Article No. 35, 1986<\/p>\n\n\n\n
It is written in the Mishnah (Taanit<\/em>, p 26b): \u201cRabbi Shimon Ben Gamliel said, \u2018No days were better for Israel than the fifteenth of Av<\/em> [11th<\/sup> Hebrew month], and Yom Kippur<\/em> [Day of Atonement], when the daughters of Jerusalem would come out dressed in borrowed white garments, so as not to shame those who do not have. The daughters of Jerusalem would come out and dance in the vineyards. What would they say? \u2018Young man, lift up your eyes and see what you choose for yourself. Do not cast your eyes on beauty; cast your eyes on family.\u2019\u201d (And on page 31) \u201cThose who did not have wives went there. Our sages taught, \u2018What would the beauties among them say? \u2018Turn your eyes to beauty, for a woman is only for beauty.\u2019 What would the wellborn among them say? \u2018Cast your eyes on family, for a woman is only for sons.\u2019 In The Eye of Jacob<\/em> he adds, \u2018The wealthy among them say, \u2018Cast your eyes on the wealthy.\u2019 What would the unsightly ones among them say? \u2018Take what you take for the Creator, as long as you crown us with gold coins.\u2019\u201d<\/p>\n\n\n\n We should understand the connection between good days and the daughters of Jerusalem coming out to dance in the vineyards and speaking to young men about matchmaking. What modesty is there here? It implies that the good days that Israel had caused the daughters of Jerusalem to come out and dance in the vineyards. We should understand the connection between them.<\/p>\n\n\n\n It is known that Malchut<\/em> is called \u201cdaughter,\u201d as in \u201cFather created the daughter.\u201d We make four discernments in Malchut<\/em>. These are called Hochma<\/em>, Bina<\/em>, ZA<\/em>, and Malchut<\/em>, which are called \u201cfour Behinot<\/em> [discernments] in the Aviut<\/em> [coarseness].\u201d<\/p>\n\n\n\n The first Behina<\/em> [discernment], which is Hochma<\/em>, is called \u201cbeauty,\u201d for it is known that Hochma<\/em> is called \u201chaving beautiful eyes.\u201d<\/p>\n\n\n\n The second Behina<\/em> is Bina<\/em>. She is called \u201cmother of the children,\u201d and she begot ZON<\/em>. The quality of Bina<\/em> is that she wants equivalence of form, to be similar to the Giver. For this reason, the merit of Bina<\/em> is that we attribute her to Keter<\/em>, meaning that she wants to resemble Keter<\/em>, who is the Giver.<\/p>\n\n\n\n The third Behina<\/em> is ZA<\/em>. She is called \u201crich,\u201d as it is written, \u201cThe rich shall not give more.\u201d It is written (Zohar<\/em>, Ki Tissa<\/em>, item 4), \u201c\u2018The rich shall not give more\u2019 is the middle pillar, ZA<\/em>, who should not give too much Yod<\/em>. \u2018The rich shall not give more\u2019 is the middle pillar, which, from His essence, leans toward the right, to Hassadim<\/em>, and does not need Hochma<\/em>, hence its title, \u2018rich.\u2019\u201d<\/p>\n\n\n\n The fourth Behina<\/em>, which is Malchut<\/em>, is called \u201cpoor and meager,\u201d as it is written, \u201cShe has nothing of her own except that which her husband gives her.\u201d It is known that Malchut<\/em> is called \u201cfaith.\u201d It is as was said about Abraham, \u201cAnd he believed in the Lord and He considered it for him as righteousness.\u201d Faith is called Tzedakah<\/em> [righteousness\/charity], as one gives charity to the poor without asking anything in return. Such is faith above reason: he does not ask anything in return, but only for the Lord. It follows that it is as though faith is called \u201cmeager,\u201d like the poor, who do not return anything for the charity that is given to him.<\/p>\n\n\n\n With the above said we can interpret the excerpt about the daughters of Israel coming out. It is known that good days are when there are ascents of the worlds and their disclosure. Therefore, then is the time for disclosure, and then the daughters of Jerusalem come out. Coming out means from concealment to disclosure, and each Sefira<\/em> shows its importance.