UPDATED MAY 26 2015
It says in the Parsha “And when the people heard these evil tidings, they mourned; and no man put on him his ornaments” (Exodus 33:4).
1) Why do the Children of Israel respond to the bad news that they will not be led directly by God by removing their ornaments?
2) Next, God affirms the people’s decision not to wear their ornaments, commanding them, “Remove your Ornaments,” and adding, “[Then] I may know what to do with you” (33:5). What is it about the removal of the ornaments that causes God to reconsider His relationship with the people?
The Malbim notes that the majority of our ancestor did not worship the calf, but they also didn’t protest against it and stop its worshipers from carrying out their actions they are no longer deserving of the gifts of God, that they have sinned gravely and destroyed their intimate connection with God. Finally, the shedding of the ornaments represents an understanding that they have utilized some of those very gifts to betray God, to construct and create the anti-covenant. Its written “And Yisrael were stripped of their Crowns-ornaments (‘edyom’) from Har Chorev” (mount Sinai). “When Israel said ” nasa vi nishma” (‘ we will do and we will hear ‘, 60,000 ministering angels came down and put 2 Crowns on each of their heads; One for Na’aseh and one for Nishmah. When they sinned with the Golden Calf, 120,000 angels of destruction descended and took from them both Crowns” (Talmud, Shabbat 18a). The Avnei Nezer questioned this, arguing that since they had sinned by their actions only the Crown of Naaseh should have been taken. They still had retained the merit of Nishmah. However, ‘ Crown’ is a matter of kingship that separates the king from the rest of the people, so too, their Crowns separated each person from their own personality and own individuality. All their actions were only for the sake of Heaven, rather than for the spiritual satisfaction, status or good feelings that they may bring. For such an achievement not only actions are needed but also ‘ Nishmah’. After the Golden Calf, their religious actions were once again primarily for their own spiritual benefit and not primarily for the sake of Heaven. So the angels took back both the Crown of Naaseh and that of Nishmah (Israel said “we will do agreeing to accept the Torah even before hearing it”).
3) In addition to the above, the Torah draws a connection between the ornaments and Har Chorev (33:6). What is the meaning of this connection to Sinai?
Let us first turn our attention to the third question raised above, the issue of the connection between the ornaments and Sinai, the meaning of the phrase “edyam me-Har Chorev” (33:5). This phrase might be interpreted as meaning something like “at Har Chorev” or “from Har Chorev and on.” If so, the Torah simply describes the location at which the Israelites removed their ornaments, or the chronological point at which the event took place. However, Rashi (33:3), in accordance with the Talmud (Shabbat 88a), claims that “edyam” refers to the “crowns that the Israelites were given at Sinai when they proclaimed, ‘Na’aseh ve-nishma’ (We will do and we will listen).” Accordingly, the phrase “edyam meihar Chorev” should be interpreted as meaning “from Har Chorev” or “of Har Chorev.”
.What exactly are the ornamentations of Chorev?
The Crowns referred to here are the spiritual Crowns that they received at Har Sinai, when they proclaimed “Na’aseh ve’nishna”,and they then were injected them with the power of invincibility and eternity. R’ Chaim Volozhiner writes in his monumental book, Nefesh Hachaim, that these crowns were the actual breath that came from GOD’s mouth during the Aseres Hadibros (The Ten Commandments), of which the first two were spoken by GOD directly to the people). In what sense does the breath of GOD manifest itself as crown for man? To understand this we must understand what occurred when GOD’s breath was first blown into man. When man was created, the Torah states that GOD blew the breath of life into his nostrils. The breath of life refers to man’s coming to life after receiving his Neshama, his soul, and not simply the life force that animates all creatures. GOD’s breath in man is his Neshama.
Now, this is not to be understood that GOD once blew the breath of life into man long ago, and never connected to him again The sages compare GOD’s connection to man through the breathing of a Neshama (soul) into him to that of a glass maker as he is blowing the glass. The book Nefesh Hachayim explains that when a glass maker is actually blowing the glass there are three places that contain his breath. There is breath that is actually in the glass creation that is being fashioned, in the tube that he blows into to make the glass creation, and there is breath that is still in the blower’s mouth. So too, when GOD blows the breath of life into a person, there is the Neshama that is in the person’s body, the Neshama that is still in GOD’s mouth, so to speak, and there is also a connector of the Neshama in the body to that part of the Neshama which is still left with GOD. Thus, even after a person is put in this world, the person still remains connected to GOD through his Neshama. When we say that the crowns that Yisrael received at the giving of the Torah was from GOD’s mouth, it means that it was additional Neshama that they received.
