With regard to vows, the
Mishnah states:
[341] "Vows are a fence for restraint." By taking vows, and thus refraining from using or doing things that would otherwise be permitted, a person trains himself in restraint. This is an important element of our Divine service, as reflected in our Sages' charge:
[342] "Sanctify yourself in what is permitted to you."
Conversely, the Jerusalem Talmud teaches:[343] "Is it not sufficient what the Torah has forbidden to you?" This, however, serves as a directive for a person whose conduct reflects the verse:[344] "G-d made man just." When a person lives up to his human potential, he does not have to keep himself from involvement with permitted things. Indeed, he must not practice restraint,[345] for he is obliged to elevate entities such as animals, plants, and inanimate matter which are on a lower level than himself.
But there are those who "have sought many forms of deception,"5 i.e., people who seek to concentrate their energies on worldly affairs. Instead of seeing themselves as a medium for G-dliness, they seek pleasure in material things. Not only do such people not elevate the material entities with which they are involved, the desire and satisfaction they experience draw their souls downward (and also lowers the spiritual level of the objects used). Such persons need the restraint encouraged by vows.[346]
A similar rationale explains why our Sages ordained many safeguards to the observance of the Torah in the time of the Second Beis HaMikdash. In the era of the First Beis HaMikdash, G-dliness shone forth overtly. Even in the 70 years of exile following the first destruction, traces of this revelation remained.[347]
In the era of the Second Beis HaMikdash, by contrast, the light of holiness was lacking,[348] thus strengthening the forces of evil.[349] As a result, restraints and curbs were employed to help overcome the darkness.[350]
And from generation to generation, as the darkness has continued to deepen, the Rabbis have added even more restraints and curbs.
This dynamic operates not only in the history of mankind as a whole, but within the personal life of every individual. There are times when G-dliness shines within a person's life. At those times, he need not fear involvement with worldly matters, for the world does not conceal G-dliness for him; on the contrary, it serves to reveal G-dliness, as it is written:[351] "See who created these."
But there are also times of darkness, when a person does not perceive G-dliness. At those times, he must employ self-restraint, avoiding involvement even with entities which are permitted. Otherwise, such involvement can drag him to a lower spiritual plane.
The advantage of restraint in times of spiritual darkness is twofold:
- Through restraint, one separates oneself from the darkness of the world. By avoiding the enemy, we do not allow it the opportunity to conflict with holiness.
- Restraint draws down a higher G-dly light, and this empowers the forces of holiness.[352]
Similar concepts apply with regard to vows. The restraint which vows impose, forestalls (to a certain degree) the spiritual decline caused by excessive involvement in material matters. But vows also contribute positive influence, drawing down holiness.
[353] This empowers a person, and gives him the strength to confront the challenge of evil.
The fact that the restraint stemming from vows is appropriate in a time of spiritual darkness implies that any person sanctioned to
annul vows functions on an elevated spiritual level. Not only does he not need these curbs himself, he is able to strengthen people who would otherwise require a vow, allowing them to persevere in their worldly involvement without stumbling.
For this reason, we see that all those who are given the privilege of nullifying vows are on a higher spiritual level than are the people who take vows. For example, a father can nullify his daughter's vow because "anything that accrues to her belongs to her father."[354] A husband can nullify his wife's vows because his wife is considered to be under his authority.[355]
Surely this applies to a wise man who is given the power to absolve the vows of others.[356] In fact, one opinion[357] holds that, in this context, the term "wise man" refers to a person ordained with the special semichah that began with Moshe our teacher. Such a person surely stands on a very high spiritual plane.
(Even three simple people are sanctioned to absolve a vow. This power is granted them, however, because they constitute a court of law, and are thus invested with authority beyond that of their individual selves.[358])
The concept of vows and their nullification, like all concepts in the Torah, applies within both the macrocosm and the microcosm. Generally, we conceive of the person taking a vow and the one revoking it as two different individuals. Within every personality, however, it is possible to conceive of different planes of Divine service: one rung on which a vow is required, and a higher level which enables the vow to be absolved.
Based on the teachings of Kabbalah, Chassidus explains[359] that these two planes refer to the powers of Chochmah and Binah. The approach of Binah necessitates vows and safeguards, while the approach of Chochmah allows for the nullification of vows.
The difference between these two approaches can be explained as follows: Binah refers to rational intellect, while Chochmah manifests itself in bittul.
