Vol 20.13 - Chayei Sarah 2 Spanish French Audio Video
Likkutei Levi Yitzchak Likkutei Torah
Seemingly this is not in order. For it should have said a day, an hour, a moment where each one is a greater
Note2: A moment, rega, is 0.04386 of a second; 22.8 rega'im is 1 second
1. The Zohar in our Parsha explains one of the advantages of Baalei Teshuva over (complete) Tzaddikim that:
(as it states in our Parsha: “And Avraham was old, advanced in days (years) etc.). And similarly in our Haftorah: “And King David was old, advanced in days (years) etc.”
so much so that they with their Avodah, they came to the epitome of closeness and attachment to G-d.
My father in his notes asks:
“Seemingly this is not in order. For it should have said a day, an hour, a moment where each one is a greater innovation than the other, in the way of 'not only this but even this' (lo zu af zu). Also if a moment is sufficient what need is there for an hour and day? “
And he explains:
“One could say that there are three levels of Teshuva that reach into malchut of Zeir Anpin of Bina as it is written in Likkutei Torah c.f., s.v. Mah Tovu.”
2. At first glance, it appears that according to the explanation of my father, the three terms “In an hour, a day, a moment” mainly refer
(not to simply depict the three different periods of time, but rather)
to these three levels of Teshuva that are alluded to in:
Therefore, it is correct why that order is mentioned in Zohar, because this is according to the order of levels from below to above.
However, it is not straightforward to learn it this way, because it deviates from the simple explanation.
Therefore one must conclude that the aforementioned three Teshuva’s – which “reach to Malchut, Za and Bina” - each have a connection to the respective periods, simply.
One must understand:
That which a Baal Teshuva “immediately rises and attaches to G-d” is because the act of Teshuva is in its essential form, higher than order and level (seder v’hadraga). For from (the status of) previously being in a negative state, - through Teshuva - one can skip and jump from one extreme to the other (from an opposite condition – to one of keeping Torah and Mitzvot and cleaving to G-d). And since this comes from a part (tenua) of the soul that is not bound in order and level, it is therefore not dependent on a period of time, but (one can) “immediately rise and attach to G-d”.
However, according to this, it is not understood:
How is it possible that the higher level of Teshuva,
“doing good/Asei tov “(which comes about through a deeper awakening of Teshuva)
be dependent on an extended period of time?
A similar question may be asked concerning the supernal Sefirot:
It is known that all aspects of this world are drawn and filtered down from (and therefore are similar to) the higher worlds.
(even more so, the intent and purpose of the “higher worlds” is – this world below)
How, therefore, does it conform (shtimt), that the higher level (Za) is called a “day” and the lower level (Malchut) – an “hour” when a day is a longer period of time (and therefore more involved in time and further from ‘above time’ ), than an “hour”?
3. One can understand this by prefacing:
Of the terms “short/kitzur” and “long/arichut” (in a logical sense) - which of them is “higher”? For we seemingly find different viewpoints:
4. One could say that the explanation of this is that it depends on which level one is discussing:
When it is speaking regarding the relationship between two “worlds” of levels in understanding a concept where one is much higher than the other – like the difference between the (authors of the) Mishna and the Talmud , the Rishonim and Acharonim etc. – there, wherever the concept is stated more concisely, is related to the manner that he is standing there. Because there the essence of the concept is revealed - (one immediately sees the truth). And however lower the level than the source of the concept, the same idea must rely on more elaboration and lengthiness, in order that one comes to understand it.
One could say that similarly one sees this in the comparison between hearing and sight. The thing that one is able, with the faculty of sight, to completely see, with ‘one glance” requires, for the same object, a lengthier time to take in by hearing, with the faculty of hearing.
Yet when one speaks of the same “world”, it is the opposite:
A higher (deeper) concept must rely on more elaboration in order to bring out and understand its loftiness (depth). A simpler concept can be explained more concisely – for due to the simplicity of the concept, less words of explanation are sufficient.
The same is also regarding the aforementioned examples:
In the (level, in the) “world” of Mishnah compared to Talmud – the deep concepts are brought out concisely (in relation to Talmud). However in the “world” of Talmud itself (and in similar cases), the deep concepts are (stated) more elaborately, and the simpler concepts – more concisely.
5. One can thus also understand our case:
In general, the three aforementioned levels of Teshuva are divided into two parts:
This is also in the simple matter of things:
Therefore, the Teshuva which is related to Mochin is shorter (“in one moment”) because in that (higher) world of intellect, the aspects are more revealed. Therefore one does not need to rely on elaboration.
However, for the two Teshuva’s which are in the world of Action (ma’aseh), it is the opposite:
And to note, this is also quite reasonable (b’pashtus):
For in order to perform a an actual deed (Asei), one must have a (longer) period, as opposed to refraining from action (sur m’ra).
This also applies to the Supernal Sefirot:
But, since in these Sefirot itself (the world of Middot) – Zeir Anpin is higher than Malchut – therefore Zeir Anpin is called “day” and Malchut “hour” as mentioned above.
6. According to the aforementioned explanation from my father – that the three terms in Zohar allude to the three aforementioned levels of Teshuva - one can also explain (according to Chassidut) the version of the Ramak (R' Moshe Cordovero) that in this portion of Zohar – there are four terms – levels:
In Likkutei Torah there, it is explained that even though , in general, there are three levels in Teshuva – however, in particular, there is a fourth higher level – which reaches to the Sefirah of Chochma (wisdom)
(and in Avodah, this is the level of “kadesh atzmecha b'mutar lach – sanctify yourself by (refraining from) that which is permitted to you)
And one could say that these four levels are alluded to in the fourth term which is in the Zohar according to the version of the Ramak - “one time”. For although a “rega/moment" is the smallest portion of time, nevertheless there is the question and answer about how long it is – one fifth etc., as long as it takes to say the three letters: “rega” – so it has a certain period. However, “one time” is not limited to an amount of time- it just evokes the essential concept of time.
Yet according to the continuation of Likkutei Torah there, that even though it is clear and explicit that in most places it speaks only of the three levels in Teshuva – for Chochma and Bina are “two friends that do not separate” (trein reiyim d’lo misparshin), therefore the fourth level is included in the three levels.
(Thus) It will also be understood why according to the accepted and normal version of Zohar that there are only three phrases. Because, in general, it speaks of the three aforementioned levels of Teshuva
However, since, at times, one counts the fourth level of Teshuva, there is, therefore, a version which also delineates this level in Teshuva – the completeness of Teshuva.
M’Sichas Motzei Shabbat Parshat Chayei Sarah 5739
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