LIVING WITH A SPLASH Chasidic Interpretations on Men's Mikvah Translated By Reb Kalman Ben Reb Avram This publication has been favorably reviewed by leading Orthodox Rabbis. Further information will be provided on request. (c) 5751/'91 MAZEL PUBLISHING MONSEY, NEW YORK 10952 www.TorahTorah.com LIVING WITH A SPLASH Interpretations on 'T'vilos Mikvah'. Originally known as the Hebrew booklet THE MIKVAH OF ISRAEL The following essay has been adapted from Likutei Halochos, the momentous work of Rabbi Nosan of Breslov, zt'l - a true master of the Torah, and also foremost disciple of Rabbi Nachman of Breslov, the great spiritual master, direct descendant of both the Baal Shem Tov and of David, King of Israel. Likutei Halachos is a voluminous work in which Rabbi Nachman's teachings are brought forth as the esoteric level of interpretation of the Codes of Jewish Law. Jewish communities have always established public mikvahs, and these were and are within a building of some sort. This is done either because of the neighborhood's great distance from the ocean or other spiritually valid natural source of water; or due to the requirements for modesty due to the nature of immersing while totally unclothed; or both. Though an indoor mikvah may appear similar to a small swimming pool or even to a large tub, it is different fundamentally. The water in the bathing chamber is changed so that it is always fresh. However, this piped or otherwise 'made artificial' water is made to contact the naturally gathered rain or underground spring water existing in a separate chamber. Basically, the drawn water in the bathing chamber is granted its status as mikvah waters when coming in contact with the true mikvah waters in the adjoining chamber. These are only gathered on the ground itself, which is not considered as an artificial way of manipulating the pure waters as they exist naturally. Likewise, going to a mikvah requires one to immerse entirely at one time - while unencumbered by any clothes, jewelry, or anything else whatsoever, as these would create a barrier between the body and the mikvah waters. The custom is not to immerse after a full meal as well, as this also elicits a sort of remoteness from the experience. (Women traditionally don't eat meat the day they immerse for this reason either.) Dental fillings and the like are considered part of one's natural anatomy however, and should not be considered as interfering with the experience; as according to the law, -they do not. It should be realized that the poison of the snake, (this refers to the primordial snake or euphemistically to the spirit to do evil), exists primarily on dry land. This is hinted to by the verse: "...and the snake shall eat dust".1 However in water, serpents have no great influence as water elevates of all impurity, and it remains impossible to gain any type of true holiness whatsoever without immersion in naturally-gathered; or mikvah, waters. We see that this is what occurred at the Giving of the Torah. The entire nation of Israel immersed in water.2 Similarly is the situation of a gentile wishing to become Jewish. Also, a Cohen (a Jew of the priestly class) beginning the spiritual service. And many other are the situations requiring immersion in Jewish law. All who have experienced impurity must immerse in order to attain freedom from it. This is because waters are representative of the holiness of thought - an aspect of gaining a holy outlook or perspective. This, in fact, is what expands the forces of life, of innocence, and of purpose. It is written; "Wisdom gives life". Intelligence and wisdom of holiness encourage and enliven. It can rectify and decide everything. For everything occurs through thought.3 The primary cause of the shattering of the mystical vessels at the fall from Paradise4 was related to 'the son' (hebr. 'ben'; a numerical reference through the mathematical value of the hebrew letters of the word5 to the fifty-two letter name of G-d). This Name corresponds to the material realm and with the element of earth. Therefore, it is here that impurity and the forces of vanity have their primary influence. The correction for the initial shattering (occuring through the sin of Adam the First) came about through a new light of 'Something'.6 (This is a reference to the forty-five letter name of G-d, as the hebrew word for 'something' is 'mah', comprising the two letters mem and hay, equivalent mathematically to 45). This Name is representative of kindnesses, as is generally known, since it engenders a more elevated perspective of reality. It is explained in the Idra,7 that kindnesses are also representative of water. Therefore, we see that water purifies of impurity. And it remains utterly impossible to draw close to anything holy other than by way of immersion in water. Water is an aspect of rectification - for through water does the essence of gaining purity even exist. However, since as yet the complete rectification of the world is still to be attained, as we still must adjust and polish many 'sparks' (of our perceptions) as is known; impurity also, is excessively bound to water. Therefore, waters too can become impure; as discussed by our sages, upon them be blessings.8 The primary existance of the forces of purposelessness which became manifest during the 'destruction of the vessels' were actually in force since the initial concealment of spirituality by the 'inner vaccuum or hollow', which was created as a necessity of the material creation of the universe.9 This hollow is the source of all judgements and veilings of spiritual light or holiness; and it is here that forces of vanity and impurity are given a way and reason to exist; G-d pity us. Similarly then, must we observe cautiously all matters of doubt or perplexities