Rational intellect is limited in scope, and can reach only so far. Beyond its given range, it is not an effective medium. For this reason, our Sages say:[360] "You have no permission to question" with regard to matters that are above the reach of intellect. We cannot approach these levels with our reason, for there is the possibility of error. Our prophets warn[361] against those who "are wise to do evil," i.e., their wisdom is misdirected. Therefore, restraint -- which limits the application of intellect -- is necessary, and vows should be taken.
When operating from Chochmah, by contrast, there is no suspicion that an error will occur. For Chochmah is characterized by bittul, selflessness.
This level of bittul is experienced in the Shemoneh Esreh prayer,[362] when a person stands before G-d "like a servant before his Master,"[363] without any thought of himself. Indeed, a servant is considered no more than an extension of his master. For this reason, "Whatever is acquired by a servant is acquired by his master."[364]
Moreover, the bittul which characterizes Chochmah empowers one's understanding, directing it in the proper path.[365] As mentioned previously, a wise man (chocham) has the power to absolve a vow, lending strength to a person who otherwise would require restraint. In a similar way, the bittul of Chochmah (described with the analogy of both a father and a husband) empowers the functioning of Binah (described with the analogies of a maiden and a wife).[366]
The need for restraint and vows arises not only because indulgence in permitted things may lead to transgression, but because the indulgence
itself is undesirable. As a person becomes engrossed in worldly matters, he begins to consider the world important, and can forget that "there is nothing else aside from Him."
[367]
The influence of Chochmah which allows for the absolution of vows sidesteps this difficulty. For the bittul of Chochmah not only lifts a person beyond the possibility of transgression, it endows him with a different perspective regarding the physical entities with which he is involved, enabling him to appreciate the G-dliness they contain.[368]
To explain: As mentioned previously,[369] Chochmah and Binah are described by the analogy of a father and a mother. For Binah is considered the "mother," i.e., a closer source of our emotional attributes.
The supernal emotional attributes are the source for the creation of the world. As such, the connection between our world and Binah is not distant, and Binah grants the entities in this world a certain measure of importance.
Chochmah, by contrast, is described as the father of the emotions -- i.e., it is further removed from them, and from the world which comes into being through them. As such, the world is of no consequence to this level. On the contrary, Chochmah is permeated by the awareness that: "He alone exists; there is no other."[370]
Since Binah grants the entities in this world a certain measure of importance, restraint becomes necessary. For involvement in worldly concerns might create a separation between a person and G-dliness. This is not true with regard to Chochmah. Since the world is of no consequence for those who function at this level, it becomes possible for them to be involved with worldly concerns without fear of becoming separated from G-d.[371]
In several years -- as is the case this year -- the
Shabbos on which the passage concerning vows is read is the
Shabbos on which the month of Av is blessed.
[372]
The above concepts provide us with a unique insight into the nature of the month. To explain: Av is the name by which the month is referred to in the Targum.[373] Nevertheless, it is Jewish custom -- and "Jewish custom is considered as the Torah itself"[374] -- to bless the month with the name Menachem Av. (Menachem means "the comforter.")
Moreover, this is not merely a custom; the phrase Menachem Av is acceptable as a means of dating legal documents and bills of divorce. Furthermore, even if one writes the word Menachem alone, the document is acceptable, for "it is well known that the month of Av is referred to as Menachem."[375]
The difference between these terms is obvious. The month of Av is connected with unfavorable events, and thus: "When Av enters, we minimize our joy."[376] Therefore the word menachem is added as a prayer that G-d provide comfort for the negative influences associated with the month.
The name Av also has a positive connotation, meaning "father." Indeed, it refers to a deeper dimension of consolation than does the word menachem. Thus our Sages comment:[377]
It is the nature of a father to show mercy, as it written:[378] "As a father has mercy on his children." And it is the nature of a mother to comfort, as it is written:[379] "As a man who will be comforted by his mother." G-d promises: "I will be like both a father and a mother."
From this, we see that comfort is connected with
Binah (the mother), while the influence of
Chochmah (the father) is even higher. Thus we see that there are three levels: the negative dimensions of Av, the comfort stemming from
Binah, and the positive influence of
Chochmah.
The difference between comfort and mercy can be explained as follows: Comfort involves the recognition of a loss. Indeed, even after a person has been comforted, he still feels the loss.
[380] He may understand that there is reason for him to feel consoled, and yet the sensation of loss remains; he has merely learned to accept the negative factors with joy.
[381]
For this reason, one should no longer offer comfort to mourners after the period of mourning passes.[382] Since the time of immediate pain has ended, one should not remind people of it, and thus reawaken negative emotions.
