Sharing the Primordial Delights of Torah with God
The rectified essence of then “” in the Torah by studying Hassidism,as King DavidPsalms,“If Your Torah was not my delights, then I would be lost in my poverty.” This does refer to ; rather.The verse is explained thus, “,, then I would be lost.”
There are two interpretations of what it means to learn Torah for its own sake. The simple meaning is that a person has to learn Torah in order to apply it. However, the deeper meaning is that one must study Torah in order to reach a level that is above reality altogether. This is the transcendent state of becoming a partner, so to speak, together with God in experiencing the delights of the Torah as God experienced them before the world was created.
The level of “If Your Torah was not my delights, then I would be lost in my poverty” the level of studying Torah for its own sake,“”The word “avad’ti”, “I would be lost,” also has the connotation of committing suicide. We can thus understand that someone at this level feels that if he does not learn Torah it would be as if he was committing suicide.
Shechem: Joseph’s City
We began this article by stating that the present round of world terror has its roots in the desecration of Joseph’s Tomb in the City of Shechem (Nablus). We will now delve deeper into the more profound significance of that place.
The City of Shechem is named after the archetypal rapist in the Torah. There, Shechem, the son of Hamor, raped Dinah, Jacob’s daughter from his wife Leah. Shechem was so enamoured by Dinah that he wished to marry her, however, her brothers told Hamor that in order to allow marriage between the two families, all their males must first circumcise themselves. This they did, however, two of Dinah’s brothers, took her revenge; while the men were still weak from the circumcision, they entered the city and smote all the males.
Despite the apparent rectification of their sister’s defilement and thereby the flaw of the covenant, Jacob did not give the city to Simon and Levi, but to Joseph. This was because the two brothers brought about rectification, however it was rectification that came from their chaotic energies without containing them in rectified vessels.Trectification, however,rectification through vessels that can contain the abundant energies of chaos, will be achieved by Jph
Jacob gave Jphhe saw that the ultimate rectification would come through him
The word “shechem” in Hebrew also means “shoulder”. after the rectification of all nations, God“.”Trectification.T“s” therefore,in the Torah “,”or“.” From here we can deduce that the City ofalso reflects this quality of togetherness.Hhad a chaotic desire to connect with the family of Jacob, the Jewish nation, however it was not expressed in a way that could be tolerated. In the future, Shechem will be rectified and his unbounded energies will be contained in rectified vessels when all families of the earth will serve God together.
Only Joseph is capable of achieving this task.Joseph has the talent totheShechem expressed in the worst possible way his city,rectify it
Another correlation, this time betweenJoph and the lulav, will help further develop this idea.
On the festival of Sukot we are commanded to rejoice with the four species, lulav, etrog, hadasim and aravot. These are three branches of myrtle (hadasim) and two branches of willow (aravot), all bound together with a lulav, the center branch of the date palm. These are held, together with an etrog (citron fruit) and a blessing is made. Thus we have four species which include seven items: tmyrtle branches correspond to our forefathers, Abraham, Isaac and Jacob, willow branchescorrespond to Moses and AaronJoseph King David represented by . Yet, the formula for the blessing we make states, “Blessed are You, God... who commanded us... to take the lulav.” We can see from the fact that only the blessing concludes with the lulav, with no mention of the other species, that the lulav is the most outstanding of all the four species. As stated, the lulav corresponds to Joseph and is therefore relevant to the subject we are discussing.
In the Midrash, we find that each of the four species represents a part of the human body. In this case, the lulav is considered to represent the spine, the backbone. This is the sefirah of yesodthe mind, the origin of the seminal drop15The rectification of yesod, the brit, is by drawing down.Our sages say that tthe Messiahis Iyesodthe mind.
15. See Rabbi Ginsburgh’s upcoming book on Kabbalah and medicine for more on this subject.
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