Erev Shabbos Kodesh Parshas Tazria 5768

D’ei Chochmah
L’nafshechah
“Let your soul know wisdom”

Parshas Tazria

From the discourses of Moreinu v’Rabeinu

the Gaon and Tzaddik Shlit”a

- not for general circulation -

Published by the Yam Hachochmah Institute

Under the auspices of “Yeshivas Toras Chochom”
for the study of the
revealed and hidden Torah
D’ei Chochmah L’Nafshechah Parshas Tazria

,‫יע‬
ַ ‫ ִא ָשּׁה ִכּי ַתזְ ִר‬,‫ ֵלאמֹר‬,‫ ְבּנֵי ִי ְשׂ ָר ֵאל‬-‫ ַדּ ֵבּר ֶאל‬:‫ֹשׁה ֵלּאמֹר‬
ֶ ‫מ‬-‫ ֶאל‬,‫"וַיְ ַד ֵבּר יְ הוָה‬
('‫ב‬-'‫א‬:‫" )ויקרא י"ב‬...‫ָכר‬
ָ ‫ָל ָדה ז‬
ְ ‫וְ י‬

The Sealing of the Light of Chochmah

We find in the Zohar HaKadosh: “The word tzora’as is rendered by the
Targum as ‘segiru’—sealed—because it is a sign that the supernal light is
blocked, the supernal kindnesses are blocked and cannot flow down into the
world.”1 The Arizal teaches that this light that is “sealed” is the light of Abba /
Chochmah that has been withheld from Zeir Anpin. When that happens, the sitra
achra has an opportunity to draw energy [from the lights of Imma] and
blemishes and plagues like tzora’as appear in the world.2 This is the inner
meaning of the Talmudic concept that a metzora is considered dead, because all
death is a product of the withdrawal of the mochin of Abba / Chochmah. As the
verse says: “They shall die, and not in wisdom.”3 When the wisdom and light of
Chochmah retreats, death intervenes.
This parallels the concept of the “dark faces” discussed by Rebbe
Nachman. “For there are seventy illuminated faces, and seventy dark faces.”4 All
that a person can grasp in his mind is associated with the “illuminated faces,”
while all that he cannot grasp is an aspect of the “dark faces.” It is from these
“dark faces,” which are really the mochin d’achor, the mentalities that derive

1
Zohar Vayikra 49b
2
Sefer HaLikkutim, Tazria #13
3
Iyov 4:21
4
Likutei Moharan I:101

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D’ei Chochmah L’Nafshechah Parshas Tazria

from the obscuring of Hashem’s countenance, that the non-Jewish nations draw
their energy.
What are these “dark faces” in actuality? They are all of the various
harmful desires and character defects that are all associated with the seventy
nations. When a Jew learns the holy Torah in such a way that he doesn’t
understand its meaning properly, when he doesn’t study it with all of his energy
to delve into its depths, he draws down this aspect of the mochin d’achor,
mochin d’katnus, the dark faces. This is what allows the klippos of the seventy
nations to cling to him. But when a Jew learns the holy Torah in depth, when he
receives its “illuminated faces,” he draws down the mochin d’panim, the
mentalities that derive from Hashem’s revealed countenance. The sitra achra has
no hold on these mochin; when a person really exerts himself in Torah study
with the intention to unify Kudsha Brich Hu u’Shechintei, the Holy One and His
Shechinah, he draws down the mochin d’Chayah, the mentalities of the level of
soul known as Chayah. These mentalities are a reflection of the supernal light
mentioned earlier. These lofty lights are totally beyond the grasp of the sitra
achra, and it is through its influence that the klippos of the seventy nations are
nullified.
Dovid HaMelech and the Mochin of Binah
The Arizal taught that the entire redemption is contingent on the matter of
the sealed final mem (‫ )ם‬that appears out of place in the verse "‫—"לםרבה המשרה‬
“That the rule may be increased.”5 It is this aspect of the sealed mem that locks
us into the present state of exile and prevents the ultimate redemption. In the

