Erev Shabbos Kodesh Parshas Va’eschanan 5769

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

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

4 Ohalei Yosef st., Jerusalem

D’ei Chochmah L’Nafshechah Parshas Va’eschanan

Shalosh Seudos1 of Parshas Va’eschanan 5767

‫ ַע ְב ְדּ ָך‬-‫לּוֹת ְל ַה ְראוֹת ֶאת‬

ָ ‫אַתּה ַה ִח‬
ָ ,'‫י ה‬-‫ ֲאדֹ ָנ‬.‫ָא ְת ַחנַּן ֶאל ה' ָבּ ֵעת ַה ִהוא ֵלאמֹר‬
ֶ ‫"ו‬
‫ֲשׂי ָך‬
ֶ ‫ֲשׂה ְכ ַמע‬
ֶ ‫ ַיע‬-‫אָרץ ֲא ֶשׁר‬ ֶ ‫וּב‬ָ ‫ ֵאל ַבּ ָשּׁ ַמיִ ם‬-‫ ֲא ֶשׁר ִמי‬,‫ָקה‬ָ ‫ָד ָך ַה ֲחז‬
ְ ‫י‬-‫ָד ְל ָך וְ ֶאת‬
ְ ‫גּ‬-‫ֶאת‬
‫ ָה ָהר‬,‫ַר ֵדּן‬
ְ ‫טּוֹבה ֲא ֶשׁר ְבּ ֵע ֶבר ַהיּ‬
ָ ‫אָרץ ַה‬ ֶ ‫ ָה‬-‫ְא ְר ֶאה ֶאת‬
ֶ ‫נָּא ו‬-‫ ֶא ְע ְבּ ָרה‬.‫ְו ִכ ְגבוּר ֶֹת ָך‬
".‫ַהטּוֹב ַהזֶּה וְ ַה ְלּ ָבנֹן‬

“And I beseeched Hashem at that time, saying: ADNI Hashem, You have
begun to show Your servant Your greatness, and Your strong hand. For
what force is there in heaven or on earth that can do according to Your
works and according to Your mighty acts? Please let me go over and see the
good land that is beyond the Yarden; that goodly hill-country, and
Levanon.”2

The Secret of Moshe’s Prayer

When Moshe Rabbeinu pleaded with Hashem for clemency, we find that
he addressed Hashem as HaVaYaH—Elokim. [Although the verse seems to
indicate that the Name Moshe used was ADNI-HaVaYaH, this is incorrect, since
we see that the vowelization of the Shem HaVaYaH is that of Elokim.] The
Zohar reveals that when these two Names are together, it indicates that

1
The lesson was delivered at the third meal of Shabbos.
2
Devarim 3:23-25

3
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

Hashem’s Name is complete.3 We can explain this in the context of the teaching
of the Arizal on the verse "‫ ַה ִמּ ְד ָבּר‬-‫“—" ִמי זֹאת ע ָֹלה ִמן‬Who [mi] is this/she [zos]
that comes up from the wilderness?”4 The word ‫ מ"י‬has a numerical value of 50
[10=‫ י‬40=‫]מ‬. This fifty corresponds to the fifty gates of Binah, which is the
deeper meaning of the Name Elokim. The word zos alludes to the aspect of
Malchus [“she”—the feminine concept], signified by the name ADNI. In light of
this teaching we learn that Moshe tried to sweeten the judgments through the
aspect of ‫מי זאת‬, of Binah and Malchus.

As is well known, the prayer of Moshe was an attempt to bring the

ultimate redemption since his entering the land would have triggered a complete
rectification and we would never have been exiled.5 [It therefore especially
important for us to study Moshe’s attempt, his “Va’eschanan,” especially since
his prayers drew down immense gifts of kindness from the Otzar Matnas
Chinam, from Hashem’s “Treasury of Unearned Gifts,” which sustain us during
our long exile.6 An additional important question concerning the ultimate
redemption is the apparent contradiction regarding how it will come about.] On
the one hand, our sages say clearly that the redemption will come in the merit of
Yitzchak.7 On the other hand, it is very well known that the redemption depends
on the arrival and avodah of Eliyahu HaNavi [as implied in the verse at end of

3
Zohar Hakadosh, Parshas Vayakhel
4
Shir HaShirim 8:5; See Sha’ar Hakavanos, Drushei HaLailah #10
5
See Pri Tzaddik, Parshas Matos
6
See the teachings of the Arizal on Parshas Va’eschanan
7
Shabbos 119b

4
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

Malachi]. So which is the pivotal element in the ultimate redemption—that of

Yitzchak, or that of Eliyahu?

