Page 481 - 24107

24107-EYAL - 24107-EYAL | 16 - A | 18-01-28 | 12:12:05 | SR:-- | Cyan
24107-EYAL - 24107-EYAL | 16 - A | 18-01-28 | 12:12:05 | SR:-- | Black
#24107-EYAL - 24107-EYAL | 16 - A | 18-01-28 | 12:12:05 | SR:-- | Yellow
24107-EYAL - 24107-EYAL | 16 - A | 18-01-28 | 12:12:05 | SR:-- | Magenta
#
Orchard of Delights Chukat

which all worlds, physical and spiritual, would evolve. (For a more the concept of process and achievement. The Ba’al Shem Tov taught
detailed explanation of this process, see “The Small Alef of Vaikra” that if you want to pull someone out of a muddy ditch, you must
above, and The Mystical Nature of Light, pp. 59-60.) sometimes be willing to get dirty, by descending into the ditch to

Another important set of Kabbalistic concepts that utilize the lend him a hand. Sometimes other means may work but ultimately
relationship between circles and lines are the two basic models one must be willing to get dirty in order to accomplish the task at
for the arrangement of the sefirot as either concentric circles, one hand.
within another, or as three vertical lines. The sefirot in the previous This principle can be applied to many situations in life. Very
primordial World of Tohu (World of Chaos) are in general associated little in life is handed to us on a silver platter; in order to achieve
with the construct of concentric circles. These were the sefirot that our goals we must be willing to role up our sleeves and work hard,
broke in the cataclysmic “breaking of the vessels.” In our World suffering many less than ideal situations along the way. Rarely does
of Rectification, which is still in the process, as it were, of “picking one complete a degree, perfect an art, master a technique, succeed
up the pieces,” the sefirot are now associated with the shape of our in a profession, or amass wealth without tremendous effort, much of
present sefirotic model – three vertical lines. which is not immediately rewarding. Thus, the modern catchphrase
“No pain – no gain” or the much more ancient Jewish teaching, “the
In these two Kabbalistic paradigms, the circle precedes the line
and therefore the line symbolizes a more “mature” developmental reward is commensurate with the suffering” (Pirkei Avot 5:26).
stage. Despite this understanding, the World of Tohu is not to be When applied to the laws of the red heifer, this principle sheds some
viewed negatively. There was nothing intrinsically wrong with the 16 light on the matter. Those who work hard to prepare the red heifer’s
light of tohu; rather, since its vessels were not mature enough to hold ashes, which will purify others, become impure in the process, but
that world’s powerful light, they broke. since the goal is purifying others, the temporary impurity is a small
price to pay. If giving to others was always so easy and the results
A third Kabbalistic concept that reflects the relationship between
circles and lines is the comparison between the transcendent and were always so immediately apparent and gratifying then everyone
immanent natures of God. On the one hand, God transcends time would constantly sacrifice for others. The truth is that oftentimes
and space and any description whatsoever, while, on the other hand, giving is difficult and entails much self-sacrifice and not everyone is
He is ever-present and immanent in every aspect of reality. God in willing to act so altruistically.
His transcendent role is referred to as Sovev Kal Olmin ([The One A beautiful insight into how this principle works in terms of life
Who] Surrounds All Worlds). Note that the word “sovev” begins and death and Torah study can also be learned from this passage.
with the letter samech. God, in His immanent role, is referred to as The Rabbis derive this insight homiletically from the juxtaposition
Malei Kol Olmin, ([The One Who] Fills All Worlds). Once again, the of the laws of the red heifer and the next passage dealing with the
images associated with these concepts are of God, as it were, either legal ramifications of a person dying in a tent. Although, on a literal
encircling all worlds (Sovev Kal Olmin) or of His entering into all peshat level, the latter passage seems to deal with the subsequent
worlds in the shape of a line descending from above to below (Malei ritual purity of the tent and the articles within it, on a derash
Kol Olmin). level, the Talmud explains that the tent in the verse is the “tents
of Torah,” based on the fact that the Torah states elsewhere that
Having placed the relationship between circles and lines in a
Kabbalistic context, we can now return to our original question “Jacob was a sincere man, a dweller in tents” (Genesis 25:27). Since
about why the subject of communal offerings and the holiday cycle the Sages understood the tents that Jacob dwelled in to be the “tents
appear in this portion, and show how this relates to the three lines of Torah” (that is, the study hall or metaphorically, the Torah way

512 481

#24107-EYAL - 24107-EYAL | 16 - A | 18-01-28 | 12:12:05 | SR:-- | Yellow 24107-EYAL - 24107-EYAL | 16 - A | 18-01-28 | 12:12:05 | SR:-- | Magenta 24107-EYAL - 24107-EYAL | 16 - A | 18-01-28 | 12:12:05 | SR:-- | Cyan 24107-EYAL - 24107-EYAL | 16 - A | 18-01-28 | 12:12:05 | SR:-- | Black #