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The Arizal on the Torah |
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Parashat Chukat (Short Version) in the writings of the ARI, Rabbi Yitzchak Luria, of blessed memory translation and commentary by Avraham Sutton A. Immediately upon concluding the section on Parah Adumah, the Torah informs us about the death of Miriam HaNeviah [the Prophetess], and adds that the entire congregation suddenly lacked water. This teaches us a number of things: First, juxtaposed with the previous section, it equates the death of a tzadik or tzadeket [wholly righteous man or woman] with the power of the ashes of the Parah Adumah to effect atonement and purification (Rashi, Bamidbar 20:1). Second, it teaches us that a special "Rock" or "Boulder" accompanied us in the Desert for 40 years, from which water continually flowed (Rashi, Bamidbar 20:2). This "Rock" was called Miriam's Well. When Miriam passed on, the waters from her Well temporarily dried up. Third, by juxtaposing the death of this tzadeket with the lack of water, the Torah sets up another "spiritual" equivalency: the presence among us of tzadikim (together with the divine teachings that they transmit while they are alive) is as basic and crucial for life on this planet as water. Without the teachings of the tzadikim, there is no life, no purification, no chance of transcending the dichotomies of existence, no waking up from the dream of this world. B. In the wake of losing their only source of water, the "people" [ha'am] complain. [As we have noted elsewhere, the term ha'am is a code-name for the Erev Rav; see below.] They not only complain; they thunder their disappointment in Moshe and Aharon. Realizing the deadly seriousness of the situation, Moshe and Aharon run for cover to the Ohel Mo'ed [Communion Tent]. They fall on their faces and plead for Divine Intervention. Hashem's Glory appears over them [in the form of a luminescent "Cloud of Glory"]. Moshe hears Hashem speaking to him, instructing him to "speak" to "the Rock" so that it will resume give forth of its life-giving waters as before. The purpose, again, is manifold: First, whether or not the abovementioned "spiritual equivalency" has been internalized, the people still obviously need some physical water to drink. In addition, by causing the "rock" to give forth water in great abundance, by merely speaking to it, Moshe will thereby bring about a great sanctification of G-d's Name. [In Likutey Torah and Sefer HaLikutim, we shall see why it was so important to "speak" to the Rock, and why "striking" the Rock was considered a sin equivalent to the sin of Adam's eating from the Tree of Knowledge. Following this, in a second teaching from Sefer HaLikutim, we shall see how the ARI deals with this episode from a slightly different perspective, namely, why Moshe thought that he had to strike the rock, and the consequences of this action vis a vis the way we learn and understand Torah to this day.] Whatever the case, something goes wrong. Moshe loses track of the Rock. In desperation, he strikes any old rock. By "chance," it happens to be the right Rock! Since, however, he was instructed to "speak" to it, his striking it doesn't produce the desired effect. A few drops come trickling forth. As a result, he strikes the Rock, again, a second time. This time, water flows forth abundantly (Bamidbar 20:11, according to Rashi and Sifthey Chachamim). Fine, now the people are happy. Everybody has witnessed a great miracle. But wait. What's wrong? Hashem is not pleased: "You were told to speak to the Rock. Because you did not do as I instructed you, you will suffer the consequences. Because you did not sanctify Me in the midst of the children of Israel, neither you nor your brother Aharon will enter the land of Israel!" See below, Bamidbar 27:12-14 and Devarim 32:49-52. The text of the Torah reads: Bamidbar 20:1-13 (1) The children of Israel, the entire congregation, came to the Tzin Desert in the first month [i.e. Nissan of the 40th year]. The people stopped in Kadesh, and it was there that Miriam died, and there that she was buried. (2) The congregation did not have any water, so they began demonstrating against Moshe and Aharon. (3) The people disputed with Moshe, "We wish we had died together with our brethren before Hashem!" they declared. (4) "Why did you bring Hashem's congregation to the desert? So that we and our livestock should die?! (5) Why did you take us out of Mitzrayim and bring us to this evil place? This isn't a place where seed can grow! [Here, there are no] figs, grapes or pomegranates. There isn't even any water to drink!" (6) Moshe and Aharon moved away from the demonstration to the Communion Tent entrance, and fell on their faces [in supplication]. Hashem's glory appeared over them. (7) Hashem spoke to Moshe, saying, (8) "Take the staff, and assemble the congregation, you and Aharon your brother. Speak to the rock in their sight, and it will give forth of its waters. You will thus