The meanings of these three things are actually discussed in the context of the ritual of the red heifer. The red heifer, which purified those who had become spiritually contaminated by coming in contact with death, was burnt with the very same three items. Without this cleansing process, one could not enter the precincts of the Temple or participate in the Pascal offering. Although these three items were discussed in the textual material elsewhere, since it well serves our purposes, we have included it here to explain the law of the m'tzora. Cedarwood, scarlet thread and hyssop are tools of spiritual cleansing that are common to both the m'tzora and to those individuals contaminated by the dead. Why was it important that this purification process be effected through the priest? Why was it necessary to use those three items? How did they help bring about spiritual healing? The cerdarwood and hyssop had to be bound together by the scarlet thread. Why? Based on the teachings of Rabbi Nachman and his student Rav Noson we will explore this seemingly strange process to see what practical advice can be derived from it.
Whenever we reach a new spiritual level, we encounter forces of evil
which place innumerable spiritual, mental, emotional, physical,
financial, etc. barriers in front of each person in order to prevent us
from finding, serving, and reaching Hashem. The only way to overcome
these barriers is strong determination and great daring and courage. So
the only way every person, from the greatest to the lowest, can achieve
any understanding of and closeness with Hashem is through azut
d'kedusha, being willing to fight one's way through the barriers,
regardless of the consequences. Yet there are other circumstances when
the appropriate response is to be yielding.
These lessons are so aptly expressed by the laws of the m'tzora and the
red heifer that require that the scarlet thread, tola'at shani, be used
to tie the lofty cedar, which represents strength, together with the
lowly hyssop, which represents meekness. [A person would become a
m'tzora because he dared to gossip about or slander another in violation
of Hashem's will and moral decency. This type of daring is from the side
of evil. The m'tzora's purification process would imbue him with the
spiritual energies of azut d'kedusha needed to negate the boldness
derived from the forces of evil. In addition, it would provide him with
the fortitude to fully repent and return to adherence to the Torah].
As mentioned above, azut d'kedusha, means that one responds
appropriately as the situation demands. King David epitomized this
ideal, as the verse says, "These are the mighty men who[served] David:
He who sat in the assembly of the wise, the chief of the threesome, he
was Adino the Etznite: [who lifted up his spear] against eight hundred,
[whom he] slew at one time." (2 Samuel 23:8) The name Adino comes from
the Hebrew word adin, meaning delicate. The name Etznite comes from the
Hebrew word etz, which means tree. The sages say that "Adino the
Etznite" actually refers to King David, who made himself as delicate
(adin) as a worm when he studied the Torah, but when he went out to war
he hardened himself as wood (etz). This statement of the sages is the
true definition of azut d'kedusha, where at times one must be associated
with the spiritual energies of shame, as the verse says, "But I (King
David) am a worm, and not a man; scorn of man and despised by people."
(Psalms 22:7) The Talmud teaches, "Hashem said to Israel, 'I love you
because even when I bestow greatness upon you, you humble yourselves
before Me. I bestowed greatness upon Abraham, yet he said to Me, 'I am
but dust and ashes' (Genesis 18:27); upon Moshe (Moses) and Aaron, yet
they said to Me, 'We are nothing' (Exodus 16:8); upon David, and he said
to Me, 'but I am a worm, and not a man." (Talmud: Chulin 89a)
Conversely, when the very fiber of Judaism, the Torah and its
commandments are threatened, one must fight like a mighty warrior
against all those who try to undermine the word of Hashem, as the Talmud
teaches, "Be bold as a leopard...to carry out the will of your Father in
Heaven." (Talmud: Avot 5:23)
Rav Noson explains that purgatory consists of two types of punishments,
half of the time the sinner is rectified through fire--the fire of the
heat of the passion that influenced him to sin. The other half of the
time, the sinner is rectified through snow--the coldness of his turning
away from Hashem in his failure to repent. For the sinner disregarded
the seriousness of his offense or despaired of Hashem's mercy and failed
to make amends for his wrongdoing. When one performs the commandments
that are associated with the spiritual energies of repetitiveness, it
influences him to carry out all the commandments despite his
overwhelming feelings of inadequacy and despair. So, he persists in his
service to Hashem, despite his feelings of despondency and this saves
him from severing his relationship with Hashem. As long as one continues
to perform at least some of the commandments, one will maintain his
connection with Hashem, which will eventually influence him to repent.
