Chassidus: Recent Episodes
Levi Gelb
Spreading authentic chassidus to the whole world in a way that is understood even to the intellect of the animalistic human soul (nefesh ha'bahamis). Support this podcast: https://anchor.fm/levi-gelb/support
What is יש אין יש as expressed in the vegetative power. There must be 2 levels within the אין. The more refined משל of the soul giving life to the body.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
Why does Moshe say don’t be afraid when the whole foundation of Torah and Mitzvos is fear of Hashem? Between two יש there is an אין that really has 2 parts to it. Mashal of כח הצומח.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
The נמשל in Godliness of the יש האמיתי and the אין of the יש האמיתי and the אין of the יש הנברא. The 40 days from Rosh Chodesh Elul until Yom Kippur are auspicious days when Hashem’s י״ג מדות הרחמים are revealed. The idea of אין of the יש האמיתי is that is lacks defined מציאות, meaning it is פשוט like Hashem’s light which can only create through the defined vessels.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
4 levels of יש האמיתי, אין של היש האמיתי, אין של היש הנברא, יש הנברא how they are expressed in the vegetative power.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
The concept of יש אין יש. The analogy of כח הצומח and the הארה which extends from it into the dust of the earth.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
Why every Jew has an inborn simple faith in Hashem. Neshamos of אצילות and neshamos of בי״ע. The difference in the divine service between these 2 neshamos. Explanation of the verse זרעתי את בית ישראל זרע אדם וזרע בהמה. Da’as elyon - ביטול במציאות, da’as tachton - ביטול היש.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
Why Rosh Hashona is one long day, with no concept of night. What does תחלת מעשיך mean - the ultimate purpose of creation. The purpose of creation is to draw down revelation of Hashem’s essence. Explanation of א-ל דעות הוי״ה - 2 Godly perspectives. דעת עליון - whatever is higher is יש and what is lower is אין.this is experienced by lofty souls and by the essence of every soul.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
Explaining what צמצום הראשון is. Why the world was created in 25 כה Elul. The idea of בנין המלכות on Rosh Hashona. Explaining the prayer - מלוך על העולם כולו בכבודך.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
Depending on how developed your כח המשכיל is will dictate how your שכל הגלוי works. Even in עילה ועלול the עילה must be hidden for the עלול to come into being. The משל of the ray of the sun from the orb of the sun itself. For creation to happen you need total concealment of Hashem’s essence, and then drawing down a הארה דהארה from that essence to actually create. What are the עשרה מאמרות?--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
The difference between עילה ועלול and יש מאין. Why creation doesn’t affect the creator at all. Example of הארה דהארה from the soul powers שכל and מקור השכל.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
The difference between כה and זה. Why creation comes from מלכות specifically.--- Support this podcast: https://podcasters.spotify.com/pod/show/levi-gelb/support
Even a yoshev ohel has to arouse divine mercy on his soul for not learning the proper way - seeing the pinimius of Torah.
Link to this page of the maamar: https://hebrewbooks.org/pdfpager.aspx?req=31668&st=&pgnum=56
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- resurrection of self through contemplating the great descent of the soul. Link to this page of the maamar: https://hebrewbooks.org/pdfpager.aspx?req=31668&st=&pgnum=55
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empathy is so important in the emotional experience.
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feeling implies that there that are two entities.
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feeling oneself is a sign of sickness physically and spiritually.
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feeling of self causes spiritual death which will bring a person lower and lower.
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to reawaken your relationship with HaShem after sining person needs repentance.
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only the revelation of Hashem’s essence can bring about forgiveness.
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The reason why even the completely righteous say confessions during the 10 days of repentance.
Link to this page of the maamar: https://hebrewbooks.org/pdfpager.aspx?req=31668&st=&pgnum=54
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resurrection is from a higher source than creation something from nothing.
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fulfilling Torah and mitzvos with fear of HaShem makes a person truly alive and automatically elevates him intellectually emotionally and actually.
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empathy is a sign that you’re truly alive.
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The true idea of life is not feeling your life.
- a true maskil is someone who feels what he intellectualizes.
Link to this page of the maamar: https://hebrewbooks.org/pdfpager.aspx?req=31668&st=&pgnum=53
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3 types of day - revelation.
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why resurrection of dead is through רחמים רבים.
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what is true life and death.
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resurrection of the dead physically and spiritually.
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the source Of life מלכות דאצילות.
Link to this page of the maamar: https://hebrewbooks.org/pdfpager.aspx?req=31668&st=&pgnum=52
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- Definition of עשיר בדעת and עני בדעת.
