Contemplation on Hashem’s true existence and greatness in prayer followed by heartfelt recitation of the words. When we do come to a deeper connection, we have awe of Hashem that He chose us to fulfill His mission for us in this world through Torah and Mitzvos, and therefore we return to this world infused with greater energy and clarity to fulfill our mission.
Now, the aforementioned World of Tohu existed only in a state of ‘Ratzo-running.’
The world of Tohu did not have the proper balance of returning after the yearning, it only experienced an unlimited yearning for Hashem, so strong that it had no capacity to return to fulfill Hashem’s mission to bring down the Lights systematically into the lower worlds.
Therefore, the Lights departed from the vessels, similar to how the Ahava Rabba is an intense yearning for Hashem causing the person’s soul to desire to detach from the “wick” and the “vessels,” i.e., the limitations of the body and physicality.
However, the World of Tikkun exists in a state of Shov-Return, which is the idea of returning to this physical world to fulfill the Torah and mitzvos.
This is the idea of what the Sages say (Pirkei Avos, 4:22), “Against your will, shall you live,” within the body, in order to draw Hashem’s Infinite Light down into “vessels” of different varieties, i.e., words of Torah and actions of Mitzvos.
This was also the difference amongst those Four who entered the Pardeis-Orchard of the inner secrets of Torah.
The Four Who Entered the Pardeis
The word ‘פַּרְדֵּס-orchard’ is an acronym for four levels of Torah interpretation: ‘פשט רמז דרוש סוד-simple meaning, hinted meaning, expounded meaning, hidden mystical meaning.’ Entering the Pardeis refers to entering the mystical dimension of the Torah, and through that, also the ability to ascend to the higher spiritual worlds.
In the Gemara (Chagiga 14b, in the Ein Yaakov version of the text) it describes four sages who used the mystical teachings to allow their souls to ascend to the higher spiritual worlds, Rabbi Shimon ben Azai, Rabbi Shimon Ben Zoma, Elisha ben Avuya, and Rabbi Akiva:
“Rabbi Shimon Ben Azai glimpsed at the great revelation of Hashem in the spiritual world and died from intense yearning for Hashem. Rabbi Shimon Ben Zoma glimpsed and went insane, since the revelation was too great for his mind to handle, and it overloaded. Elisha ben Avuya, known as “Acheir,” became a heretic because he could not understand how certain powerful angels seemed as though they worked independently of Hashem (when in fact, nothing exists or functions independently from Hashem). Only Rabbi Akiva entered in peace and exited in peace.”
Because Ben Azai had a soul on the level of Ratzo from Ahava Rabba-Abundant Love mentioned above, which is known as ‘Klois HaNefesh-Expiration of the Soul’ in yearning for Hashem, therefore, he did not want to return to a lower state of existence by way of Shov-Returning, and his soul remained above in the spiritual level, resulting in death for the body.
Thus, he did not want to marry a woman, saying (Yevamos 63b), “there are others who can perpetuate the existence of humanity in the world.” Therefore, he glimpsed and died, since his soul completely departed from its vessel (the body). This is expressed in the verse in Shir HaShirim, (8:6) “For love is as fierce as death...”
Nevertheless, this is not the way of Torah, which is the level of Tikkun, for the Torah teaches (Yeshaya 45:18) that the world was “formed to be settled,” and that “against your will for Ratzo shall you live.” Therefore, Rabbi Akiva, who was from the level of Tikkun “entered and exited in peace.”
Rabbi Akiva and the Balance of Ratzo and Shov
This means that his entire service of Hashem, both his elevation from below to Above and his causing revelation from Above to below - which is the process of Ratzo and Shov- in the proper measure and ratio, so that proportionate to the Ratzo was the subsequent Shov.
This is the meaning of saying that he “entered in peace,”
Seemingly, the Gemara should have just said that he “exited [the Pardeis] in peace,” in contrast to the other sages who were harmed, why does the Gemara need to tell us that he “entered in peace”?
This refers to the fact that he entered using the ‘Middle Channel’ of Tiferes which joins and unifies the right and left Channels, which represent Ratzo (the left channel) and Shov (the right channel).
Tiferes unifies Kindness and Severity, by revealing a higher level of Hashem’s Infinite Light that includes both aspects together and transcends both aspects.
Now, the idea of Ratzo-Running, a fiery yearning for Hashem is connected to the aspect Severity, the left side, just as fire, which ascends above, is connected to Severity, the left side.
The idea of Shov-Returning to reveal Hashem in the world is connected to the idea of Kindness, which is to give from a higher level to a lower level, from Light Above to shine into our world below through Torah and Mitzvos.