bring forth water from the rock, and give drink to the congregation and their livestock. (9) Moshe took the staff from before Hashem as he had been instructed. (10) Moshe and Aharon then assembled the congregation before the Rock. He [Moshe] said to them, "Listen now, you rebels! Shall we produce water for you from this rock?!" (11) [With that] Moshe raised his hand and struck the rock once, and then again, with his staff. A huge amount of water gushed forth, and the congregation and their animals were able to drink. (12) Hashem said to Moshe and Aharon, "Because you did not have enough faith in Me to sanctify Me in the presence of the children of Israel, you shall not bring this assembly to the land that I have given them." (13) These are the Waters of Dispute (Mei Merivah) where the children of Israel disputed with Hashem, and where He was [nevertheless] sanctified. Rabbi Chayim Vital writes in Likutey Torah and Sefer HaLikutim (Chumash HaAri, Bamidbar, p. 165): The mystery of the Be'er [Well] in the merit of Miriam - For the Well is the category of Rachel, while Moshe embodies the Yesod of Abba (see our treatment of Ki Tissa and Shemini for an in-depth understanding of the concept of Yesod of Abba). He therefore had no zivug [direct connection] with Rachel, because at the time, she had not yet attained her full stature of ten complete sefirot. She was rather in an undeveloped state consisting of one sefirah (this is explained at length in Chumash HaAri, pp. 20-22, on Shemot 1:8, s.v. Ve'neva'er atah darush gadol)… Miriam was the category of Rachel. This is why the Well came in her merit. The purpose of the Parah Adumah, as well, was to rectify Rachel. This is indicated in the gematria of Parah, which is 280 plus 5. For the gematria of the five 'final letters' MaNTzePaCh, which are all Gevurot/Judgments, is 280: Chaf = 20, Mem = 40, Nun = 50, Peh = 80, Tzadi = 90. It is for this reason that the parashah of Miriam's death follows the parashah of the Parah. After Din [judgment] is executed on the Parah [to rectify it and sweeten its judgments], Din is executed on Miriam. Therefore, following this, Moshe is immediately commanded to bring forth water from the Rock. If he would have brought forth water in the way that Hashem had commanded, Rachel would have been brought to her full stature of ten sefirot, and then come around face-to-face with Ze'ir Anpin. By striking the Rock, he caused her to come around face-to-face prematurely, such that she was unable to unite properly. [As a result of causing such damage] Moshe was not allowed to enter the Land of Israel, which is Rachel… In Sha'ar HaPesukim, Rabbi Chayim Vital fills in some more details about the situation that existed in the Desert: "Moshe raised his hand and struck the rock once, and then again, with his staff" (Bamidbar 20:11). We have already explained that the Rock is Rachel, Nukva of Ze'ir Anpin, and that during those entire 40 years of the Generation of the Desert, the zivug [the essential hanhagah, mode of providence that governed everything that happened] was that of Yaacov and Leah. Leah is thus actually called Dor HaMidbar, Generation of the Desert. [There are four levels of Leah; this is only one of them.] The Dor HaMidbar officially includes only those souls who came out of Egypt with Moshe, and who were later sentenced to die in the Desert as a result of the sin of the Spies. This generation therefore will have no portion in the Land of Israel, which is Rachel, until Messianic Times. In the meantime, only their children would enter. Moshe wanted to change this. The Concept of Zivug Partzufim: Corresponding to the Five Books of Moses and the Five Levels of the Shem Havayah (kutzo shel Yod, Yod, Hei, Vav, and Hei), we usually speak of Five Major Partzufim (Arich Anpin, Abba, Imma, Ze'ir Anpin, Nukva d'Ze'ir Anpin). A more detailed analysis reveals Twelve Partzufim. They are: Atik Yomin and Nukva d'Atik Yomin A more detailed analysis reveals that there are a few more. Among these we find Dor HaMidbar. Usually, we say that the higher Partzufim clothe themselves in the lower Partzufim, and manifest through them. This is variously described as neshikin ["kissing"], chibuk ["hugging"] and zivug ["copulation"]. Sometimes, as a result of zivug, there is a leidah ["birth"]. All of these metaphors describe the interactions between and among the above named Partzufim. By way of analogy, the Partzuf of Ze'ir Anpin can be likened to a super-complex computer program that contains many sub-programs, each of which was designed to execute a particular function or functions. This super-program itself is the product of the "higher" or more "global" programs that preceded it (Arich Anpin, Nukva d'Arich, Abba, Imma, Yisrael Saba, Tevunah). Sometimes, this super-program executes their commands alone. More often, it does so in conjunction with its "female" counterpart. At other times, both of these operate through the various sub-systems that constitute their extensions. This is explained at length in