This will save him from the punishment of purgatory, of both fire and
snow. It is this concept to which the verse alludes.
The m'tzora was required to remain in isolation, outside the camp, until
he was healed and spiritually cleansed. This was a 'measure-for-measure'
atonement for his evil slander and gossip, for slander and gossip
isolate people from each other. In the above teaching, we saw the
dangers of isolation. The m'tzora atoned for his sin through his own
isolation, experiencing firsthand the suffering that he had caused
others, making him acutely aware of the grave spiritual harm that could
result from isolation and loneliness. The m'tzora was cleansed through
the binding together of cedarwood and hyssop, two opposites, with a
scarlet thread, which illustrates Hashem's desire that we work to bring
people closer together through observing the commandments of the Torah,
which fosters true peace, as the verse says, 'All its (the Torah's)
paths are peace." (Proverbs 3:17) So the m'tzora would realize that he
had violated the spirit and true intent of the entire Torah and that
Hashem desires that, instead of driving wedges between people, we must
do everything in our power to bind people together and make peace.
The m'tzora's cleansing process illustrates Hashem's desire that we work
to bring people closer together through observing the commandments of
the Torah, which fosters true peace.
There is a principle that the physical appearance of an object in some
way reflects its spiritual properties, as the Talmud teaches, "The
earthly kingdom resembles the Heavenly Kingdom." (Talmud: Berachot 58a)
Since the cedar tree is very tall and powerful, it indicates that its
spiritual essence is both high and powerful. Rav Noson says that the
lofty cedar tree contains spiritual energies that are associated with
high intelligence. Highly intelligent individuals possess great clarity
in perceiving the ways of Hashem and knowing how to apply them on the
practical level. Therefore, the spiritual energies of high intelligence
found within the cedar tree are the very same energies associated with
the great Tzaddikim (saints), who possess a uniquely lofty understanding
of the ways of Hashem and know how to properly apply them, as the verse
says, "The righteous will blossom like a date palm, like a cedar in
Lebanon, he will grow tall [spiritually, through his great intellect]."
(Psalms 9 2:13) The lowly hyssop stands in complete contrast to the
lofty cedar. As mentioned above, the appearance of a physical item
reflects it essence. Therefore the low lying hyssop reflects low and
unclear perception of the ways of Hashem, commonly found in people who
are on extremely low spiritual levels. In both the rituals of the
m'tzora and the red heifer, the spiritual energies of the cedar and the
hyssop are merged when they are tied together. This teaches us that the
great Tzaddikim must take their lofty understanding of the spiritual
realms and help spiritually estranged people understand and digest them.
This is what Hashem desires most. One of the main ideas that the Torah
wants to convey in requiring that the lofty cedarwood be united with the
lowly hyssop is that both spiritual and physical healing are dependent
upon one's association with the Tzaddikim and their teachings
The rituals of the m'tzora and the red heifer both entailed the use of a
scarlet thread, called tola'at shani, to tie the cedarwood and the
hyssop together. A thing's name reflects the spiritual energies it
contains. The word tola'at, thread, also means worm in Hebrew. So the
spiritual energies contained within the scarlet thread were similar to
those found within the worm. Concerning the worm, our sages say,
"Despite the pitiful weakness of the worm, it does have strength (a'zut)
in one area. Armed with nothing more than its mouth, the worm destroys
the mighty cedars. Thus, this soft and flexible organism can topple the
rigid and hard tree. Similarly, Israel smites the nations, armed with
nothing more than the prayers in their mouths [and the study of Torah]."
