Chapter 5
Now, based on the above, we will understand the idea of Pesach and the counting of the Omer:
Since on Pesach it is a time of “Isarusa Dele’eila” from Hashem, which awakens an “Isarusa Delesata” from us, and the purpose of this “Isarusa Dele’eila” is to wake up our Divine soul. However, when this happens, our animal soul is still not yet transformed.
Therefore, it says about leaving Mitzrayim on Pesach (Shemos 14:5): “for the nation ran away.” In Tanya chapter 31 the Alter Rebbe explains that even though they didn't need to run away from Pharoh (since he freed them), they had to "run away" from their own animal souls, who were still strong, even after witnessing all the miracles of the Ten Plagues, and their animal souls were pushing them to stay in the unholiness of Mitzrayim, G-d forbid.
This system, of Hashem, initiating an awakening of the Divine soul on Pesach, followed by a person waking up his own animal soul after Pesach, is similar to the idea of our verse “אָדָם כִּי יַקְרִיב מִכֶּם - when Hashem, the “Adam on High” will bring close your Divine soul,” as it is written (Shir HaShirim2:8): “The sound of my beloved [Hashem] comes skipping over ‘mountains’ of Torah study,” since it happens in the merit of the Torah he studies, which is referred to as a “mountain,” as it is written (Tehilim 72:3), “The ‘mountains’ of Torah study bring ‘Peace’ to the nation.”
As explained above, “Peace” is bringing together our Divine soul with Hashem, which then enables us to work on our animal soul. This initial awakening happens because of our Torah study.
Therefore, immediately after leaving Mitzrayim, on the second day of Pesach, we bring the Omer offering which made of barley flour, and barley is animal food, the purpose is to refine the nature of the animal soul, and together with this offering is the mitzvah of counting the Omer, which is (Vayikra 23:15): “וּסְפַרְתֶּם לָכֶם-and you shall ‘count’ for 'yourselves.'”
The word “וּסְפַרְתֶּם-and you shall count,” is related to the term that means to shine, as in (Tehilim 19:2): “הַשָּמַיִם-the heavens מְסַפְּרִים-shine forth כְּבוֹד אֵ-ל-the Glory of Hashem.” Accordingly, we can read it as, “וּסְפַרְתֶּם-and, you shall make shine לָכֶם-yourselves,” referring to your own animal soul.
This refers to the refinement of the seven bad character traits of the animal soul.
This is one example of the seven bad character traits:
- Love for physical pleasure
- Anger/hate towards others
- Boastfulness and haughtiness
- Needing to always be right and victorious over others
- Holding oneself back from helping others or doing a mitzvah
- Passion and connection to his own selfish desires
- Needing to tell others what to do and control them
When one explains to his own animal soul that Hashem is the King, the Creator, the Source of all Life and enjoyment, he can transform these negative traits into:
- Love for connecting to Hashem
- Anger towards oneself for his own shortcomings
- Pride in being Jewish and doing what Hashem wants
- Overcoming obstacles in the service of Hashem
- Holding oneself back from going against Hashem's Will and overindulging in physical desires
- Passionate connection to Hashem in prayer
- Accepting Hashem as his King
This is the idea of the verse saying “from the animals... from the cattle, and from the sheep and goats, you shall bring your offering to Hashem,” referring to the “Isarusa Delesata” of a person “offering” to Hashem his own animal soul.
Through this process, then afterward on Shavuos, the time of the Giving of the Torah, Hashem will bring forth the level of “Isarusa Dele’eila” that comes after the “Isarusa Delesata” of the person’s own effort, which comes in the form of the revelation of His Will and Wisdom here below, in this world.
After a person works on himself spiritually during the days of Sefiras HaOmer, he will be able to perceive a new level of Torah, of Hashem's Will and Wisdom, from Hashem's revelation on Shavuos. Depending on how much one refines oneself, to that extent, he will be able to experience a deeper level of Torah insight throughout the year following Shavuos.
For, the idea of “He will bring an offering,” and “you shall bring an offering,” is referring to the process of a person’s own spiritual elevation from below to Above through prayer, contemplation, and self-refinement, using both his Divine and animal soul, however, regarding the Giving of the Torah, it is written (Shemos 19:20), “and Hashem came down onto Mount Sinai,” meaning that it is a process of drawing down from Above to below. Meaning that after prayer, when one studies Torah, this is a revelation of Hashem coming down to the person, as it were.
What is the difference between the study of Torah before the Yearning for Hashem expressed in the spiritual elevation of prayer, referred to in verse as “When an ‘Adam [the Torah]’ will bring close your Divine soul [to become excited for Hashem in prayer],” and the study of Torah that is learned after the yearning for Hashem in prayer and the refinement process of the animal soul?
If the revelation of Hashem after prayer is in an appreciation and understanding of the Torah he studies after prayer, how is this revelation greater than the initial Torah study [learning Chassidus before prayer] that inspired him to be excited during prayer?
If the process of prayer and the subsequent Torah study is like an “Isarusa Delesata-Isarusa Dele’eila,” then there must be a greater revelation of Hashem following the person’s effort during prayer. What is the spiritual advantage of this post-prayer Torah study?
The answer is that through the yearning for Hashem in prayer and the refinement of the animal soul, Hashem brings into the Torah study afterward from the level of (Shmuel I 15:29), “for He [Hashem] is not an Adam-Man,” meaning from a level of how Hashem is completely higher than the 10 Sefiros of Atzilus, which correspond to a person, from that level, Hashem brings down a new revelation into the level of ‘Adam,’ meaning into the 10 Sefiros of Atzilus corresponding to a person.
In Torah study after prayer, a person is able to connect to Hashem as He is completely higher than Atzilus, higher than all worlds. The Torah knowledge becomes transparent, and a means to connect to Hashem, who is beyond any understanding. One feels the Divinity and Infinity of Hashem in the Torah. This is also the idea of when one connects to the "Giver of the Torah," as opposed to simply the information of the Torah.
This deeper connection to Hashem in Torah study after prayer is the "Isarusa Dele'eila" that comes after the "Isarusa Delesata" of the effort put into the prayer.
Summary Chapter 5:
- Now, this process of an “Awakening from Above” empowering the Jew to create an “Awakening from below” is expressed in the cycle of Pesach and Shavuos:
- On Pesach, Hashem reveals Himself and "pulls up" our Divine soul. This is followed by the process of spiritual self-refinement represented by the "Sefiras HaOmer." During that period of time, we utilize the inspiration from Pesach to awaken love and fear for Hashem in our animal soul. This process culminates with Shavuos, when there is an even greater revelation of Hashem than on Pesach. It is greater because it comes after our own efforts of self-refinement, and we are, therefore, able to internalize that revelation fully.
- Similarly, every day after our efforts in prayer, we come to a deeper connection to Hashem in our Torah study, and we internalize that deeper connection.
