The Secret of Gevuros and Self-Nullification: From Kayin and Korach to the Tears of Leah Imenu
Shiur No. 120 | Thursday, Parashas Miketz, 26 Kislev, 2nd Candle of Chanukah 5758 - Shiur at the Breslov Kollel for Young Men
An in-depth discourse based on the teachings of the holy Arizal, explaining the soul-root of Korach and Kayin as the aspect of Gevuros (Divine severities/judgments), and their existential need for bittul (self-nullification) and humility. Through the secret of "Leah's eyes were tender," it is explained how specifically through prayers and tears one can reach the highest spiritual attainments of Kesser (the Crown) and the secret of Tefillin.
Korach lacked absolutely nothing, but he thought he could rectify the spiritual impurities all by himself. Korach embodied the aspect of Gevuros (Divine severities), and whoever is rooted in Gevuros must conduct himself with tremendous bittul (self-nullification). This was Korach's test: because he was Gevuros, he needed to nullify himself to Aharon HaKohen, who embodied the aspect of Chassadim (Divine loving-kindness). Instead, Korach argued, "I am Gevuros, I am greater than Aharon."
"Regarding the Future to Come, it is written that the Geulah (Redemption) will unfold through Gevuros. However, one who embodies Gevuros—on the contrary, he needs to nullify himself to Aharon, to nullify himself to the one who embodies Chassadim."
If Korach had only nullified himself, his true greatness would have been revealed. Korach was among those who carried the Holy Ark, and he would literally fly in the air with the Ark. He disparaged Moshe, saying, "Moshe walks on foot, while I fly in the air with the Ark." But the moment a person lacks emunah (faith) in the tzaddik, the earth swallows him up. This is not merely a punishment, but a spiritual reality: The moment you lack faith in the tzaddik, you have no right to walk upon the face of the earth, and you become heavier than it.
The Spiritual Countenances of Yaakov and Yisrael
This secret lies in the distinction between Yaakov and Yisrael, and between Kayin and Hevel. To explain it very briefly: Yisrael is entirely Chassadim (loving-kindness), and Yaakov is entirely Gevuros (severities). This division parallels Kayin and Hevel. Hevel was the aspect of Yisrael, while Kayin was the aspect of Yaakov.
The holy Arizal explains that Kayin was such a lofty soul that he encompassed the entire Partzuf (spiritual countenance) of Yaakov. All the spiritual aspects and attainments that Yaakov Avinu possessed were present in Kayin. Conversely, Hevel possessed all the aspects of Yisrael, and he encompassed the entire Partzuf of Yisrael.
Hevel, who is the foundation of Yisrael, was attached to Zeir Anpin (the Divine countenance of emotional attributes) from the crown of the head down to the navel. Corresponding to him was Leah Imenu, who also belongs to this supernal aspect, from the crown down to the navel.
The Secret of Leah's Tears and the Knot of the Tefillin
The Torah tells us regarding Leah: "And Leah's eyes were tender (rakos)." Did the Torah come to tell us physical stories about the appearance of her eyes? Heaven forbid. The holy Arizal, in Parashas Vayetzei, reveals a tremendous secret: The word "tender" (rakos - רכות) shares the exact same letters as Kesser Vuv (כת"ר ו - the Crown of the letter Vuv).
The meaning is that the Kesser (Crown) of Leah reached all the way to the eyes of Zeir Anpin. To what an awesome level did Leah ascend? Her primary spiritual attainment was achieved through her prayers and tears, through which she merited to ascend to the 'Crown of the Crown' (*Kesser d'Kesser*).
These immense lights of Netzach (Eternity/Victory) and Hod (Splendor/Submission) of the supernal Father and Mother illuminate the eyes. Rachel Imenu, whose spiritual root begins from the chest and downwards, did not merit these lights of the eyes. Only Leah merited them. These lights of Leah are the secret of the 'knot of the Tefillin'. From the knot at the back of the neck, the lights burst forth through the skull, traveling through the straps to the forehead, and from this, the four compartments and the four parchment scrolls of the Tefillin on the forehead are formed.
Kayin's Test: Greatness Without Purity
Let us return to Kayin. As mentioned, Kayin encompassed the entire Partzuf of Yaakov and possessed all of his immense mochin (spiritual intellect/mindset). But he lacked one thing: A person can possess all the virtues of Yaakov, but lack the pure innocence (*temimus*) of Yaakov, lack the humility of Yaakov.
Yaakov Avinu was a "pure man, dwelling in tents," the ultimate symbol of innocence, humility, lowliness, and self-nullification. This is exactly what Kayin lacked. Kayin walked with arrogance, thinking that he could already bring a tikkun (rectification) to the world through his own power.
"If Kayin had possessed the bittul that Yaakov had, then it would have brought a complete tikkun to the world."
If Kayin had only understood that he needed to nullify himself to Hevel, everything would have looked different. Why should you care that Hevel appears smaller than you? Hashem created you, and Hashem created him. We do not come to measure who is greater than whom and who is lesser. Right now you need to receive from Hevel, and in another ten years, perhaps Hevel will receive from you. This is the secret of true humility and self-nullification, without which even the loftiest souls lose their spiritual world.
Part 1 of 3 — Shiur No. 120