Just as the Neshama is received directly from GOD’s mouth, so too the Torah is from His mouth, so to speak. King Solomon (proverbs 2:6) says, “GOD gives wisdom, from His mouth, knowledge and understanding.” The Torah and knowledge of it, is referred to as being “from His mouth”. The Medrash expounds this point further with a analogy. The analogy is of a king who had a son who came home one day from school and found the king sitting with a plate full of food. The son requested some food of his father, and the king complied. The son said, “I do not want the food from the plate, I want the food from your mouth.” The king took a piece from his mouth and gave it to the son. The analogy is telling us that Yisrael requested more than just knowledge and a law. They wanted the Torah that is from GOD’s mouth, a living law. The Torah came from GOD’s mouth which is the source of all Neshamot, and therefore could only come with an additional Neshama, the crowns.
Why did these crowns come specifically as a result of saying Na’aseh V’nishmah? To answer this we first have to understand what the meaning of Na’aseh V’nishmah is. Yisrael agreed to fulfill the Torah before even finding out what it was that GOD wanted from them. They were in essence saying, “We have an absolute faith in You, and just want to do whatever You think is right. We cancel our da’as in place of Yours.” Saying Na’aseh V’nishmah was an act of self effacement before GOD. A act of self effacement before GOD, is in essence a direct and very strong connection to Him – I am nothing, and all there is, is GOD.
Connection of two beings is called Dat (Knowledge), a connection between man and wife is referred to as da’as (a man knows his wife). When man connects to GOD, that is called Dat. Referring once again to the verse in proverbs, it says “from your mouth-Dat knowledge”, that is to say that the direct connection that man has to GOD, is “from mouth” the Torah and Neshama. This is the essence of Yisrael, the Torah and GOD are one. They are one and they all come back together at the mouth of GOD.
If we take a closer look at the Midrash with the king and his son, we find an additional insight. The son says to his father the king, “All that I request is that which is from your mouth.” This tells us that if we want what is in GOD’s mouth- the Torah- then we must request it. This is demonstrated further in another Medrash on the same verse. The Medrash relates the following story, “The People of Alexandria asked R’ Yehoshua Ben Chananya, ‘What can man do in order to be wise?’ He answered, ‘Spend a lot of time learning and little time doing business.’ They responded, ‘Many have tried and were not successful.’ R’ Yehoshua answered them, ‘Then you must request mercy from the One to Whom the wisdom belongs, as it is stated, ‘Becouse God gives wisdom from mouth’” In order to receive knowledge, you must request it through Tefillah. Tefillah makes a person closer to GOD.
This is what it means when it says that “Moshe’s face shone”. This is the light of Tefillin, and Moshe merited to receive all the light of Tefillin. “And Moshe would take the tent“—this also is the lights of Tefillin. Moshe merited all of the lights of Tefillin. “Therefore now put your ornaments off of you” (Ibid., 33:5)—these are the lights of Tefillin. Before the sin, the Tefillin were just a supernal shining, the supernal shining of Chanoch. That was before the sin of the golden calf. After the sin of the golden calf, it was no longer possible to see the lights of the tefillin. The light of the Tefillin was hidden away. It was hidden away within the Tefillin themselves. Before the sin of the golden calf, one saw actual lights: supernal shining. “And Moshe would take the tent”—he took all the lights of the tefillin of all the Jewish people, and that is what made his face shine. Before then, every single Jew was shining by himself. Afterward, Moshe’s shining was the sum of all the shine of the Jewish people together. Before then, they weren’t afraid to look at Moshe’s face, because they all shone, but afterwards, when Moshe was the only one shining with this light, then they were afraid to look in Moshe’s face.
Because the women did not contribute their jewels to the making of the molten calf, they maintained a loyalty at Sinai; they never stripped off their crowns.
Today, much of humanity continues to worship one form of a Golden Calf or another. Many have turned their religions into Golden Calves. Many have even turned Judaism and Torah into Golden Calves. Torah Judaism gets turned into a Golden Calve when Torah gets stripped down to only a religion of learning jurisprudence with its spiritual teachings and message lost and being portrayed as only a religion of ritual practices, each of which have nothing to do with the original sources of classical spiritual meaning of the Torah.