in our faith, as such questions are due ultimately to an imperfect faith only, and can be reconciled only by one greater in learning or in traits than ourselves. General complexities of logic, too; are ultimately related to the imponderable questions arising from this 'vaccuum existing at the center of creation', and must be considered as ultimately unanswerable by any of a mere mortal condition. Therefore it is useless to become embroiled with issues of speculation or philosophy involving G-d's existance. For from those questions one is able to satisfactorily answer, one could; as the blink of an eye, be drawn to those which remain impossible to solve, as all are dependent upon each other. We can also conclude however, that the mystery involving the wisdom under which the 'primordial vaccuum' operates will eventually be revealed in the future to come. This is representative of the verse; "For the land will be filled with knowledge...as the waters covered by the sea". And this wisdom is related to water, as explained. Therefore it is understood that at such time, the forces of purposelessness, of vanity, and of impurity will be completely extinguished. It is written; "And the spirit of impurity I will pass from over the land".10 For one not requiring immersion, a well or swimming pool is also effectual, though not fully capable of imparting sanctity. Less effectual still, but nontheless relevant lacking anything else, is having a pail or other vessel containing about two gallons or more thrown over the head and body at one time. Immersion in a mikveh (or well or pool) is also representative of "the river going out from Eden to water the Garden". It is in this river that all feelings and inner visions grow, -which are the food of the soul. It is through immersion that the need for sustenance in physical ways will become reduced. The body is of the side of Eisev, (Esau), representative of the poisons of the nations at large, which are on the side ultimately of confusion, from which emanate all the evil spirits of sin. And these are the opposite of the food of the soul. Mikvah is related to "the river which goes out from Eden...and from there separates."11 After watering the Garden the river begins its separation - which is an aspect of the Tree of Knowledge of Good and Evil. The Tree of Knowledge grows in the very midst of the Garden, upon which it is dependent; yet this act of seperation corresponds to the metaphysical impurity of niddah (menstration), as this came about mystically because of Eve's sin involving the Tree of Knowledge. This sin caused the curse of "in sadness shall she raise her children".12 This is an aspect of the blood of menstration (literally blood of separation; as a woman is at such times dynamically unable to foster life within herself). Similarly it is with all separation from G-dly unity, -that the evils of the seventy languages (or nations - as these are traditionally the sum of the non-Jewish cultures) hold sway. Therefore, a gentile wishing to convert to Judaism, a woman wishing to lift herself beyond menstrual impurity, or anyone wishing to purify themselves must immerse in a mikvah. By doing so they return to their roots, which is an aspect of "the river going out from Eden", representative of repentance, and to that which is all good. This is the state of things prior to the river's taking separate paths; and there everything is rectified. Through immersion in the waters of mikvah, which are related to the waters of knowledge - the world of the future which contains the roots of all things, this brings one back; and one is made a new person thereby. For all that return to such purifying waters - an aspect of the world of the future, there become renewed; an aspect of repentance, and an aspect of "Return us O L-rd, and we shall be returned, renew our days as at the beginning". Then truly we shall become innocent of our impurities. Therefore, mikvah offers great rectifications and inroads toward repentance, for from the concept of mikvah do the very beginnings of repentance exist. Therefore, the initial gathering of Israel under the shadow of the Divine Presence during the Shavuos, the Giving of the Law; occurred after their immersion in mikvah. From then on, the Jewish nation began to truly serve G-d, for at that point we returned and were renewed toward good. If a person fails, G-d forbid; in their faith in the sages, this causes damage to one's intellectual receptivity. We then lose the 'pure vessels' with which to contain the holy light of G-dly attainments and understanding. One's instincts also becomes tainted by this for the time. This is related to an imperfection of belief regarding the entire Torah; for the Torah is also called 'Advice or Instinct', and it is composed of 613 paths. If left unchecked, this may cause, G-d forbid, a strengthening of 'the four kingdoms of evil';13 their secular advice infiltrating the Jewish nation, G-d forbid. This is related to the verse; "On Your people have foundations been laid bare, and He has been advised regarding hidden things" . Concerning this it has been said; "G-d tears apart the advice of the nations"; and it says; "Comprise a scheme, but it will be foiled"14 . The rectification for this exists through immersion in the mikvah, since the waters of the mikvah are representative of the pure waters which purify of extraneous thoughts arising from a lack of faith in the sages. Then one will merit perfect instinct and advice from above, and all will be corrected. All material attainments, skills and accomplishments of this world come about through actualization of potential. In the beginning, a matter is merely a goal, and afterward it is brought from the realm of the possible to the real. Both the goals and