For similar reasons, after the resurrection, the concept of consolation will no longer apply, for then "G-d will wipe away tears from every face."[383]
Mercy, by contrast, fills the lack a person feels, wiping away pain entirely. For this reason, the resurrection will come about through the attribute of mercy, as we say in our prayers: "He resurrects the dead with great mercy."[384] For the attribute of mercy does not allow for even the concept of death or descent.
This echoes the thoughts explained previously: that comfort stems from Binah (the supernal mother), and mercy from Chochmah (the supernal father). From the perspective of Binah, the world is a significant entity. Therefore even when a person appreciates the need to accept suffering with joy, the suffering remains suffering.
From the perspective of Chochmah (utter bittul), however, worldly existence is insignificant. Therefore worldly privations are not regarded as suffering.[385]
To cite an example: Reb Zusya of Anapoli was poverty stricken, and suffered many types of privations. The Maggid of Mezeritch once sent a student to him to learn how to accept suffering with joy. When the student told Reb Zusya the purpose of his visit, Reb Zusya replied that he did not understand what the Maggid had in mind. "I have never experienced any suffering," Reb Zusya exclaimed.
The bittul of Reb Zusya was so great that he did not feel that he suffered even when confronted by strokes of fate which the Torah considers privation. (For if these were not considered privations, the Maggid of Mezeritch would have had no reason to send his student to Reb Zusya. Moreover, the Maggid surely knew Reb Zusya's spiritual level and how he would respond.)
This is what G-d meant by saying: "I will be like both a father and a mother." He will grant Jews not only the comfort of Binah, but also the mercy that stems from Chochmah.
A question arises: Since in the Era of the Redemption the quality of mercy will be revealed, and this will compensate for all deficiencies, what need will there be for the aspect of comfort, which is connected with a lack and the pain it causes? For what will we be consoled?
These questions can be resolved as follows: The intent behind creation is G-d's desire for a dwelling in our material realm. This implies that the entities of our material world, as they exist within their own framework of reference, will become a dwelling for Him.
Mercy does not consider the limitations of our world. Thus it could nullify this framework of existence. Since the Divine intent is that this framework continue to exist, comfort remains necessary. For comfort recognizes the existence of our world, and operates within that framework.[386]
This is the intent of G-d's promise: "I will be like a father and a mother;" He will reveal both the qualities of a father, i.e., the transcendence of Chochmah, and that of a mother, i.e., the comfort of Binah, which will not nullify the world, but will instead enable the revelation of Chochmah to be internalized.
On this basis, we can also appreciate the meaning of
Menachem Av -- first
menachem, the comforter, and then
Av, the father. Our Divine service follows a pattern of ascendancy. Therefore the first stage is comfort, associated with
Binah. For the month as it exists within its natural pattern has negative connotations. As mentioned previously, we are instructed: "When Av enters, we minimize our joy."
Through their Divine service, however, Jews have the potential to draw down comfort during this month, just as they have the potential to draw down holiness by taking a vow.
Afterwards, a higher level is reached, the level of Av, associated with Chochmah. This enables one to absolve vows. Moreover, since the influence of Binah is already present, the influence of Chochmah does not lead to the nullification of the world.
The month is thus a fusion of Chochmah and Binah. This enables the light which transcends the spiritual cosmos to be drawn down and internalized within our world.
(Adapted from Sichos Shabbos Parshas Matos-Masei, 5722)
Notes:
- (Back to text) Koheles 3:5.
- (Back to text) Avos 3:13.
- (Back to text) Yevamos 20a.
- (Back to text) Nedarim 9:1.
- (Back to text) Koheles 7:29.
- (Back to text) See the Jerusalem Talmud, the conclusion of tractate Kiddushin.
- (Back to text) See also Likkutei Torah, Matos 84b; Likkutei Sichos, Vol. I, pgs. 254, 565.
- (Back to text) For example, during this exile there were still prophets. Baruch ben Neriah received the prophetic spirit from Yirmeyahu in Babylonia in the year 3350, 12 years after the destruction, as stated in Sefer Yuchsin. In the era of the Second Beis HaMikdash, by contrast, prophecy no longer existed, as Rashi (Yoma 21a, entry Aron) states. For the Holy Spirit did not rest on the prophets after the fourth year of the reign of Darius (the maamar entitled Boneh Yerushalayim, 5629). See also Eitz Chayim, Shaar Mi'ut HaYareach, ch. 2.
- (Back to text) See Yoma 21b.
- (Back to text) As our Sages state (Megillah 6b, cited by Rashi, Bereishis 25:23): "Tyre (a city opposed to holiness) became a metropolis because of the destruction of Jerusalem."
- (Back to text) See Likkutei Torah, Derushim LeRosh HaShanah 57c.