All this is as worshiping a false face of YHWH.By creating a false face for religion, they equally create a false face for God, who is supposed to be found within religion. In their quest for religious piety with their stricter and stricter approach to law with out spiritual meaning or devotion, they have built for themselves a modern Golden Calf. It is because of this religious approach to Torah Judaism that not many bother to look for, or to listen for the Still Soft Voice that still echoes within us from its inception at Sinai. People fail to even recognize that the purpose of the Torah was to connect man to God so that we can know God in this world, Love God and cleave to God. This way of Judaism of Religion without spiritual awareness, is not Torah Judaism at all but as worshiping another god, a new golden calf, we have all too many Golden Calves today, this is only the Torah version. Most people these days revolves around something other than the God and that thing is their “Golden Calf”, be it a quest for money of fame or what ever else that has no part in holiness that is the primary motivating force in their life. But we shall come close to the God by the Torah.
Said Reish Lakish “The Holy One, Blessed be He, will in the future return them [those crowns] to us, as it says, ‘Those redeemed by GOD will return and come to Tzion in song, and everlasting happiness upon their heads.'”
Filed under: 50 gates, Angels, Matto"t, Sinai Revelation, sitzet, SMA, Souls before this world, Tefillah, Tefillin, Torah before creation | Tags: BEFORE CREATION, SMA
UPDATED June 5th, 2016
Matto”t and “Shemona Esray”and “Sma”
When Hashem comes down in the “Sma” it is said about the “Chayot” , “And I hear the voice of their wings” (, Tikunny Zohar, Ezekiel. 1:24)
In the “Shemona Esray” is included eighteen blessings and through it is unified the two names as י–א–ה–ד–ו–נ–ה–י and the connection of these two names needs to be done in quietness. The secret of the matter “When they stood their wings softened” (Eze. 1:25), when the Jews stand in shemona esray the Chayot angels soften their wings so no one will hear their voice. Because there is the “Still fine voice” (Kings 1 19:12), the Holy of Holies is the “Shemona esray” because there the king comes.
The “small quiet voice” is the י from the name יהו”ה, and it is from the אדנ”י, from there comes the king who is יהו”ה
This is מטטרו“ן in the image of the “sadeek”, the foundation of the worlds. The river of Dinar is from the side of Gevurah. The river of Plagav (division) is from the side of Chesed, streams of water, which is the river of Kevar כבר. What is כבר? It is the angel מטטרו“ן, who is the רכב chariot of the middle pillar. “And he rode on the כרוב Kruv and flew” (Psalms 18:11), which is the “chariot of fire and horses of fire” (Kings 2 2:11), which include 600,000 chariots. From the side of the tzadik the חי (life) (18) of the worlds, he includes חי myriads (18,000) of chariots. “The chariots of Hashem are two myriads, two thousand שנאן angels” (Psalms 68:18). As the Rabbis of the Mishnah have taught , two thousand שאינן (that are not from) the two myriad . Every myriad is ten thousand. Two myriads is twenty thousand, two thousand שאינן that are not. We remain with (Page 4B) eighteen thousand that descend with מטטרו“ן to receive the eighteen blessings, “Shemona Esray”, of the Jews prayer, to raise them before The Holy Blessed One.