accomplishments of holy matters are related to a spirit from above however; a spirit which is related to the very source of heavenly life. In contrast, a lower spirit is related to life which is lived by people of the mundane, physical world. All sins and imperfection are aspects of 'potential' and 'actual'. Through the causing of a latent idea of evil to, G-d forbid, become an actual misdeed, the spirit of life below departs, becoming hidden above. The misdeed then becomes disguised from being an actual event, to becoming a thought. Then, a spirit of impurity, heaven forbid, strengthens itself upon the person - an aspect of the life force of 'the Other Side'. This life force is an aspect of death, of "the evildoers in their lives are called dead." And from here are drawn all the impurities of the world, G-d pity us. The correction and the purification is by immersing in a mikvah. Since one has become impure and the force of pure living has departed from the realm of the present to that of the abstract realm, as just discussed; therefore, one must go back and ascend to the root of the impurity - to what is related in holiness to the realm of potential - the spirit on high. One must go back and change direction by actualizing and renewing the life force of holiness from its dormant and merely potential state as in immersion in the holy waters of mikvah. This is an aspect of repentance, which is the beginning of regret, and this is related to mikvah. The concept of water is representative of the potential to oppose the manifestation of Creation. Aspects of potential and actual exist also within the Creation itself . Water is related to the realm of potential, as distinct to the entire remainder of Creation. In the beginning, the world was water composed of water, as the Rabbis have mentioned. At such time, the world and all that was within it existed potentially within the water. And there, "the spirit of G-d hovered".15 This refers to the spirit of the Meshiach (the Messiah), as the sages have explained; and the spirit of the Meshiach is the general source of all the spirits and creatures (life forces) of both above and below, - of all creatures of the world. After the Meshiach, all will change from potential to actuality. Then, all impurity which obscured our joy and living of life will dissipate, impurity which came about because the life force obscured itself from being spontaneously present; to instead become hidden amidst an aspect of mere potential. Therefore, one must immerse in water in order to reconnect with one's source, - the spirit from above; representative of truly divine and spontaneous potential. This must be done so that one repents; and when one becomes united there, he will be able to return and leave from there at will; as one renewed with potential, to the realm of the actual. A living spirit of sanctity will cling to such a one. This is an aspect of the spirit of above, which is an aspect of the spirit of G-d - the spirit of Meshiach, "which hovers on the face of the waters". From there emanate all purity and sanctity, as the essence of purity and holiness are drawn to the world through what is related to causing the actualization of potential holiness. This is what is written; "And I will pour upon you pure water..." -an aspect of mikvah, as discussed, which purifies from all impurity. Through such, "I will place upon you a new heart, and a new spirit I will place in your midsts, and I will remove the heart of stone from your flesh...and My spirit I will place within you. And I will recreate those who walked in My statutes...". For by way of pure waters, an aspect of immersion in the mikvah; an aspect of a new spirit is drawn down, which is an aspect of a double portion. For it causes additional life of holiness, relating to the spirit from above existing in a high and exalted place and level, which is related to the spirit of Meshiach. Through this one is cleansed of all sins and of all impurities, since this is the primary event of penitence.16 The essential attribute to be gained through immersion in mikvah is in relation to the verse and concept, "and the spirit of G-d hovered upon the face of the waters". This is an aspect of bringing to good fruition what was previously only unexpressed potential. Mikvah is the way in which ideas are most properly conceived and begun - as all this (the institution of good ideas) actually occurs through a nullification of anger and fury,17 -just as the spirit of G-d hovered especially because of the pure gathering of waters. From here is likewise understood the foundation of the ideas explained the the 'Kisvei HaArizal',18 that immersion in the mikvah is helpful in mitigating anger. One should remain diligent to an even greater degree concerning immersion in mikvah after, G-d forbid, an impure intimate experience. Marital intimacy is pure if occurring in its proper way, as is known and understood. This is as the sages have expounded. "Even those suffering other impurities [for which immersion won't yet purify] must immerse if experiencing an impure sexual issue. The worst and most primary type of spiritual blemish of all is a blemish of the 'bris'- (the covenant of purposefulness in sexual matters; -a lack of which weakens the body, and for a Jew, the soul as well, since a wasting of one's energies, even if they can afterward be renewed, represents the basis of senselessness). This sort of impurity is worst of all because it is an aspect of what is 'double edged'. It relates to bringing to actuality a sense of compromise and of self-indulgent mediocrity which was previously merely a dormant, potential reality. All deeds of man are either for good or its opposite, G-d forbid. All is related to 'the chain of events of life', which