The Fifteenth of Av

It is written in the Mishnah (Taanit, p 26b): “Rabbi Shimon Ben Gamliel said, ‘No days were better for Israel than the fifteenth of Av [11th Hebrew month], and Yom Kippur [Day of Atonement], when the daughters of Jerusalem would come out dressed in borrowed white garments, so as not to shame those who do not have. The daughters of Jerusalem would come out and dance in the vineyards. What would they say? “Young man, lift up your eyes and see what you choose for yourself. Do not cast your eyes on beauty; cast your eyes on family.’” (And on page 31) “Those who did not have wives went there. Our sages taught, ‘What would the beauties among them say? ‘Turn your eyes to beauty, for a woman is only for beauty.’ What would the wellborn among them say? ‘Cast your eyes on family, for a woman is only for sons.’ In The Eye of Jacob he adds, ‘The wealthy among them say, ‘Cast your eyes on the wealthy.’ What would the unsightly ones among them say? ‘Take what you take for the Creator, as long as you crown us with gold coins.’”

We should understand the connection between good days and the daughters of Jerusalem coming out to dance in the vineyards and speaking to young men about matchmaking. What modesty is there here? It implies that the good days that Israel had caused the daughters of Jerusalem to come out and dance in the vineyards. We should understand the connection between them.

It is known that Malchut is called “daughter,” as in “Father created the daughter.” We make four discernments in Malchut. These are called Hochma, Bina, ZA, and Malchut, which are called “four Behinot [discernments] in the Aviut [thickness].”

The first Behina [discernment], which is Hochma, is called “beauty,” for it is known that Hochma is called “having beautiful eyes.”

The second Behina is Bina. She is called “mother of the children,” and she begot ZON. The quality of Bina is that she wants equivalence of form, to be similar to the Giver. For this reason, the merit of Bina is that we attribute her to Keter, meaning that she wants to resemble Keter, who is the Giver.

The third Behina is ZA. She is called “rich,” as it is written, “The rich shall not give more.” It is written (Zohar, Ki Tissa, item 4), “‘The rich shall not give more’ is the middle pillar, ZA, who should not give too much Yod. ‘The rich shall not give more’ is the middle pillar, which, from His essence, leans toward the right, to Hassadim, and does not need Hochma, hence its title, ‘rich.’”

The fourth Behina, which is Malchut, is called “poor and meager,” as it is written, “She has nothing of her own except that which her husband gives her.” It is known that Malchut is called “faith.” It is as was said about Abraham, “And he believed in the Lord and He considered it for him as righteousness.” Faith is called Tzedakah [righteousness/charity], as one gives charity to the poor without asking anything in return. Such is faith above reason: he does not ask anything in return, but only for the Lord. It follows that it is as though faith is called “meager,” like the poor, who do not return anything for the charity that is given to him.

With the above said we can interpret the excerpt about the daughters of Israel coming out. It is known that good days are when there are ascents of the worlds and their disclosure. Therefore, then is the time for disclosure, and then the daughters of Jerusalem come out. Coming out means from concealment to disclosure, and each Sefira shows its importance.

It is known that there are four Behinot [discernments/phases] of Ohr Yashar [Direct Light]. This means that four phases are discerned in Malchut herself—in the will to receive, which is Malchut with respect to the OhrYashar, whose quality is to receive in order to receive. Four Behinot are discerned there, as it is written (“Preface to the Wisdom of Kabbalah,” item 20), “The five discernments of reception in Behina Dalet are called by the names of the Sefirot KHB TM because prior to the Tzimtzum [restriction], while Behina Dalet was still the vessel of reception for the ten Sefirot included in the Upper Light by way of ‘He is One and His Name One,’ …its clothing of the ten Sefirot there followed these Behinot. Each of the five Behinot in her clothed its corresponding Behina in the ten Sefirot in the Upper Light.”

