Hashem's Love for the Jewish People - Reb Itchie Mayer on Eikev

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Eikev, with English excerpt and full text in Hebrew in pdf form from Reb Itchie Mayer's Torah. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

“And it shall come to pass, because you heed these ordinances, and keep, and do them, that Hashem you G-d shall keep with you the covenant and the mercy which He swore to your fathers.”[1]

Rashi explains: “‘And it shall come to pass, because you heed’—If you heed the little mitzvos that people tend to trample on with their heels [עקב] and do them, Hashem your G-d will keep His blessing for you, and will love you and make you numerous [which is the continuation in the next verse].”

Hashem’s Love for the Jewish People

The Arizal taught: “‘And He will love you and bless you and make you numerous’—The sages said that everything that the Jewish people eat [enjoy] in this world is from the blessing of Bilaam the wicked. But the merits of the Jewish people are kept in reserve for them for the world to come. As the verse says, ‘And Hashem your G-d will keep...’ The sages learned this from our verse here, from a parallel use of terms—here the term, ‘He will love you’ is bound to the term, ‘He will bless you.’ The verse says of Bilaam, ‘And Hashem your G-d will overturn for you the curse to a blessing, for Hashem your G-d loves you.’ In no other place in the Torah do we find blessings juxtaposed with the expression of Hashem’s love other than in connection with Bilaam. If so, the promise of Hashem to love and bless and make us numerous is the blessing of Bilaam.”[2]

In the section detailing Bilaam’s blessings the verse says, “A star has gone forth from Yaakov, and a tribe has arisen from Yisrael.”[3] The star coming forth from Yaakov refers to Moshiach.[4] The Messianic era is one that will be characterized by the total revelation of Hashem’s love for the Jewish people even to the lowest level of the world of Asiyah. This is why all of the blessings uttered by Bilaam refer to all of the blessings and abundance that reach the Jewish people in the world of Asiyah [which we call “this world”]. Its main revelation will be when Moshiach arrives.

Uplifting the Heels

The verse’s promise of Hashem’s love is really that we will merit to experience the full revelation of Hashem’s presence in the lower worlds when Moshiach arrives. But it all depends on, “If you will heed these ordinances...”—if we heed the aspect of the עקב, the heels [which is the lowermost world of Asiyah], then we will merit the arrival of Moshiach and the full expression of Hashem’s love for us.

The main blessing is that Bilaam’s curse should be transformed into a benediction; that the physicality of the world of Asiyah should be transformed into a revelation of G-dliness. Even when a person is in a lowly place and the yetzer hara challenges him, G-d forbid, even so he must make efforts to bind himself to the light of Hashem’s presence. This is the mission of the Jewish people, to reveal G-dliness in the lower places. In the ultimate future, Hashem will transform the yetzer hara into the joyful pleasure of Torah study, as the Zohar teaches. This is really the main joyful pleasure of Torah—to reveal Hashem’s presence in the lower worlds, because this is what rectifies all evil and creates a platform for the good.

[1] Devarim 7:12
[2] Sha’ar Hapesukim, Parshas Ekev
[3] Bamidbar 24:17
[4] Devarim Rabbah 1:20

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Reb Itchie Mayer on Tu B'Av and Parshas Ve'eschanan

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Ve'eschanan and Tu B'Av, with English excerpt and full text in Hebrew in pdf form from Reb Itchie Mayer's Torah. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

Tu B’Av in Netzach and Yesod

The Arizal writes that the sefirah of Netzach is revealed on Tu B’Av.[1] Yet in another place he says that the sefirah of Yesod is revealed on that day.[2] The meaning of this apparent contradiction is that the fifteen of Av essentially relates to the sefirah of Yesod. We can understand this since many matches were finalized on this day. As our sages tell us, “The daughters of Yisrael would go out…”[3] Of course, a match requires a matchmaker. This “shadchan” is the sefirah of Netzach which literally means “victory” and connotes perseverance in the face of challenge. At first both parties to the match have doubts whether the other person is truly the right one. It is the determination of the shadchan that irons out the difficulties and completes the shidduch.

This is the strength of the true tzaddik who says, "גמרתי ואגמור"—“I have finished and I will finish.”[4] [The full quote of Rebbe Nachman of Breslov is, “I have been victorious and I will be victorious; I have finished and I will finish.”] This signifies that the main task of the tzaddik is to complete the shidduch between Hashem and the Shechinah. [The Shechinah signifies the revelation of Hashem’s presence in this material world through our actions, speech, and thoughts.

“Completing the shidduch between Hashem and the Shechinah” means that the Jewish people — and subsequently the entire world — attain a deep consciousness of Hashem in every action, word, and thought.] Even when there are many barriers, as the verse in our parshah states, “And Hashem was angry with me [Moshe Rabbeinu] because of you [the Jewish people],”[5] the tzaddik declares, “I have finished and I will finish.”

The task of every Jew is to enter into the aspect of Netzach, holy victory, which is above reason or one’s feelings of the moment. Commitment to victory imparts vast spiritual strength to achieve one’s goal. We can understand this from when a person is involved in a struggle with an antagonist; he will work hard and try any possible strategy to win. He will force himself to stay up long hours, day and night, until he defeats his nemesis. It is because the source of Netzach is above the mochin of Chochmah-Binah-Da’as, because its spiritual root transcend thought itself, that this attribute can awaken such astonishing strength of character. It is specifically through this characteristic that the tzaddikim succeed in completing the shidduch between ourselves and our Father in heaven.

[1] Pri Eitz Chaim, Mikrah Kodesh, Chapter 4
[2] Ibid, Sha'ar Chag Hashavuos, Chapter 1
[3] Taanis 31
[4] Chayei Moharan #218.
[5] Devarim 3:26

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Reb Itchie Mayer on Devarim

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Dervarim, with English excerpt and full text in Hebrew in pdf form from Reb Itchie Mayer's Torah. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

Appointing a King

We eradicate Amalek nowadays by sanctifying ourselves from all evil. We rebuild the temple by building up our understanding through the holy works of the tzaddikim, both of Mussar and Chassidus. How to fulfill the third mitzvah of appointing a king in our time seems unclear, however.