(Midrash Shocher Tov) The mighty cedar, as mentioned above, contains the
spiritual energies of strength and the lowly hyssop, meekness. Since the
tola'at thread is associated with the spiritual energies of the worm,
which possesses the spiritual energies of both strength and meekness, it
is only fitting that it be used in bringing the two opposites, the cedar
and the hyssop, together. From this, we can see that the popular
perception of what constitutes humility is flawed.
Most believe that the humble person should act like a spineless doormat,
always yielding and never taking a stand, demonstrating his total
submission to all of humanity by walking with his head bent down. Rabbi
Nachman says that true humility is responding appropriately, as each
situation demands. There are situations which require that we should be
as yielding as a reed and yet there other situations that demand just
the opposite, when we must take the initiative in aggressive and firm
action. Our sages call this azut d'kedusha, holy boldness, which is
absolutely necessary for both prayer and Torah study. Rabbi Nachman
explains how azut d'kedusha applies to Torah study and prayer. "There
are two types of daring. There is azut d'kedusha, without which it is
impossible to assimilate the Torah into one's being, as our sages teach,
'The bashful person does not learn.' (Talmud: Avot 2:5) The sages also
taught, 'Why was the Torah given [only] to Israel [and not to any other
nation]? Because they are daring. (Talmud: Beitza 25b) In yet another
teaching, the sages say, 'Be bold as a leopard...to carry out the will
of your Father in Heaven.' (Talmud: Avot 5:23) Thus the Torah is
referred to as something that induces boldness, as it is written,
'Hashem gives [a doctrine of] boldness [the Torah] to His people.'
(Psalms 29:11) Conversely, those who lack holy humility and daring are
connected with the brazenness of the forces of evil, as our sages
taught, 'Whoever is brazen-faced, it is certain that the feet of his
ancestors did not stand at Mount Sinai [the place where the Torah was
given. In other words, the spiritual energies of holy daring that were
present at the giving of the Torah at Mount Sinai, were not assimilated
into his soul. The souls of all those who were destined to receive the
Torah, then and in the future, were at Mount Sinai].' (Talmud:
Nedarim:20a)
Azut d'kdusha is necessary for prayer. For Hashem has arranged that that
things go a certain way, with each star and constellation set in its own
individual order [through which nature is controlled]. Yet the
individual comes with his prayer and wants to rearrange the order [of
the stars and constellations], which will change nature and work
wonders. [It takes nerve to attempt to undo what Hashem has decreed. A
humble person might easily feel embarrassed to come before Hashem with a
request that Hashem change something. Therefore, when we prays we must
dislodge this embarrassment and utilize azut d'kdusha, as it is written,
"In You (Hashem) our fathers trusted...they trusted [prayer is dependent
upon trust] and were not embarrassed." (Psalms 22:5, 6)
The verse says, 'Let the Tzaddik strike me with lovingkindness [his
rebuke] and let him correct me, like choice oil...but my only prayer is
[against involvement] in the evil doings [of the wicked]." (Psalms
141:5) The verse means to say: Through the rebuke I receive from the
Tzaddik, the spiritual energies of Hashem's lovingkindness are activated
and bestowed upon me. Therefore, even if a Tzaddik demeans us, we should
accept his rebuke in order to receive Hashem's lovingkindness. (1
Lekutai MoHaran 30:8)
Based on Rabbi Nachman's above statements, Rav Noson says that in order
for one to fully achieve true and pure Torah study and prayer, one needs
the spiritual energies of azut d'kedusha. The Tzaddik HaEmes (the
leading saint of the generation) is one who has acquired and perfected
these spiritual energies. Therefore, when the Tzaddik HaEmes gives
rebuke, the spiritual energies of perfected azut d'kedusha are emitted
from his essence and injected into the recipient of the rebuke. This
endows the rebukee with spiritual energies needed to embolden him to
return to Hashem in repentance through true and sincere Torah study and
prayer. All of Judaism is dependent upon azut d'kedusha, as the holy Tur
says, "Boldness is a basic and vital requirement for serving Hashem.
