Sponsored in loving memory of Joseph and Shirley Goldwasser by Avraham and Joyce Litzman, their children and grandchildren.
Day Three
“Knowing HaShem”
Many spiritually inclined people refrain from engaging in the study of Kabbalah, the esoteric wisdom of the Torah. Their perspective is valid because its secrets are profound. However, a particular branch of Kabalistic wisdom concerns opening the sacred gate of ידיעת השם, “Knowing HaShem.” Opening this gate is a primary component of the Torah, and it is essential for every Jew to both acquire the knowledge of how to do so, and to translate this knowledge into action.
Indeed, concerning the importance of this, the Sefer Charedim cites HaShem’s reproof of even the Torah scholars (Yermiyahu 2:8): The ‘Masters of Torah’ do not know Me! The Men of the Great Assembly (the one hundred and twenty outstanding Sages and Prophets who comprised the “Great Assembly” at the beginning of the Second Temple period) similarly ascribed sublime importance to this concept. As the blessing they composed to be recited daily over Torah study states: “...may we and our descendants and the descendants of Your People, the House of Israel, Know Your Name.”
Indeed, the Torah states (Devarim 4:39), And you shall know today and place upon your heart that HaShem is Elokim in the Heavens above and on the earth below. What’s more, Yermiyahu HaNavi states (9:22-23): Only in this may one glorify himself: in perceiving and knowing Me, for I am HaShem.
Clearly, “Knowing HaShem” is an essential aspect of Torah wisdom. By elucidating the essence of the Ten Sefirot (Divine Emanations), as taught in Day Four, the Tomer Devorah clarifies the essence of this wisdom, making it accessible to all. Indeed, since its initial publication, the greatest of our luminaries, amongst them such eminent personalities as the Sh’lah HaKodesh, the Chidah, HaGaon HaRav Yisrael Salanter, the Divrei Chaim M’Sanz, and many others have enthusiastically encouraged the study of Tomer Devorah.
Teshuvah Elyonah
In chapter four, the Ramak (the acronym for the author’s name: Rav Moshe Cordovero) reveals the esoteric teaching of Teshuvah Elyonah or Supernal Repentance. When a person successfully attains Teshuvah Elyonah, he unites with the inherently pure and holy goodness that exists preserved in his soul’s root. He is thereby transformed and cleansed of his misdeeds. In turn, these misdeeds ascend with him and are themselves implanted in holiness. They are thus actually converted into Mitzvahs, and even the Yetzer Horah — Negative Impulse — is purified.
In truth we find that Rabbi Shimon bar Yochai, the holy author of the Zohar, actually alluded to the importance of Teshuvah Elyonah thousands of years ago in the Tikkunei Zohar (6:22a – quoted and discussed on Day Forty-Eight). However, it seems that this teaching remained hidden until the Ramak merited to reveal these exalted and esoteric teachings that “rectifies every flaw.”
The work before you, dear reader, is based on explanatory notes I wrote for myself as I studied the Tomer Devorah. In my great spiritual poverty, I don’t delude myself into thinking that I’ve composed the “last word” on this exalted work. Indeed, it is naught but a drop in the mighty ocean of deep secrets with which it is so replete. Truly, the Tomer Devorah, as well as all the holy writings of the Ramak are:
Deep waters without end.
The Splendor of the Holy Shechinah illuminates every letter like a Holy Flame;
and the very Light of the Seven Days of Creation is hidden within his esoteric teachings!