Rebbe Nachman writes in Likutei Moharan: “Every person must say that the world was created for my sake.5 Since the world was created for me it follows that I must look carefully, delving at all times into how I can rectify the world through filling in what is missing in the world and praying for them.”6

It is not only Moshe who must lift up his fellow Jew in any way that he can. It is incumbent on every Jew to do his utmost to help his friend in material and spiritual matters. We all must feel for our friends’ lacks and do everything we can to rectify your fellow Jews. The entire world having been created for each of us means that each of us is responsible for the entire world.

Jews are all part of one cohesive neshamah. Like the heart, which the Zohar teaches is the king of the body because it is always working to bestow vitality on every part of our bodies, a person must always do good for his friends. He must pray that Hashem give everyone whatever they need. We should never think that another's problem is not our business, since we are all connected and everyone must do his part to rectify what he can. We do this either through prayer or focused thought where we draw down Hashem’s mercy on every Jew that he knows. This is an aspect of, “And he saw their suffering.”

Rebels Against the King

The main obstacle to truly entering into this mindset is one’s perception of his friend’s attitude. He stops wishing his friend well and praying for his benefit when he sees that his friend does not return the kindness. And worse, at times his friend may even repay evil with good. Yet even if one breaks off for this reason he is still
blemishing the Malchus since the main element of Malchus is to bestow good on everyone unconditionally. Without this characteristic he cannot possibly eliminate Amalek or attain true understanding which is the rebuilding of our personal Beis
Hamikdash.7

There is an aspect of the destruction of the holy temple that exists in every Jewish heart. This is when one falls prey to discouragement and small-mindedness. Yet Hashem always waits for every one of us to reign over his kingdom in holiness by acting like the heart of the world. This person does not only think about himself and his own needs. He feels for his fellow Jews and prays for their every need.

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True Hisbodedus - Reb Itchie Mayer Morgenstern on Matos-Masei

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Matos-Masei, with English excerpt and full text in Hebrew in pdf form from Reb Itchie Mayer's Torah. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

Dovid HaMelech said, “My heart said to You [לך]...”[1] Rebbe Nachman quotes Rashi’s comment there, “to You” can also mean, “for You, on Your behalf.”[2] If a person wants to do a real hisbodedus, he must stand before Hashem believing fully that every word he says is from Hashem, that he is Hashem’s emissary. To come to this, one must begin by working at learning Torah lishmah, because it is certain that a person who learns Torah superficially will not come anywhere near to pouring his heart out spontaneously before Hashem. But with both Torah and prayer infused with dveikus, one merits [the influence of] the upper three sefiros of Atik, whose “breath” is completely infused with dveikus. One merits to make yichudim at the level of the Divine chariot, to really feel that everything is G-dliness. This is the meaning of Chashmal: mal [“speaking”] indicates ma’aseh merkavah, and chash [“quiet”] indicates ma’aseh bereishis.

One must feel a chiddush in prayer just as one finds a chiddush in Torah, and the tzaddikim said that when a person merits to speak fresh words of prayer before Hashem it is a sign that his prayers are accepted on high. But to be able to pray spontaneously before Hashem, one needs purity of heart—how do we purify it? “Every thing that went in fire must pass through fire.” The fire of enthusiasm purifies the heart so that one can compose his own prayer with freshness. Rebbe Nachman of Breslov teaches further that such words are a manifestation of ruach hakodesh, and this is the basis of the entire book of Tehillim.[3]

One must yearn for these levels, and feel pained for not having reached them. And one must yearn that the Torah should be like fire within him, because, “Everything that was in fire [and became impure] should be passed through fire [to purify it].”[4] As the Baal Shem Tov taught, all of the fiery sounds of Matan Torah can still be heard, and every person must sanctify himself so that he can catch them. Every little bit of learning must be in the fire of the dveikus of Matan Torah so that we can come to be, “directly before [נכח] the face of Hashem.” The word נכח is equal to three times the value of the Shem HaVaYaH [78 = יהו"ה x 3]; one must see three permutations of the Shem HaVaYaH before him at all times and eventually he will be able to really see that everything is Elokus—and this is the purpose of creation and the beginning of the redemption.

The Oath of the Exile

Through all of this we will merit to undo the oath that binds us to the exile, as the Zohar explains. [These are the “three oaths” in Shir Hashirim, as explained at the end of Kesuvos.] The Torah teaches that the sage, the bearer of Chochmah, has the power to annul a vow, and this is because the vow itself is on the level of Binah. We begin the fast of Yom HaKippurim with the annulment of vows in Kol Nidrei; this is a manifestation of the light of Chochmah. The exile [גולה] and the redemption [גאולה] stem from the same root—it is only that we are bound in exile because Chochmah manifest in completed Da’as represented by the alef [which means to teach] is absent. Yet this is repaired by anyone who seeks Da’as and dveikus, who believes that the Torah is Divine and that the Torah that he learns is the same that was given at Sinai, who feels that Hashem has planted eternal life in him now and has been chosen right now from all the nations to receive Torah as a gift from the heavens. And this is why there were many tzaddikim who exhorted their followers to spend time every day studying the words of the Zohar regarding the greatness of the Torah, or who learned section 47 in the Bach that discusses the blessings of the Torah time after time—to awaken their hearts to the holiness of the Torah.

The Blessings of the Torah

The destruction of the Beis Hamikdash was because of the Jewish people’s failure to appreciate the greatness of the Torah. This was demonstrated by the fact that they did not make the blessing over the Torah before they learned. And we can also fall into this error today by not having sufficient faith in the Torah’s ability to help us reach the redemption. And so the very beginning is to develop total emunah in the greatness and the holy power of the Torah itself, and this will empower one to devote more and more time to Torah lishmah so that all of the levels described above can be reached.