- (Back to text) Yeshayahu 40:26; see the explanation of this verse in the series of maamarim entitled Mayim Rabbim, 5636, ch. 30.
- (Back to text) The rationale is that these restraints and curbs stem from G-d's great love for us. To employ an analogy: A father is strict with his son because of his great love for him, protecting him in a comprehensive manner through restrictions and curbs (Likkutei Torah, Matos 85a).
- (Back to text) For this reason, when a vow is made through comparison (e.g., "This is forbidden to me like such and such"), the object to which the comparison is made must be a sacrifice. It cannot be an article which is forbidden according by Torah law (Nedarim 14a).
Similarly, our Sages consider objects forbidden by vows as being sanctified (Kesubos 59b), to the extent that a hypothesis is advanced that the prohibition against me'ilah (making mundane use of consecrated property) applies with regard to such objects. See Likkutei Torah, Parshas Matos; Derech Mitzvosecha, Mitzvas Nedarim.
- (Back to text) Kesubos 40b.
- (Back to text) See Kiddushin 30b.
- (Back to text) For this reason, according to Rabbi Yehudah, when a court of three absolves a vow, one of them must be a wise man (Bechoros 37a). Even the Sages who allow three ordinary men to serve as a court agree that only a wise man can absolve a vow when acting alone.
Significantly, several authorities maintain that in a place where there is a wise man, a court of three ordinary men is not sanctioned to absolve a vow. See Pischei Teshuvah, Shulchan Aruch, Yoreh De'ah 238:1.
- (Back to text) Ramban, Nedarim, ch. 3.
- (Back to text) Rashbam, entry Lomar, Bava Basra 120b.
- (Back to text) Likkutei Torah, Matos 84c, 85a.
- (Back to text) Rashi, Bamidbar 19:2; cf. Yoma 67b; Midrash Tanchuma, Chukas, sec. 7.
- (Back to text) Yirmeyahu 4:22.
- (Back to text) For the Shemoneh Esreh prayers reflect the level of Atzilus (as frequently explained with regard to the four levels of prayer, see Sefer HaMaamarim 5708, p. 80) and the light of Chochmah shines in the realm of Atzilus.
- (Back to text) Shabbos 10a. See Shulchan Aruch HaRav, the conclusion of sec. 95, which states that in prayer, one must stand "like a servant before his Master with awe, fear, and dread."
- (Back to text) Pesachim 88b.
- (Back to text) To cite a parallel, our Sages say (Avos 3:9): "Whenever a person's fear of sin comes before his wisdom, his wisdom will endure." See also Likkutei Torah, the beginning of Parshas Re'eh; Likkutei Sichos, Vol. II, p. 428.
- (Back to text) Within the category of Chochmah itself, there are several rungs, the higher the level, the more encompassing the absolution that stems from it. For this reason, when a father and a husband nullify a vow, their nullification is effective only with regard to the future. In contrast, when a wise man nullifies a vow, it is as if the vow was never taken.
- (Back to text) Devarim 4:35.
- (Back to text) To cite a parallel: consider eating for the sake of pleasure on Shabbos (a day on which Chochmah shines within the soul). Indulgence is not only permitted; it becomes a mitzvah and an expression of holiness.
We are permitted to absolve vows on Shabbos. This implies that the spiritual quality of Shabbos (and in microcosm, this is experienced every day during prayer) empowers the absolution of vows. See Likkutei Torah, Bamidbar 84c.
- (Back to text) See the sichah to Parshas Balak in this series.
- (Back to text) Tanya, ch. 35, in the note.
- (Back to text) A comparison can be made to the contrast between Yosef and his brothers. The brothers were "a chariot [i.e., a medium of expression] for the world of Beriah." Herein there is a connection to Binah, for "the supernal mother nests in the realm of the Throne [Beriah] (Tikkunei Zohar, Tikkun 6)." Therefore, they were required to spend their lives detached from worldly matters. For this reason, they chose to work as shepherds.
Yosef, by contrast, was a chariot for the world of Atzilus, which relates to Chochmah, for "the supernal father nests in Chochmah" (Sefer HaMaamarim 5696, p. 119 and sources cited there). For this reason, the matters of this world were of no concern for him, and he was able to serve as the virtual ruler of the most powerful country in the world (Derech Mitzvosecha 81a; the maamar entitled Mikneh Rav, 5629; and the maamar entitled Viloh Zachor Sar HaMashkim, 5688; see also the sichah to Parshas Vayigash in this series).