the books of the Ramchal. See, for instance, Klallim Rishonim, Klall 22. See also, Even Shelemah 11:9: "In every generation, the Holy One gives precedence to a different one of His attributes which He uses to govern the world. This affects natural events as well as all the actions of a particular generation, and those of its leaders. Everything that happens [in a particular generation] thus takes place in accord with that attribute. Depending on how they choose between good and evil, the Holy One treats them accordingly…" Now, behold, Moshe wanted to bring about a zivug of Rachel with Ze'ir Anpin as well. He was unsuccessful, however, and failed to rectify her [Rachel] sufficiently. In this, he did her an injustice. Moshe's staff is an illumination that comes forth from the Yesod of Abba… [With this staff] Moshe therefore thought to bring Rachel to her full stature while still behind Ze'ir Anpin, so that she could come around face-to-face with him. This is why he "struck the Rock… with his staff." For the Rock represents Rachel while she is still receiving illumination from the Yesod of Imma exclusively, and attached to Ze'ir Anpin's back. This is indicated in the gematria of Sela [Rock], which is 160, the same as the Shem Ekeyeh of Yudin [which is associated with Imma], 161: Sela: samech = 60, lamed = 30, ayin = 70 == 160 Aleph: aleph-lamed-peh = 111 He therefore struck the lights that come forth from Ze'ir Anpin's frontside [below the navel; in an attempt to divert them from overseeing the Dor HaMidbar who are positioned there] with his staff, thinking, in this way, to cause them to move around to his back where Rachel was. He erred in doing this. For it is impossible to re-direct these lights in this way. Rather, Rachel, who is the Rock, must first come around face-to-face with Ze'ir Anpin. [In order to do this, she must first grow to her full stature.] These lights will then be drawn into her naturally, without having to strike them. Rabbi Chayim Vital writes in Likutey Torah and Sefer HaLikutim (Chumash HaAri, Bamidbar, pp. 167-169): The sin of Moshe Rabbenu in striking the Rock is exactly that of Adam HaRishon who came together in zivug before the advent of Shabbat. This zivug was equivalent to a young boy having relations with a young girl [before either of them is capable of bearing children]. [On Shabbat, all the Partzufim in question would have grown to their full stature and come face-to-face for a perfect zivug. By coming together prematurely, the opposite occurred.] This is the meaning of the tradition that states that the Nachash copulated with Chava. And this is exactly what Moshe did by striking the Rock, which is Rachel (Chava), with the staff (Nachash)… Rabbi Chayim Vital writes in Sefer HaLikutim (Chumash HaAri, Bamidbar, p. 169): "Moshe raised his hand and struck the rock once, and then again, with his staff. A huge amount of water gushed forth, and the congregation and their animals were able to drink" (Bamidbar 20:11). Israel wanted [to receive] the Torah "face-to-face," i.e. without any intervening klipah [husk, shell, barrier]. They just wanted the pure water [of prophecy and complete attachment to the Divine, i.e. the Supernal Torah, the deep secrets of the Tree of Life without any covering]. Here, the ARI reveals to us that, despite the fact that we had forfeited the Tree of Life Torah embodied in the 1st Tablets when we [actually, the Erev Rav] worshipped the Golden Calf, we nevertheless still wanted to receive the Torah "face-to-face." Below, he will reveal that Hashem wanted the same thing! Moshe Rabbenu saw, however, that the influence of the Erev Rav [Mixed Multitude, Riffraff; the Sinaitic equivalent of the Nachash in the Garden of Eden] was still strong enough to cause Israel to fall into their own klipah. First, remember the equivalences that have already been set up in our introductory essays: Mount Sinai was an exact replay of the Garden of Eden down to the smallest detail, including the actual characters. Adam was Moshe. Chava was the people of Israel. The Nachash was the Erev Rav. The Tree of Life was embodied in the 1st Tablets that Moshe received on Sinai, and the Tree of Knowledge was embodied in the 2nd Tablets. Second, the language here is specific: the Erev Rav's influence on Israel causes them to fall into their own klipah. This is explained by Rabbi Chayim Vital in his gloss on the Zohar (2:45b): "As opposed to the accepted position of the Zohar that 'whenever the term ha'am is used, it refers exclusively to the Erev Rav,' Rabbi Yehudah maintains that ha'am can refer to Israel as well due to the fact that they became intermingled with the Erev Rav. Certainly, Rabbi Yehudah would agree that only Israel is called ami, My people [a term of endearment]... Nevertheless, Israel is also referred to as ha'am whenever the Torah wishes to emphasize their having been influenced by the Erev Rav." He therefore struck the Rock with his staff in order to break that klipah around the body and the garment of the