Three Weeks of Suffering and Seven Weeks of Consolation

After our double affliction on Tisha B’Av, Hashem doubly comforts the
ֶ ‫“—"אָנ ִֹכי אָנ ִֹכי הוּא ְמנ‬I, even I, am He who consoles you.”8
Jewish people: "‫ַח ְמ ֶכם‬
The Baal HaTanya explains that the three weeks of mourning correspond to
blemishes in the three upper sefiros of Chochmah, Binah, and Da’as. These three
sefiros are rectified during the seven weeks of consolation, which correspond to
the seven lower sefiros of Atik which are encased in the partzuf of Arich Anpin.
This towering level [associated with Kesser] alludes to the light of Moshiach
through which everything will be rectified.

“From My Flesh, I See G-d”

The true tzaddikim are always powerfully connected to Hashem, as the
verse states: "‫ֻלּ ֶכם ַהיּוֹם‬
ְ ‫ ַחיִּ ים כּ‬,‫יכם‬
ֶ ‫אַתּם ַה ְדּ ֵב ִקים ַבּה' ֱאל ֵֹה‬
ֶ ְ‫“—"ו‬And you who cleave
to Hashem your G-d, you are alive every one of you this day.”9 Of course, there
is always a level of evil which stands in counterpoint to the good since, “Hashem
made this opposite to that.”10 The aspect of unholiness which corresponds to the
holiness of Moshe is the idolatry referred to as Pe’or—Moshe fights against this
aspect at all times. [This is why Moshe Rabbeinu was buried, “opposite
Pe’or”—to counterbalance the negative force of Pe’or.]11

8
Yeshayah 51:12
9
Devarim 4:4
10
Koheles 7:14
11
Devarim 34:6

5
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

There are two essential paths to dveikus in Hashem, just as every person
is a made up of two distinct elements, the body and the soul. Hashem created
both elements to enable us to connect to and grasp Him. We all have a specific
physical form to enable us to recognize our Creator through the Divine image in
which imbued in which each of us was created. As the verse states, ‫וּמ ְבּ ָשׂ ִרי ֶא ֱח ֶזה‬
ִ "
"‫“— ֱאלוֹ ַק‬And from my flesh, I see G-d.”12 [Theoretically, one can connect to
Hashem through two paths: through deep contemplation of the Divine image in
our body, and through our soul.] Unfortunately, the physical has been so misused
and blemished over the years that it is [all but] impossible to see the Divine
through our physical bodies. [The Leshem explains that this distortion of the
material through the first sin resulted in the klippos or husk-like forces of
negativity grabbing hold of the physical and making it virtually impossible to
connect to Hashem through these elements.13]
Today, the only way to attain dveikus to Hashem is through the
pathway of the soul, not the body. This means exploring and meditating on the
deeper meaning of each limb, as discussed in the mystical works. As the Baal
Shem Tov explains, today we can only see Hashem through, “From my soul I
see G-d.” [This does not contradict the verse in Iyov, since that can also be
read, “From contemplating the deeper meaning of my flesh, I will come closer
to G-d.”]

12
Iyov 19:26
13
See Sefer HaDei’ah I, Drush #5, 7:8

6
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

Yitzchak’s Power to Mitigate Judgments

"‫אַב ָר ָהם‬
ְ -‫תּוֹלדֹת יִ ְצ ָחק ֶבּן‬
ְ ‫“—"וְ ֵא ֶלּה‬These are the generations of Yitzchak,
son of Avraham.”14 On this verse, the Zohar comments: “In the ultimate future,
the righteous will know Hashem in their hearts.”15 In the future, the Jewish
people will sweeten all judgments through the aspect of Yitzchak. The name
Yitzchak itself alludes to this sweetening, since the numerical value of Yitzchak
is 208—eight times twenty-six, the numerical value of the Shem HaVaYaH.
These eight Divine Names of ‫ יהו"ה‬allude to the five kindnesses which sweeten
the three judgments. These three judgments correspond to three of the four sons
which the Torah spoke of that are mentioned in the Hagadah. We sweeten these
three judgments through deep contemplation of, “through the spiritual aspect of
my flesh, I see G-d,” until we elevate ourselves above the physical and merit
dveikus.
But this is only possible through learning Torah, since without the Torah
it is impossible [to achieve or sustain] true dveikus to Hashem. It is only through
diligent study that a person can remove all of the material illusions and obstacles
from their physical nature so that they can cleave to Hashem.