Each Nashama (Soul of Divine intellect) reveals torah according to the source of its soul. These seventy faces of the Torah Parallel the seventy children of Yaakov who entered Egypt. These souls express themselves as sixty myriad. Moshe included all these source souls so he knew all 600,000 explanations to the Torah.1 The Torah Moshe was given in ”pardes” (Heavenly orchard)He taught to all Yisrael. All ”chidushim” (new ideas) in the Torah are through the Nashama of Moshe that illuminates in each and every sadeek by Moshe’s קרני הוד (horns of light) in each and every generation.2
Dat (knowledge) is where Moshe spreads out to the 600,000 root souls of Yisrael. One sees the Shechinah (Divine Presence) according to their dat (Knowledge in their hearts). The humility of Moshe attained all levels of dat , by attaining all levels of humility. By recognizing he was only flesh and unable to do “avodat GOD” (service of GOD) he came to be dependent on the “chayot” (angels of the ruach). This is how the merit of moshe is earned.3 Moshe was joined with mida (attribute) called צור (Rock) which is Malchut.4 Rabbi Yisrael Rozin teaches that one who serves GOD and learns Torah by their own power will not have the help of GOD. In truth these things are ruled by the power of ”Kidusha” and when accomplished properly they are not doing the work at all, but GOD does. GOD walks before him giving him Dat and intellectual powers, He walks before him. GOD sanctifies him at all times more and more by him subduing himself and his humility. In truth he is nullified to GOD, he becoming טפל (himself being secondary).5 Moshe did not tremble when he heard the sound of a angel or the Supernal King.6 Moshe went up to the “rekia” (firmament) and learned Torah from the angel Matto”t every day near sunset for 40 days. During that time Moshe spent 1000 years learning the secret ot Matto”t . Matto”t showed him things of the (depth) תהום which he could not understand, such as how many letters are between א and מ ?.7
The 49 gates of Binna are 49 faces of purity from Matto”t it is the vowel ”cholem”. Moshe is Teferet as it says ”a crown of Teferet (beauty-balance) on his head”. All light of Torah is revealed from Binna (Divine understanding) dressing in Teferet. This is the secret of Z’a and Moshe. The 50 gates allude to the 2 ”Yichudim” (unification of God) of the ”sma”. At the 50th gate vessels turn to light, because of a lack of Malchut of Malchut of vessels and a lack of Ketter of Ketter of lights.The 50th gate reveals complete tikun (fixing). The first ה of י ה ו “ ה has 50 gates Bina.
“ HEAR Israel YHV”H is “Eloheynu” (our God) YHV”H is “echad” (ONE) ”
“I will exalt him because he knows my name.” Call out through saying of the “Sma”, and he will answer you, as it is written, “Then you shall call out and Hashem will answer you” (Isa. 58:9).
Through the 49 letters one unifies twice every day by meditation of the Shema they open the fifty gates of freedom and the dwell with the “Shechinah” (Divine Presence), the correspond to the fifty times there is mentioned the going out of Egypt in the Torah. The sound of the music (of “Sma” goes up with the word אחד (one).
We are to meditate on “echad” (ONE) . This word is spelled alef-chet-dalet; The word alef means “leader” (aluf); the numerical values of chet and dalet are 8, and 4. We are to consider and intend that the God “ of the world” is master of the “chet ” (8) being the seven heavens and earth, and the dalet ( 4) , the four directions. Thus, the chet signifies God’s mastery over the “verticle” dimension including the spiritual realms “above” the physical universe and the dalet signifies GOD’ mastery over the horizontal dimension of space.
Malchut is not underneath netzach-hod -yesod but behind them, as is known. Malchut stands behind the netzach-hod-yesod of Z”a. It follows that the “feet” of Malchut extends down only as far as does the lower extremity of netzach -hod-yesod of Z”a. This being the case, Malchut does not occupy any “verticle” space by itself at all. This is true on weekdays, when Malchut is back-to-back with Z’ Anpin. It is also true on Shabbat, when they turn to face each other that the Malchut occupies “vertical space”.
By the saying of the Sma, the S”M is killed as the name of God, יהו“ה, is the sword of the Holy One Blessed be He. Concerning it, it is said, “The lofty praises of God are in the throat” (Psalms 149:6) through the saying of the Sma, is the “ double edged sword,” of the Holy One Blessed be He that is in the hand of the children of Israel so to be able to kill the S”M. As our sages have said in Talmud tractate Berachot that anyone who reads the Sma on his bed when he goes to sleep at night, it is as if he holds a double edged sword in his hand and all the more so the reading of the Shema in the morning and evening prayers which are commandments of the Torah themselves.
The forty nine faces of purity are the forty nine letters of the section of the upper unification, which is the twenty five letters of Shema Yisroel, and the twenty four letters of the second section of the unification which is “blessed is his honorable name, his kingship forever”. Of theכה) 25) letters it says about them, “כה (so) shall you says to the house of Yaakov” (Exo. 19:3). The 24 (כד) letters include within them the twenty four books of the Bible which is the כד (vessel) that is drawn from the sea of the Torah. It says about it “and tell over to the Jews”, and what do we draw from it? This כד (vessel) is the Shechinah (Divine Presence), which includes the twenty four books of the Torah, this is the “tzadik”, which is the river that flows from the upper Eden. The letter ו‘ comes down, which is the son of י”ה.