[1] Tehillim 27:8
[2] Likutei Moharan I:138
[3] Ibid., I:156
[4] Bamidbar 31:26

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Three Levels of Hurting Another - Reb Itchie Mayer Morgenstern on Behar-Bechukosai

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Bahar-Bechukosai, with English excerpt and full text in Hebrew in pdf form from Reb Itchie Mayer's Torah given in 5766. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

“And you shall not wrong one another, and you shall fear your G-d; for I am Hashem your G-d.”[1]

Three Levels of Ona’ah

We need to understand the relationship between the “wronging” of ona’ah—cheating, in other words—and avodas Hashem. In this world there are numerous levels of cheating oneself and others in spiritual matters. For example, there are those who persist in such cheating for many years and it never even occurs to them that they are only fooling themselves. A person can even live out his entire life and never realize that he is living a lie. This is why the verse tells us, “Do not wrong one another, and you shall fear your G-d...” Being truly G-dfearing means always asking myself the question, “Am I really living in accordance with Hashem’s will or am I just fooling myself?”

This concept of ona’ah is also relevant to one’s connection with the true tzaddik. Even after a person has sought out and drawn close to the tzaddik, nevertheless he might still be fooling himself because he is not really searching for the ultimate truth. [In other words, he is close but he is not really exerting himself to follow all of the advice of the tzaddik.] However, since the amount of the “cheating” is, “less than a sixth of the value of the item,” the transaction is valid. This halachic principle has a spiritual application: the aspect of klippas nogah that affects this pseudo-chassid is nullified because the predominant closeness to the tzaddik far outweighs the degree of falseness within himself. (Although such a person often falls into the trap of his yetzer, nevertheless his constant efforts to keep a connection with the tzaddik protects him from falling into nogah completely.)

If a person is not close to the tzaddik but still refrains from engaging in controversy against him, it is as though the false part in him is exactly a “sixth of his total value.” He is caught up in the klippas nogah still; he is far from the truth and remains in great spiritual danger. In the halachic parallel, even though he must restore the extra that he hoodwinked from his customer, the sale is still valid. Although he will have to go through a great deal [of painful re-education] to rid himself of the falseness and draw close to the truth, nevertheless the good that he did, his Torah and mitzvos, have eternal value. Yet there is a third person who actively engages in conflict with the tzaddik, and his “cheating” is “more than a sixth of the total value.” When a person makes machlokes on the true tzaddik, the falseness inside of him overwhelms the good, and he will have to go through as many reincarnations as it takes until he attains his tikkun. He does not have true ownership over his Torah and mitzvos [since all kinyanim are from the tzaddik], and his “sale is invalid.”[2]

The tzaddik is the “son who searches through the King’s treasuries.” There are those who can give lectures on the Torah’s secrets and Kabbalistic meditations on the Divine Names, yet nevertheless remain immersed in crass materialism. If, at the very least, they don’t fool themselves completely and still want the truth—that the light of the Torah and the light of the tzaddik should purify them—they are like the cheater whose ona’ah is less than a sixth of the total value. The tzaddik can still uplift them until they find their atonement. And even if such people speak a great deal about Kabbalah but are completely dishonest with themselves and others, as long as they do not engage in controversy against the tzaddik they can still find their tikkun.

If, however, a person argues against the power of kedushah altogether—as though he does not need the inner dimension of Torah or any connection with Rabbi Shimon bar Yochai, or even dveikus itself—and imagines that life in this world is altogether better without focusing on avodah at all, then his “transaction” is invalid, G-d forbid. In truth, there aren’t really people like this, because the Torah tells us clearly, “You are children to Hashem, your G-d.”[3] Every single Jew longs to nullify himself before Hashem, every single Jew wants to search through the King’s treasuries, to “see the countenance of the Master, Hashem.” “What does the verse mean when it refers to the ‘countenance of the Master, Hashem?’—this is Rabbi Shimon bar Yochai.”[4] Every single Jewish soul longs to be a part of the holy path of Rabbi Shimon bar Yochai, the path of “seeing the countenance of the Master, Hashem.” It is the path of only wanting to achieve closeness to Hashem, and forgetting the pursuit of money and all of worldly desires. “My soul longs for G-d; when will I come and see the face of Hashem?”

“Blessed is our G-d who created us for His glory and gave us a Torah of truth.” ברוך אלקינו שבראנו—“Blessed is our G-d who created us”—has the initials באש—“in fire.” This is the fire of the holy Tanna, Rabbi Shimon bar Yochai, who descended to this earth like a fiery angel from heaven to rescue the entire world from judgment and help us prepare ourselves to receive the Torah with fiery enthusiasm. The Mittler Rebbe of Lubavitch taught that Lag B’Omer is the main time to draw down chassadim for the entire year. The Chessed-conduct of the Shem HaVaYaH that is required to overcome the Din-conduct of nature and the Name Elokim is brought down by learning the Torah’s secrets. This was the path of Rabbi Shimon bar Yochai—that the inner essence of reality should shine through its external covering so that we can see Hashem in everything. “Uncover [גל = ל"ג] my eyes and I will see wonders of Your Torah.” I will see נפלאות—wonders—which are נ' פלאות—the wondrous joining of Chochmah and Binah that happens when the fiftieth gate opens. These two paths parallel the two redeemers, Moshiach ben Yosef and Moshiach ben Dovid, and they are revealed when the light of the future world is made to shine.