Just as Tiferes unifies Kindness and Severity in general, it unifies these two aspects of Kindness and Severity, namely, Ratzo and Shov. It does so by revealing the Infinite Light of Hashem that contains both aspects of Ratzo and Shov, showing how they, together, fulfill the greater plan and desire of Hashem of having a dwelling in the physical world.
Rabbi Akiva was able to see this greater plan and desire of Hashem that includes both Ratzo and Shov together, and was therefore able to plan out his Ratzo elevation in such a way that it would lead to Shov brining that deeper awareness and energy back into this world.
Therefore, his elevation from below, his manner of ‘entering the Pardeis, was measured and proportionate to how he planned to exit the Pardeis, in a manner of Ratzo V’Shov.
He “entered in peace” in his elevation from below to Above, and “exited in peace,” in his bringing back that revelation from Above to below, which is Shov-Returning.
Unlike Ben Azai, who’s soul was from the level of Tohu, where there are only two Channel, as explained above regarding Yaakov, that “he split his group into two camps.”
We explained above, in chapter 3, that in each Sefira of Tohu there only two aspects: The Sefira itself, and anything else besides for the Sefira, which is taking away room for this Sefira. This is contrast to the Sefiros of Tikkun, where each Sefira has three aspects: The Sefira itself, the other Sefiros, and how it and all the other Sefiros together are part of something much greater, the Infinite Light of Hashem.
Because the Sefiros of Tohu lacked that third aspect of seeing how they are part of a bigger picture, they were able to have an unlimited Ratzo, to the point of the Light completely leaving the vessels of the Sefiros.
This is similar to a person who doesn’t see everything in his life is part of a bigger picture of Hashem’s plan, and can therefore go off the deep end in davening and forget about revealing Hashem in the world, since his greatest enjoyment is just to leave the world and return to his source in Hashem.
Because of this, there was no balanced and proportionate connection between his Ratzo and Shov, and Ben Azai “glimpsed as died” since there was an overpowering Ratzo and the surge of the soul to leave the body was so powerful that it caused the soul to separate from the body, leading to Ben Azai’s death.
Therefore, Rabbi Akiva merited to be the source of the entire Oral Torah, as the rule is that “an anonymous Mishna is always Rebbi Meir,” and “an anonymous Sifra is Rebbi Yehuda, and “all the words of these Sages is based on the teachings of Rabbi Akiva.”
And this is because the Torah is also on the level of Tikkun (just like Rabbi Akiva), and combines the two opposites of Ratzo and Shov, as the verse states, “From His right hand a fiery law was established for them (the Jewish People).”
Fire is associated with Severity and the Left Channel, and the Torah was from Hashem’s right hand, of the Right Channel, in a way of fire, from the Left Channel, thus combining both Channels together, in a manner of Tikkun.
Therefore, the Torah was revealed through Rabbi Akiva, who embodied these two levels.
Yaakov’s Unification of Tohu and Tikkun
Now we can understand Yaakov’s intent for unifying and joining the Encompassing Light of Tohu with the Lights and Vessels of Tikkun:
This was in order to bring about that the Ratzo and Shov should always be proportionate, so that according to the Ratzo will be the Shov.
This means that the Ratzo should be on the level of Ahava Rabba, like a burning fiery desire to connect with Hashem and to detach from the “wick” of the body.
And, nevertheless, this love will be followed by “Shov L’Echod-Returning to reveal the Oneness of Hashem in this world,” since “against your soul’s will to leave the body shall you live” to draw down Hashem’s Infinite Light into the world through the Torah and mitzvos.
And this is a unification and connection of the Encompassing Lights of Tohu with the vessels of Tikkun.
When a Jew awakens a love and yearning for Hashem in prayer, and then uses that inspiration to do more Mitzvos and learn more Torah, he is connecting the Encompassing Lights of Tohu, that fueled his fiery yearning for Hashem, with the vessels of Tikkun, which are the words of Torah and actions of Mitzvos.
And this is the meaning of what is written (Bereishis 27:25) regarding Yaakov, “And he brought wine to him (his father Yitzchok in order to receive his blessings),” which the Zohar (III 189a) interprets as, “He mixed water into the wine.”
The Zohar is discussing the mystical idea of wine and drinking wine. Strong wine cannot be consumed unless it is watered down. So too, Yaakov had powerful mystical teachings about Hashem in a manner of Severity, and he mixed that them with Kindness, so they would be properly balanced and able to be properly internalized.
Because wine symbolizes Ratzo, Gevurah-intensity and fiery desire to connect to Hashem from below to Above.
And “Yaakov mixed in water” is the idea of Shov.
Just as wine heats a person and gets them excited, Ratzo, so too, water cools down a person and get them back to thinking rationally, Shov.