“Tzitzit” are the throne, by “Tefilin” Hashem descends upon the throne, because the Jews call to him through the “Sma”. When Hashem sits upon the throne, we need to stand for him through the prayer of the Amidah. His three legions come through the melodies, songs, and songs of praises. They set up the throne for Hashem through the Tzitzit, and they bring him down through their tefilin, and they stand before him in prayer. But for the wicked this is the tying up to all their accusers.
Matto”t in “Malachim” is the aspect of Moshe among ”Nashamot”.8 Before there was created the world all the “ruchot”of the Righteous were hidden in the ”Nashamot” of the Righteous.9 All leaders of every generation were present before GOD in their forms before He created the world. All Nashamot were carved before GOD in heaven with the same form they would have in this world. All the Torah that these souls learn in this world they already knew before entering it. This is all true concerning the righteous. All who are not so, those who distance themselves from GOD. Before they decend to this world they decend into the “thum Raba” (the great abyss). They are stiff necked before entering this world. They throw away the קדשא חולקה (Holy garment of the upper world) GOD gave them, and wander in Nakavah of Thum Raba. Then they decend to this world. By Teshuva they may take their Holy garment back.10 125,000 levels of Nashamot of the Righteous GOD had chosen before creation. They are sent into this world in every generation, and are bound to the “bundle of life” (source of Nashamot).11 There was a earlier Torah existing 2000 years before creation this was hidden with the original light of the first day. This is the Torah of “Y’H”, but our Torah is only the Torah of “V’H”. The Torah starts from chesed (KINDNESS) as from here the world was created. Originally the world was created in judgment, these were the worlds that were created and destroyed. Yet this strict guiding power still interacts in this world with the Righteous. With those who possess the soul level of “Chyah (Soul of Divine creativity wisdom) and “yachidah” (soul of unification with all). These are people who have access to the ancient Torah, which is superior to the Torah that has been revealed. These people GOD had in mind before he created the World. 12
The Zohar says that 2000 years before the world was created GOD played with the Hebrew letters. In another place it says that GOD was looking in the Torah and creating the world. This teaches us that the Hebrew letters are above all dimensions. When a “sofer” (Scribe) writes a Torah scroll he must be clean physically and spiritually, His consciousness should be pure and must go to the Mikveh before he starts writing. Before writing each letter he should touch the scroll with the ink to make a tiny mark and meditate on the letter “י” (Yod)
1. 1shar mimori chazal-ar’i p.85
1. 2Avodat Yisrael p.25
1. 3Maor Eniyim
1. 4Shoshan Sodot
1. 5Avodat Yisrael p.11
1. 6Sulam on Zohar Hazinu p.286b
1. 7safer ha paliyah
1. 8Sulam on Tikunim p.96,machashif halavon yaakov abuchizera p.250
1. 9Sulam on Zohar Chadash Achri mot p.26
1. 10Sulam on Zohar Achray Mot p.61b
1. 11Zohar Achray Mot p.68b
1. 12sni luchot ha brit
(תורה (611) = (65) אדנ”י + (90) פי+ סוד(70) + סכות (486
Torah= Succot is Secret of the mouth of GOD
This world, like the succah, is temporary. Rabbi Akiva advised that Succot is a way to keep us from excessive pride at the sight of our abundance of blessings, so we are told to go out in live in a “Succah”. The only constant, is GOD’s presence and our choices to respond to Him or not. The sages tell us the Succah is a mitzvah that surrounds us that can actually envelop us in the “Clouds of Glory” which God provided to protect the Hebrews in the desert when they left Egypt. at that time. The Ramchal explains, in Derech GOD, that the seven clouds of glory the surrounded us in the desert, define us. GOD envelops us; the earth and its limitations do not hold us down. From these “Clouds of Glory” we attain a higher consciousness. This consciousness gives us the ability to define ourselves uniquely according to the will of God. As when we were surrounded by the clouds of glory when we left Egypt and found our national identity. This consciousness from being surrounded by the energy of the “Clouds of Glory” –the Succah. Is alluded to by our equation :
Torah= Succot is Secret of the mouth of God
As in this environment being surrounded uniquely by God we can hear His voice, if one listens closely. Concerning “Succot is Secret of the mouth of God” The Vilna Goan teaches that the word succah uses letters from four of the five organs of the mouth which produce speech. The letter samech is from the group of letters that are formed by the teeth. The vov is from those that formed by the lips, the kof, from those formed by the palate, and the hey from the throat. The missing group is the one of the letters that is formed by the tongue. These letters are left unsaid in their natural position, surrounding the tongue. The Gaon tells us that they protect the tongue by remaining silent. Thus that which is sounded is built up on a foundation of silence. The word succah thus introduces a new concept. The word itself tells us that speech that is an offshoot of the inner silence that reflects constant awareness of the presence of GOD. In the Silence in the Succah may we merit to the conciousness of hearing from “the mouth of God”. The will will be easier for us to achieve if we silence our own mouths from speaking evil.