<\/p>\n\n\n\n It is known that there are four Behinot<\/em> [discernments\/phases] of Ohr<\/em> Yashar [Direct Light]. This means that four phases are discerned in Malchut<\/em> herself\u2014in the will to receive, which is Malchut<\/em> with respect to the Ohr<\/em> Yashar<\/em>, whose quality is to receive in order to receive. Four Behinot<\/em> are discerned there, as it is written (\u201cPreface to the Wisdom of Kabbalah,\u201d item 20), \u201cThe five discernments of reception in Behina<\/em> Dalet<\/em> are called by the names of the Sefirot KHB<\/em> TM<\/em> because prior to the Tzimtzum<\/em> [restriction], while Behina<\/em> Dalet<\/em> was still the vessel of reception for the ten Sefirot<\/em> included in the Upper Light by way of \u2018He is One and His Name One,\u2019 \u2026 its clothing of the ten Sefirot<\/em> there followed these Behinot<\/em>. Each of the five Behinot<\/em> in her clothed its corresponding Behina<\/em> in the ten Sefirot<\/em> in the Upper Light.\u201d<\/p>\n\n\n\n These above-mentioned Behinot<\/em> appear on good days, meaning that each Behina<\/em> reveals its merit. The order is that Behina<\/em> Aleph<\/em>, called Hochma<\/em>, says, Bachur<\/em> [young unmarried man], meaning one who is worthy of being Bachur<\/em> [also \u201cchosen\u201d] from among the nation. At that time she reveals her merit\u2014that there is beauty in her. That is, Hochma<\/em> is called \u201cthe beauty of the eyes,\u201d as it is said, \u201cThe eyes of the congregation,\u201d referring to the sages of the congregation. Therefore, Hochma<\/em> is called \u201cbeauties.\u201d This is why they said that a woman is only for beauty. Concerning the vessels of reception in general\u2014where the desire to do good to His creations created a Kli<\/em> [vessel] to receive the delight and pleasure\u2014it pertains to light of Hochma<\/em>. This is why a woman is called \u201cvessel of reception only for Hochma<\/em>.\u201d<\/p>\n\n\n\n \u201cWhat would the wellborn among them say?\u201d Being wellborn means that he has a high root. For example, when we say that this man is the grandson of a great man, we mean that his root is a very high root. The Sefira<\/em>, Bina<\/em>, called Behina<\/em> Bet<\/em>, shows her merit\u2014that she craves equivalence of form, by which we can come to adhere to the root, which is the Emanator and Keter<\/em>. It follows that the Sefira<\/em> Bina<\/em> shows that she is attached to the root. This is called \u201cpedigree,\u201d meaning that the sons she will bear will have a nature with the same quality as hers, since she has equivalence with the root. This is why it is written, \u201cWhat would the wellborn among them say? A woman is only for sons.\u201d<\/p>\n\n\n\n This means that the vessels of reception, called \u201cwoman,\u201d must strive to bear sons, meaning that the sons they will bear will be important sons. This is why it was said \u201cCast your eyes on family,\u201d meaning the family pedigree. That is, Bina<\/em> showed her merit\u2014that she is adhered to the root, which is called \u201cequivalence of form,\u201d for the root of Bina<\/em> is Keter<\/em>, which is a desire to do good and bestow. Therefore, her merit is that she begets power of bestowal for the sons, who will later bear.<\/p>\n\n\n\n \u201cThe wealthy ones among them say, \u2018Cast your eyes on the wealthy.\u2019\u201d Behina<\/em> Gimel<\/em>, which is ZA<\/em>, is called \u201crich,\u201d since one who has Hassadim<\/em> is regarded as rich because he is content with his lot and does not need Hochma<\/em>. He also has illumination of Hochma<\/em>, but he leans toward Hassadim<\/em>. In that respect he is similar to Bina<\/em>, who is the source of Hassadim<\/em>, which extends from the root, Keter<\/em>. She wants to resemble her root, but he has illumination of Hochma<\/em>.<\/p>\n\n\n\n It is written in the holy Zohar<\/em> (Ki Tissa<\/em>, item 4): \u201c\u2018The rich shall not give more\u2019 is the middle pillar, ZA<\/em>, who should not give too much Yod<\/em>.\u201d And it is written, \u201c\u2018The rich shall not give more\u2019 is the middle pillar, which, from His essence, leans toward the right, to Hassadim<\/em>, and does not need Hochma<\/em>, hence its title, \u2018rich.