There are times when a person wishes to perform a commandment but
desists, due to his fear that someone will ridicule or reject him. He is
too embarrassed to perform the commandment in front of other people.
Therefore, the Mishna (Avot 5:20) warns that a person must be very bold
in the face of mockers and not be embarrassed." (Tur: Orach Chaim
1:1)
As mentioned above, the tola'at--worm, is lowly and insignificant, but
possesses great power in its mouth. The spiritual energies of the worm
are indispensible and Rav Noson says that they are associated with
Jewish survival in exile. The Jew in exile has absolutely no source of
power, except for his mouth. Faith, expressed in prayer and Torah
learning, has always been the most important element of Jewish survival
throughout the long and difficult exile. Whenever Torah study and prayer
diminished, the Jewish community suffered threats to its very existence,
in the forms of evil decrees, pogroms, assimilation, intermarriage etc.
So, the two main expressions of azut d'kedusha, Torah and prayer, have
been our only defense and the key to our very survival, throughout the
two millennia of exile, as the verse says, "Of Your (Hashem's) awesome
might they (the Jews) will speak [with their mouths." The verse
associates might or daring with the mouth.] (Psalms 145:6) "And Your
(Hashem's) might they (the Jews) will declare [with their mouths]."
(Psalms 145:11) That the worm, whose power is in its mouth, and the
scarlet thread have the same name indicates that the scarlet thread,
used to bind the cedar with the hyssop, also resonates with the power of
the mouth, as the verse says, "Like the scarlet thread, are your lips."
(Song of Songs 4:3)
Rav Noson says that the following verse, sung on Sabbath night, which
praises a woman of valor, is consistent with our teaching: "She [the
virtuous woman] fears not for her household for snow, for all her
household are dressed with scarlet (sha'nim)." (Proverbs 31:21) The
sages say that the Hebrew word for scarlet, SHa'NiM, has the same root
as the word SH'Ni'iM, which means two or double. Based on the rules of
Biblical interpretation, we can replace the word scarlet with the word
double. The verse can now be read, "(for all her household are doubly
dressed," alluding to commandments which incorporate a double expression
in its introduction. For example, the commandment of giving to the poor,
"Give, you shall give (naToN tee'TeiN) him [your poor brother, even a
thousand times according to our sages]..." (Deut. 15:10) Another verse
states, "Open, [and again] you shall open (Pa'ToaCH tiPTaCH) your hand
to your brother..." (Deut. 15:11) In yet another commandment, "But when
you send him [your Hebrew slave] away free, you shall not send him away
emptied-handed. Adorn, shall you adorn him (ha'A'NeiK ta'A'NiK) from
your flocks... (Deut. 15:13, 14) [The verse in Proverbs thus informs us
that] all these [types of commandments of giving liberally] save [a
person] from the [freezing] snow of purgatory. (Rashi; Midrash Tanchuma)
Ultimately, our verse can be understood as follows, "She [the virtuous
woman] fears not for her household for snow, for all her household are
clothed [or protected] with commandments that must be performed
repeatedly (sh'ni'im), generously providing help to those most in need."
(Proverbs 31:21)
Rav Noson further elaborates upon Rashi's explanation of this verse.
What gives those commandments which mandate repetition, such as giving
charity, a special power to save one from purgatory? By fulfilling them,
a person conditions himself to the point where they become second
nature, which reinforces his ability to perform all of the other
commandments in general. This works because these particular
commandments are associated with the spiritual energies of
repetitiveness, which give a person the ability to perform all of the
other commandments with consistency, regardless of his spiritual level,
as the Talmud teaches, "One commandment leads to another commandment."