The Mitigation of Judgments by Eliyahu

But the aspect of Yitzchak, the sweetening of these three judgments via
the five kindnesses, is not enough to bring the true redemption. We also need the
aspect of Eliyahu. The numerical value of the name Eliyahu is fifty-two and it
alludes to the aspect of the permutation of the Shem HaVaYaH which equals
14
Bereishis 25:19
15
Zohar I:135a

7
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

fifty-two and alludes to Malchus. This is known as the ‫שם ב"ן‬. [ ‫יו"ד ה"ה ו"ו ה"ה‬
‫ = אליה"ו‬52 =]
The fifty-two of Eliyahu alludes to the remaining two judgments that
were not sweetened by Yitzchak [since each of the dinim parallels a Shem
HaVaYaH which has a numerical value of 26, and 2 x 26 = 52]. These two
judgments are personified by the wicked son of our hagadah. These additional
two hamtakos or “sweetenings” are all about tempering the apparently exclusive
physical nature of this world with spirituality. [The alluring physicality of our
material world is doubly hard to overcome, however, and this takes huge efforts.]
One does this through connecting to the spiritual essence of each limb [or
object], while bearing in mind its physical manifestation. This contemplative
process mitigates the dinim in the material plane so that even one’s physical self
is transformed into a vehicle for the spiritual, which is an aspect of Eliyahu [who
ascended to heaven with his physical body, in a heavenly chariot or vehicle].

Dveikus through Torah and Mitzvos

Rav Aharon of Strashele explained that Moshe’s request to enter the land
is meant to teach us that there are essentially two paths to avodah: through
learning Torah and through the physical fulfillment of mitzvos. The dveikus
afforded through Torah study is a connection that is completely removed from
the physical. One cleaves to Hashem through the aspect of, “from my soul, I see
G-d.” Although this is the path of unity with Hashem through deep
contemplation of the Shem HaVaYaH, it does not transform one’s very flesh into
a vehicle for the Divine. However, one who accepts the yoke of heaven by

8
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

fulfilling physical mitzvos can ascend to the level where every sinew and limb is
a vehicle for Divine revelation.
The tzaddikim experience the overwhelming joy of connection with
Hashem, which is the path of Torah / Yitzchak, whose very name means
laughter. This is the intense delight that we will experience in the ultimate future.
As the verse states: "‫וּלשׁוֹנֵנוּ ִרנָּה‬
ְ ‫“—"אָז יִ ָמּ ֵלא ְשׂחוֹק ִפּינוּ‬Then our mouths will be
filled with laughter, and our tongues with joyous song.”16 At the same time, the
tzaddikim never lose sight of the pathway of Eliyahu, which transforms the body
into a vehicle of holiness.
This second level of Eliyahu is discussed by the Arizal himself when he
teaches how one should connect to Hashem on each spiritual world. He teaches
that one must ascending in his thoughts while contemplating the unity of the
holy merkavah, the Divine chariot, until he makes all of his limbs and sinews a
vehicle for Divinity. Then he can fulfill the verse, ‫תוֹך ְבּנֵי‬
ְ ‫" ִכּי ֲאנִ י ה' שׁ ֵֹכן ְבּ‬
"‫“—יִ ְשׂ ָר ֵאל‬For I am Hashem, who dwells within the children of Yisrael.”17 This
person also fulfills the verse, “And you who cleave to Hashem your G-d, each of
you are living this day.”18 This verse signifies that one should draw down the
revelation of dveikus even into the aspect of Elokim, “Hashem Elokeichem, your
G-d,” since the Name Elokim expresses the lower and most material aspects of
creation.
This is why Moshe asked to enter Eretz Yisrael. It is only in the holy land
that one can perform the physical mitzvos in a manner that will completely