\u2019\u201d It was told not to give too much Yod<\/em>, meaning not to give too much Yod<\/em>, but rather take Ohr<\/em> Hassadim<\/em> [light of mercy] with illumination of Hochma<\/em>.<\/p>\n\n\n\n This is why it is written, \u201cThe wealthy ones among them,\u201d meaning Behina<\/em> Gimel<\/em>, which is the Behina<\/em> of ZA<\/em>, called light of Hassadim<\/em> in illumination of Hochma<\/em>, for ZA<\/em> is called \u201crich.\u201d That Sefira<\/em> in Malchut<\/em> shows her merit, as it is written, \u201cCast your eyes on the wealthy.\u201d<\/p>\n\n\n\n \u201cThe unsightly ones among them\u201d are the actual Malchut<\/em>, called Behina<\/em> Dalet<\/em> in Dalet<\/em>, on whom there was the Tzimtzum<\/em> [restriction]. Hence, this Behina<\/em> is called \u201cpoor and meager,\u201d as it is written in the holy Zohar<\/em>, that Malchut<\/em> is called \u201cpoor and meager for she has nothing of her own except that which her husband gives her.\u201d It is known that we must assume the kingdom of heaven above reason. This is called \u201cfaith,\u201d to believe in the Creator although the body comes with many questions, complaints, and demands. At that time we should say, \u201cThey have eyes but they do not see, ears, but they do not hear.\u201d Instead, we must accept everything above sense and reason. Moreover, this must be as Tzedakah<\/em>, as was said about Abraham, \u201cAnd he believed in the Lord and He regarded it for him as righteousness.\u201d<\/p>\n\n\n\n The reason is that as when you give charity to the poor, you do not ask the poor for anything in return because the poor have nothing to give back except what they are given. So should be the assuming of the burden of the kingdom of heaven\u2014without anything in return, but only for the Creator, as though the Creator has nothing to give back to man in return for his work in assuming the burden of the kingdom of heaven.<\/p>\n\n\n\n Indeed, why should faith be specifically this way? It is because of the known reason that there was a Tzimtzum<\/em> on the vessels of reception so there would be room for work, and by which to achieve equivalence of form, called Dvekut<\/em> [adhesion]. Specifically in these Kelim<\/em> [vessels], called \u201cannulment of vessels of reception,\u201d we obtain vessels of bestowal, where one can aim in order to bestow. In these Kelim<\/em> illuminate all the delight and pleasure that the Creator wanted to bestow upon His creations.<\/p>\n\n\n\n However, in the creatures, who were created with vessels of reception, and who are told that they must work above reason, this work is called \u201cunimportant work.\u201d It is regarded as unimportant because it is unsuitable for a reasonable person to do things to which the intellect does not agree.<\/p>\n\n\n\n It is as Baal HaSulam said about the verse that the Creator said to Moses (Exodus, 4:2): \u201cAnd the Lord said to him: \u2018What is that in your hand?\u2019 And he said, \u2018A staff.\u2019 And He said, \u2018Throw it on the ground,\u2019 and it became a serpent, and Moses fled from it.\u201d He said that Moses\u2019 hands are called \u201cfaith.\u201d It is regarded as \u201cof little importance,\u201d since man craves only knowledge. Where he sees that there is no knowledge that he wants to obtain, he cannot attain the matter. He argues that he has already exerted in this work so we can do everything for the Creator but he did not move one bit. Thus, the body tells him, \u201cGive up on this and do not think that you will ever be able to attain it. So get off this path.\u201d At that time the Creator tells him, \u201cThrow it on the ground,\u201d meaning this is what you should do before the people of Israel. We must know that Pharaoh and Egypt imply the Pharaoh and Egypt that exist in an Israeli heart. \u201cAnd it became a serpent.\u201d That is, as soon as we leave the faith, called \u201cof low importance,\u201d we promptly fall into the Klipot<\/em> [shells\/peels] for specifically through faith above reason can we be rewarded with all the wholeness.<\/p>\n\n\n\n It follows that the majority of the work is when a person has no intellectual basis on which to build. Also, faith has no basis in his intellect. For this reason, where one does not see that any benefit will arise from this to himself, he promptly loses the energy to work and becomes like a log, without any desire or strength.