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What is someone who is חכם בעצם כח חכמתו - lives in ידיעת השלילה.
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Two ways of learning Torah in this world.
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Hugging the king although he's wearing many layers of clothes.
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Difference between learning Torah in this world and learning in the world to come/gan eden.
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Where does the rule מרומם נמשך אל השפל apply.
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Learning Torah in this world, even on the highest level, isn't considered learning compared to learning in the world to come.
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- The difference between רוממות על עולמות and רוממות מצד עצמו.
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What is אהבה עצמית - love of עצם לעצם.
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The difference between חסד and רחמים.
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The superiority of חמלה over רחמים.
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The opposite elements of לימוד and חנינה.
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Why learning obligates intellectual exertion - יגיעה.
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The fact that you say סובב is above worlds implies connection to them.
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Analogy of king - existence of kingdom only through awe of the king.
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How malchus is its source - atzilus - it is like a כלל from which derives the פרט.
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There is still a תפיסת מקום of creation relative to אור הסובב.
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The purpose of prayer - connect the birurim to Godliness.
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Person is given set amount of letters to think and speak to fulfill his purpose.
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What happens if person doesn't fulfill purpose - גלגול הנשמה.
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Explanation of the request - לא נבוש - בעולם הזה, לא לכלם - לעולם הבא, לא נכשל לעולם ועד - בתחיית המתים.
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- The two types of knowledge ידיעת החיוב והשלישה complete each other.
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If you can't understand something in the abstract, that's because you're missing in the actual knowledge - ידיעת החיוב.
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Understanding chassidus פנימיות תורה helps you understand nigleh.
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ממלא הוא אור פרטי, סובב אור כללי
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Even the mercy which comes from רוממות has somewhat of a relationship with worlds - קצת הרגש כללי.
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- Source of 2 mercies - ממלא כל עלמין - mercy from feeling, סובב כל עלמין - mercy from being above/removed.
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Difference between ממלא and סובב - one is understandable, one is above our limited brains.
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להבין דבר מתוך דבר - understanding סובב from understanding ממלא.
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ידיעת החיוב and ידיעת השלילה.
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In revealed aspect of Torah - השגה בדרך הלבשה, in inner aspects of Torah - השגה בדרך הפשטה.
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4 domains of shabbos in nigleh and pinimius or Torah.
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The halachah - המחליף פרה בחמור - according to chassidus.
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How אהבת עולם is greater than all other loves.
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The difference between רחמים and חמלה.
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Questions on the request לא נבוש ולא נכלם ולא נכשל לעולם ועד.
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Explanation of the 2 causes for רחמים - empathy and being exalted/removed.
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- Why the הרגש of the דבר שכל is especially felt by the simpleton.
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- The superiority of simple/sincere people over intellectuals in their connection to HaShem.
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Essential/Eternal love - אהבת עולם.
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אהבה של שבע שנים - love based on the supernal midos.
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אהבה של עשר שנים - love based on the supernal intellect.
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- Two levels of malchus and the two types of mercy deriving from them.
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- The difference between mercy which comes from empathy, to mercy which comes from being removed and exalted.
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- The second cause of mercy - empathy, ability to feel others pain and joy. This ability is possible only through da’as, identifying and connecting to someone in your mind.
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- One reason for feeling merciful is רוממות - being uplifted and removed from the subject of the mercy.
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- 4 rungs of the latter of prayer. - answering the questions of unifying the hearts to love and fear Your name.
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- 3 stages of the souls and within Godliness: 1. Actual soul powers/sefiros. 2. How these powers are included within their abstract source in the soul/ sefiros in keser. 3. The essence of the soul potential for all powers and expressions/ essence of God potential for limitation or unlimited expression.
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- The difference between koach and gilui.
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3 Explanations of the word יחד - unify, designate, clearly.
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Unity with Godliness through dedicating your heart to Hashem.
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Clear attachment to Hashem through an essential attraction to Godliness.
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2 types of divine revelations from Hashem - ממלא כל עלמין, סובב כל עלמין.
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The differentiation of ממלא כל עלמין, each entity to its capacity.
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סובב כל עלמין is found equally within every world.
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The cause of indifference/coldness in divine service is lack of avodah in prayer.
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Deeper explanation of אין לך אדם שאין לו שעה.
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Deeper explanation of קץ שם לחושך.
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Questions on the prayer - ויחד לבבנו לאהבה וליראה את שמך.