16
Tehillim 126:2
17
Bamidbar 35:34
18
Devarim 4:4

9
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

sweeten all judgments and reveal G-dliness even in the lowest aspects. Had
Moshe entered and accomplished this task, he would have brought the ultimate
redemption whose purpose is to reveal Hashem’s presence even in the lowest
level of physical reality.
This is the meaning of the double comfort that is afforded to us after our
double destruction: the double dveikus to Hashem available through Torah and
through mitzvos.
Unfortunately, the forces of evil wait in ambush to push people into
twofold sins. Their first aim is to cause a person to stumble into blemishing his
nefesh through profanity and the like, G-d forbid. Many people mistakenly
believe that such sins are no big deal, but the sad reality is that they leave a very
great blemish on the soul, as we see from the great punishment for this sin, as
discussed in [numerous sources, including] Shabbos 33. After causing us to fall
into forbidden speech, the evil within begins to work on us to correspondingly
negative action.
This is the exact inverse of the steps to the twin consolation of Torah and
through mitzvos. First we must live with the spiritual reality of Torah, and only
then can we become a physical vehicle for the Divine by assuming the yoke of
physical mitzvos.

Guarding Our Speech

A person who does not work on at least the first step of divesting himself
from materialism is forbidden to learn works of Kabbalah, since he will surely
invest the spiritual concepts that he learns with a false material identity.

10
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

Speaking profanity leads to sinful deeds. Even if the person who speaks
does not fall to such actions themselves, the younger generation copy what they
hear, and they do act inappropriately because of it. When a person speaks in a
manner that is not in keeping with the honor of the King—since His precious
children should certainly not speak this way—he empowers the klippah of Pe’or,
which works to bring about our downfall through sin. [Pe’or means
“uncovering” and is the root of hefkeirus.]
This is so insidious and harmful! Hearing improper language from any
Jew, and especially from a young child or bochur, should make us feel
absolutely devastated. We should literally tear our garments and make a large
outcry on account of our having reached such low levels. When we see that there
are new and terrible decrees and children are lost to their parents, we should
search ourselves thoroughly to discover what failings within us have brought
about such terrible consequences.
It is especially important for one who wishes to be careful in his speech
to guard his eyes, since these blemishes cause evil speech. “Abba is the
foundation of the daughter / Malchus.” Abba / Chochmah is the aspect of sight,
while the “daughter” / Malchus is an aspect of speech. What one sees influences
what one says.
One must act with the holy gevuros of Yitzchak and Eliyahu, who was
truly zealous for the honor of Hashem. Although one must sweeten the harsh
judgments, this can only be done through engaging in holy judgments or gevuros
[by acting with self-restraint]. He must distance himself completely from every
unseemly sight both at home and while traveling. Even when in the company of

11
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

others, if he hears that they speak in a way not in keeping with the holiness of a
Jew, he is obligated to separate himself from them until they do a true teshuvah.
The side of evil is always trying to instigate harsh decrees against the
Jewish people, and its main ammunition is found by pushing us into sin. The
only genuine way to combat this evil is through dveikus, through the holy vitality
of connection with Hashem—“You who cleave to Hashem are all alive this day.”
Through the dual path of dveikus in our innermost selves through Torah and the
outer elements through mitzvos, we will merit to overcome the forces of evil.
Since all of the Jewish people is a single organic whole, we all have a
responsibility to attain both aspects of dveikus. The claim that this is the task of
tzaddikim is false, since the verse clearly states that we are all righteous.19 But
until we really work to achieve dveikus, the wicked son will have free reign to
wreak havoc through the two lower gevuros, G-d forbid!

“She Who Rises from the Wilderness”

This is especially important during the month of Menachem Av. The
seven weeks of consolation parallel the seven lower sefiros of Atik encased in
Arich Anpin.
The Arizal explains that in the realm of Arich, Ze’ir Anpin and Nukvah
[the six lower sefiros from Chessed to Yesod, and the feminine aspect of
Malchus] stand on the exact same level [unlike in lower levels where Nukvah
only extends to the level of the “torso” of Ze’ir Anpin]. This is a yichud on the
level of HaVaYaH-Elokim and is the deeper meaning of the mitzvah to blow the