<\/p>\n\n\n\n But precisely then one can see the truth\u2014whether he has faith above reason, so he can tell his body, which comes to him with arguments that make sense. The body tells him: \u201cIs it not enough for you to see the truth, that it is impossible to go forward your way? Do tell me, how much more proof do you need in order to listen to me, give up, and say, \u2018Now I have realized that this path of working only for the Creator is not for me. I don\u2019t know who it is for, but what I do know is that it is not for me.\u2019\u201d<\/p>\n\n\n\n Although our sages said otherwise (Sanhedrin, p 37a), \u201cTherefore, each one must say, \u2018The world was created for me.\u2019 But what can I do if I see that in reality, I cannot keep this reality of saying that I must do everything for the Creator?\u2019\u201d This is why work of faith is regarded as unimportant work.<\/p>\n\n\n\n With the above said we will interpret what the unsightly ones would say, \u201cTake what you take for the Creator, as long as you crown us with gold coins.\u201d Behina<\/em> Dalet<\/em> in Malchut<\/em> is called \u201cpoor and meager.\u201d As said above, one considers this work unsightly because here he cannot look at the beauty of spirituality, nor at the pedigree in spirituality, or the wealth in spirituality.<\/p>\n\n\n\n Rather, what we do have here are only things that reason and intellect cannot tolerate. It is like an ugly object from which one keeps his distance, as it is written, (Hulin<\/em>, 44), \u201cStay away from ugliness and its likes.\u201d What can they say to a young man who wants to be a chosen one, \u201cTake what you take for the Creator,\u201d meaning \u201cWe cannot promise you anything of self-benefit. However, if you want to be the chosen ones in the nation, you must take what you take only for the Creator. That is, if you can agree to these conditions, you may take us. Otherwise, there is nothing to speak of.\u201d<\/p>\n\n\n\n However, that, too, is not simple. Rather, \u201cWe want you to \u2018crown us in gold coins.\u2019\u201d RASHI interpreted \u201ccrown us in gold coins\u201d to mean that after the marriage you will give us jewels and handsome garments. Baal HaSulam said that although a person agrees to take upon himself the bargain for the sake of the Creator, meaning even if she is unsightly, he does not look at anything, but it is like \u201ca bride as she is,\u201d she still demands that afterwards he will draw for her the light of Torah. That is, he should try to obtain the flavors of Torah and the flavors of Mitzvot<\/em>, or she will not agree, since \u201cOne who does not know the commandment of the upper one, how will he serve him?\u201d This is why they said, \u201cas long as you crown us with gold coins.\u201d That is, although in terms of faith it is above reason, afterwards we must extend the light of Torah.<\/p>\n\n\n\n We therefore see two things that are opposite from one another. On the one hand, faith must be above reason, completely unfounded. On the other hand, we must obtain the flavors of Torah and Mitzvot<\/em>.<\/p>\n\n\n\n Similarly, Baal HaSulam said about what we say in the blessing, \u201cWho has created in him, holes upon holes, hollows upon hollows, etc., so that should one of them open or should one of them close, it is impossible to exist and stand before You.\u201d He said that closing pertains to faith, which should stay closed. This is the meaning of \u201cShould [one of them] open.\u201d Rather, it should stay closed. \u201cOr should [one of them] close\u201d refers to the flavors of Torah and Mitzvot<\/em>. Rather, faith will stay above reason, and the flavors of Torah and Mitzvot<\/em> will be revealed.<\/p>\n","protected":false},"excerpt":{"rendered":" Article No. 35, 1986 It is written in the Mishnah (Taanit, p 26b): \u201cRabbi Shimon Ben Gamliel said, \u2018No days […]<\/p>\n","protected":false},"featured_media":0,"parent":6243,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[26],"class_list":["post-9913","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n