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Bereishis Daf 3 “ביאור על הנ”ל…” beginning daf 2d

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טרם ירידת הנשמה היתה כלולה במאצילה באהבה ויראה, וירדה למטה, שירידה זו צורך עליה, כדי לברר הבירורים ע”י תורה ומצות. וצריך להבין מהן מעלת תורה ומצוות גשמיים על האהוי”ר שהי’ לה למעלה.

הנה כתיב “כל הנקרא בשמי ולכבודי כו'”. “שמי” הוא בחי’ אצי’, שאף שהיא רק הארה מאוא”ס מ”מ נק’ “שמי” מפני שההארה מתאחדת בעולם האצי’ בלי שום פירוד, עד שכולם (גם האורות וגם הכלים) מלאים בההארה ההיא. משא”כ עולם הבריאה הוא בחי’ “כבוד”, שהוא ענין התלבשות, שהלבוש מעלים על העצם, ומ”מ הלבוש הוא בחי’ תיקון, “לבושים תקינת לון”, כדי שיתגלה אור העצמיות שלא הי’ יכול להתגלות ללא הלבוש.

והנה, המלאכים עומדים מששת ימי בראשית, ומשמיעים ביראה כו’, ועבודתם הוא להמשיך את בחי’ התיקון מעולם האצי’ לעולמות בי”ע שהן משבירת הכלים דתוהו.

ועד”ז הו”ע הרצוא שבתפילה, לדלג שור, שעי”ז הוא ההעלאה מעולמות בי”ע לעולם האצי’, בירור המ”ן. אך למעלה מזה הוא בחי’ בירור דמ”ד, ההמשכה מאצי’, ע”י תורה ומצות (אך מפני שהתומ”צ באו בדברים בגשמיים, לכן צריך להיות דחילו ורחימו).

והנה בבחי’ זו “ארץ קדמה לשמים”, היינו שתחילה היא האתעדל”ת, “ארץ”, ורק אח”כ המשכה מלמעלה, “שמים”. אך לעת”ל יתגלה פנימיות עתיק שלמעלה מהשתלשלות, ושם הוא להיפך, בחי’ מטי, שרוצה להשפיע, קודם לבחי’ לא מטי, שאין הכלי יכול לסבול.

וזהו “כן יעמוד זרעכם ושמכם”, “זרעכם” הוא הזריעה דתומ”צ, “ושמכם” הוא בחי’ קבלת עול, שהם מבחי’ התיקון, עולם האצי’, אך לעת”ל יתעלו לבחי’ עתיק – בעולם העקודים.


By Shalom Yehudah Olensky 

In today’s daf (3) of Torah Or, the Alter Rebbe explains what a neshama needs to fix in this world, that is, the birurim. The Alter Rebbe actually mentions that for these souls who need to fix birurim in this world, he uses the term “they (these people) need fixing”…

Like the common terminology, a person will find his tikun etc.

It seems perhaps important to note that this is not a reference to the soul by itself. The soul of a Jew by itself needs no fixing at all as the Alter Rebbe says in Tanya chapter 37 in the name of the Eitz Chayim.

(הנשמה אינה צריכה תיקון כלל)

So when the Alter Rebbe says here that these souls need tikun perhaps we can say that it must mean the soul as it is accompanied by the body.

That is, the person.

(As the Frierdiker Rebbe mentions in some places that the soul on its own is not called adam, nor is the body itself called adam, only the soul in the body is called adam…the soul not with the body is called the soul of adam…etc.)

Also, from this daf it seems clear that even when the world is in a state of having been fixed and refined and biy’a are all elevated to the level of atzilus, there is still room for physical elevation including ratzo and shuv… just that the ratzo and shuv is from a level of atzilus upwards towards even pnimius atik. In other words, infinite ascensions…

If so what is the difference between before the birur and after? a, the lack of ra, b, the order, in that the shuv comes before the ratzo, (which perhaps makes the Moshiachdikke elevations more bederech menuchah, similar to the birur bederech milmaalah limata (through Torah in general and Chassidus specifically) that is now too as explained in the Maamarim of the Rebbe on padah beshalom).

In connection with the note above (re birur and tikun for a soul):

It talks here, in this daf of Torah Or, of all these souls that need tikun as those included in Adam harishon’s neshamah.

When the birur is completed, new neshamos (ie, new in the sense that they have never been down to Earth before) will be born.

Now, we know the Alter Rebbe was also a new neshamah.

And I heard from Rabbi Yosef Wineberg obm that when we say the Alter Rebbe was a new neshamah, it’s because most neshamos are included in Adam harishon’s neshamah, but the Alter Rebbe’s neshamah is higher than that.

On all of this, perhaps it is pertinent to ask:

The Tzemach Tzedek explains the Mitzvah of ahavas yisrael (see derech mitzvosecha) in that every Jew “hangs” (depends on (for nurture ? etc)) its source in the collective soul of Adam harishon.

If so, how do we have the Mitzvah of ahavas yisrael to a new neshamah and vice versa, if we’re all limbs of Adam harishon and the new neshamah is not that?

Therefore, perhaps we can say that a new neshamah is from the source of Adam’s neshamah as it was before it ever came down to begin with…

The whole reason why the souls from Adam harishon need fixing is from Adam’s sojourn in the world and the birurim there.

A new neshamah is still above birurim because it was never in the world ever.

Adam was the all encompassing neshamah, except for the highest level of yechidah – that’s the level of Moshiach’s soul…but just like yechidah is a higher level of one and the same soul, so too in the general level; all souls are one. Adam was Chayah. But, based on the above, there are levels of Adam that are above Adam.

The soul of Moshiach for instance is the essence of Adam’s soul, yechidah.

So a new soul is still coming from the very same all-encompassing soul which can still be called the soul of adam. It’s just that the new souls come from a level of Adam that never came into the world…

As it says in many places in Chassidus, there is the soul in one’s body and there is the majority of the soul which remains above, where the essence of the soul is. (one’s whole soul could not possibly fit in one’s body…).

So the mitzvah of ahavas yisrael in that all Jews are one being is true of the new souls as well; they are also part of the same Adam soul; just from such a high part of it, that they had never yet descended to this world, higher even than “Adam harishon” who did come down into this world.

Also, notably while some new souls are new in the sense that they’ve never yet descended, some of them might still be on a level that is associated with birurim and therefore came, all new and sparkling etc, into a yet to be totally refined world. Is that true of the soul of the Alter Rebbe? although it was above birurim, it did come into a world that although close to Moshiach had yet to be totally refined; in this case there’s maybe a question, was the Alter Rebbe’s neshamah totally disassociated from birurim? Notably, the tradition is that his was a neshamah of atzilus which generally means it doesn’t change. Since it was new, and hence above birurim before, perhaps that means it was above birurim below as well. And the Alter Rebbe’s neshamah came into the world to lead everyone else to fix the world and bring the world to the state where it is already refined and Moshiach comes, may this be immediately now.

Rabbi Wolosow shiur, Rabbi Paltiel shiur, and text from

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Translation from Rabbi Shalom Olenskly

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