5
Yeshayahu 9:6

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D’ei Chochmah L’Nafshechah Parshas Tazria

ultimate future, this closed mem will be sundered along the diagonal through the
force of the vav. It will divide into two dalets, two “doors,” that lie facing one
another in inverted positions. These doors have hinges that are like the yuds that
protrude from the top and behind the dalets. When these “doors” open through
the interposition of the vav, they form the name of Dovid Hamelech. The entire
process is catalyzed by the force of the two yuds, the upper and lower yud, that
form the two hinges upon which the doors swing open.6
It is well known that Dovid HaMelech is associated with the mochin of
Imma, the mentalities of Binah, and it is these that must be split open to enable
the revelation of Hashem’s presence within the lower worlds. This is a
manifestation of the attribute of Malchus referred to as techeiles, the blue of the
tzitzis, because the word techeiles is rooted in the concept of tachlis (purpose)
and kliyah (destruction), of coming to an ultimate ending through the destruction
of negativity. [Note: Both concepts translate well into the English term “finish,”
both in the sense of coming to a purposeful conclusion, as well as the more
vernacular “finishing off.”] The tzitzis (and this aspect of Malchus) are techeiles
because, “…they finish everything and destroy everything,” all enemies and
spiritual accusers.7 When Malchus d’kedushah, when Hashem’s Dominion, is
revealed, then malchus d’sitra achra, the tyranny of impurity, is nullified.8 What
brings about this destruction of the forces of negativity? The revelation of the
mochin d’Abba, the mentalities associated with Chochmah which are expressed

6
Eitz Chaim, Sha’ar 35:3; Sefer Halikutim, Yeshayahu #38; Ta’amei HaMitzvos, Ki Teitzei;
Likutei Moharan II:4; Bechoros 45a;
7
Zohar Vayikra 175, 257
8
Likutei Moharan I:49

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D’ei Chochmah L’Nafshechah Parshas Tazria

in the yuds mentioned earlier, accomplishes it. Then the name of Dovid
HaMelech is expanded by an additional yud, as discussed in the Zohar
HaKadosh, which represents the light of Yesod illuminating into the sefirah of
Malchus.
This is the inner meaning of the process of purification from tzora’as.
When the blemishes appear upon the person, G-d forbid, it is because he has not
managed to draw down the mochin d’Abba. That is why his rectification depends
on appearing before the kohein, because the kohein is associated with the mochin
d’Abba.9 And when he studies Torah, he must exert himself and delve into it for
the sake of heaven. That way, he draws down the mochin d’Abba in an aspect of
panim el panim, he is “face to face” with the Divine, as it were. It is upon this
that the breaking open of the sealed-mem depends, so that Hashem’s light can
penetrate into the world.
The Bar Mitzvah
The Arizal explain that, until a man is thirteen years old, he receives only
the mentalities associated with the letter tzaddik of the word TzeLeM as it is
manifest within Imma. [Note: Rebbe Nachman also teaches that the full
expression of the tzelem Elokim is only achieved after considerable effort in
Torah study. The Divine image that enlivens human beings is an expansive
quality that must be cultivated over time.] This lower level of mochin is
associated with the “mindset of the weekdays.”10 From the age of thirteen until

9
Zohar Vayikra 29b
10
Eitz Chayim, Sha’ar 25:8; Although there are a number of different possible text and varying
traditions about this subject, if properly studied they can all be understood to agree with one
another.

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D’ei Chochmah L’Nafshechah Parshas Tazria

the age of eighteen (or perhaps twenty), he draws down the mochin associated
with the letters lamed and mem of the word TzeLeM within Imma along with
those associated with the letter tzaddik of TzeLeM within Abba. (Some sources
state that during this period, the youth also draws down the mochin associated
with the letters lamed and mem of the word TzeLeM within Abba as well.) These
are the mentalities of leil Shabbos, of Friday night.
Shabbos is kodesh, a term that always indicates the subject’s relationship
with the sefirah of Chochmah. This development renders the youth fit for yichud
in the spiritual sense. Until the age of thirteen, the evil inclination rules over the
child and his only obligations vis-à-vis Torah study and mitzvah observance are
due to his need to habituate himself to their fulfillment when he comes of age.
This is the time of chinuch. But when the young man becomes thirteen, he
becomes fully obligated in Torah study, which is the main power of the yetzer
tov and the main means through which the yetzer tov achieves dominance over
the yetzer hara. This is why the Jewish custom is to start the young man off on
the path of in-depth Torah study when he turns thirteen, so that he can draw
down the mochin d’Abba, the illumination from Hashem’s countenance, the
“bright faces” of the Torah. It is through such study that he nullifies the grasp
that the klippos of the seventy nations have upon him. Up until that time, until he
begins to study the Torah in greater depth and with more attention to its inner
dimension, he has been vulnerable to the influence of the klippos of the seventy
nations. This is due to his prior Torah study having been superficial—he was
drawing off of the “dark faces,” as mentioned earlier. When it comes time to
break free of the klippos, when it comes time for him to be purified of his