These abovementioned Behinot appear on good days, meaning that each Behina reveals its merit. The order is that Behina Aleph, called Hochma, says, Bachur [Young unmarried man], meaning one who is worthy of being Bachur [also “chosen”] from among the nation. At that time she reveals her merit—that there is beauty in her. That is, Hochma is called “the beauty of the eyes,” as it is said, “The eyes of the congregation,” referring to the sages of the congregation. Therefore, Hochma is called “beauties.” This is why they said that a woman is only for beauty. Concerning the vessels of reception in general—where the desire to do good to His creations created a Kli [vessel] to receive the delight and pleasure—it pertains to light of Hochma. This is why a woman is called “vessel of reception only for Hochma.”

“What would the wellborn among them say?” being wellborn means that he has a high root. For example, when we say that this man is the grandson of a great man, we mean that his root is a very high root. The Sefira, Bina, called Behina Bet, shows her merit—that she craves equivalence of form, by which we can come to adhere to the root, which is the Emanator and Keter. It follows that the Sefira Bina shows that she is attached to the root. This is called “pedigree,” meaning that the sons she will bear will have a nature with the same quality as hers, since she has equivalence with the root. This is why it is written, “What would the wellborn among them say? A woman is only for sons.”

This means that the vessels of reception, called “woman,” must strive to bear sons, meaning that the sons they will bear will be important sons. This is why it was said “Cast your eyes on family,” meaning family pedigree. That is, Bina showed her merit—that she is adhered to the root, which is called “equivalence of form,” for the root of Bina is Keter, which is a desire to do good and bestow. Therefore, her merit is that she begets power of bestowal for the sons, who will later bear.

“The wealthy ones among them say, ‘Cast your eyes on the wealthy.’” Behina Gimel, which is ZA, is called “rich,” since one who has Hassadim is regarded as rich because he is content with his lot and does not need Hochma. He also has illumination of Hochma, but he leans toward Hassadim. In that respect he is similar to Bina, who is the source of Hassadim, which extends from the root, Keter. She wants to resemble her root, but he has illumination of Hochma.

It is written in the holy Zohar (Ki Tissa, item 4): “‘The rich shall not give more’ is the middle pillar, ZA, who should not give too much Yod.” And it is written, “‘The rich shall not give more’ is the middle pillar, which, from His essence, leans toward the right, to Hassadim, and does not need Hochma, hence its title, ‘rich.’” It was told not to give too much Yod, meaning not to give too much Yod, but rather take Ohr Hassadim [light of mercy] with illumination of Hochma.

This is why it is written, “The wealthy ones among them,” meaning Behina Gimel, which is the Behina of ZA, called light of Hassadim in illumination of Hochma, for ZA is called “rich.” That Sefira in Malchut shows her merit, as it is written, “Cast your eyes on the wealthy.”

“The unsightly ones among them” are the actual Malchut, called Behina Dalet in Dalet, on whom there was the Tzimtzum [restriction]. Hence, this Behina is called “poor and meager,” as it is written in the holy Zohar, that Malchut is called “poor and meager for she has nothing of her own except that which her husband gives her.” It is known that we must assume the kingdom of heaven above reason. This is called “faith,” to believe in the Creator although the body comes with many questions, complaints, and demands. At that time we should say, “They have eyes but they do not see, ears, but they do not hear.” Instead, we must accept everything above sense and reason. Moreover, this must be as Tzedakah, as was said about Abraham, “And he believed in the Lord and He regarded it for him as righteousness.”

The reason is that as when you give charity to the poor, you do not ask the poor for anything in return because the poor have nothing to give back accept what they are given. So should be the assuming of the burden of the kingdom of heaven—without anything in return, but only for the Creator, as though the Creator has nothing to give back to man in return for his work in assuming the burden of the kingdom of heaven.

Indeed, why should faith be specifically this way? It is because of the known reason that there was a Tzimtzum on the vessels of reception so there would be room for work, and by which to achieve equivalence of form, called Dvekut [adhesion]. Specifically in these Kelim [vessels], called “annulment of vessels of reception,” we obtain vessels of bestowal, where one can aim in order to bestow. In these Kelim illuminate all the delight and pleasure that the Creator wanted to bestow upon His creations.

However, in the creatures, who were created with vessels of reception, and who are told that they must work above reason, this work is called “unimportant work.” It is regarded as unimportant because it is unsuitable for a reasonable person to do things to which the intellect does not agree.