In terms of our Divine service, this refers to the approach of Yichudah Ila'ah, sublime unity, which stems from Chochmah. At this level, worldly matters are of no concern.
This approach of Chochmah has an effect on Binah (absolving a vow that would otherwise be required). In terms of our Divine service, this implies that Yichuda Tata'ah, (the lower unity) is dependent on a taste of the Yichudah Ila'ah. See Kuntres Eitz Chayim, ch. 7ff.
- (Back to text) See the Sheloh, Cheilek Torah Shebichsav, Parshas Vayeishev, which states: "Throughout the year, the festivals have a connection to the Torah portions read at that time."
- (Back to text) Targum Yonason, Bamidbar 13:25.
- (Back to text) See the Jerusalem Talmud, Pesachim 4:1; Tosafos, Menachos 20b, entry nifsal uses the expression: "the custom of our ancestors is...." See also Minhagim Yeshanim Midura, p. 153; Maharil as quoted by the Ramah, Yoreh De'ah 376:4.
- (Back to text) Pischei Teshuvah, Shulchan Aruch, Even HaEzer 126:12. Knesses HaGedolah, Even HaEzer 126:41.
- (Back to text) Taanis 29a. See the Korban Nesanel to Rabbeinu Asher's rulings on that passage. See also the AriZal's interpretation of the word avel. (Note Meorei Or and other sources cited in Yair Nasiv.)
- (Back to text) Pesikta deRabbi Kahana, commenting on the verse (Yeshayahu 51:12): "I, I am He who will comfort you."
- (Back to text) Tehillim 103:13.
- (Back to text) Yeshayahu 66:13.
- (Back to text) This is also indicated by the fact that nechamah, the Hebrew word for "comfort," also means to feel regret. As explained above (see the sichah to Parshas Toldos in this series), all the different interpretations of a word are interrelated. When a person is comforted, he still feels the loss and has feelings of regret.
Moreover, even after a person has been comforted, the loss and suffering he feels are not transformed into good (see note 46), and so he feels regret. The level of Av, by contrast, is not associated with regret. On the contrary, the potential exists for the positive factors hidden within the negative to be revealed, as will be explained (Sichos Chof Av, 5712).
- (Back to text) In this vein, our Sages state (Berachos 60b): "Just as one is obligated to recite a blessing acknowledging positive occurrences, so too one is obligated to recite a blessing on negative occurrences, accepting them also with happiness." Nevertheless, although they are accepted with happiness, they remain negative occurrences.
For this reason, the happiness with which they are accepted is not the same as the happiness which greets a positive occurrence. (This is indicated by the expression "just as".) See Tanya, ch. 26.
- (Back to text) Shulchan Aruch, Yoreh De'ah 385:2.
- (Back to text) Yeshayahu 25:8.
It is not appropriate to say that then we will consoled for all the suffering which occurred previously. For in the Era of the Redemption, the positive dimension of the suffering of exile will be revealed, and we will see how this suffering led to the Redemption. Therefore we will not need to be consoled. On the contrary, we will thank G-d for our earlier afflictions, as it is written (Yeshayahu 12:1): "I will thankfully acknowledge You, O G-d, for having chastised me."
- (Back to text) Siddur Tehillat HaShem, p. 51. See the explanation in Likkutei Torah, Parshas Eikev.
- (Back to text) Since at this level the lack is not felt, it is possible to compensate for it entirely. To cite an example: The resurrection (which, as mentioned above, is associated with the attribute of mercy) has its source in G-d's essence, a level at which life and death are equal. It is because of the influence of this level that the dead can live again (the maamar entitled Ner Chanukah, 5670).
A parallel exists within our Divine service. By accepting privation with happiness, in faith that nothing bad descends from above, one causes the hidden good within everything to be revealed (Tanya, Iggeres HaKodesh, Epistle 11).
When privations are accepted with joy, because one does not feel them as privations at all (the approach of Chochmah), total compensation will be granted for any lack. But when the acceptance is motivated by Binah, the privations are felt, and therefore will not be transformed entirely.
(To cite an example: When the refinement of our emotional qualities stems from Binah, an undesirable emotional characteristic is not transformed, it is merely held in check. Since Binah is the immediate source for the emotions, and views emotions as a significant entity, it cannot bring about transformation. Chochmah, by contrast, involves a more distant connection, and therefore has the potential to transform the emotions.)
- (Back to text) Although there is no concept of offering comfort for death, there is a concept of offering comfort for the fact that one is an element of the lower realms, as reflected in the verse (Yeshayahu 2:21): "And he will go into the clefts of the rocks... for the fear of G-d." See Tanya, ch. 36.
Pinchas