[1] Vayikra 25:17
[2] Likutei Halachos, Hilchos Ona’ah 5:39
[3] Devarim 11:1
[4] Zohar II:38a

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Fish of the Sea - Reb Itchie Mayer on Shemini - Hebrew & English

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Shmini, with English excerpt and full text in Hebrew in pdf form and the English from Reb Itchie Mayer's Torah given in 5766. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

The “Fish of the Sea”

Moshe Rabbeinu’s primary avodah was that of Yesod Abbah. This is a very deep avodah, which represents the bliss of true connection with Hashem, at the level of thought which is not apparent to those around him. Moshe Rabbeinu was connected to the aspect of Abba / Chochmah, and experienced the bliss of complete nullification to Hashem. This is why Moshe was called one of the "נוני ים"—“the fish of the sea.” Just as fish exist in the obscurity of the water, so too was the avodah of Moshe Rabbeinu well hidden—just as the Yesod is hidden. [Note: This is true on a material level, because the foundation of a building is actually underground and is not seen at all. The aspect of personal purity associated with the sefirah of Yesod is likewise a hidden matter.] This avodah involved the contemplation of supernal yichudim with absolute concentration. This is the avodah of the true tzaddikim who are an aspect of oil, which is soundless and whose viscosity damps all sound.[1]

We are taught that there are two “foods” that will be served at the time of Moshiach: the Shor Habar and the Livyasan, the “wild ox” and the “leviathan.”[2] Moshe Rabbeinu is associated with the Livyasan, just as the tzaddikim are an aspect of the “fish of the sea.” [Note: this is one reason why we eat fish on Shabbos.[3]] Nadav and Avihu are aspects of the Shor Habar, an outer revealed avodah, of the tzaddik who is always going in the way of teshuvah. This tzaddik is always shining with the light of true connection. Everyone who sees this tzaddik knows he is connected to Hashem. The Shor Habar is an aspect of a revealed avodah, just as the “wild ox” walks about upon the open land.[4] [Note: The Ba’al Shem Tov taught that Moshe Rabbeinu was not necessarily recognizable as a tzaddik from the outside.]

The Marriage of Chochmah and Binah

Chazal taught that every fish that has scales has fins, but not all that have fins necessarily have scales.[5] Kaskeses, scales, are an aspect of appearances since they are the outer covering of the fish. This refers to one whose primary avodah is an aspect of Imma / Binah, always striving to draw closer to Hashem. Such a person surely has fins with which to swim in the upper worlds.[6] Nadav and Avihu were an aspect of Binah / teshuvah, and it suited their essence to imbibe wine. [Note: On a simple level this is because the avodah of continuous teshuvah makes one joyously excited, “drunk on holiness.”] Superficially, it seems difficult that Chazal say that Nadav and Avihu died because they entered the Mishkan after imbibing wine.[7] Wasn’t teshuvah created before the world?[8] Isn’t it the reason we will be redeemed[9]? Does not the Zohar state that the beis in the first word of the Torah represents teshuvah?[10]

This is all true. Nevertheless, they failed to consult with Moshe and Aharon. And they didn’t marry.[11] Marriage is the unification of the avodos of Chochma and Binah. Moshe and Aharon taught that one must imbue his teshuvah, his aspect of Binah, with his aspect of Chochmah, the depths of who he is, his innermost self or pintele Yid, and resolve to improve from that moment on. How can he really improve? By connecting with Hashem at all times. This accessing of the deepest parts of ourselves is symbolized by the letter yud. [Note: On a simple level, the yud represents Chochmah, the small seed of an idea that must gestate through other stages before it is fully born. The yud is the smaller letter, it is just a point, a pintele Yid, that represents self-nullification, or making oneself smaller, before Hashem. This self-nullification is the birthplace of all wisdom, since “wisdom comes forth from nothingness.”[12]] This is the yud that will be added to the name of Dovid Hamelech in the ultimate future. [Instead of spelling it "דוד" we will spell it "דויד".] Dovid is the archetype of teshuvah since he accepted upon himself the yoke of teshuvah.[13] This is the unification of Binah and Chochmah within one’s teshuvah, as explained earlier.

The truth is that the Jewish people will only be redeemed in the merit of their teshuvah, and we have been promised by the Torah and Hashem’s prophets that at the end of the exile the Jewish people will repent completely.[14] “And it will be, when all of these things come upon you… And you will return to Hashem your G-d and Hashem your G-d will restore your returning…”[15] However, genuine teshuvah is not the guilt and self-recrimination that brings a person to depression that distances him from Hashem and from fulfilling his true purpose in life. On the contrary, teshuvah is meant to bring a person to true dveikus in Hashem in the way of Dovid HaMelech who decreed that we recite one hundred blesseings every day so that we are always reminded of Hashem. This is an aspect of continuous teshuvah. This is the marriage of Chochmah and Binah.

[1] See Zohar Hakadosh, Vayikra 39a
[2] See Midrash Rabbah, Shmini, Parsha 13; Bava Basra 74b; Zohar Hakadosh, vol. I, 135b; and Ginzei Meromim on the verse: "אחד באחד יגשו".
[3] Kitzur Shelah and many other sources.
[4] See Likutei Torah, Parshas Shmini
[5] Chulin 59a
[6] See Likutei Torah, Parshas Shmini
[7] Vayikra Rabbah, 20
[8] Pesachim 54b
[9] Sanhedrin 97b and Rambam
[10] Zohar Shemos, 180b
[11] Medrash Tanchuma, Acharei Mos 6
[12] Iyov 28:12
[13] Moed Katan 16
[14] Rambam, Hilchos Teshuvah 7:5
[15] Devarim 4:30; 30:3

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The Four Questions - Exceprt & Hebrew & English From R' Itchie Mayer

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Vayikra, with English excerpt and full text in both English and Hebrew in pdf form. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

Whenever a person has doubts about whether his prayers are effective or not, he must hold strong to pure and simple faith. In truth, the Jewish people have an innate azus d’kedushah because they know with certainty that their prayers act as they should to draw down Hashem’s mercy and kindness because they are invigorated by their knowledge of the Torah and Hashem’s Name. This is what gives us strength and courage—it makes us like Boaz, “strength is in him.”

This is the inner meaning of the children having all of their questions answered, “Here the son asks,” this is the time when all that we ask for is answered for the good. This is the night when we receive an infusion of azus d’kedushah from above so that we can ask for all that we require materially and spiritually, so that we can conquer every battle without getting confused on whether what we seek is lishmah or not. These are the tools we need to receive the light of the redemption, and each person has unique holy sparks that only he needs to repair in order to help bring the geulah.