It is as Baal HaSulam said about the verse that the Creator said to Moses (Exodus, 4:2): “And the Lord said to him: ‘What is that in your hand?’ And he said, ‘A staff.’ And He said, ‘Throw it on the ground,’ and it became a serpent, and Moses fled from it.” He said that Moses’ hands are called “faith.” It is regarded as “of little importance,” since man craves only knowledge. Where he sees that there is no knowledge that he wants to obtain, he cannot attain the matter. He argues that he has already exerted in this work so we can do everything for the Creator but he did not move one bit. Thus, the body tells him, “Give up on this and do not think that you will ever be able to attain it. So get off this path.” At that time the Creator tells him, “Throw it on the ground,” meaning this is what you should do before the people of Israel. We must know that Pharaoh and Egypt imply the Pharaoh and Egypt that exist in an Israeli heart. “And it became a serpent.” That is, as soon as we leave the faith, called “of low importance,” we promptly fall into the Klipot [shells/peels] for specifically through faith above reason can we be rewarded with all the wholeness.

It follows that the majority of the work is when a person has no intellectual basis on which to build. Also, faith has no basis in his intellect. For this reason, where one does not see that any benefit will arise from this to himself, he promptly loses the energy to work and becomes like a log, without any desire or strength.

But precisely then one can see the truth—whether he has faith above reason, so he can tell his body, which comes to him with arguments that make sense. The body tells him: “Is it not enough for you to see the truth, that it is impossible to go forward your way? Do tell me, how much more proof do you need in order to listen to me, give up, and say, ‘Now I have realized that this path of working only for the Creator is not for me. I don’t know who it is for, but what I do know is that it is not for me.’”

Although our sages said otherwise (Sanhedrin, p 37a), “Therefore, each one must say, ‘The world was created for me.’ But what can I do if I see that in reality, I cannot keep this reality of saying that I must do everything for the Creator?’” This is why work of faith is regarded as unimportant work.

With the above said we will interpret what the unsightly ones would say, “Take what you take for the Creator, as long as you crown us with gold coins.” Behina Dalet in Malchut is called “poor and meager.” As said above, one considers this work unsightly because here he cannot look at the beauty of spirituality, nor at the pedigree in spirituality, or the wealth in spirituality.

Rather, what we do have here are only things that reason and intellect cannot tolerate. It is like an ugly object from which one keeps his distance, as it is written, (Hulin, 44), “Stay away from ugliness and its likes.” What can they say to a young man who wants to be a chosen one, “Take what you take for the Creator,” meaning “We cannot promise you anything of self-benefit. However, if you want to be the chosen ones in the nation, you must take what you take only for the Creator. That is, if you can agree to these conditions, you may take us. Otherwise, there is nothing to speak of.”

However, that, too, is not simple. Rather, “We want you to ‘crown us in gold coins.’” RASHI interpreted “crown us in gold coins” to mean that after the marriage you will give us jewels and handsome garments. Baal HaSulam said that although a person agrees to take upon himself the bargain for the sake of the Creator, meaning even if she is unsightly, he does not look at anything, but it is like “a bride as she is,” she still demands that afterwards he will draw for her the light of Torah. That is, he should try to obtain the flavors of Torah and the flavors of Mitzvot, or she will not agree, since “One who does not know the commandment of the upper one, how will he serve him?” This is why they said, “as long as you crown us with gold coins.” That is, although in terms of faith it is above reason, afterwards we must extend the light of Torah.

We therefore see two things that are opposite from one another. On the one hand, faith must be above reason, completely unfounded. On the other hand we must obtain the flavors of Torah and Mitzvot.

Similarly, Baal HaSulam said about what we say in the blessing, “Who has created in him, holes upon holes, hollows upon hollows, etc., so that should one of them open or should one of them close, it is impossible to exist and stand before You.” He said that closing pertains to faith, which should stay closed. This is the meaning of “Should [one of them] open.” Rather, it should stay closed. “Or should [one of them] close” refers to the flavors of Torah and Mitzvot. Rather, faith will stay above reason, and the flavors of Torah and Mitzvot will be revealed.