The Secret of Dust and Ashes: The Supernal Level of Iyov and Avraham Avinu

Lesson No. 39 | Thursday, Parashas Ki Savo, 19 Elul 5755 - 2 Morning Lessons at the Yeshiva

An in-depth discourse explaining the magnitude of the spiritual potential of Iyov (Job), who could have attained the level of the holy Avos (Patriarchs) through his trials. By contemplating the suffering of Iyov, it is revealed that true spiritual perfection is not measured merely by acts of loving-kindness and heroism, but by reaching the absolute humility of \

There is a wondrous teaching from the Ruzhiner Rebbe zy"a regarding the immense importance of mesirus nefesh (self-sacrifice) in bringing children to tzaddikim. It is told of Rabbi Avraham ben Rabbi Nachman, who said to Rabbi Baruch during the terrible pogroms of the years 5680-5681 (1919-1920), when people were being pulled off trains and there was literal mortal danger: "If you had taken your child, Rabbi Yochanan, who was then about fourteen years old, you would have fulfilled the mitzvah of the Akeidah (Binding of Isaac)." This is a tremendous wonder—the father is traveling, the son wants to travel, yet the father does not take him. After all, if the father believes that traveling to the tzaddik helps him, why shouldn't he believe that it will help his son as well?

Regarding this, the Ruzhiner Rebbe spoke piercing words when Chassidim came to him and argued that it was difficult to travel with children on the long roads. He replied: "If they had any sense, all these Chassidim would bind their sons with ropes in order to bring them to the tzaddik." He added a chilling statement: "Whoever prevents his sons from traveling to tzaddikim, it is as if he throws them into the fire." The Ruzhiner Rebbe was precise in saying specifically "into the fire" and not into the water, because from water one can still emerge, but from fire, one cannot escape. This is a tremendous encouragement to know just how strictly the tzaddikim insisted that everyone bring their children to them.

"I Have Set Hashem Always Before Me": The Difference Between Iyov and Avraham

In order to be blessed with children and educate them properly, a person must strengthen himself like a lion to rise in the morning, to awaken the dawn, and not to be late for the time of prayer. The very first thing he must do is to create the reality of "Shiviti Hashem l'negdi tamid (I have set Hashem always before me)"—to place the Name of Havayah (Hashem) right before his eyes.

Here lies the profound difference between Iyov and Avraham Avinu. Regarding Iyov, it is said:

"A wholesome and upright man, who fears God and shuns evil."

However, the holy Avos were on the level of a "Merkavah" (Chariot) for the Shechinah (Divine Presence). "The Avos are a Chariot; the Name of Havayah never moved from before their eyes. They constantly saw the Name of Havayah sparkling in all colors, which is already the level of the World of Atzilus (the highest spiritual realm)."

Iyov could have been like Avraham Avinu. The entire essence of Avraham was the recognition of "I am but dust and ashes." Iyov thought he would reach this level, and therefore he said at the end of his words:

"Therefore I abhor my words, and repent, seeing I am dust and ashes."

He thought he could be like Avraham, and he almost achieved it. Had he not complained and kicked against his suffering, he would have attained the level of Avraham Avinu, and even higher.

The Secret of Ibbur: Attaining the Level of the Avos

The Midrash says that when Hashem brings suffering upon a person, he must not kick against it as Iyov did. The purpose of the suffering was to equate Iyov with the Avos of the world, and even to elevate him above them. How can a person surpass the holy Avos? The secret is that the Avos undergo ibbur (spiritual impregnation) within him. When it is said that one tzaddik surpassed another tzaddik, it means that the soul of the first tzaddik became impregnated within him, and thus he becomes "double."

This was the case with King David, about whom Rashi says that he surpassed the holy Avos and walks before them into the World to Come, because he was comprised of all three Avos and is called the "Rosh HaShalishim" (Head of the Captains). When a person goes through suffering—it is hard for him to learn, hard for him to pray, hard for him to wake up for Chatzos—he must know that he does not comprehend what tremendous levels he can reach.

Elihu says to Iyov:

"Would that Iyov were tried unto the utmost (Netzach)."

Everything that Hashem tested you with was so that you would reach the attribute of Netzach (Eternity) and become greater than Avraham Avinu, by having Avraham undergo ibbur within you. The Chida brings down that Avraham Avinu was afraid that instead of saying "God of Avraham," they would say "God of Iyov," and instead of "Shield of Avraham," they would say "Shield of Iyov." "If a person does not grumble during his suffering, it is impossible to know what levels he can reach." The very name of Iyov (איוב) hints at this: Aleph (Avraham), Yud (Yitzchak and Yaakov), and Beis (and his sons—the twelve tribes). He was worthy of receiving the ibbur of them all.

The Tikkun of Terach and the Secret of Suffering

In the book "Chesed L'Avraham," it is brought in the name of the holy Arizal that Iyov was a reincarnation of Terach, the father of Avraham. Terach died at a good old age so that Avraham would not be grieved, and therefore he did not receive punishment for his sins during his lifetime. Iyov came into the world to rectify this.

Iyov's wife, who said to him:

"Do you still hold fast to your integrity?"

was Dinah, the daughter of Leah. Dinah was originally destined for Esav, and she cried so as not to fall into his lot. Since she was worthy of marrying only souls that were comprised of Avraham, Yitzchak, and Yaakov, Hashem gave her Iyov so that she would bring him back in teshuvah (repentance) and so that he would merit the ibbur of the souls of the Avos.

Iyov's Mistake: Lacking "Dust and Ashes"

If Iyov was a wholesome and upright man, what was his flaw? The holy Arizal explains that the flaw is revealed at the end of his words (Chapter 42). Iyov boasts of his good deeds: he would go out to battle for the sake of widows, provide parnassah (livelihood) for the poor, and enter courthouses to break the teeth of corrupt judges—

"And I broke the jaws of the unrighteous."

Yet despite all his acts of heroism and loving-kindness, he lacked one point—absolute humility. "A person can do everything, but if he lacks one thing—'dust and ashes,' the recognition that he is nothing—he lacks the main thing."

Additionally, Iyov claimed against the people of Israel that they were a "scattered and dispersed people" who learned bad traits from every nation instead of learning the good things. Instead of seeing the good in the nations and gathering it, he saw the accusation and the negativity.

Love the One Who Rebukes You: The Danger of Honor

Iyov claimed that he fulfilled the commandment to love his enemies, carried them on his shoulders, and gave them gifts. In Tractate Kallah, the true rule is explained: "Love the one who rebukes you, and hate the one who honors you." A person must love the one who shames and rebukes him, because he is telling him the truth. In contrast, one who honors and flatters him puts him into the illusion that he is a tzaddik.

Rebbe Nachman brings in Likutey Moharan (Torah 230\

Lesson No. 39