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What does "forgetting" about Godliness during davening mean.
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Different levels of poorness - physically and spiritually.
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The immense holiness of a shul.
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The effect of a "routine" davening has on the rest of your day.
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How davening can cause your soul to take expression in your body.
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- What is a truly good davening.
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What happens to the idea expressed through a sentence when the words separate.
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The difference between breaking and separating.
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What is left in the letters after the words are broken.
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The analogy of fragrant spices in jars, after they're taken out of the jars.
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Why the breaking of the vessels cause yeshus.
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What is the idea of עבודת הבירורים.
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Why ויטע אשל is important to Avraham's service of publicizing Godliness.
- Avraham's lesson: the whole purpose of the physical is for the sake of the spiritual.
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The fourth level: intellect expressed through a sentence.
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Example of the nusach of a blessing, what each word means by itself, and the higher meaning when they come together.
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Why אתה implies Hashem's essence.
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The concept behind הוי"ה from the word התהוות.
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What does אלקינו mean? We are imbued with a Godly supernatural power.
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The meaning of the blessing: drawing down from עצמות into our souls to infuse us with power to fulfill the purpose of creation.
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The yesh of creation can only come about through שבירת הכלים - shattering of the vessels/letters.
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What is the general idea of letters.
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For levels of expression of intellect through letters.
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- The lines that the letters are made of.
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- The form/shape of the entire letter, how it's composed of different letters together.
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The meaning of the form of the letter alef - yud above, יש האמיתי, yud below, יש הנברא, vov in the middle - אין באמצע.
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The creation of יש הנברא is only through the concealment of the creator.
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Every creation has a specific measurement that it can receive Godly energy.
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- The idea that is expressed through the combination of letters together to form words.
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The creation of the world through the 10 sefiros - 10 utterances.
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How the first 2 utterances refer to the sefiros chochmah and binah.
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Question: how can limited created worlds come from sefiros which are literally Godly.
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The difference between יש מאין of the sefiros to יש מאין of the created worlds בי"ע.
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Difference between ראשית and תחלה.
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Why creation of sefiros does not cause change in Hashem.
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Avraham explained to people: 1. everything is controlled by God.
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- Ones sustenance and livelihood are dependent on God's Individual providence.
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- Godly concepts can be understood by the human intellect.
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Different levels of comprehension, different levels of intellect.
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3 levels that Avraham caused: הודו, שבחו, ברכו.
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How is publicizing Godliness through the אשל - eating, drinking, escorting - important.
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Avraham caused the name of Hashem to be called out by everyone who came to his tent.
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Two special qualities of Avraham: 1. Publicizing Godliness in the world - God is directly connected to worlds.
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- The way in which Avraham spread knowledge of God - through the אשל.
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The main thing Avraham did: explain greatness of Hashem with examples and analogies.
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Difference between יש מיש and יש מאין, analogy of craftsmen making a pot.
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The Godly creative energy must be hidden from creation - therefore It's called אין.
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2 ways that ביטול היש can happen.
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The concealment of Divinity is itself a Godly power.
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Galus by neshamos is caused by galus of Hashem.
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Revelation of Godliness can only come about through bittul.
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Praising brings about bittul in the one giving praise.
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Explanation of לך ה' הגדול and כי כל בשמים ובארץ.
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The definition of "50 Gateways of Understanding" - נ' שערי בינה.
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Why specifically through prefacing pesukei d'zimra can one come to the spiritual service of shema.
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Why every request from Hashem do we ask that it should be from שמים.
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The spiritual level of שמים - the midos of atzilus.
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When Godliness shines through the midos then - ואהב את יעקב ואת עשו שנאתי.
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What happens during galus spiritually - הסתלקות ההארה מתוך המדות לעצמותו יתברך.
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The 2 main psalms of pesukei d'zimra, why?
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How psalm 148 hints to all of creation, and 150 to the 10 sefiros.
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How pesukei d'zimra is a preparation for the spiritual service of shema.
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The deeper meaning of שמע ישראל הוי"ה אלקינו הוי"ה אחד - the innate ability of נשמות ישראל to understand that which transcends nature.
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The unique unity of Hashem expressed in the words הוי"ה אחד.
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Letters of thought are a true yesh m'ayin from the soul.
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The possible way of thinking: without a מלובש there is no לבוש.
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When the אור departs from the כלים of the 10 sefiros, they still exist like a body without a soul.
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The essence of creation if from הוי"ה, the actual creation is through אלקים.
