THE BAAL TESHUVAH AND THE FLINTSTONE
Acharei Mos
In the Torah, Hashem is described as a consuming fire and the Novi says “are my words not like fire says Hashem?”. In this week’s Chassidishe Parsha, the Alter Rebbe explains the significance of this metaphor and shares a profound lesson on the power of Teshuvah.
The nature of fire is to ascend upwards and withdraw to its source. In order for the fire to remain extant below, it needs a wick, wood or some other material to hold onto.
Hashem created the world through speech. These words are likened to fire. The Midrash teaches that the words of the Divine speech are constantly keeping the world in existence. Speech is a metaphor for the G-dly light which is channelled into Creation.
As Hashem completely transcends Creation, the nature of G-dly light, like a flame, is to withdraw to its source and remain beyond the worlds. In the initial act of Creation, Hashem drew down His light as an act of pure Chessed.
However, the continual, ongoing sustaining of the light within Creation is dependent on our deeds. Like the rising flame, the maintaining of this light down below requires a wick.
Mitzvos are described as vessels. They function like the wick through which the Divine light is drawn down. This is because the Mitzvos actualise Hashem’s desire for a dwelling place specifically in the lower worlds.
Not just any material can be used as a wick. For the light to take hold, the wick must be of a substance that burns. The consumption of the wick represents Bittul, a negation of self. Only when Torah and Mitzvos are kept with Bittul and surrender, can they draw down the G-dly light.
Even when one finds themselves distant from Hashem, without Torah and Mitzvos, they can restore their light and connection through Teshuvah.
For the Baal Teshuvah, who finds themselves without the wick or wood of the Mitzvos, the flame of Hashem’s light has become extinguished. In order to kindle a new fire of G-dliness, one needs to reach the source.
In addition to being likened to a fire, Hashem is called a Tzur, a flint-stone. The flint-stone is the source of fire. When struck with force it produces sparks, with which to start a new fire. Unlike a flame that can go out, the source can never be snuffed.
The harsh striking of the stone represents the feeling of deep bitterness that the Baal Teshuvah feels over their distance from Hashem. Through their Teshuvah, they reach the deepest G-dly source, from which a new G-dly fire is drawn down.
The flame, representing the G-dly light that manifests within the world through Torah and Mitzvos, is connected to the name י-ה-ו-ה. Even though this is the essential name of Hashem, it is still only a name. The Baal Teshuvah reaches Hashem’s essence, the source beyond all names.
This is why our sages teach that in the place where a Baal Teshuvah stands, even perfect Tzaddikim cannot stand.
Parshas Acharei Mos describes the service of the Kohen Gadol on Yom Kippur, the ultimate day of Teshuvah. The passage concludes with the verse;
כי ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם לפני ה‘ תטהרו
For on this day He shall effect atonement for you, to purify you. From all of your sins you will be purified before Hashem.
The Posuk does not identify Hashem by name as the source of purification. The pronoun “He” refers to Hashem’s essence that is accessed by the Baal Teshuvah; the essence that is beyond names and beyond the light that is drawn down through Torah and Mitzvos.
This idea is also reflected at the end of the verse. לפני ה can be interpreted as meaning higher than or beyond the name Hashem.
This is the צור, the essence of Hashem, the Source of all.
In one moment, with a mighty strike, the Baal Teshuvah accesses this Source. Their Teshuvah unleashes a spark that can ignite a fire so great, that it can make up for even a lifetime without Torah and Mitzvos.
The nature of fire is to ascend upwards and withdraw to its source. In order for the fire to remain extant below, it needs a wick, wood or some other material to hold onto.
Hashem created the world through speech. These words are likened to fire. The Midrash teaches that the words of the Divine speech are constantly keeping the world in existence. Speech is a metaphor for the G-dly light which is channelled into Creation.
As Hashem completely transcends Creation, the nature of G-dly light, like a flame, is to withdraw to its source and remain beyond the worlds. In the initial act of Creation, Hashem drew down His light as an act of pure Chessed.
However, the continual, ongoing sustaining of the light within Creation is dependent on our deeds. Like the rising flame, the maintaining of this light down below requires a wick.
Mitzvos are described as vessels. They function like the wick through which the Divine light is drawn down. This is because the Mitzvos actualise Hashem’s desire for a dwelling place specifically in the lower worlds.
Not just any material can be used as a wick. For the light to take hold, the wick must be of a substance that burns. The consumption of the wick represents Bittul, a negation of self. Only when Torah and Mitzvos are kept with Bittul and surrender, can they draw down the G-dly light.
Even when one finds themselves distant from Hashem, without Torah and Mitzvos, they can restore their light and connection through Teshuvah.
For the Baal Teshuvah, who finds themselves without the wick or wood of the Mitzvos, the flame of Hashem’s light has become extinguished. In order to kindle a new fire of G-dliness, one needs to reach the source.
In addition to being likened to a fire, Hashem is called a Tzur, a flint-stone. The flint-stone is the source of fire. When struck with force it produces sparks, with which to start a new fire. Unlike a flame that can go out, the source can never be snuffed.
The harsh striking of the stone represents the feeling of deep bitterness that the Baal Teshuvah feels over their distance from Hashem. Through their Teshuvah, they reach the deepest G-dly source, from which a new G-dly fire is drawn down.
The flame, representing the G-dly light that manifests within the world through Torah and Mitzvos, is connected to the name י-ה-ו-ה. Even though this is the essential name of Hashem, it is still only a name. The Baal Teshuvah reaches Hashem’s essence, the source beyond all names.
This is why our sages teach that in the place where a Baal Teshuvah stands, even perfect Tzaddikim cannot stand.
Parshas Acharei Mos describes the service of the Kohen Gadol on Yom Kippur, the ultimate day of Teshuvah. The passage concludes with the verse;
כי ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם לפני ה‘ תטהרו
For on this day He shall effect atonement for you, to purify you. From all of your sins you will be purified before Hashem.
The Posuk does not identify Hashem by name as the source of purification. The pronoun “He” refers to Hashem’s essence that is accessed by the Baal Teshuvah; the essence that is beyond names and beyond the light that is drawn down through Torah and Mitzvos.
This idea is also reflected at the end of the verse. לפני ה can be interpreted as meaning higher than or beyond the name Hashem.
This is the צור, the essence of Hashem, the Source of all.
In one moment, with a mighty strike, the Baal Teshuvah accesses this Source. Their Teshuvah unleashes a spark that can ignite a fire so great, that it can make up for even a lifetime without Torah and Mitzvos.