(Talmud: Avoth 4:2) Rav Noson says that the fulfillment of the above
mentioned types of commandments are critical, especially for those who,
when they become aware of their shortcomings, tend to despair. In their
despair, they abandon the fulfillment of the commandments altogether.
The above implies that the fulfillment of those commandments that stand
alone offer less protection than the commandments that are repeatedly
performed. This is illustrated by the fact the m'tzora would achieve
spiritual cleansing and be redeemed from his own sort of purgatory, only
through things that have a double nature--the binding of the cedarwood
together with the hyssop, using a scarlet thread [as mentioned above the
word scarlet can be substituted with the word double]. Thus Rav Noson
interprets the following teaching in the Talmud, "Do not believe in
yourself (b'atzm'chaw) until the day you die." (Avoth 2:5) Rav Noson
uses an alternate translation of the word b'atzm'chaw, 'by yourself'
instead of 'in yourself'. Thus, he reads the teaching, "Do not believe
[in Hashem], alone by yourself until the day you die." Without the
proper guidance from the Tzaddik HaEmes (the leading saint of the
generation) one could become so thoroughly deceived by the tricks of the
forces of evil th at he could come to despair and abandon Hashem
altogether. No matter how bad an individual's spiritual situation, if he
is associated with the proper spiritual guide, nothing in the world can
trick or fool him into despair, because the spiritual guide will always
be there to offer the proper guidance, as the verse says, "Two are
better than one." (Eccl. 4:9) This is why Rabbi Nachman said that one's
entire eternity is dependent upon following the advice of the Tzaddik
HaEmes, and why the Torah was emphatic that the lowly hyssop,
representing those on low spiritual levels, should be bound to the lofty
cedar, which represents the Tzaddik HaEmes.
From the above, we can understand why the spiritual cleansing of the
m'tzora and those contaminated through the dead could only be effected
through the kohen, priest. The first kohanim, Aaron and his sons, were
endowed with the powers of the kahuna, priesthood through being anointed
by the Tzaddik HaEmes, Moshe. The powers of the kahuna effect spiritual
healing. Therefore, all kohanim, who are spiritually rooted to and are
the descendants of Aaron and his sons, have inherited the energies of
healing. The spiritual energies of healing, derived from the Tzaddik
HaEmes are the very same energies contained in the cedar. This shows the
great importance of drawing to oneself the spiritual energies of the
Tzaddik HaEmes through adhering to his teachings. (Lekutai Halachot:
Yorah Dayah: Hilchot Baser B'Chalav 5:23, 27-29)
Rabbi Nachman taught that as well as reciting the mandatory daily
prayers contained in the prayer book, we should also speak to Hashem,
just as we would confide in our best friend: in seclusion, in the
language and style with which we feel most comfortable. This is based on
the advice of our sages, just to mention two sources: "Rebbe Yitzchak
said: 'Why were our forefathers barren? Because Hashem desires the
prayers of the righteous."' (Talmud: Yevamoth 64a) "Hashem seeks nothing
other than to hear the prayers of Israel." (Medrash Tehillim 116:1) The
following is an example of such a session: You alone know of the great
compassion that my body requires, which is very distant and detached
from my soul. Even my soul has incurred damaged from the distance of my
body from my soul, as You are well aware. Have mercy upon me, and
instill within my heart true compassion, so I will be able to have pity
upon the flesh of my body, which is to help me to overcome through [the
power of] azut d'kedusha and with the voices of holiness [that are
derived from prayer and Torah study] to subdue, break, and negate the
insolence of my body, until my body becomes completely submissive to my
soul. And help me to attach myself to the true Tzaddikim and true
admonishers of the generation [so through this I may attain azut
d'kedusha]. I should be worthy of using this azut d'kedusha to be as
bold as a leopard to stand against all the brazen-faced individuals who
want to distance me from the true Tzaddikim. (1 Lekutai Tefilos 22)