Torah. This is similar to when we "strike" each other in pilpul [Talmudic argumentation]; it is with the intention of breaking the klipah around the Torah. As is hinted here, as a result of Moshe's striking the Rock, the Torah that we presently have is surrounded by klipot [husks]. In one sense, these husks protect the luscious fruit within. In another sense, however, they prevent us from tasting that luscious fruit. Our work therefore involves removing the husks. This is done, as the ARI states here, by "striking" each other in pilpul, i.e. pitting seemingly opposed opinions against each other so that the whole truth can emerge. This results in breaking and removing the "klipah" that presently surrounds the Torah: 1) "Striking" each other in pilpul First, we see that every talmudic dispute involves seemingly disparate positions pitted against one another. The question is Why? Why not just state the law as it is and get on with it? Why bring dissenting opinions that will only be discarded in the end? According to the ARI, in addition to its traditional explanation, the Talmud is a "kabbalistic" work. On the surface, it presents one with a broken picture of reality (e.g. shevirat ha'kelim). This broken picture requires rectification (tikkun), which itself consists of bringing order into a seemingly chaotic system, which involves giving each seemingly contradictory opinion its place in the greater whole. In this way, no "piece" is disregarded or lost. The truth is whole and integrated. In this sense, Tikkun [rectification] is a return to a higher order of unity that existed in G-d's Mind before He purposely brought about a Shevirah [shattering, fragmenting of reality]. The analogy that describes this best is that of a father who wishes to give his son a new set of blocks or Lego. Just as he is about to hand them to the son, he "accidentally" drops the entire package containing thousands of pieces. The son is now immediately drawn into the Tikkun process, such that when the Lego blocks are all put back together, he can then proudly present them to his father as a coherent whole that he built with his own hands. According to this, G-d wants us to have that unique satisfaction that comes from a "job well done." The only problem is that, the process of bringing the blocks together is not so easy. Similar to a giant puzzle, numerous pieces that might seem to belong together, don't exactly fit with each other. It is a trial and error process. Many mistakes are made before the blocks are all pieced together. Besides being analogous to the process of creation through which Hashem brought our "broken" reality into existence (creating for us the opportunity and the responsibility of putting Humpty Dumpty together again), it is also analogous to the process of talmudic dialectic in which all the pieces are there, but "you" have to try every possible combination in order to finally put them all together. In the ARI's Kabbalah (which ostensibly speaks about the way G-d brought our reality into existence, but which also applies to the actual work of Tikkun that we are responsible to complete), we find this process described as "lights" striking against each other in order to create "vessels." A vessel limits a light, but it also allows us to derive benefit from it that we wouldn't necessarily be able to derive without such a limiting factor. Spiritually speaking as well, without vessels, we simply cannot contain the light that G-d wants to give us. Understanding this dynamic very deeply, all the sages made it part and parcel of all their discussions. They purposely disagreed! For they knew that only by bringing seemingly "contradictory" opinions and points of view into "conflict" with each other, that a greater light or revelation of truth would be produced that would be greater than one of them alone. 2) Breaking the "klipah" around the Torah In a small volume entitled Shulchan Aruch HaAri, in the section "Kavanat Talmud Torah," Maharchu quotes the ARI: "When learning Torah, intend that, by answering and resolving kushiyot [difficulties, unsolved problems], you remove the kash [straw] and teven [stubble], which are the klipot [shells, husks], from the Halachah [the Law], which is composed of the same letters as HaKallah HaElyonah [the Supernal Bride, the Shechinah], and robe her in twenty-four royal kishutim [ornaments, raiments, jewels], twelve of your own and twelve of hers, in the mystery of the verse, 'Mi'zeh u'mi'zeh ketubim' ['The two Tablets of Testimony… written on both sides, with the writing visible from this side (mi'zeh) and from this side (u'mi'zeh)'] (Shemot 32:15), wherein the gematria of the word zeh is twelve. But this is not what the Holy One commanded him to do. Rather, as the verse attests, he was supposed to "speak to the Rock in their sight," so that it would then "give forth of its waters" (20:8). Speaking was required here, nothing else, just as Torah is taught Above [in the spiritual dimension], "face-to-face," "with words." This, then, is