continues onward continuously. When a person fulfills, in an enlivened way, a deed related to the ways of holiness, there is then drawn upon him, a certain additional life spirit of the holy sort from above. This is representative of "those who are in awe of G-d increase days". Specifically, upon doing a holy deed with great vibrancy and with self sacrifice, does there descend upon a person a spirit of life from above, offering great addition to one's previous state. If done in a small way, this spirit of life is likewise attracted to a person - but tempered according to the scale of the deed done. All occurs according to precise calculation. Similarly though, is the opposite; in reference to the blemishes created through sins, G-d forbid. And therefore, concerning this matter of sexual expression, from where is awakened and drawn to the world, all manner of life force and the strength given to all parts of the anatomy. If occurring with great holiness, what is drawn down through this, is great life and enlivening forces of holiness, emanating from a place extremely exalted and exceedingly high. For this is an aspect of the soul, which is drawn to the world through a physical drop, from which regeneration of life takes place. Through this means is the entire world populated. All the generations and engagements of the soul occur because intimacy here below awakens, as it were, intimacy and unity above. And all levels receive from levels higher up, and from higher and higher, etc. as understood in the K' savim19 . All this is an aspect of what is 'double edged', as it awakens and causes what corresponds to the spirit of above, -a spirit of a high and exalted place. However, 'this corresponding to this has G-d wrought'; and therefore, awakened opposite this of holiness, are all forces of 'the side opposing holiness'- for, such forces oppose each and every level of the holy realm. And from these forces, wax strong; this lust (of which we are speaking). When a person doesn't encourage himself concerning such lusts in a befitting way; they will arrive because of such, heaven forbid, at actual sexual impurity, G-d pity us - this impurity being the most selfish of all indulgences. For, because of this (one's improper guarding of his thoughts), one's existance has eventually become exceedingly impure on all levels. This is because all bodily energies gain strength especially through reflection on this particular desire and function. Therefore, by not remaining careful of one's thoughts, a person greatly diminishes his life energies if this neglect results in an impure issue. And one in such circumstances requires immersion in mikvah. Through 't 'vila' in mikvah, the spirit of life will again return to dominance after becoming weakened or dormant because of this occurance. Therefore, even after the experience of legitimate intimacy with one's wife; and even if the acts were of great and total holiness and purity, as is befitting, one would also do well to immerse. This is so, because since the time of the sin of Adam the First, the forces of 'the Other Side'20 retain an especially strong affinity with this matter. A person therefore requires immersion in mikvah after intimacy in order to complete and renew the spirit of life in totality.21 Through 't'vila' in mikvah, a 'double portion' is gained, which is in fact the essence of life - an aspect of the source of living waters. These are those 'living waters' emanating from the Al-mighty through the true, righteous saint, who is the primary instrument of good bestowed to the world. Through such a one is all manner of holy living reflected, and are all blessings and influx granted to the world, as is known. It therefore remains impossible to receive the Torah except through immersion in mikvah. This is representative of (immersing in) the mikvah on Shavuos. During this holiday particularly, purity exists in the world from exceedingly special places. This is in relation to 'the fiftieth gate to holiness', as explained in the 'k'vaanos'. And the fiftieth gate is an aspect of the foundations of life as existing above with supernal holiness. It is an aspect of the spirit of Meshiach, related also to the verse and concept; "the spirit of G-d hovers (upon the face of the deep waters)". For, from such place occurs the essential manner of influx of the 'double portion', which is an aspect of the receiving of the Torah in a comprehensive way.22 When one immerses in mikvah, their enemies will fall, and their sufferings and difficulties in serving G-d will also disappear. When one immerses in mikvah, he becomes as one selfless before G-d. This should consciously be done. In fact, doing so is an aspect of true self-sacrifice. This represents perfection of having holy will. For one's will and desire must be always strong regarding self-sacrifice. And this is related to the actual act of immersion in mikvah as well. Therefore, when one enters a pool of mikvah waters and becomes hidden under the waters, he should give over his soul to G-dliness; joining forces as it were, with G-d; with longing of great immediacy, and with spiritual desire. This is essentially the intent of immersion in mikvah. For 't'vila' should allow one to merit a renewed spirit of holiness. Then a person will become gathered amidst the foundations of the spirit of holiness existing way above. This is analogous to "the spirit of G-d hovered upon the face of the waters". By this means, one will merit to actualize a renewed spirit of holiness. "And when 'this' waxes, 'this' falls". As a matter of course then, all of one's enemies and detractors will cease and desist. For these represent the primary obstacles to one's actualizing matters of holiness. This is in fact suggested directly in the Torah. For