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D’ei Chochmah L’Nafshechah Parshas Tazria

blemishes, he must be brought to the kohein. He must begin to delve into the
Torah’s depths with all his energy, purely for the sake of unifying the Holy One
and His Shechinah, until he manages to fully master the subject at hand. Through
this, he draws upon himself the mochin d’Abba, the illuminated faces or facets of
the Torah, and all of the negative forces shear away from him.
This is the inner meaning of the sealed-up nature of the mem before it
breaks open into the two dalets. Until the boy reaches the age of thirteen, he has
only drawn from the mochin d’Imma, he has been extremely vulnerable to
negative spiritual influences. So naturally he has required a great deal of
protection so that no negativity should attach itself to him. This is why it is so
important for both parents to guard over their child to ensure that no negative
influence clings to him. However, this is no longer the case after the age of
thirteen. At that point, he begins to learn the holy Torah in depth and begins to
draw down the wisdom of the mochin d’Abba, the mochin d’panim [which
means both the face as well as the inner part of a thing]. Now he is able to break
open the doors, the dalets, upon their two hinges that are the upper and lower
yuds. These two yuddin represent the mochin d’Abba flowing down toward the
mochin d’Imma. When the doors split open, Hashem’s light bursts forth and the
aspect of techeiles is revealed. [Note: At the bar mitzvah, there are those who put
on techeiles for the first time.] Techeiles is the aspect of Malchus in its capacity
of destroying and subduing the sitra achra entirely. Then the extra yud is added
to the name of Dovid HaMelech—the interposed yud represents Yosef
HaTzaddik—and the two aspects become one.

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D’ei Chochmah L’Nafshechah Parshas Tazria

In truth, the main light of the Torah is invested in the aspect of the yud,
because the diminutive letter alludes to the hidden wisdom of the Torah. When
Yechezkel HaNavi saw his vision of the Divine chariot that includes the aspects
of the Ofanim and the Chayos that embody the concept of the lower yud, he saw
above it a “firmament of sapphire” which is an embodiment of the upper yud.
Above both visions, he saw the image of a man sitting on a throne, which
represents the completion of the upper and lower yud brought together in unity.
This is the great light of Rabbi Shimon bar Yochai, the light of the inner
dimension of the Torah, the light of the mochin d’Abba, and it is a preparation
for Shavuos, when we received the revealed Torah. The two must exist in a state
of unity, because it is only possible to properly grasp the revealed Torah by
virtue of the hidden Torah that shines into it. These are the two “hinges,” the two
yuds, and the upper yud of Yosef shines down into the lower yud of Dovid.
Initially, the letter alef comprises the letters yud, vav, and dalet. At that point, the
lower yud (the lower “leg” of the alef) is in the aspect of the dalet—it is dalah,
poor, and destitute. [This is the state of exile, when the aspect of Malchus is
incomplete and unrevealed. It is very poor, it is expressed by the letter dalet.]
But when the mochin d’Abba, the purity of Yosef HaTzaddik and the deeper
secrets of the Torah, is drawn down into the lower region, the lower yud is
transformed from its dalet-state into an actual yud. Then the lower, revealed
Torah, ascends from being the Torah of the “cattle, beasts, and birds,” and
becomes instead Toras Adam, the Torah of the complete human, illuminated by
the rectified countenance. [Note: The Torah of the beasts is a reference to the
instructions given to the Jewish people regarding the purity and impurity of