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The seeming difference between the התחדשות of letters from the soul, to התחדשות of Godly letters from Hashem.
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Simple and deeper explanation of why Rosh Hashanah is called בכסה - from the word covering/concealment.
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The level of מהות of the מציאות how it relates to the garment of thought.
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3 Stages of גילוי within thought - מחשבה שבמחשבה, דיבור שבמחשבה, מעשה שבמחשבה.
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How thought is a יש מאין from the soul.
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The difference between descent of עילה ועלול to יש מאין.
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- The concepts of מהות and מציאות are 2 ideas that split into 4 - שתים שהם ארבע.
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2 explanations of המחדש בטובו בכל יום תמיד מעשה בראשית.
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Only in Hashems essential goodness does He allow our avodah to arouse Him to be our king.
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Creation is something that must happen constantly.
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The garments of the soul are יש מאין from the soul itself.
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The difference between letters in the soul (שכל ומדות) and letters in thought.
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Everything is made of two parts: מהות ומציאות.
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"Essence" of letters is power of revelation; "Existence" of letters is the limitation/definition they bring.
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letters within the soul itself - כח הגילוי של הנפש.
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The reason for the רצון המוחלט - the source of malchus within Hashem’s very essence.
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Deeper explanation of רצון מוחלט - essential desire/decision.
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Anyone who doesn’t own property is lacking in being himself.
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The distant source for the revealed desire is the inherent desire.
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3 levels of Hashem’s desire to be king.
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General definition of what ratzon is.
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- Hashem's kingship is only possible after the tzimtzum.
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The concept מלוכה is made up of 2 parts: a. the subjects must relate somewhat to the king; b. the subjects must be separate/foreign to the king.
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The source for malchus before the tzimtzum in מלכות דאין סוף.
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Analogy of physical king: coronation - nation displaying bittul to the king to arouse his desire to reign.
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Actual ruling of the king comes because of and after this awakening of the kings desire.
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The decision within the king that he could see himself as a king - רצון מוחלט להיות מלך.
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3 levels in the desire for kingship: 1. revealed desire, 2. awakened desire, 3. essential desire/decision.
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At which stage can we call the kink "King".
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Why Rosh Hashanah is the "head" of the year.
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The explanation of the Alter Rebbe and the Baal Shem Tov of איזה חג שהחודש מתכסה בו.
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Rosh Hashanah is כסה - the covering of the letter ה.
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The ascent of malchus back to its source on the night of Rosh Hashanah.
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The main service on Rosh Hashanah - קבלת עול מלכותו יתברך.
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The inner core of malchus (תענוג ורצון) ascends on Rosh Hashanah.
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The difference between מלך יחיד and יחיד חי העולמים מלך.
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Malchus of אין סוף - Hashem's desire to be king - אנא אמלוך.
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Two levels within מלכות דאין סוף - revealed will, concealed will.
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THE LAST PAGE/SHIUR OF THE SEFER!
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The opinion of the רקאנטי regarding the definition of atzilus.
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Tzimtzum - separation of פנימיות from חיצוניות.
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- How is חכמה incomparable to אוא״ס from before the tzimtzum, and at the same time just a גילוי ההעלם.
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- The keilim of atzilus are expressions of Hashem’s truly unlimited power.
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Even though the sefiros are defined and limited in a certain right, they have an unlimited expansion/expression.
-
The ten sefiros are revelation of Hashem’s כח הגבול.
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Even the sefiros themselves are אין סוף, not just their התפשטות.
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Atzilus is called "My Name".
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Before the sefiros were revealed, they existed within אוא"ס, but not a recognizable existence - מציאות ניכרת.
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All the element/colors of a flame, while they're in the coal aren't seen.
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The existence of the sefiros in their source was so refined that they were able to be בהתכללות.
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Nothing new was created when the sefiros were revealed.
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Why the face the sefiros existed in אוא"ס doesn't make a ריבוי withing Hashem.
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The concept of ספירות in the אור - like the details of a painting how they're seen.
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The opinion of the מערכת about the 10 sefiros of atzilus - עשר ספירות הן אצילות ממש.
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The difference between אלוקה and אלקות.
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Atzilus is גילוי ההעלם, not a novel creation, therefore it's אלקות ממש.
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Main difference between atzilus and beriah.
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Analogy of כחות הנפש for the sefiros, even though they are defined, they are כחות נפשיים.
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The opinion that the אורות are truly פשוט.
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The ספירות in the אור result from the רשימו.