it is written; "G-d is the hope of Israel. All your rebellious shall be shamed, and the troublesome written into the ground."23 For these (one's enemies) have rebelled, as it turns out, and arisen against the fountainhead of living waters.24 The name 'mikvah' means both beginning and hope, as used in the verse above; "G-d is the hope (mikvah) of Israel." The explanation of this, is that immersion in mikvah causes an arousal of the spirit of 'Meshiach' to descend upon a person; which represents the essence of hope. For with this spirit we gain strength to endure the suffering imposed by any foe, and to become encouraged with the willpower of holiness - to the point that we merit to destroy all (evil). This in turn becomes the enabling factor in meriting to pray and study the Torah with a new spirit and with a strong yearning at all times. It is generally observed regarding most people that they feel greatly enlivened, and filled with a profound yearning upon immersing in mikvah. There are levels of will and desire in knowing one will endure whatever is sent their way without turning from the truth, G-d forbid. These are the degrees of remaining encouraged and embodied with a sense of renewal and hope, knowing that G-d has not abandoned those who desire the truth. In fact, He will certainly come quickly to their aid for the sake of His great Name. These will merit to attain and to again retreat. And then, to again attain (more profound levels of embracing G-dliness). This is according to the teaching; "Reach unto G-d. Be strong and inspire your heart; and reach unto G-d."25 According to the commentator Rashi; "Until, in this way, one merits to abolish all distractions". Therefore in truth, the benefits to spiritual purity gained by immersing in mikvah are great and indeed awesome. Happy are they, Israel, who merit to this. Additionally, through immersion in mikvah, one may merit to overcome the judgements themselves from which emanate all distractions.26 The great Rebbe and chassidic leader, Rabbi Nachman of Breslov advised very strongly that not only women, but men and boys attempt to make a regular habit of immersing in the mikvah. He explained that days on which Tachanun (prayers of supplication) are not said, such as the days of the hebrew month of Nissan, and similarly; days such as are mentioned as such in the Codes of Jewish Law, one should be even more steadfast with this resolve.27 At the time that he revealed the ten chapters of Psalms which especially allow one a correction sexual and other impurities (17, 32, 41, 42, 59, 77, 90, 105, 137, and 150); Rabbi Nachman also is said to have stated; "the first step is mikvah"28. On one occasion Rabbi Nachman declared that an individual should be extremely diligent to immerse on the selfsame day that any impure emmision may have occurred. Even if one is unable to immerse in the morning (before prayers as is the custom), he should make sure at the very least to immerse sometime during the day, even if only as the evening is setting in. One should be extremely diligent to immerse specifically on such a day if at all possible29. Immersion in a mikvah helps concerning all problems, and purifies from all impurity and from all varieties of sin; as mikvah can draw down to the world extremely sublime knowledge and kindness30. Immersion in mikvah can cause one to be granted an easier livelihood, as well as a nullification of any conflicts and anger. One can likewise gain peace and harmony; mercy from above, and a profound level of knowledge. One can also come to merit healing, a good, healthy life, length of days, and the ability to inspire others to ways of G-dliness31. Immersing in a mikvah on the holiday of Shavuos is in itself a sublime kindness, a great mercy, and an awesome wisdom granted to those living in this material world. Shavuos represents extremely sublime intelligence; and also great kindness and mercies - as mercies are manifest according to the level of wisdom present. Happy are those who merit to recieve the holiness of Shavuos, and especially through immersion in the mikvah on Shavuos, as this is itself the fiftieth gate (to understanding), from which holiness and purity is drawn down to the Jewish nation32. When journeying, which is traditionally always considered a danger, an individual should remain diligent regarding ritual immersion - as mikvah is a favorable omen protecting against murder and bloodshed33. Through immersion in mikvah, sufferings will cease, and salvation will begin to arrive34. By sitting in the mikvah under the water until one is no longer able to hold his spirit and breath; unfavorable judgements will be compromised35 . When immersing in the mikvah, if one would close the eyes, which normally gaze upon this mundane, material world - allowing them to remain closed and hidden away under the waters of the mikvah - which are representative of the waters of true knowledge, an aspect of the future world, which is itself an aspect of mikvah, as is known; this will allow one to become absorbed within an aspect of a true knowledge of Divine Providence. In other words, a person will thus obtain an ability to recognize how everything remains under G-d's supervision. In this material world, the error riddled theories of secular knowledge can strengthen themselves upon a person. And from these emanate all varieties of pain and suffering and of impurity. It is through these that the eyes become blemished - for their roots and vigor are an aspect of 'the eyes of G-d' which is symbolic of Divine Supervision over the world. Therefore one must close the eyes completely from grasping on to this material world. Rather, one should imagine himself completely a part of the mikvah waters, which are representative of the wisdom