Sponsored in loving memory of Joseph and Shirley Goldwasser by Avraham and Joyce Litzman, their children and grandchildren.
Day Twenty-Two
(ז) והרי שרש החיצונים - סוד נהר דינור הנכלל בקדושה בסוד הגבורות נשרש שם. ויתפשט משם ויקרא התפשטות חרון אף.
(7) And behold, the source of the External Negative Forces – the “Secret of the River Dinur,” which is joined to Sanctity through the “Secret of the Forces of Judgment” – is also rooted therein (Binah) and spreads forth from there; and this outspreading is called “Flaring Wrath.”
The Blazing River
“Nahar” means river in Hebrew. “Dinur” it is a compound word, comprised of: “Di” meaning “of” and “nur” meaning “fire.” Hence, the Nahar Dinur is a River of Fire, and not like a river flowing lazily on its way; rather like a raging torrent of incandescent lava and smoking choking sulfur, only infinitely more so. What is the source of this roiling inferno? The Talmud (Chagiga 13b) informs us: it is nothing less than the “perspiration” that drips from the Chayos HaKodesh (the Order of Angels tasked with bearing the Divine Throne on their shoulders) in the performance of their exalted duty. Upon whom does it flow? Upon the heads of the wicked souls in Gehinom (the Nether World).
Profound Kindness
The question cries out, what does Binah (Divine Enlightenment), the paradigm of unconditional love and understanding, have to do with this severity?! The answer is, the counterintuitive contrast between the cool, sweet waters of Binah (Divine Enlightenment) and the fiery turbulence of Nahar Dinur reveals the Merciful One’s profound kindness. The “natural” place of the External Evil Forces would seem to be directly under the province of the Sefira of Gevurah (Judgment), which is positioned in the Lower Realm, wherein Judgment is operative. But if that were the case, it would be impossible for a flaring of Divine wrath to ever be subdued, for there would be no channel to the upper Sefirot (Divine Levels of Spirutality) through which it could be sweetened.
Therefore, in His infinite mercy, HaShem placed the External Negative Forces under Binah’s (Divine Enlightenment) sphere, predominated by pure compassion – for being so rooted, they have the ability to return to their holy source. The Ramak revealed this secret to us with his earlier words: “Binah (Divine Enlightenment) functions to sweeten all the Judgments and to neutralize their bitterness.” Thus the Judgment is sweetened and the Divine wrath placated. In light of this, the Ramak writes: “The source of the External Forces – the “Secret of the River Dinur,” which is joined to Sanctity through the “Secret of the Forces of Judgment” – is also rooted therein (Binah).”
The Judge is Gentle
We can compare this to a king with ten ministers in his cabinet. Each minister has his own temperament and personality: one is known for his wisdom, another renowned for his might; one famous for his merciful nature, and another for his unbending nature. Each one is appointed to the position most fitting his talents and abilities. The Minister of Defense is known as a master of military logistics and strategy, while the Minister of Commerce is celebrated for his acumen and business savvy. As for the post of Chief Magistrate, the king appointed the gentlest and most tender-hearted of his ministers. When this man, the highest judicial authority in the land, notices even the slightest trace of remorse in a defendant’s conscience, the chambers of his heart are flooded with love and compassion. He personally advocates passionately on the defendant’s behalf and clears him of all charges, restoring his honor and dignity – even making him fit to be a royal dignitary!
Of course, in this earthly plane of existence, mere regret does not generally suffice to exonerate a defendant’s reputation, much less rectify his transgressions! However, in the upper realms, in the highest Heavens, Supernal compassion abounds and reigns supreme. There, the slightest arousal of remorse awakens Divine mercy upon one who regrets his misdeeds. See Day Fourteen.
They Are Inscribed in the Book of Life
We find a similar idea regarding the prophet Yechezkel’s exhortation to Klal Yisrael to repent (Yechezkel 33:11): As I live, says the Lord God, I do not desire the death of the wicked; rather that the wicked one return from his path and live! In his Ohr Yisrael (Letter 30), Rabbi Yisrael Salanter, z”l, writes:
"Let him repeat the ethical teachings of our Sages several times, until the feeling to change is awakened in his soul. And even if a person’s “return” does not stir him to improve his ways, he is still considered as being inscribed in the Book of Life! Since he is alive with the feeling [the desire to change], he fulfills the verse, “For he who is attached to all the living has hope” (Koheles 9:4), and he is numbered amongst those who repent."