From where do we get this azus d’kedushah so that we can redeem prayer? From the Torah itself, which is the aspect of Rachel and which shines brightly on Pesach night. It illuminates prayer, and then this confident and strong prayer empowers the person to contemplate the light of G-dliness and the Torah alone. It is forbidden for a person to allow himself to fall into doubts about the efficacy of his prayer, because that is a sure path to melancholy and sadness since one must avoid speculation and philosophizing in the world of Asiyah completely. If one just holds strongly to his azus d’kedushah and the knowledge that every single word of prayer is precious and accepted, he will be able, in the merit of the tzaddikim, to draw down the light of Da’as and understand that his driving off the doubts was itself the holy spark that he needed to repair. This allows him to re-enter Hashem’s service with freshness and energy. On Pesach night, he can sit confidently like a little child who trusts that his parents will give him all the gifts—he will know with certainty that Hashem will provide him with all of the salvation that he requires. This is how Yosef saves Yehudah/Dovid.

Shabbos HaGadol

The Chasam Sofer taught that Shabbos HaGadol is particularly auspicious for the arrival of Moshiach. The K’sav Sofer explained that even though the Arizal taught that Eliyahu HaNavi will not come on Shabbos, nevertheless Moshiach will come before Shabbos and remain hidden until he is revealed on Shabbos. This Shabbos [before Pesach] is especially suited to the revelation of the concept of, “His Name is sure”—that the Jewish people have the ability to bring the redemption provided that they do not fall into doubts about the worthiness or effectiveness of their prayers. “His Name is sure”—we certainly can bring about the required salvation. In the merit of this faith, the redemption is drawn down.

This is the meaning of the haftarah of Shabbos HaGadol: that Hashem derives pleasure when a person connects with the holiness of prayer and doesn’t fall into the doubts of the world of Asiyah. Rather, the night of Pesach empowers him to attain clear and pure faith that Hashem hears ours prayers. This is why the redemption really depends on achieving a yichud in the world of Asiyah, which in turn strengthens us to beg for the redemption just as they cried out in Egypt. “And we will cry out to Hashem our G-d, and Hashem will hear our voices and see our affliction.”

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The Small Alef in Vayikra - Reb Itchie Mayer on the Parsha - Hebrew & English PDFs

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Vayikra, with English excerpt and full text in both English and Hebrew in pdf form. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

“And Hashem called to Moshe and spoke to him from the tent of meeting, saying...”[1]

The Small Alef

The Arizal revealed that he achieved all that he did by virtue of the joy he felt in fulfilling mitzvos.[2] He was as supremely happy with every single mitzvah that he fulfilled as a person would be if he had profited by a million golden dinars. In the merit of this joy, all of the worlds opened before him and he was privileged to ascend and travel through all of them, from level to level. In this way, his soul was completely incorporated within the soul of Moshe Rabbeinu.

Similarly, the holy Baal Shem Tov—about whom Rav Mendel of Vitebesk testified that he was absolutely unique, and there had never been nor ever would be another like him—rose to all of the limitless levels that he did by virtue of being completely at one with every single Jewish soul.

These traits—joy in mitzvos and unity with other Jews—are both expressed by the small alef of the initial word of Vayikra. The small alef symbolizes being small in one’s own estimation in comparison with every other Jew, no matter who he might be. One cannot just remember that there is a mitzvah of ahavas Yisrael when someone is ill or tragedy strikes, G-d forbid. Even though it is true that, at such times, the bond between Jews is sparked into life, nevertheless this is not true love of one’s fellow Jew. The Baal Shem Tov achieved all that he did because he honored every single Jew with total self-nullification, and it was this that brought him to complete incorporation within the soul of Moshe Rabbeinu to whom the little alef of Hashem’s call referred directly. He sought to embody the little alef absolutely. As the Zohar teaches, “He who is small is great [רב]”—by making oneself small before everyone, one becomes incorporated within the truly great, the true Rav.

For us this means that we must also strive to think little of ourselves in comparison with others and not to cause any kind of pain or suffering to any Jew. Quite the contrary; we must be willing to sacrifice ourselves for their sake, and this is the uppermost yechidah aspect of one’s soul—to suffuse the soul of every single Jew you meet with joy and vitality, no matter who he is. Although, on the surface, this might appear to be a level that everyone can easily reach, it is not so simple. The alef means to teach[3]—humility demands great study and is not a simple avodah at all. To really intensify one’s love of his fellow Jews every single day and unite with all of their souls is a very deep kind of learning, and it was this that opened all of the gateways of heaven before the Baal Shem Tov just as simchah shel mitzvah had for the Arizal. One must actively contemplate and delve into the good that is in every single Jew.

The Baal HaTanya teaches that all of the Torah’s secrets are a manifestation of Chochmah, and the light of dveikus and experiencing delight in Hashem’s presence is a manifestation of Kesser. We have a general principle in Kabbalah that when one reaches a higher level, one automatically attains all of the levels below it. For this reason, when a person really takes pleasure in Hashem’s presence in a holy way of dveikus, he naturally also experiences the light of Chochmah. In just this way did the Baal Shem Tov attain all of the levels—by binding himself to the light of Kesser which is a “lover of all of Yisrael.” This bound him to each and every Jew, and once he was attached to the root of everything, he also merited the light of all of the other sefiros.

Rav Avraham b’Rav Nachman taught that this is why Moshiach is called “Prince of Peace.” Ultimately, Hashem will open all of the heavenly gates before Moshiach by virtue of his being a tzaddik who constantly seeks to foster peace among all Jews. The Baal Shem Tov shared a soul-root with Moshe because his main focus was also the avodah of the “small alef,” and in its merit he was privileged to hear Hashem “call to Moshe.”