of the future world. It is then that G-d's Providence will be revealed before the world, and nature as we know it fully superceded. In fact, this ritual can cause a most powerful influx of Divine Providence from even the end of the world - which is itself an aspect of mikvah as explained above. This can also bring a person solutions to all that he seeks, being related to the following verse. "The mikvah of Israel aids a person at a time of suffering"36. Those who have become impure and desire to purify themselves should immerse in a mikvah in order to draw down upon themselves holiness and purity of the mikvah from on high, which is an aspect of the mikvah of Shavuos - representative of the fiftieth gate - the essence of the Torah. This is an aspect of the brightness of heavenly will, which shines forth upon the truly righteous, who are representative of Moses. These righteous can effect the hearts of all Israel - enlightening them from all aspects of darkness and ignorance. In so doing, these enlightened ones take others from apostasy, God forbid, to understanding; and from here is drawn the purity affecting all who immerse themselves in the mikvah - seeking to purify themselves of their own impurities. However, even though the true righteous leaders effect what they effect on behalf of Jewish souls - to cause the divine will to shine amongst them and to raise them up to purity from their impurities; even so, the choices always remain in the hands of each person. Individuals must bring the spirit of holiness upon themselves, and bind all of their ideas, as well as the entire mind and heart to this end most conscientiously. Of primary importance though, is that one allow these great changes to take place. Each day, G-d newly creates many things. This is done to help perfect the souls of the Jewish people. This is an aspect of the law stating that many of those who are impure must experience the sunset before becoming pure again. Others require even longer periods of time than this. Most important is that one becomes encouraged during such times. Though not yet meriting complete purity, if one nonetheless yearns for his salvation and encourages himself at all times with a strong will to God, Blessed be He - until such time that he might merit complete redemption. At such times following the redemption of mikvah, especially after having hoped and actually having gained the true purity of mikvah which binds one anew to a yet greater level of selflessness; and is generally representative of complete purity; could one partake in times past, and in times to come, of sanctified food37. The mikvah of Shavuos is the mikvah of the fiftieth gate (of understanding), as explained in the mystical teachings. By means of such, one can merit to draw down upon himself the sparks of Meshiach. In messianic times, holy, truthful advice of the fiftieth gate will be revealed and drawn to the world. This awareness will allow its possessors to rise from all manner of stumbling blocks and difficulties, -even from those problems stemming from the fiftieth gate of impurity, may G-d take pity. And one will merit to return to G-d, blessed be He, and to fulfill all the injunctions of the Torah, which is the essence of the reception of the Torah each year on Shavuos. 'For it is not the study (of the Law), but rather, its fulfillment, which is most important38. The primary grasp of evil - the poison of the snake, is drawn down by partaking of the Tree of Knowledge. And in contrast, all purities come by way of the waters of the mikvah, which is an aspect of "the river going from Eden, which waters the Garden" - that is, an aspect of the sea of wisdom emanating from the attainments of the outstanding sage of the generation, who is representative of Eden - which "the eye has not seen", an aspect of the brightness of will. And this river waters the garden - meaning the souls of Israel maturing in this garden. And from there are drawn down upon them holiness and purity, and they are saved by way of this, from sins, and caused to merit to the brightness of divine will which exists above. This is representative of true knowledge, -and the forces of 'the Other Side', (the side of reality opposed to G-dliness), cannot hold fast whatsoever to such places39. Anyone or anything impure cannot rise from impurity other than by way of water. Similarly, it remains impossible to merge with sanctity other than by way of water. For instance; the Cohanim must wash before their special service, and likewise is the tradition to wash upon arising in the morning, as before prayer and study of the Torah one should also immerse or wash the hands in water. All of this is because water preceded the rest of Creation, as explained by our sages. It is understood then, that the primary fact about the world, is that its creation began with water. Therefore, therein (in water) exist the primary roots of knowledge of faith concerning the creation of the world. And likewise, the very essence of purity. Only by way of this can one enter the service of G-d. For this is the primary foundation of our holy faith - an aspect of "In the beginning, God created". These words are the inception of the Torah, and are the essence of all holiness and purity. Just the opposite exists with impurity though. It descends to the world through the "poison of the primevial snake" which is represented by disbelief concerning the initial creation of the world, G-d forbid. And through purification by water - by either immersion or even sometimes through (ritually) washing the hands according to the Law, (by pouring part of the contents of a vessel upon the hands), one will merit to draw upon himself the brightness of the waters of knowledge which will be revealed in the future - representative of the verse: "Then the land will be filled with knowledge - as water overflowing the seas". Purification by water helps one merit belief in the Creation of the world - for all varieties of holiness and service of G-d is dependent on this belief. The foundation of Torah study and worship is to realize and believe that G-d, blessed is He, is One - and without precedent, and that He created the universe as a material entity, evolved ultimately, from absolutely nothing at all40. The essense of holiness and of purity is faith in the ways of the Torah. Therefore, the source of impurity, of repulsiveness, and of the threat of judgement, G-d pity us, all come because of disbelief, G-d forbid. The primary way of strengthening one's faith, (belief in the uniqueness of the physical universe), comes through developing the belief that G-d created this world originally from nothing material at all. This belief is one that must ultimately be based on faith. However, the novelty of creation being renewed and growing with each day is something we observe at all times41. Since the work of Creation was begun with water, as the sages have said, therefore, it is with this understanding that those who oppose the belief of creation 'ex nihilo' base their primary opposition, may it be soon forgotten. Water too, is therefore suseptible to impurity. The opposite, though, is also true. One who merits pure faith is able to receive through the water all manner of holiness and sanctity - since these previously became accessible at the very beginning of the Creation with G-d's creation of water, -as something tangible from the intangible. And at the beginning of Creation everything was holy42. The Rabbis state that the waters preceded everything else in Creation. Also, that all else in Creation was created with water. On final observance though, we see that the creation of water is not mentioned distinctively at all in the Torah. Rather, its creation is hidden in the book of Genesis; which is a closed book. Therefore, all manner of sanctity, and opposingly, all impurity, exist in the water. This is according to the teachings of the sages, who state that waters are susceptible to impurity. And opposingly, so too are all form of purity and holiness obtainable through (ritually) immersing in water, or (ritually) washing with it. For from there (water) - which is an aspect of 'the inpenetrable saying', that ignorance purposefully dwells. This is due to the tremendously profound and cryptic nature of ignorance. Emanating from there (water) however, is all perfection, purity, and holiness. This is as when one searches and seeks to grasp that corresponding to "Where is the place of His glory?" To the point that he merits a proper perspective of this veiled saying, and according to all its magnitude. For this is the root of the holiness of all the sayings with which the world was created. Therefore, no person who is (ritually) impure can escape their status other than by means of going up into the midst of gathered water (the ritually pure water of mikvah). However, by so doing, all such as these become pure. For with what they became blemished, they now correct. All impurities emanate from 'the Other Side', (the preposterous perspective of secularism, which extends the paradox of a distinctly physical 'self'). This is an aspect of the depths and of deep waters. This is as is written; "I drown in the swift currents...I have come upon deep waters". Therefore, the correction of one tainted by impurity is by way of gathered waters. One must completely immerse therein, while acknowledging himself as being under G-d's dominion. At such point, one will become absorbed within an aspect of 'the Creation is a cryptic matter'. Through this process a person's purification is completed in its entirety. All this is representative of "Waters have swept over my head. I have said, it was decreed upon me, I must call upon Your name from the pit below" . The meaning is as explained before. The desire and urgent search with which one seeks after G-d, blessed be He, will cause him to merit a great ascent - representative of the sanctity of 'mysterious speech', which itself is an aspect of 'Where?' - because this is the secret of the purification admidst the mikvah43. The sages have pronounced that all which exists upon the land likewise exists in the sea except for the weasel44. The explanation of this is as follows. The most profound type of obscurity and concealment with which the light of truth can be obscured and concealed exists solely on land by the use of land or dirt. It is there that man dwells, who exists with free choice. The power of disguise is therefore allowed to wax strong and to spread itself out to great extent - in order that free will continue to exist. If this power of concealment was not given to extend to such great range, then man would not be motivated in the least to always consider his choices. This then, is symbolic of the weasel, which is the most vain creature of the eight most impure creeping creatures. The reason being is that the weasel is found solely on the land, which is itself an aspect of the disguise and of the expanse, (expanse in hebr.is cheled, of the same root as weasel - cheldah), which is spread out upon all reality. It is due to this great expanse of the disguise and concealment of truth that all sins and impurities are caused to come about, G-d pity us. Therefore, all manner of purification from the wide variety of impurities which exist take place primarily through water - for in the waters the weasel has no equal. This is because the weasel is representative of the vanity of concealment, as discussed. Waters are representative of knowledge, which is representative of revelation of what is