Vol 9.21 - Vayelech 1 Spanish French Audio Video
(5730) The Torah of the Baal Shem Tov on the verse (Deut 31:18): "And I will hide My face on that day etc." that the hiding itself is hidden;
The inner meaning of the "Rebuke" that it is positive, according to the explanation of Alter Rebbe's maamar: "I am sleeeping" - that the levels: Sovev Kol Almin (transcendent Divine energy) and Reusa D'Liba ("the will of the heart," a person's innermost spiritual desire) are not subject to "change" (and division)
And as explained in Likkutei Torah concerning the things that are stated in the “Rebuke” that according to the truth, they are only blessings”. And that they are cloaked in a language which externally looks like the opposite of blessing, is because the blessings come from an extremely high source, “From a hidden level” – It is, therefore, understood, in our case, that “I will certainly hide My face on that day” is a lofty blessing.
Moreover, from the fact that it externally looks like the complete opposite of blessing,
[Because when one knows that there is: “hide” (a singular concealment), one can still hope to obtain solutions how to fix the situation. But when it is: “certainly hide” (a double concealment), so much that one confuses darkness for light – one is (already) happy with the situation in which one finds himself, and this is the epitome of the opposite of a blessing.]
is understood, that the blessing is very lofty, which is why it manifests in a very hidden manner.
2. One can understand by prefacing the Maamar (discourse) of the Alter Rebbe on the verse
“I am asleep, yet my heart is awake” (Song of Songs 5:2) that “sleeping” is relevant to the level of Pervading Light (Or Pnimi or Memaleh Kol Almin) which is termed “I” (Ani) .
However, the transcendent level (sovev kol almin) – termed “my heart” is always “awake”
And he explains there, that when a Jew “attaches his thoughts to the desires of this world . . and wants to receive vitality from it, and forsakes the vitality of “You sustain (mechaya) all , which is Memaleh Kol Almin” , he becomes separated from the level of Memaleh Kol Almin; (he detaches himself from G-d’s immanent vitality)
Yet from the transcendent level (sovev kol almin): “it is impossible to become separated (from it) in any way”. This is because the “desire of the heart” (Reuta deLiba) which comes from the transcendent level (termed “my heart”) “exists in every person” and “even though it appears to him that he does not possess it (sovev) and he does not feel it, this is certainly falsehood, for “even though he does not see, his mazal sees" (meaning, that the supernal soul sees it)
This, seemingly, is not understood:
Also, at the level of Memaleh Kol Almin, since (it states) ‘“You sustain all”. (It follows that) G-d also sustains even those who have “forsaken” the vitality (that stems from the very level of) ‘“You sustain all” –
Nevertheless, we say, that since the person “runs after Parnasah (livelihood)” and “forsakes” the vitality (that stems from ‘“You sustain all” - he detaches himself (because of his feeling) from ‘“You sustain all” (G-d’s immanent vitality).
Why do we say that concerning the transcendent level (sovev kol almin) that “even though it appears to him that he does not possess it” etc. that “it is impossible to become separated (from it) in any way”?
We must say that, that which the Alter Rebbe says concerning the “desire of the heart” (Reuta deLiba), that it “exists in every person”, does not only refer to (the level of) “Mazal” (his supernal soul). But it also refers to the “he” (Ihu) (from the standpoint of one’s own feelings). Yet, at first glance, since, “he does not see”, (it must mean that from the standpoint of one’s own feelings, the level of “he” (Ihu), he really is detached?
3. The explanation is:
The purpose of the level of Memaleh Kol Almin, since it pervades and vitalizes all worlds”, is that the worlds should perceive the effluence (vitality). Therefore, when one (is “detached” and) does not understand that his vitality is from G-d – this means that, the G-dly light resides in him in a hidden and transcendent manner. This follows that, when one forsakes the G-dly vitality - he is detached from Memaleh Kol Almin.
This is not the case with, sovev kol almin which “is above all the worlds”. And although G-d is found in the worlds, it is
(Not because they have a connection (affect) to Him,but)
because He (desires it) (since He is omnipresent, He exists in everything)
And regarding the “desire of the heart” (Reuta deLiba), which stems from the transcendent level of the soul –
It is not applicable, that a lack of perception, should affect a change in the level of Sovev and in Reuta deLiba. For they (these levels) are present – in their revealed (form) – also in the place where one does not feel them.
And therefore, the Alter Rebbe says in the Maamar: “even though it appears to him that he does not possess it this is certainly falsehood”
(That which it - ‘“appears to him that he does not possess it “, is certainly falsehood) – because
the Reuta deLiba of every Jew,
for every Jew possesses ‘Mazlihu Chazi” (a supernal soul that perceives G-dliness) which is also found in one’s revealed powers (Kochot) – in the place where ‘it appears to him that he does not possess it etc and he does not feel it”
4. This, however, requires further explanation:
That which the Reuta deLiba is also found in the place where ‘it appears to him that he does not possess it etc and he does not feel it” is because (Reuta deLiba is from) of the level of Mazal and Sovev, which from its perspective, cannot change that which the person does not see that he possesses it (the Reuta deLiba ) or feel it,
But from the ‘‘it appears to him” – that which he sees and feels – (it really is) - “it appears to him that he does not possess it etc and he does not feel it”
How can we therefore say that:, that which it - ‘“appears to him that he does not possess it “, is certainly falsehood”?
The explanation in this is – like it is explained, that Tzimtzum (contraction) has an advantage over Or (light) since it can contract it. Therefore, this itself, that ‘it appears to him that he does not possess it” stems from the level that “exists in every person” (Sovev)
It comes out, that in the “it appears to him that he does not possess it”, one sees a revelation of a level that is even higher than Sovev, not a single concealment and hiding but a doubling (of it).
And, therefore, at the very moment that ‘‘it appears to him etc”, that the person thinks it is a concealment, he is also connected to the cause and strength of the ‘it appears to him etc” itself – he is thinking the very opposite of what it actually is at its source. And therefore the Alter Rebbe says that, that itself which it - ‘“appears to him that he does not possess it - is certainly falsehood”
5. And this is also the explanation in the greatness of the blessing: “I will certainly hide My face on that day”. Even the “haster astir “ comes from the “Anochi” ("I" - G-d). And since this is so, not only is He not concealing G-dliness, but, on the contrary, - when one contemplates the issue the way it is truthfully, a much greater aspect will be revealed through it, than through a revealed track (ray) .
6. And this is the connection from the verse (an aspect): “I will surely hide My face." (from Parshat Vayelech) to the Aseret Yemei Teshuva – as Parshat Vayelech is always read close to Rosh Hashanah (which is also) the first day of the Aseret Yemei Teshuva.
Specifically this aspect –
that the “I will surely hide My face" is not antagonistic towards Holiness, but on the contrary,
specifically in it (the concealment) , one sees that, through it is revealed the “Anochi” ("I" - G-d) –
this is specifically revealed through the Avodah of teshuva, for teshuva effects that even intentional sins are transformed into merits.
(m’Sichas Shabbat Parshat Vayelech (Shabbat Teshuva)
- Vov Tishrei – 5725 )
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