[1] Vayikra 1:1
[2] Mishnah Berurah 669:10
[3] Iyov 33:33

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Rav Itchie Mayer Morgenstern on Parshas Vayakhel-Pikudei - Heb. & English pdf

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Vayakhel-Pikudei, with English excerpt and full text in both English and Hebrew in pdf form. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

"אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת, אֲשֶׁר פֻּקַּד עַל-פִּי מֹשֶׁה: עֲבֹדַת הַלְוִיִּם בְּיַד אִיתָמָר בֶּן-אַהֲרֹן הַכֹּהֵן... וַיְהִי מְאַת כִּכַּר הַכֶּסֶף לָצֶקֶת אֵת אַדְנֵי הַקֹּדֶשׁ וְאֵת אַדְנֵי הַפָּרֹכֶת: מְאַת אֲדָנִים לִמְאַת הַכִּכָּר, כִּכָּר לָאָדֶן."

“These are the accounts of the Mishkan, even the Mishkan of the testimony, as they were rendered according to the commandment of Moshe, through the service of the Leviim, by the hand of Itamar, the son of Aharon HaKohen... And the hundred talents of silver were for casting the sockets of the Mishkan, and the sockets of the veil: a hundred sockets for the hundred talents, a talent for a socket.”[1]

Rashi explains: “‘The sockets of the sanctuary’—[the sockets] of the forty-eight boards of the Mishkan, which had ninety-six sockets, together with the four sockets of the paroches makes a total of one hundred. The Torah says that all of the other sockets were of copper.”

Upholding the Mishkan

The main support of the Mishkan was from the placement of the boards within their sockets, which were donated by the Jewish people through the fixed rate of the half-shekel regardless of the wealth of the individual donor. It is this that the verse describes when it lists the measure of the hundred talents of silver, one talent for each socket. These were the sockets that upheld the boards which formed the structure of the Mishkan itself.

Reb Nosson of Breslov explains why it was necessary that the silver of the sockets come equally from every Jew: “They were commanded to each bring a half-shekel to teach us that no Jew is complete on his own; he has to join together with his fellow. The main rectification is achieved when everyone is brought together in love and unity, when each one is just a half until he is united with his friend, and that friend with yet another, until all of the varieties of opinions and personhoods become one within the absolute and simple unity of Hashem Himself. This process is most precious before Hashem. This is why, ‘The wealthy shall not add and the poor shall not give less’—so that there should be no division or difference among them.

It is necessary so that, ‘Each man’s wealth will atone for his soul, and the poor will not hear rebuke’[2]—so that the wealthy will not lord it over the poor and they will all achieve the rectification of tzedakah, which is to support the Torah in mutual love and respect. The main objective is to be united and subsumed within Hashem’s oneness, and this is only possible when a person is humble and self-effacing, when he nullifies his ego before his fellow Jews, when he, ‘Does not regard the wealthy above the poor.’[3] The giving of a uniform half-shekel demonstrates that all are equal before Hashem and everyone has a part to play in the establishment of the Mishkan, and through this Hashem’s absolute unity is revealed in the midst of variety and multiplicity. This is also why all the other offerings for the Mishkan were given in accordance with the person’s means, as Rashi explains at the beginning of Parshas Terumah. The unique nature of the half-shekel offering was to highlight to the wealthy that there is nothing to be prideful in their resources, because Hashem could just as easily build the Mishkan through the offerings of the poor, and He has the power to enrich the poor and impoverish the wealthy in any case. Although He does choose to give the merit of charity to those whom He has blessed with abundance, nevertheless the actual framework of the Mishkan is provided by each person equally. And the wealthy have no cause for pride, ‘For all is from You, and from Your hand do we give to You.’[4] The main act of tzedakah is in supporting Torah scholars who give birth to halachos, because this is a manifestation of the Mishkan built by Moshe Rabbeinu in every generation. And the main way in which we accomplish this is by revealing Hashem’s absolute oneness from among a multiplicity of actions.”[5]

This means that the basis of the integrity of the structure of the Mishkan derives from a relationship of equality between Torah scholars and those who support them, that they should be in a state of complete unity of the soul—that the silver sockets and the boards they support should be all of a piece. It is only when the supporters are unified with the talmidei chachamim and do not feel above them and the scholars do not feel superior in their scholarship that they are truly bound together and equal. Then the holiness of the boards also rests upon the sockets and the structure can stand securely, and the light of the yichud can shine brightly.

[1] Shemos 38:21,27
[2] Mishlei 13:8
[3] Iyov 34:19
[4] Divrei HaYamim I:29:14
[5] Likutei Halachos, Hilchos Apotropos #1

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Rav Itchie Mayer Morgenstern on Shabbos Shuva - Excerpt & Full PDFs

Many people believe that they will accomplish great things spiritually, but when it comes to action they don’t get anything done. This is why a person must learn to unite the potential with the actual, and this is the very beginning of teshuvah—to resolve to complete that which one planned to accomplish in avodas Hashem. This is what the true tzaddikim taught us, and this is where we must begin. The entire redemption depends on this. This is what is meant when the Gemara states that in the ultimate future the shuls and batei medrash of Bavel will eventually ascend to Eretz Yisrael.[1] These “minor sanctuaries” which symbolize all of the revelations of the tzaddikim that are presently in the diaspora state, will ascend to Eretz Yisrael, to the world of thought so that one’s mind can always consider them and their application.

In general, one must realize that all true spiritual growth depends on consistency; one cannot waver in one’s mind or actions, but must instead focus his thoughts on the Divine Names as taught in the Zohar and by the Arizal and the Baal Shem Tov. And the completion of this practice is in bringing it down to the level of action, to consider the teachings of the tzaddikim and learn them in order to fulfill them. Then the beauty of the tzaddikim shines forth. Until we see their teachings in a real light, we cannot possibly appreciate their greatness—our own sins make us insensitive to their holiness. The same can be said of a person who distanced himself from the sanctity of Eretz Yisrael; he cannot possibly honor the land properly. The more that we begin to honor and appreciate Eretz Yisrael, the more we will be able to really raise her up on her rightful pedestal.