19
Yeshayah 60:21

12
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

chatzotzros, the silver trumpets. The word ‫ חצוצרות‬is a contraction of the words,
‫תצי צורות‬, “half-forms.” [On a simple level this alludes to] the lower aspect of
‫ זאת‬/ Malchus, which is joined with the supernal aspect of ‫מ"י‬, the fifty gates of
Binah in Imma. [These are likened to two halves of a whole because] this causes
a unification between the spiritual and physical duality, through such powerful
dveikus that even the physical becomes a medium for the spiritual. [So the two
broken halves of physical and spiritual are joined as one and made whole—the
two “half-forms” are joined.]
Dveikus through Torah is an aspect of the ‫אני‬, the “I,” which alludes to
the aspect of ‫—אין‬the state of nothingness of Arich Anpin. Reaching the inner
aspect of Atik, on the other hand, is symbolized by dveikus in mitzvos, even in
the outermost parts of a person. One who attains both of these levels can enter
Eretz Yisrael and attain absolute connection to Hashem.
There are very many who attain a level that parallels that of the Diaspora,
of chutz la’aretz. That is a deep feeling of closeness to Hashem through prayer
and learning Torah. But only the most righteous experience deep dveikus through
fulfilling each and every mitzvah. They feel a deep connection to Hashem every
time they put on their tallis or tefillin, which represent all mitzvos, since one
should long all day to crown Hashem with each and every mitzvah. [The tallis
here represents the garment one weaves through each mitzvah, and tefillin
represent the “crowning” of Hashem.]
It is incumbent on every Jew to strive to reach this level of feeling the
light and sweetness of every single mitzvah. We must wish with all our hearts to
achieve true connection to Hashem “face-to-face,” as our sages explain the

13
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

verse: “This [which implies a direct connection] is Hashem in Whom we have

hoped.”20 The Vilna Gaon explains that the entire Torah was given on condition
that we fulfill it. We must work to merit the inner and outer yichudim to be found
in Torah and mitzvos.
But if we do not manage to guard ourselves well, Pe’or comes and
instigates all kinds of awful decrees against the Jewish people—Hashem protect
us from now on!
The first step in fighting its influence is to realize that there are no
concessions when it comes to holiness and personal purity. Every father must
pay careful attention to his children regarding these delicate yet essential areas of
spiritual development. It is our job to ensure that the children are not wandering
the streets where damaging philosophies and influences abound. We must also
do our utmost to ensure that our friends and neighbors are not drawn into such
evils. This is especially true today when the side of evil has drawn so many Jews
into sin through evil speech and sights. Such spiritual failings are literally the
cause of the continued destruction of the Beis Hamikdash.
The beginning of the rectification is achieved through the double
consolation of gazing at the holy words of Torah to counter the evil effects of
having seen the unseemly. But this is only in the merit of Moshe who begged
Hashem to enter Eretz Yisrael. Through his prayers he caused that no matter
where a person has fallen, he can pick himself up through experiencing the
vitality of bonding with Hashem. In addition, if one will only fulfill this verse, he
is protected from all evil and sin.

20
Yeshayah 25:9

14
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

When the situation looks bleak we must never say that our troubles are a
mere coincidence. Instead, we must have mercy on our children and our
friends—and ourselves—and seek the real cause. This is especially important
regarding hardships that our family and friends experience, G-d forbid. We must
all do a deep soul-searching to repair what needs fixing, especially in areas of
personal purity since, “Their G-d hates licentiousness.”21
Let no person say that it is enough that he has kept himself pure; why
doesn’t he watch just as carefully over his family and friends? Like Yitzchak and
Eliyahu, he should help others and enable them to repair what they have
damaged, especially those closest to him.
This is especially true during these crucial days. If we do not do a
thorough search, what will become of us? On the other hand, one who has done
his best to discover his flaws must know that, “Hashem is not a tyrant.”22 All He
wants is that we do whatever we can.
We must work to sanctify ourselves and others to the best of our ability.

The Rectification of Tu B’Av

Parshas Va’eschanan is always read during the first of the seven weeks
of consolation, which corresponds to the Chesed of Atik which is encased in the
galgalta, the “skull” of Arich Anpin, which is the “housing” of the level of
Kesser within Arich Anpin. The Komarna Rebbe revealed that Kesser [‫ ]כתר‬in
Hebrew has a numerical value of 620 because it corresponds to the 613 Torah
commandments and the seven main rabbinic commandments.