Therefore, the word “ל֦וֹ -to him” in the verse “וַיָּבֵא לוֹ יַיִן-And he brought him wine,” is read from the Torah with two cantillation notes (a double note known as “mercha kefula”) to represent the fusion of Ratzo and Shov, wine and water.
One of the cantillation notes is called a Mercha, like the note under אֵת and a different cantillation note is referred to as a double Mercha, a Mercha Kefula, like the note under ל֦וֹ . The fact that in our verse regarding Yaakov’s wine it has the double Mercha note is to indicate that this wine had a double property: It contained wine and water. This symbolizes Yaakov’s mode of service of Hashem in manner of Ratzo and Shov mixed together in a proper balance.
(Because of this, even his mystical teachings of Hashem, his other “wine,” had balanced properties and the proper effect on those who learned them.)
Therefore, Yaakov was said to be “The most complete of the Fathers.”
Since he was “unlike Avraham, from whom came Yishmael.” This was because Avraham embodied the attribute of undiluted Chesed-Kindness, without limits. Therefore, his kindness extended too much even to those who were unworthy, to the point that he requested from Hashem, “If only Yishmael would live before You...” Yishmael represents Chesed-Kindness of Kelipa-unholiness. By asking Hashem to give Yishmael additional life, this unintentionally gave additional life to unholiness.
And the same was true of Yitzchak regarding the attribute of Gevurah-Severity.
Yitzchak’s intensity was also absolute and without limits. From him came Eisav, who represents Gevura-Severity of Kelipa-unholiness. Because of this, Eisav’s severity was also absolute, giving him the potential to have absolute cruelty.
However, since Yaakov’s sons were all righteous, he was known as “the most complete of the Forefathers.” He was able to unite the opposites of Ratzo V’Shov-Running to leave physicality and come close to Hashem and Returning to the body and physical life in order to fulfill the Torah and mitzvos in the physical world, as explained above.
The fact that Yaakov’s children were all righteous was connected to the fact that his attribute was Tiferes, the ability to merge opposite aspects.
All unholiness derives from the world of Tohu. Because of the limitless and unstable nature of Tohu, when it descends into this world through many Tzimtzumim-concealments, it ends up breaking down and all that remains is the external aspect of the Sefira, such as kindness or severity, as it exists in unholiness.
However, the idea of Tikkun is that there is a revelation of the Infinite Light of Hashem that includes all opposite aspects, and merges them. Because each Sefira in Tikkun only functions with all the other Sefiros out of its bittul, its perception of the bigger picture of Hashem’s plan, as it descends into this world it remains connected to holiness. Because of this bittul, there is no possibility for a breakdown as it desends.
This is the idea that the Torah that we learn in this world is pure holiness, since it directly reflects its source in Hashem’s Will and Wisdom without any breakdown whatsoever. This is because the Torah is from Tikkun. This is unlike all the physical things in this world that come from Tohu, that do not reflect their source in holiness, since there was a breakdown as it descended to this world, due to the lack of the bittul etc.
For this reason, all of Yaakov’s children were righteous. They came from Yaakov, who’s attribute of Tiferes is most strongly connected to this bittul to the Infinite Light of Hashem that includes all opposite aspects, and precludes the possibility of breakdown.
Even though Avraham and Yitzchok were also from Tikkun, but Yaakov’s attribute of Tiferes expressed the bittul of Tikkun on an even deeper level. This he was able to do because he received the levels of Avraham and Yitzchok, and built upon those levels to reach an even deeper level of Tikkun, in the attribute of Tiferes.
Summary and Lesson of the Maamar
- Yaakov represented and embodied the system of the Lights and Vessels of Tikkun, where the Light is limited to and internalized in the Vessels, and the Sefiros all merge together out of a bittul, perception of the greater reality of, the Infinite Light of Hashem that included all the Sefiros as one. Just as he had refined and elevated everything in his life to Holiness, similarly, he hoped that Eisav had done Teshuva and reconnected himself to his source in Holiness.
- Yaakov knew that Eisav’s source was the Encompassing Lights of Tohu, where are much stronger than the Lights of Tikkun. He was hoping to be able to receive from Eisav his Encompassing Lights of Tohu, to amplify and energize his system of Tikkun with a more powerful connection to Hashem.
- He sent messengers to Eisav to find out if Eisav did Teshuva, and they came back with the report that he had only gotten worse and had disconnected from his source in Holiness ever more, to the point that he hired an army of 400 men to attack Yaakov.
- Based on this report, Yaakov knew that he could not receive the Encompassing Lights of Tohu directly through Eisav, since he was severely disconnected from his source in the Holiness of Tohu. Rather, Yaakov would have to draw down those Encompassing Light of Tohu by himself.
- How would he bring down those Encompassing Lights of Tohu? He did three things in order to bring down those Encompassing Lights:
