B"H

Inner Dimension Weekly Torah Message
for the weekly Torah portion of "Beshalach"
65#13

the following is a summary of an audio lecture by Rabbi Yitzchak Ginsburgh
now available here

Bridging Mind and Heart (part 2)

(for a reference guide to the sefirot, their inner psychological attributes and division into intellectual, emotive and behavioral, see here)

Bridging Opposites

We have seen that the role of da’at is to bridge. According to Chassidut, there are actually four different ways in which da’at bridges and unites opposites. Whenever we have four of anything, they correspond in some manner to the four letters of G-d’s essential Name, Havayah (the Tetragrammaton). Indeed, at some level, every aspect of reality can be analyzed as containing four elements that correspond to these four letters, as the sages say that G-d “signed” his name in everything in creation.

1. Nullification before a common authority

Let us give a few examples of this type of unity:
Our first example is how G-d makes peace, or unites his angels. Each angel serves as a different force of nature. Two of the most important and opposite such angels are Michael and Gabriel. Michael’s service is likened to water, whereas, Gabriel’s service is likened to fire. In order to make peace between such opposing forces G-d simply appears. Since both Michael and Gabriel are devoted servants, they bow down before the Almighty, which signifies their nullification before Him. In nullification before a common One, they themselves unite.

As a second example: when an observant man and woman marry, they need to reconcile their differences in matters of tradition and halacha (Jewish law). Each has a different background and they need to find common ground. To do so, a couple should agree on a common authority to which they will both be committed.

As a third example: in the study of the Torah, there may seem to be two verses that contradict. The sages say that if the contradiction reaches an impasse, it is necessary to find a third verse that will reconcile the two verses.

Regarding unifying the mind with the heart, this means that each needs to nullify before an authority that is higher than both.

2. Uniting by finding an inter-inclusive quality

Even though two things may seem disparate, they can be unified by analyzing them and finding some quality that is inter-inclusive. For example, in fire there is a hidden quality of water, and in water there is a hidden quality of fire. For the mind and heart this means that the mind has (intellectual) emotions and the heart has (emotional) intellect. Subsequently, the inter-included qualities connect and facilitate the union.

As another example, a man and woman unite by finding the masculine in the woman and the feminine in the man.

Unlike the unity achieved by nullification to a common source, the unity achieved by meditating on inter-inclusion is a maturing process (simply nullifying oneself does not necessarily require a great degree of maturity). Said another way, analysis by meditation is a maturing exercise.

3. Unification by a third party (memutzah hamechaber)

A third party, which is not more authoritative than the two opposites appears, but is able to make peace between the two “rivals.”

For example we might suggest to a couple who are having problems to go to a marriage counselor. The counselor is not necessarily “higher” than the man and woman, but is able to negotiate between them.

As another example: another role of the righteous souls mentioned above is to act as a “third party” to connect the Jewish people with G-d.

The “third party” acts by “holding” metaphoric hands with the two rivals. In the Tanya mentioned above, da’at (whose role it is to unify in this manner) is defined as “connecting” using two different Hebrew words: hitkashrut and hitchabrut. The latter, hitchabrut, though meaning “connection” stems from the Hebrew word for “friend” (chaver). Thus, in this case da’at acts like a “friend” that unites the two parties by extending its hands.

Da’at as such is considered to have both empathy and compassion, which allows it to connect to the heart, and inherent intelligence, which allows it to connect with the mind.

4. Unifying by Hierarchy

When two people have the same status, like in a corporation, or the same rank, like in the army, they have to decide who will lead and who will follow. The key here is that one side submits to the other for practical reasons. In essence the two remain equal, but practically one accepts the other’s authority.

Of course from situation to situation the relationship can change.

With relation to the mind and the heart, this type of unity is referred to as “the mind rules the heart” (mo’ach shalit al halev).⁷

This observation, that the mind has the power to control the heart, is one of the most psychological that the Zohar offers, and is the cornerstone of Chassidut, particularly Chabad. Without this innate ability of the mind, most people would not be able to act in a way that would encourage the formation of a productive society. An individual who cannot control his emotions is “upside-down.”

Nonetheless, for great tzadikim the inner essence of the heart rules the mind. Unlike average people, they are able to trust their heart’s intuitive guidance completely.

The main point here is that the relationship between the heart and the mind is one of hierarchy. At each higher level of the hierarchy, the roles switch. This hierarchy can be never-ending.

Another example of union through hierarchy brought in Chassidut⁸ is: how can a very wise man be brought to consider and think about a very simple man with whom he has absolutely nothing in common? The only manner in which this might happen is if the wise man would ask this simple person to do him a favor. In the language of the Torah this is called a mitzvah – a commandment. The favor, so to speak, of doing the commandment then binds and unites the great man with the simpleton. It makes the simpleton a real person to the wise man.

In the same manner, in order to create a bond with us, the Almighty commanded us to do Him “favors,” as it were, to perform His commandments and by performing them to create a bond between us and Him. Illustrating this metaphor, the Ba’al Shem Tov taught that the Hebrew word for “commandment,” mitzvah, stems from the word tzavta, which means “to be together.” God’s greatest love is exhibited in His willingness to “limit” or “contract” Himself in such a way that He would appear to need us, thereby creating a bond with us.

Notes:
1. Tanya chapter 12. Based on Zohar III, 244a.
2. Hayom Yom for the 8th day of Cheshvan.

-- to be continued next week --

click here to listen to an audio lecture by Rabbi Ginsburgh for the Torah portion of

Beshalach

Gal Einai Institute
"Open my eyes and I will behold the wonders of Your Torah" (Psalms 119:8)

to subscribe to our weekly Torah message click here