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D’ei Chochmah L’Nafshechah Parshas Tazria

animal species. Later on, we learn the teachings that transform man from the
state of impurity to the state of purity.]
The Human Countenance
It is necessary for a human being to have holy garments, for they are an
aspect of CHaSHMaL. The gematria of the term for clothing, malbush, is equal
to that of CHaSHMaL—378.11 [Note: CHaSHMaL, the “silent and speaking”
electric fire of Yechezkel’s vision is associated with what is called klippas
nogah—a surrounding husk that can and must be sanctified and brought into the
realm of holiness. Clothing is only one of the aspects of klippas nogah with
which we interact, but it is its clearest expression.] The significance of holy
garments can be seen from the Torah’s description of the kohein gadol’s
clothing: “Holy garments, for glory and beauty.” Rabbi Yochanan always called
his garments m’chabdusei, “that which gives honor,” for the entire matter of
clothing is no small or simple issue for a Jew.12 Rabbi Yochanan was himself an
aspect of Yosef HaTzaddik, who was “of beautiful form and beautiful
countenance.”13 Rabbi Yochanan was known as one of the “beauties of
Yerushalayim”14—for his countenance was illuminated by the light of
Chochmah. As the verse says, “Wisdom illuminates a person’s countenance.”15
That is why he said that a person should wear honorable garments, because they
radiate the light of Binah. It is through this that the light of Chochmah is fully
revealed, because the upper yud only shines fully by virtue of the power of the

11
Pri Eitz Chayim, Sha’ar HaTefillah 3
12
Shabbos 113a
13
Bereishis 39:6
14
Bava Metzia 84a
15
Koheles 8:1

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D’ei Chochmah L’Nafshechah Parshas Tazria

lower yud. As the Arizal explains, the aspect of CHaSHMaL is drawn down from
the two repetitions of the Divine Name E-L (of the Thirteen Attributes of
Mercy), which parallel the two “apples” of the cheeks. Each one parallels a
different permutation of the Divine Name HaVaYaH, one associated with
Chochmah, the other associated with Binah. When a person clothes himself in
holy garments, he unifies the two lights of Chochmah and Binah, the upper and
lower yuddin in the expanded form of the name Dovid, as mentioned before. It is
through this unification that G-dliness is revealed in the world [through the
drawing down of a new soul], and one comes to the “eighth day, when his flesh
is circumcised” and all of the klippos are cut away and nogah is rectified.
When the aspect of milah (associated with the Name EHYeH) is joined
together with the holy Shabbos (associated with the world of Atzilus), when
Chochmah is joined together with Binah, the unification is genuine and
complete. This is why the bris takes precedence over Shabbos. [CHaSHMaL is
also associated with milah, as we see from the second part of the word: mal.] The
true birth and revelation of the aspect of Yesod, as seen in the transformation of
‫ דוד‬into ‫דויד‬, is specifically when the light of tikkun habris enters into the realm
of Shabbos. Then the two aspects are not in opposition to one another, rather the
aspect of bris completes the aspect of Shabbos. The light of the hidden Torah
shines into the revealed Torah, and it is all transformed into the Torah of the
perfected human being.
The Laws of Tzora’as
All that we have said so far helps to explain the inner meaning of the
Gemara: “The Heavenly Academy disagreed as to whether, if baheres precedes

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D’ei Chochmah L’Nafshechah Parshas Tazria

the appearance of a white hair the metzora is impure, and if the white hair
precedes the baheres it is pure. The Holy One said that it is pure, but the
Heavenly Academy said it is impure.”16 The Baal HaTanya explains that this
idea of a dispute in the Heavenly Academy is meant to illustrate the differing
levels of the upper and lower yud. The upper yud is associated with the Holy One
and is illuminated by the mochin d’Abba, while the lower yud is associated with
the Heavenly Academy and is illuminated with the mochin d’Imma. The lower
yud is related to the power of prophecy, it is aligned with the mentality of the
weekday where there is a constant wavering between pure and impure, kosher
and possul.17 This is the mindset of the child before bar mitzvah which is still
vulnerable to the influence of the klippos of the seventy nations. In contrast, the
Holy One declares the mark pure. This is an expression of the mochin d’Abba,
the mindset of the holy Shabbos and the upper yud, where Torah study is deep
and intense like the learning of the Tanaim and Amoraim who drew down the
“illuminated facets” of the Torah. It is true that the prophets were greater
spiritually than the sages; this was because they purified their bodies and
perfected their prayer to such an extent that they were able to receive prophecy.
Even so, the sages of the Talmud were able to perform even greater wonders
than the prophets. The miracles performed by the prophets were extraordinary,
but it was the power of the Torah of the sages that rendered the miracles they
performed ordinary. The entirety of creation and all its laws are subservient to