the meaning of, "and it will give forth of its waters." By speaking to the Rock, it will give forth of its true waters [i.e. the heavenly Torah, the Tree of Life]. Above, the ARI told us that Israel wanted to receive the Torah "face-to-face." Now he tells us that Hashem wanted the same thing! The beauty of this is that, even after they had been told that there was no chance to receive the Heavenly Torah, Hashem was still willing to give it to them! This involves the profound paradox wherein Hashem puts up barriers between us and that which He wants to give us (in this case, receiving the Supernal Torah, entering the Land of Israel, building the Beth HaMikdash). These barriers ostensibly prevent us from attaining what He wants us to attain. On the other hand, once we have attained it, it is ours, precisely because of the effort we had to expend to overcome the barriers. [But what about the staff? Why was Moshe explicitly told to take his staff if he was only to "speak" to the Rock?!] Moshe's being told to "take the staff" (Bamidbar 20:8) in his hand alludes to the fact that it is impossible to receive the Supernal Torah without it being garbed, at least minimally, in physical concepts. "Moshe and Aharon then assembled the congregation before the Rock. He [Moshe] said to them, 'Listen now, you rebels! Shall we produce water for you from this Rock?!'" (20:10). In essence, Moshe was mocking them: "Since you are so rebellious, coarse and corporeal, do you really think that we can bring water forth from this Rock merely by speaking to it? Impossible!" "[With that] Moshe raised his hand and struck the Rock once, and then again, with his staff" (20:11). The first time he struck the Rock corresponds to the Talmud Yerushalmi [in which the light of the Supernal Torah is only slightly concealed]; the second time corresponds to the Talmud Bavli [in which the light is greatly concealed]. "A huge amount of water gushed forth, and the congregation and their animals were able to drink" (ibid.). [A distinction is made here between the congregation and the animals.] That is, from the finest essence and solet [highest aspect] of the Torah, the more developed individual members of the congregation were given drink. From the subin [the lowest grade, i.e. more physical aspects of the Torah], the lower elements among the people who were "animals" compared to the others were given drink. Moshe's punishment - i.e. being allowed to enter the Land - was "measure for measure." In essence, the Holy One said to him, "I wanted to give them the Water [of Torah] in such a way that they wouldn't have to struggle [to understand its deepest meaning]. You, on the other hand, struck the klipah, and thereby failed to sanctify Me. What is the connection between "striking the Rock" and "not entering the Land of Israel"? As the ARI taught above, the Rock, which is the Well of Miriam, and the Land of Israel, are aspects of Rachel. By profaning the Rock, he lost out on the Land. You will therefore not bring this congregation into the Land. Rather, you will die here with them in the Desert. This was a direct outcome of the episode at Mei Merivah, as it is written later in the Torah, "Hashem said to Moshe: Climb up to the Avarim Mountain where you will be able to see the land that I am giving to the children of Israel. After you see it, you will be gathered to [the ancestors of] your people, just as your brother Aharon was. When the congregation disputed Hashem in the Tzin Desert, you disobeyed My command [when you were] to sanctify Me before their eyes with the water. [Hashem was speaking] of the Waters of Dispute at Kadesh in the Tzin Desert" (Bamidbar 27:12-14). And again, at the end of the Book of Devarim, "Climb the Avarim Mountain here to Mount Nebo, in the land of Moav facing Jericho, and see the land of Canaan that I am giving the children of Israel as a holding. [Prepare to] die on the mountain that you are climbing, and be gathered to your people, just as your brother Aharon died on Hor Mountain and was gathered to his people. This is because you broke faith with Me in the midst of the children of Israel at the Waters of Dispute at Kadesh in the Tzin Desert, and because you did not sanctify Me among the children of Israel. You will therefore see the land from afar, but you will not come there to the land I am giving the children of Israel" (Devarim 32:49-52). And furthermore, in all their Gilgulim [Reincarnations], you will accompany them. [This process will go on] until the Days of the Moshiach. Only then will the fruit be fully extracted from the klipah that presently surrounds it. Then, at that time, you will enter the Land with them! Master of the world, please let us learn Your Torah in such a way that we may extract its precious fruit, and thereby be found worthy of dwelling in Your Land, with the building of the 3rd Beth HaMikdash, Amen! Shabbat Shalom |
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Ascent of Safed
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