The Secret of the Fifth Element: The Power of the Tzaddik to Save and Open All Gates
Lesson No. 87 | Thursday, 17 Nissan 5757, Lesson for Yeshiva Students Friday, 18 Nissan 5757, in the Yeshiva
The difference between chametz (leavened bread) and matzah lies in the letter Hei, which symbolizes the spirit of life and the fifth element, which is the aspect of the tzaddik. This article reveals how binding oneself to the true tzaddik, who merited bringing down the Torah with mesirus nefesh (self-sacrifice), opens all the gates of salvation and healing for a person.
The distinction between chametz and matzah is expressed in the letters Chet and Hei. The difference between them is a tiny "something" (a minute gap in the letter's shape), but the letter Hei symbolizes the spirit of life. It is said regarding creation, "When they were created (behibar'am)" – which can be read as "with Avraham"; Avraham and Sarah received the letter Hei, which is the spirit of life. Whoever possesses the Hei possesses the spirit of life, and this is the aspect of matzah.
Matzah represents the fifth element. Beyond the four known elements—fire, wind, water, and earth—there is a supreme fifth element: "And a river flows out of Eden to water the garden." This element is situated above all the other elements, and it is the aspect of the tzaddik. Whoever merits discovering this tzaddik, who is above all the elements, will find that no gate is closed before him. All the gates of healing and all the gates of salvation are opened for him, and everything is opened before him.
The Upper and the Lower: Whoever is Within the Reach of the Tzaddik
According to the Smichas Chachamim, the conclusion of Tractate Bava Metzia hints at the immense power of the tzaddik. The Mishnah discusses two gardens, one on top of the other, an upper and a lower, with vegetables growing from the earthen wall between them. The question arises: to whom do the vegetables belong?
"Rabbi Shimon said: Whatever the upper one can reach out his hand and take belongs to him, and the rest belongs to the lower one."
The Gemara relates that Shapur Malka, the King of Persia, who was well-versed in Jewish law (as proven in Tractate Avodah Zarah, when he instructed his Jewish servant Bati bar Tovi to thrust a non-kosher knife into the ground ten times to render it kosher in a time of pressing need), heard Rabbi Shimon's ruling and praised him: "Let us bring a canopy of praise to Rabbi Shimon."
The Smichas Chachamim explains the inner meaning of these words: "The upper one" refers to the perfect tzaddik. Anyone who merits drawing close to a great tzaddik and is within his reach will certainly emerge from all suffering, and the tzaddik will redeem him. The perfect tzaddik inherits two worlds; he has no sin holding him back, and he can save each and every individual.
Two Holding a Tallis: Moshe's Struggle for the Torah
The conclusion of Tractate Bava Kamma deals with the leftover stone chips that belong to the craftsman, and immediately afterward, Tractate Bava Metzia begins with the law of "two holding a tallis (prayer shawl)." The Smichas Chachamim explains that the craftsman carving the stones is Moshe Rabbeinu, and the stones are the Tablets of the Covenant, which Moshe went up to carve as the second set of Tablets.
The Megaleh Amukos explains regarding the Torah portion of Tazria that a woman who gives birth to a male is ritually impure for 40 days, and for a female, 80 days. This alludes to Moshe Rabbeinu, who delayed 40 days to receive the first Tablets (the aspect of male), and 80 days to receive the second Tablets (the aspect of female).
The law of "two holding a tallis" alludes to Moshe Rabbeinu's struggle with Hashem over the Tablets of the Covenant. The Tablets were six handbreadths long: Moshe held onto two handbreadths, Hashem held onto two handbreadths, and two handbreadths remained in the middle. After the sin of the Golden Calf, Hashem wanted to take the Tablets back, but Moshe Rabbeinu refused to return them.
Remember the Torah of Moshe: The Conditions for Receiving the Torah
The halachic rule in a physical struggle is "whoever is stronger prevails" (kol d'alim gevar), and in this case, Moshe's hand prevailed and he snatched the Tablets from Hashem's hand. Therefore, it is said, "Remember the Torah of Moshe." People think that the Torah belongs solely to Hashem, but in truth, we were not worthy of it at all. Moshe Rabbeinu fought and brought it down to us; therefore, the Torah belongs to him, and he is the one who decides to whom and how to give it.
A person cannot simply "snatch" the Torah for himself without preparation. The tzaddik demands conditions: waking up for Chatzos (midnight prayer), Hisbodedus (secluded personal prayer), praying at sunrise (vasikin), weeping, and singing. Only afterward does the tzaddik say: Now you can approach my Torah and see the light within it.
Without faith in the tzaddik and following in his ways, the Torah appears full of difficulties and contradictions, as happened to Korach, who argued against the mitzvah of mezuzah and could not understand how a house full of Torah scrolls would still require two Torah passages on the doorway. But when one has faith in the tzaddik, a person merits seeing the tremendous light bursting forth from the mezuzah and from the entire Torah.
The Power of the Tzaddik is Above Nature
The Jerusalem Talmud in Tractate Taanit describes the struggle over the Tablets. The Yefeh Mareh brings an astounding version: "The left prevailed over the right" – the left hand of Moshe seemingly prevailed over the right hand of Hashem.
The reason for this is that the tzaddik merits ascending to the most supreme spiritual attainments, to the level of Chayah (the fourth level of the soul), which is above the name of Havayah (the Tetragrammaton). This is the secret of the verse, "And Channah prayed upon Hashem," meaning that Channah (who represents the aspect of the Supernal Mother - Ima Ila'ah) prayed from a place that is higher than the name of Havayah.
This power of the tzaddik was also revealed during the Exodus from Egypt. Moshe Rabbeinu brought Israel out with the seven Clouds of Glory, and the pillar of fire that went before them was, according to the Zohar, the soul of King David. The tzaddikim are alive and enduring before their descent into the world and afterward, and they illuminate all generations.
Even the kelipos (forces of impurity), such as Shvur Malka, admit that they have no grasp whatsoever on the matters of the tzaddik. Anyone who is within the reach of the tzaddik is guaranteed to be redeemed, healed, and saved with all salvations, and may we merit the complete Geulah (Redemption) speedily in our days, Amen.
Lesson No. 87