵּק הֶאָרָה זוֹ.

The verse continues: “And Lavan went on his way and returned to his place.” This means that the time when this level of Loven HaElyon shines forth is in the morning, the time of the morning Shachris prayer, but after the time of this prayer, this revelation ascends and returns to its source.

וּלְכָךְ צָרִיךְ לְהִתְפַּלֵּל בְּכָל יוֹם, שֶׁבְּכָל יוֹם חוֹזֵר וְנִמְשָׁךְ הֶאָרָה זוֹ, וְחוֹזֵר וְנִסְתַּלֵּק אַחַר הַתְּפִלָּה.

This is why we must prayer every day, since every day (in the morning) this revelation comes back down to shine into us, and then returns to ascend to its source after the prayers.

"וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ" (שָׁם, ב): בְּבְּחִינַת יַעֲקֹב – וְנִמְשָׁךְ "יוּ''ד־עָקֵב" הָלַךְ – בְּבְּחִינַת תּוֹרָה וּמִצְוֹת, דְּ"תּוֹרָה אִקְרִי דֶּרֶךְ" (קִדּוּשִׁין ב:). וְדַי לַמֵּבִין.

The verse continues: “and Yaakov travelled on his path”: The level of “Yaakov” which is the letters of “Yud-עקב” the letter 'י-Yud that descends until the heel” travels and is drawn down into the fulfillment of the Torah and Mitzvos, since our Sages say (Kidushin 2b) “the Torah is called a ‘path,’” and this will suffice for the intelligent.