16
Bava Metzia 86a
17
Likutei Moharan I:79

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D’ei Chochmah L’Nafshechah Parshas Tazria

the power of the Torah, and that is why the sages were even able to resurrect the
dead or split the river as in the case of Rabbi Pinchas ben Yair.18
The Torah of the Future
In the ultimate future, the “sea of Torah” will be split, and we will
understand it at an unprecedented depth. As the verse says, “For Torah shall
come forth from Me.”19 The sages learned from this: “The Holy One said: A new
Torah will come forth from Me.”20 Even though right now we still decide Torah
law in accordance with the decisions of the Heavenly Academy, as seen in the
writings of the Rambam, in the ultimate future the law will be in accordance with
the opinion of the Holy One. At that time, we will enter into the aspect of purity
that purifies one of all doubts, for every manifestation of doubt is in some sense
tainted by the klippah of Amalek. In the interim, we are not fully able to subdue
that impure force—that will only happen in times to come. At that time, the
blemish, the nega (‫)נגע‬, will be transformed into oneg (‫)ענג‬. Then the force of
Torah study b’iyun, in depth, will cause the light of the upper yud to descend into
the lower yud. This iyun which derives from the power of the eyes to examine
and scrutinize a matter will bring us to see the fulfillment of the prophecy: “For
they will see eye to eye Hashem’s return to Tzion.” The two eyes of Torah study,
the hidden Torah and its revealed aspect, will shine into one another until both
are iyunim. Even the revealed Torah will assume the aspect of the “eye” of
delving, the iyun.
“Let Your Soul Know Wisdom”

18
Chulin 7
19
Yeshayahu 51:4
20
Vayikra Rabbah 13:3

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D’ei Chochmah L’Nafshechah Parshas Tazria

People are unfortunately under the misapprehension that the practice of

dividing one’s Torah study between iyun and bekiyus is just an empty custom,
not really based in anything at all. Nothing could be further from the truth! The
two studies are reflections of Chochmah and Binah, and they must be joined
together and unified. In this way, the klippos of the seventy nations are subdued
and a person is liberated from the hold that his desires and character defects have
upon him. This is what causes the closed-up mem to break open. In previous
generations, the hidden aspects of Torah were only open to great and holy
tzaddikim, because average people can suffer damage from studying beyond their
depths because of the klippos to which they are still vulnerable. However, in the
ultimate future, all of these pathways will open because the light of Chochmah
will join with the light of Binah and all of the force of the sitra achra will be
destroyed.
This is the meaning of the phrase: "‫—"דעה חכמה לנפשך והיא כתר לראשך‬
“Let your soul know (d’ei) wisdom (Chochmah), and it will be a crown (Kesser)
for your head.”21 Let the light of Chochmah illuminate your nefesh, the area of
the lower yud, and it will be a crown for your head. Then, you will merit to see
the light of G-dliness shine forth from all of your study, whether it is in the
hidden or revealed aspect of the Torah. Then you will merit to bring about the
arrival of our righteous redeemer. Amen.

Translated and Adapted by Rav Micha Golshevsky.

21
From the Shabbos zemer “D’ror Yikrah,” based on Mishlei 24:14.

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D’ei Chochmah L’Nafshechah Parshas Tazria

The Yam HaChochmah Institute wishes the greatest of blessings to our dear
friend Avi Moshe Lowel and his family, neiram yair, on the occasion of the
birth of their son. And we wish a hearty mazel tov to Rav Gershon Henoch
Lowel and his family, and Mrs. Masha Rotzky on the birth of their new
grandson. May they merit to inaugurate him into the bris of Avraham
Avinu in the right time, and may he grow to Torah, Chuppah, and good
deeds!

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