hidden. This revelation of knowledge, one is granted by developing faith in the (ways of the) sages. Through such discipline, a person will become refined of all impurities45. All impurities grow from evil yearnings. This refers to a person desiring and searching, G-d forbid, after evil lusts. Every individual must attempt to overcome the desires of his heart, and to accustom himself to constantly want and desire goodly things of holiness - for G-dly purposes and for His worship. This, then, is the primary way of gaining innocence over impurity. This is also symbolic of the purity of mikvah, which is representative of the waters of the kindness which is composed of holy yearnings. This causes absolution of all impurities, and the merit of revelation of Torah, which is also representative of water, as is known46. These, (qualified mikvah), waters cleanse of all impurity - especially blemishes of the flesh (lit. the covenant of circumcision). Immersing in waters of mikvah causes a great rectification for blemishes or misdeeds of a sexual nature. Immersing in mikvah is the mystery of being contained amidst water. This is representative of 'perfection of the bris' (the covenant between man and G-d which gives honor to a pure sexual lifestyle - corresponding to the place of circumcision in Jewish males). Perfection of the 'bris' is representative also, of the offspring of Joseph, who merited reaching perfection of this covenant. Therefore, the descendants of Joseph are compared to the fish of the sea, since the waters cover them - allowing them to remain unaffected by an evil eye (jealous thoughts of others). The evil eye is symbolic of the universal evil of each of the seventy nations - for whom those evils related with sexual abuses are still prevelant. This corresponds with the comments of our sages regarding the great and terrible flood of Noah's time. They revealed that since the flood occurred essentially because of sexual abuses, it did not affect the fish. The waters of the world are an aspect of intelligence - an aspect of the future world which covers itself upon them, saving them from blemishes of the covenant. The ways of sexual impropriety reached specifically that which is related to land. However, this plague of lust and degradation did not reach the waters. The opposite, in fact, is true. The waters are an aspect of great intelligence and the root of kindness - which therefore purify (those who immerse therein), of any sexual misconduct47. 1 Genesis 2:14 2 Exodus 19:10 3 L'kutei Halachos Simanai HaDagim. Halacha 5, 1 4 This is kabbalistic terminology. As used here, it refers to an inability to remain receptive to matters of intelligence. 5 The hebrew alpha-bet, or: aleph-bais, traditionally allows the use of letters also as numbers. This is ultimately a quite profound discipline. However, simply, the first letter (alef) is numerically equivalent to 1; the second (bais) to 2; and so on. However, beginning with the eleventh letter, the simple value is increased by tens - (chuf is equivalent to 20); and beginning with the nineteenth (koof), values increase in increments of one hundred. 6 This is as explained in the writings by Rabbi Chayyim Vital on the teachings of the holy Arizal. The Arizal was Rabbi Yitzchok Shlomo Luria Ashkenazi of Safed of blessed memory, who is considered the greatest kabbalist of all times, and who accordingly is attributed with having revealed the greatest secrets of the Torah. 7 A most profound section of the holy Zohar of Rabbi Shimon Bar Yochai, a 'tannaic' master of the first century, C.E. 8 L'kutei Halachos Tolayim halacha 4; 3, 8. 9 In order for a state to exist seemingly independent of G-d, a vacuum or state void of G-d had to be created by Him, to allow for independent choice and subjective action . This is the concept of 'anti-', a spiritual 'black hole' existing at the center of the universe, which is now being discussed. 10 L'kutei Halachos ibid., 8. 11 Genesis 2:10 12 Genesis 3:16 13 Evil is generally comprised of four groups, corresponding with the four levels of creation, of the four exiling nations endured by the Jews through the millenia, G-d pity us; and also of the evil character traits encompassing all others, (anger, arrogance, lust, and laziness). 14 Isaiah 8:10 15 Genesis 1:2 16 L'kutei Halachos ibid. Halacha 4; 12. 17 ibid., 14 18 Lit.: the writings of the Ari. See above ftnt. 36 19 See ftnt. 58 above. 20 This is also referred to as the side of opposition to the ways holiness. It has to do with unnecessary expression of independence or denial of submissiveness to G-dly ways. 21 L'kutei Halachos ibid 16. 22 Ibid., 20. 23 Jeremiah 17:2 24 L'kutei Halachos ibid., 20. 25 Psalms 27:14 26 L'kutei Halachos ibid. 27 Sichos HaRan 28 Introduction Tikun HaClolli 29 Ibid. 30 L'kutei Moharon I, 56 31 Ibid. 32 Ibid. 33 Chai Moharon 34 The Alef-Bais Book; Sweetening of Judgements; 22 35 Ibid. 54. See also the 'Rimazim' of the holy Rabbi of Tsherin; who explains that this is hinted at in Psalm 69 in the following verse: "Save us O G-d, as the waters have reached our very souls. 36 L'kutei Halachos N'telas Yadaim Shachris, halacha 5, 2 37 Ibid. Berchos HaShahar; Halacha 5, 41-46 38 Ibid. K'ria Shma Halacha 5 39 L'kutei Halachos N'tilias Yadaim L'Seudah Halacha 3, 2 40 Ibid. Halacha 4, 4 41 Mikvah Yisroal, hebrew version 42 L'kutei Halachos, Birchos HaRiach 4; 9 43 Ibid. Hilchos Rosh HaShanah 6 44 The exact translation is speculative. "Chuldah" is a certain type of rodent, as described further on. 45 Rather, one would then more automatically tend to honor his first thoughts and feelings, since these would be considered to have arisen of G-d 's very will itself. 46 L'kutei Halachos Shechita Halacha 5, 12. 47 Ibid. N'tilias Yadaim L'Seudah Halacha 3, 2