Chasidut su Isaia 57:63

But this is not true of the Nations of the World, who remain in smallness and materiality; and therefore our Sages of Blessed Memory said about Balaam, “He does not even know how to divine the mind of his animal!” (Berakhot 7a), and it is understood. A person is created small — in small mind — and yet the Holy Blessed One’s intention in creating humanity was to serve [God], so why did [God] create him initially without mind, without awareness to serve [God]? But this is also for the previously stated reason, for wisdom has the advantage over folly (Ecclesiastes 2:13), and darkness yearns to merge into light (Zohar 1:17a). For smallness is considered “feminine” with respect to greatness, Your desire shall be for your husband (Gen. 3:16). The feminine awakens longing in the groom; the person is initially in the aspect of smallness and afterward, when he comes into great mind, he attaches everything — even the smallness — to greatness and he has the aspect of “coupling.” And that is [the meaning of the verse], as the bridegroom rejoices over the bride, so shall your God rejoice over you (Isaiah 62:5), and it will be clarified elsewhere. And it is impossible to come to the light of greatness immediately, therefore smallness comes first. And that is the second interpretation [of the question], “Why do goats [izzim],” which means a person’s arrogance [azzut], “walk in front.” That is to say, smallness comes to a person first; and the answer is “According to the creation of the world, which at first was dark” etc. as was stated. And that is [the meaning of the verse] And God called the light Day etc. — just as there is no day without night, just so there was evening, which is the smallness first, and afterward there was morning, the great mind that inspects his deeds. One day: they are made into a single unity. And this is the general order according to which every person should walk, that upon arriving at thirteen years awareness should enter him. “Awareness” connotes attachment from the lower level to the upper; and that is complete awareness along the lines of Return, wayward children (Jeremiah 3:22), which is to say things that have been made wayward as in he went wayward in the way of his heart (Isaiah 57:17), return and attach together. However, there are those who do not merit awareness even at thirteen years, and they are called “small.” And a person who has no awareness is seduced after his Inclination; and that is the meaning of the seduction that is written in the Torah, in the incident of Potiphar and Joseph. And one must save oneself as Joseph saved himself. And my Teacher, may he be remembered for life in the World to Come, commented on what [our Sages] of Blessed Memory said, that he saw a vision of his father’s image (Sotah 36b) and the clothes that she wore for him in the morning she did not wear for him in the evening (Yoma 35b): but Joseph gazed at the source of beauty and glorification — from where does it come? For the essence of glorification is God’s life-force, which is the characteristic of Jacob, Splendor. And that is [the meaning of] “a vision of his father’s image;” and we find that each person needs to do so.

And this is the quality of Shovavi”m, when those who are fit have the custom of fasting and crying out to blessed God with prayers and penitential liturgy. For in this season, we read in the Torah about the exile in Egypt, and their redemption, which came through their crying out, as written above. And we need to do the same now in this exile, as written above. And so: “Return, wayward children – shuvu banim shovavim” (Jeremiah 3:14, 22), for the essence of troubles and exiles – may the Compassionate One save us from them – is in a lack of knowing, which is the quality of the wayward, when everyone goes around in the world like a literally crazy wayward person, as it is said (Isaiah 57:17), “The went wayward on their [own] heart’s path.” And when a person understands all this about themselves, how they are wayward and literally crazy, because they follow the stubbornness [or: imagination] of their heart and don’t pay attention to the eternal end-point, they will certainly have pity on themselves and do a lot of crying out to blessed God, and in that way will merit, in accord with their own qualities, to understanding and knowledge, which are the essence of the means to redemption generally and specifically, for each person and each time, as is written above.

The splitting of the Red Sea corresponds to Rabbeinu z"l's teaching in this lesson on 'G-d shed two tears into the great sea'. This means that He draws providence to subdue the nations, which correspond to the sea, as written (Isaiah 57:20) "the wicked are swept away like the sea", which brings about miracles and wonders, which are called 'great' as written (II Kings 8:6) "tell me of the great deeds". This is represented by the splitting of the Red Sea when there was a great revelation of providence. By means of providence came the miracle, providence that G-d drew came upon the sea which corresponds to the nations and the sea split. In other words, the splitting of the Red Sea took place on two levels, two that are one, for they are inter-dependent. The splitting of the Red Sea alludes that the sea of wisdom above was split, and knowledge, corresponding to providence, was revealed, for providence is the quintessential knowledge. This same dynamic also split the sea below, which alludes to the nations of the world who are swept away like the sea-they were all split, broken and eliminated, while Israel passed through the sea on dry land. The waters, representing the nations, could not wield power over Israel, since providence was revealed, as in, 'G-d shed two tears into the great sea'. For Pharaoh had gained power through the two letters מ'י' which spells י"ם (sea) and therefore he said "who is G-d that I should listen to him?} (Exodus 5:2) as stated in the Ari z"l's writings. Therefore Pharaoh was subdued mainly by the revelation of Providence with the splitting of the Red Sea as in, 'G-d sheds two tears', which is Providence, into the great sea.

In the book of Isaiah the prophet revealed that every single human possesses two souls (Isa. 57:16). What is the meaning of two souls? One soul is the breath of God. Lesson Five called this life force the nefesh Elokis. The other soul is the biological soul. It emerges from the kelippos, and in Lesson Five it was called the nefesh ha-bahamis. Since the kelippah copies the domain of the holy, we learned in Lesson Fourteen that the kelippah soul has parts that parallel the five parts of holiness, nefesh, ruach, neshamah, chayah, and yechidah.