The Goan concludes by telling us that Succot has the power to subserviate the side of us that is drawn to evil speech. The Maharal tells us that our speech is our window to our inner lives. If we wish to experience joy and faith, part of the picture is redefining our speech. For this reason our equation states :
Torah= Succot is Secret of the mouth of God
The partition between thought and speech is so delicate, that unless we change our patterns of thought, we will find it almost impossible to change our patterns of speech.
When water is poured on the alter in the Holy Temple on Succot all receive
The Ruach HaKodesh (The Spirit of Holiness). A Succah itself is a place
Of new surrounding lights that yield Revelation.
תורה= (611)= הדבש יכפר
Torah= the Honey that will atone
As we learned before “ The honey of the Torah is the Torah’s secrets. They bring revelation of the level of one soul called “Chayah” . This is the Soul of Divine creativity and inspiration. To achieve the small still voice, Divine creativity and inspiration one must be pure and Holy. One must have atonement for past misdeeds to achieve this. The Zohar says, “Come and see! No man
is ever purified except with the words of Torah”. Therefore, it is only after we learn Torah that we remove personal impurities. Yet how we can learn secrets of Torah before purification? The answer is that this level of Torah learning, the “Sod”, secrets of the Torah its revelation requires the purity provided by atonement, so atonement is in its power. Once the inner part of our soul has been touched by Torah the outer layer is ready to grasp it and allow it to penetrate the soul. The Zohar above refers to this Godly element of our soul suggesting that Torah purifies it.
תורה=(611) = כח (28) + (582) בתפילין+ 1
1 for phrase
Torah= power in Tefillin
By strapping the tefillin on our head and arm we connect with G’d and His Torah. By internalizing the message of the tefillin we invoke its special power, spreading fear amongst our enemies. There is a special connection between the commandment of putting on tefillin and overcoming the enemies of the Jewish people. In Parashas Ki Savo (Devarim 28:1-10) it says: “And it shall be that if you listen to the voice of GOD your G’d to observe, to perform, all of His commandments … GOD your G’d will make you supreme over all the nations of the land … G’d shall give that your enemies that rise against you shall be smitten before you. They will come out against you on one road and they will flee from you on seven roads … G’d will raise you to be for Him a holy people … as you observe the commandments of GOD your G’d … and all the nations of the land will see that the name of G’d is proclaimed over you and they will fear you.” The Talmud (Berachot 6a) explains the meaning of “the nations of the land will see the name of G’d proclaimed over you”. This is a reference to the tefillin worn on the head. In contrast to the tefillin on the arm, which is covered by clothing, and is primarily a reminder for the one who wears it, the tefillin on the head is seen by others and proclaims a connection of the one wearing tefillin to G’d who commanded this mitzvah.
Concerning the power of Teffillin we have a story about the Balshem Tov when he once fell very ill. Rabbi Israel Baal Shem Tov was studying Torah in the Bais Medrash (study hall) with his close disciples. Suddenly, he became so sick that he was unable to speak.
The disciples became very alarmed. “Rebbe, Rebbe,” they asked, “What’s wrong? Can we get you something?” The Baal Shem Tov motioned to his Tefillin bag. Quickly, the students took out his Tefiilin and wrapped one around his arm and put the other on his head.
By this time, the Baal Shem Tov was so weak that he just lay down on a bench. He closed his eyes and didn’t move. The disciples sat by his side unsure of what to do. After a long time passed, the Baal Shem Tov sat up and began speaking to the disciples. “Thank God, I’m feeling better.”
The disciples asked in a concerned voice, “Rebbe, what happened? The Baal Shem Tov explained, “In my youth, I committed a sin. An accusation was made against me before the Heavenly Court and the Court decided that I deserve to die. At first, I wasn’t aware of what was happening to me. All I knew was that I started to feel very, very weak. Just then, my teacher, Achiya HaShaloni (a spiritual Being and teacher of Dovid Hamelech (King David), came and told me the situation.