[1] Megillah 29a

To see all of Rav Morgenstern's "Toras Chochom" on Parshas Ha'azinu/Shabbos Shuva, click on one of the following links:

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Rav Itchie Mayer Morgenstern On Vayeilech - Full Text & Translation

A selection from Rav Itchie Mayer Morgenstern's Torah this week discusses an inyan in Parshas Nitzavim-Vayeilech. That piece follows and Rav Itchie Mayer's full Torah from this week on the Parsha is availible for download after this selection in pdf format below:

...This explains why we say Selichos. We admit the truth and tell Hashem that we recognize the magnitude of our sins and that we wish to refrain from such negative behavior in the future. And Hashem says, “I have forgiven in accordance with your words.”

Although Hashem is with us wherever we may be even when we sin, we must take care not to allow this to serve as an excuse for continuing negative behavior.[1] Instead, one should think simply that Hashem wishes us to acknowledge our sins, not to falsify His Name. We must do teshuvah with clear understanding and honest acceptance to change for the better.

This is similar to the famous gemara that if even a completely wicked man asks a woman to marry him on condition that he is a completely righteous person, she must get a divorce from him, since perhaps he had honestly entertained a thought of teshuvah at the time.[2] We see that teshuvah is a process in the mind, in one’s Da’as.

This is how the verse in Parshas Vayeileich will be fulfilled: "כִּתְבוּ לָכֶם אֶת-הַשִּׁירָה הַזֹּאת"—“Write for yourselves this song...”[3] Although this verse is referring to Parshas Ha’azinu which is to follow, we can also understand this as an exhortation to restore the letters [of the commandments that were violated, and which are “etched on one’s bones”[4]] to their original place, so that the beautiful fourfold song of the ultimate future will ring out.[5] [Our sages teach that when a person develops true understanding it is as though the Beis Hamikdash has been rebuilt in his time.[6] We see that, for him at least, the rectification has already materialized. It follows that one who restores his understanding by doing teshuvah accesses this song to a certain extent.]

This is why it is important for a person to travel to the tzaddik on Rosh Hashanah so that he can search for what he has lost. He does this by searching out his heart to ensure that he speaks truthfully from his heart. This is the only way to complete one’s mission in Divine service by truly returning to Him, heart and soul, and meriting redemption, speedily in our days, Amen!

[1] Tomer Devorah
[2] Kiddushin 49b
[3] Devarim 31:19
[4] Likutei Moharan I:4
[5] Ibid., II:8:1
[6] Berachos 33a

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Rav Itchie Mayer Morgenstern on Parshas Ki Savo - Text & Translation

A selection from Rav Itchie Mayer Morgenstern's Torah this week on Parshas Ki Savo:

“You Have Avouched Hashem This Day to be Your G-d”

"אֶת ה' הֶאֱמַרְתָּ הַיּוֹם לִהְיוֹת לְךָ לֵאלֹקִים וְלָלֶכֶת בִּדְרָכָיו, וְלִשְׁמֹר חֻקָּיו וּמִצְו‍ֹתָיו וּמִשְׁפָּטָיו וְלִשְׁמֹעַ בְּקֹלוֹ. וַה' הֶאֱמִירְךָ הַיּוֹם לִהְיוֹת לוֹ לְעַם סְגֻלָּה כַּאֲשֶׁר דִּבֶּר-לָךְ; וְלִשְׁמֹר כָּל-מִצְו‍ֹתָיו."—“You have avouched Hashem this day to be your G-d, and that you would walk in His ways, and keep His statutes, and His commandments, and His ordinances, and hearken to His voice. And Hashem has avouched you this day to be His own treasure, as He has promised you, and that you should keep all His commandments.”[1] In Likutei Moharan, Rebbe Nachman of Breslov explains this concept of “avouching” or separating and designating Hashem for our G-d and ourselves as His people in a very inspiring manner. [The word has the Hebrew root of אמר, whose main meaning is speech.]

When a person pours out his heart before Hashem, telling all of his pain to the Creator, and when he confesses and regrets his many sins, the Shechinah stands opposite him. She also speaks out her pain and comforts this person who pours out his heart, since every sin also blemishes the Shechinah. The Shechinah encourages him to seek out effective stratagems to rectify what he has blemished, and in this manner he is comforted.

But this seems difficult, since of what value can these words of comfort be to us if we cannot hear them? We can understand the answer through a teaching of the Baal Shem Tov on the verse we say immediately before the Amidah: "ה' שְׂפָתַי תִּפְתָּח"—“Hashem, open my lips...”[2] The Baal Shem Tov explains that the moment one intones even these preliminary words of prayer, the Shechinah enclothes herself within him and speaks from his throat. This means that all prayer is really an influx of prophecy through which the Shechinah communicates. [This means that one who prays in a way that is heartfelt and truly directed to the Creator will find the encouragement to truly change his sins from within. Of course, as with every other spiritual level, this takes time and effort.]

[1] Devarim 26:17-18 [2] Tehillim 51:17

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Rav Itchie Mayer Morgenstern on Parshas Ki Seitzei

Here is an excerpt from the English translation of Rav Itchie Mayer Morgenstern's "Toras Chochom" that he gave over this week on Parshas Ki Seitzei. Below are links to the full English and Hebrew texts of Toras Chochom on Parshas Ki Seitzei.

During the month of Elul, we need to fulfill the verse in our parsha that describes the “beautiful captive woman”: “And she shall weep over her father and mother for a month of days.”[1] Each and every Jew must seek to merit ruach hakodesh and prophecy during these auspicious days. We must all work to find the path to rectify ourselves and change our ways.

The first step to holiness is the level called “matrimony in an aspect of Chochmah.” This means that one truly lives with the understanding that whatever he endures is from Hashem and is for the best, since there is nothing but Him.[2] But as we work on this feeling of the immanence of Hashem, the bonded closeness that parallels matrimony, we must advance to the levels of yibum and chalitzah which represent confronting the negative within us so that we can truly change our ways.

[1] See Likutei Torah, Parshas Ki Teitzei
[2] Devarim 4:35

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Toras Chochom on Parshas Ki Seitzi
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Justice and Kingship - Rav Itchie Mayer Morgenstern on Parshas Shoftim

Here is an excerpt from the English translation of Rav Itchie Mayer Morgenstern's "Toras Chochom" that he gave over this week on Parshas Shoftim. Below are links to the full English and Hebrew texts of Toras Chochom on Parshas Shoftim.