21
Sanhedrin 93a
22
Avodah Zara 3a

15
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

The Arizal taught that the Chessed of Atik is enrobed in the Chessed of
the “first day of creation,” and is known as “chessed d’kulah yomah,” the
kindness which is entirely of the day.23 This alludes to the whitening effect of
Atik on the galgalta of Arich. In our context this refers to the “whitening” or
purification of our mitzvos in action so that they are performed with absolute
dveikus. It is through this that the Shechinah rests on one’s physical self.
This is similar to the feeling that tzaddikim had in earlier times. When
they prayed they felt “as refined as pure oil”—they felt a deep connection to
Hashem in every aspect of their physical bodies. This came about through the
intense pleasure they took in their tallis and tefillin and all other mitzvos. This is
the level that we strive to reach on Tu B’Av. If we would only seek to feel the
wonderful connection to Hashem inherent in mitzvos, we would also merit this
great level on this most special day. On Tu B’Av, the three higher sefiros of Atik
are revealed. Hidden in this lofty level is the source of Malchus through which
one achieves a profound “face-to-face” connection with Hashem.24
Traditionally, the Jewish people would begin to expend greater efforts in
their Torah studies from Tu B’Av onward, as we find in Rabbeinu Chananel.
Through strengthening our learning, our inner connection gets stronger and we
are able to connect that much more in the outer levels of mitzvah observance—
which parallels Malchus, the bride. Through these efforts we merited that Tu
B’Av was celebrated as a holiday since we trusted that our dveikus would protect
us from future sin and our every action would stem from the pure “white”

23
Sha’ar Ma’amarei Rashbi
24
Taanis 31a

16
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

intention to reveal Hashem’s Kingship in the world. [We see hints to this from
the tradition of matchmaking on that day, and the donning of white garments by
the “brides.”]
This is also the deeper meaning of the teaching of the Arizal that the first
three judgments are sweetened during the Shemonah Esrei prayer when we say,
"‫—"וקונה הכל‬that Hashem is the owner of all—and the final three are sweetened
when we throw ourselves down during Nefilas Apayim: ‫"לדוד אליך ה' נפשי‬
"‫“—אשא‬A psalm of Dovid: To You, Hashem, do I raise up my soul.”25 [This is
the Sephardic version of Tachanun, which follows the text in the Zohar.]
First we attain inner dveikus through our speech in Shemonah Esrei. Only
afterwards can we achieve dveikus even in our outermost being by casting
ourselves down bodily during Tachanun.

“Let Your Soul Know Wisdom”

This is the meaning of the phrase, "‫—"דעה חכמה לנפשך והיא כתר לראשך‬
“Let your soul (nefesh) know (d’ei) wisdom (Chochmah), and it will be a crown
(Kesser) for your head.”26 We must unite our innermost selves to Hashem
through speech which is an aspect of Malchus. One can purify his speech only if
he watches his eyes which are an aspect of Chcohmah. Through this, we access
the level of Kesser, which means connecting to Him through doing the mitzvos
propelled by a very powerful feeling of dveikus.
This lesson is especially relevant to Shabbos Nachamu which alludes to
Yitzchak Avinu, since his name has the same numerical value as Nachamu
25
Sha’ar Hakavanos, Nefilas Apayim, Derush 4
26
From the Shabbos zemer “D’ror Yikrah,” based on Mishlei 24:14.

17
D’ei Chochmah L’Nafshechah Parshas Va’eschanan

Nachamu.27 Through the aspect of Yitzchak, of Binah of Arich Anpin as

expressed through speech from the throat, one merits to fulfill the mitzvos with
passionate dveikus and make his whole body a vehicle for the Shechinah.
“Guard Your holy mitzvos”—by attaomomg the level of Yitzchak and
keeping the mitzvos with dveikus in an aspect of the light of Shabbos—“Guard
Your holy Shabbos”—will merit the ultimate redemption which is an aspect of
Shabbos28. Although it says that if the wicked son had been in Egypt he would
not have been redeemed, this is not true regarding the ultimate redemption. At
that time when we will merit a double consolation, and even the aspect of the
wicked son will be sweetened and rectified. We will attain true dveikus even in
the physical, and the most material elements will also be completely sanctifed.
Hashem should help us to arouse these great rectifications and truly merit
a double nechamah so that we will be forever free of the impure influence of
Pe’or. May we merit the ultimate rectification of Moshe when his fight with
Pe’or is completed through the aspects of Yitzchak and Eliyahu. We should
continuously work on this dual path until our powerful dveikus in Torah and
mitzvos leads Hashem to send us our righteous redeemer, speedily in our days.
Amen!

Translated and Adapted by Rav Micha Golshevsky.

Please feel free to send comments, questions, and any feedback to: tc7@neto.bezeqint.net .

27
This is discussed in the writings of the Rama MiPano, the Bnei Yissaschar, and others.
28
See Ohr Hachaim Hakadosh on the verse Vishamru bnei Yisrael es HaShabbos.

18

www.ladaat.net/gilionot.php ‫גיליונות פרשת השבוע להורדה‬