Then he told me, ‘Reb Israel, quickly put on your Tefillin’.” After you put my Tefillin on,” continued the Baal Shem Tov to the disciples, “the Accuser (the Satan) came in the form of a Russian peasant carrying an iron shovel in his hand. He wanted to chop off my head. But because of the power of the Tefillin, the Satan could not get close to me. He started yelling, “Take off that leather (the Tefillin are made of leather)!” But I didn’t pay any attention to him and he continued yelling until, thank God, the accusation was nullified.”
The Baal Shem Tov continued, “It says in the Tikune Zohar: The commandment of Matronita (the Shechinah, the female aspect of God) places a man under her wings and protects him from the hand of the Accuser. So it is with the commandment of wearing Tefillin.”
And so it was.
It is also told concerning the Vilna Goan that was once he was staying in a Jewish-owned inn. In the morning, the innkeeper got up to say his prayers. Suddenly, a stranger marched into the room where the innkeeper was praying and started to attack him. When the Gaon heard the commotion, he came into the room as the attacker was about to hit the innkeeper. As the stranger saw the Gaon, his was overcome by fear and collapsed on the spot. The innkeeper turned to his prominent guest, full of wonder, and asked him, “What did you do?” To this the Gaon answered, “What are you so surprised about? The Talmud says, ‘And when you enemies see your tefillin on your head, they will fear you.'” The innkeeper responded, “But I was also wearing tefillin.” The Vilna Gaon explained to his host that if one analyzes the exact words of the Talmud it refers to the tefillin “in the head”, rather than “on the head”. The Gaon added further, “For the words of the Torah to be fulfilled, it is not sufficient that one just put on one’s tefillin without internalizing the meaning, intentions of the tefillin. The words of the Torah written in the tefillin are supposed to enter our mind and brain to subjugate our senses and abilities to G’d’s service, and to reinforce our belief in everything written in these portions of the Torah.” In other words, the fear generated by the tefillin on our enemies and attackers only takes effect when the person wearing the tefillin becomes one with the tefillin.
We find the connection between the tefillin and the study of Torah the commandment to wear tefillin. As it says in the verse, (Exudus 13:9): “And it shall be for you as a sign on your hand and as a reminder between your eyes, so that the Torah of YH”H shall be in your mouth.” By strapping the tefillin on our head and arm we connect with GOD and His Torah. Tefillin are like batteries that charge the one wearing them, and give him the energy to study Torah. As the great Rebbe of Radomsk writes (Tiferet Shlomo v.2 p.196), “If a person fulfills the mitzvah of tefillin correctly, he will feel a longing to learn Torah after putting them on.” This is how strong the connection is between tefillin and Torah study. We see this proven by our equation :
Torah= power in Tefillin
Filed under: Tefillin
In the book Shoshon Sodot it is explained that not much is said in the Torah itself concerning Teffilin as they are a hidden thing. The Magid of koznitz teaches that the main thing of Teffilin is to bind emuna to our hearts so to serve Hashem with hearts and brain. So to be able to determine with our kidneys, and to understand all actions. Always cleaving in the thoughts of Elohy”m Chyim ( the Living God). Concerning physical things by the parsha that are written on skin that are in the skin boxes of Tefilin, and by the skin cords that hang down, and on the arm. These arouse the heart and mind in devakut (cleaving to God) and desire. The 4 boxes of the head Tefillin and 1 of the arm Teffilin parallel the 5 letters of Elohy”m (in Hebrew), which is the source of Zu”n (source of all Ruach emotional, and Nefesh animal souls). In Aor Yakar on the Zohar we learn that the head and arm Tefillin are male and female. The 2 united are the image of God (as He made man in). Putting on Teffilin elevates divine sparks, as these sparks are united to their source divine intellect decends (nashama). Teffilin is the aspect of “mochin” (brain-consciousness), through them one can merit “mochin penimi” (internal brain-consciousness), which is “nashamot”. Elevating the animal soul (nefesh) . One attains perfection of the divine image, completeness of the 4 letter name by wearing Teffilin.
it is taught that the 4 faces of the “Chayot Ha Kodesh” (holy angels) are the 4 boxes of the head Tefillin, and Tefillin relates to the mystery of the “caruvim” (angelic figures on the ark of the covenant). From the Tefilin is made the seal of Hashem. If all the Halachah (law) concerning making Tefilin is not followed exactly this causes the power of the “otherside” to mix with kidusha (Holiness).