Justice is itself associated with Malchus / Kingship [since ‘dinah d’malchusa dinah’—the law of the land is the law].[1] During these days of repentance leading up to the Yomim Nora’im, each and every one of us must judge himself honestly to be able to crown Hashem as King over himself. The Maggid taught that one can see the outcome of his heavenly judgment on Rosh Hashanah by closely evaluating the quality of his Divine service here below. His own self-judgment of his Divine service, his own scrutiny of his thoughts and intentions during his Torah study and prayer, have a lot to teach him about what his judgment on high is like.

As the day of judgment draws near, we enter into the aspect of, “You shall make judges and officers in all your gates”—everyone is seized by fear and trembling of what is to come, since, “Who is considered righteous before You?” For this reason, the Torah teaches us at precisely this time to pursue “justice,” to follow the attribute of Malchus, “that you may live and inherit,” so that the Shechinah will bring us to make the yichud of the ultimate future—the “beautiful” yichud symbolized by the beis din yafeh.

..All that we have learned sheds light on the final subject of our parshah, that of eglah arufah: “If one be found slain in the land which Hashem your G-d gives you to possess it, lying in the field, and it be not known who has struck him... And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it. Forgive, Hashem, Your people Yisrael, whom You have redeemed...”[1] But all of the Jewish people are responsible for one another—so how can the elders say that their hands did not shed this blood and their eyes did not see it? Rather, this comes to teach us that true repentance really does make it as though no sin ever occurred post facto. But this is only possible if one truly seeks out the Shechinah who waits for us to open our eyes and turn toward her.

The vessels through which we can receive the light of Shechinah are generated by looking at the letters of the Torah themselves and by visualizing the Divine Names. We must work to see that there is nothing but Hashem, while at the same time never being complacent in Hashem’s presence, but always feeling the healthy fear of transgressing even the most minor halachah. We must repent fully for all of the commonplace infractions and spend this month of Elul investigating whether our deeds are in accordance with the Shulchan Aruch. This has been the practice of the Jewish people—to check their tefillin and mezuzos during Elul, which is only a reflection of the rigorous checking that we have to do into our own hearts and actions. At the same time, during this month the tzaddikim focused on Hashem’s thirteen attributes of mercy and on the Shechinah, and sought the greater purpose of revealing Hashem’s glory throughout all of the world, to activate the final redemption.

PDF of Toras Chochom on Shoftim in English
PDF of Toras Chochom on Shoftim in Original Hebrew

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To Keep the Translations of Rav Itchie Mayer Morgenstern's Shiurim Coming...

I received the following e-mail from Aharon, who distributes the Hebrew and English transcriptions of the weekly shiurim of Rav Itchie Mayer Morgenstern. If you can help support what they are doing so that the translations can keep coming, please contact them HERE to get the information needed to make a donation.

Dear Friends of Toras Chochom,

During the last three months, we have received a great deal of positive
feedback regarding the translations of HaRav Morgernstern's teachings.
Unfortunately, we are still badly in need of financial support to continue our
efforts to disseminate the translated shiurim. Unless you, our friends and
supporters, lend your assistance, it seems as though this wonderful project will
have to come to an end.Please arrange to make a donation so that, together, we
will have the zechus of producing another shiur this week.With Hashem's help, we
hope to hear from you soon.

B'virchas kol tuv,Rav Aharon Bernstein

ישיבת 'תורת חכם' ללימוד הנגלה והנסתר
ירושלים עיה"ק
Yeshivas 'Toras Chochom'
for the study of the revealed and hidden Torah
Jerusalem

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Rav Itchie Mayer Morgenstern Weekly shiur Live or by Teleconference

I received the following flyer by e-mail with information on either attending or listening by live teleconference to Wednesday night shiurim in Kabbalah with Rav Itchie Mayer Morgenstern:

For those who are interested in dedicatingh a shiur in the
zechus of a loved one, please contact us at
tc7(@)neto.bezeqint.net.
In addition, Rav Morgenstern, shlit"a, gives a regular lesson
in Eitz Chaim in English, Wednesday evenings at 8:00 PM (1 PM Eastern), in the
Beis Medrash of Toras Chochom. The yeshiva is located at
Ohalei Yosef #4, near the corner of Bar Ilan St.
It's possible to listen to the Shiur through the telephone any
time at 718-906-6401 in the USA, at 208-099-7330 in England
(access number 1-4-50) and in Eretz Yisroel at 03-617-1002
(access numbers 2-4-9)

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Rav Itchie Mayer Morgenstern - Kabbalah Lecture #3 in English

You may download Part III of Rav Itchie Mayer Morgenstern's new series of Shiurim in English, explaining the basics of Kabbalah. You can download it here or here. Or you can listen to it in the embeded player below. Learn well!

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Shiur #2 in Kabbalah in English- Rav Itchie Mayer Morgenstern

You may download Rav Itchie Mayer Morgenstern's second shiur in this series, in English, on Kabbalah, given Wednesday, November, 14, 2007. It focuses on explaining the concept of the Ohr Ein Sof, the Infinite Light. Once again, I have to thank our anonymous friend from Yerushalayim who recorded the shiur and is sharing it with us. You can download it here or here or listen to it online on the embeded player right here:

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Rav Itchie Mayer Morgenstern on Parshas Vayeitze - Downloadable Text

You can download Rav Itchie Mayer Morgenstern's Yam Hachochma for this week, Parshas Vayetzei, 22 pages, in Hebrew here or here. It's in pdf format.

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R' Itchie Mayer Morgenstern from this week - Toldos 5768

You can download the 20 page pdf of Parshas Toldos from R' Itchie Mayer Morgenstern in Hebrew here or here.

And again, you can subscribe to the e-mails to get these Torahs in both English and Hebrew here: tc7(at)neto.bezeqint.net.

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