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The special quality that the sense of sight has over all the senses.
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Analogy of someone staring at a painting.
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The מעלה of ראיה דחכמה - the most הפשטה there is.
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- The source of the kav in אור אין סוף לפני הצמצום is in the external levels of the ohr.
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עליית הרצון - estimation potentially of everything that would be actually in creation.
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The reason why the אור הקו is called צינור - pipe/tube.
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How the ohr is really defined and therefore can be rooted in the עשר ספירות הגנוזות according to all opinions.
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Even ידיעת השלילה somewhat describes the actual entity you're trying to know.
-
The difference between ידיעת השלילה in עצמות compared to אורות.
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2 types of המשכות from אוא״ס ב״ה.
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sovev is found equally in all levels of creation.
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sovev is the main life force of existence, everything is battul to it.
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sovev is not dealt by creation.
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the source of ohr sovev.
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memalei - ohr of the kav, breaks into בי״ע, becomes enclothed internally into all creations.
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Why the sages say that the first 2 commandments we heard מפי הגבורה.
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Deeper explanation of לאו קודם להן and it’s meaning in our service to Hashem.
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Why the first 2 commandments were said בדיבור אחד.
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The knowledge of Hashem is from is simple energy, not the vessel.
-
According to Pardes: ohr remanes stripped of any definition even after it becomes en-clothed in the vessels.
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Analogy of rays of the sun shining through stained glass window.
-
The change the ohr goes through after it is channeled through the kli.
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- The true essence of the sefirah is the ohr - for it is its life force.
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Difference between ידיעת החיות and ידיעת השלילה.
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Even the Pardes agrees that the ohr of the sefiros is בלי מהות ומציאות, the descriptions are only in a way of negations of the opposite.
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-
Tzimtzum was חידוש if Arizal, Ramak didn’t know about it.
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Understanding of sifrei kabala - ohr already has tziur, keilim limit the ohr.
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True explanation - ohr is simple/abstract, keli brings tziur to the ohr.
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3 analogies for 10 hidden sefiros refer to 3 levels of these sefiros.
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10 hidden sefiros are source for the vessels of the sefiros not for the ohr.
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Opnion of the Pardes that the revealed state of the ohr is exactly the same as the hidden state.
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The effect the tzimtzum has on the ohr.
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The 2 names הוי״ה before the 13 attributes of mercy - ratzon,and stages of tzimtzum.
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The analogy of names and praises for the 10 hidden sefiros.
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Analogy of עצם הנפש נושא כחות.
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The ten hidden sefiros are like the כח החום within the flint stone.
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2 levels of העלם: a. העלם שישנו במציאות, b. העלם שאינו במציאות.
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Soul faculties how they are rooted in the very essence of the soul.
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The התכללות of the soul powers/ten hidden sefiros in the essence.
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Why Hashem is called צור.
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The 2 names הוי״ה that appear in the 13 attributes of mercy.
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13 attributes of mercy as sources of creation.
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Divine names only apply to levels of Godliness that relate to creation.
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- Something can be not a revealed existence, while still being an existence in and of itself, example of כח המשכיל. The ten hidden sefiros are not even an existence to themselves - מציאות לעצמן.
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- Analogy of כח המשכיל for the ten hidden sefiros and their lack of existence.
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The flame inside the coal - עשר ספירות הגנוזות; Flame outside the coal - עשר ספירות הגלויות.
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How can we say that the sefiros "left" their source - צמצום.
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The connection of the sefiros with their source - קשורה בגחלת.
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The "Ten hidden sefiros", like the "Flame which is connected to the coal".
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The flame hidden in the coal, the flame outside the coal.
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The connection of these "flames" with the coal itself.
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NEW MAAMAR - ד"ה קרוב ה' לכל קוראיו
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By Hashem אין כח חסר פועל, every potential has an actuality.
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The 10 sefiros how they exist בכח within Hashem's will/thought.
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The כח and פועל are on the exact same level of lack of existence.
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Analogy from אור הסובב brought in Tanya Ch. 48.
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Thinking about something deeply while remaining unchanged.
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Difference between עילה and סיבה.
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Difference between the terms אצילות and אור.
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Why it says אנת הוא before enumerating the levels above atzilus.
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Why by atzilus it says אנת הוא דאפיקת עשר תיקונין.
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A"K - Hashem's initial thought of creation, 10 sefiros.
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This thought came up in Hashem's primordial essence.
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Why this מחשבה הקדומה is called אדם קדמון and not just אדם.
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Comparison of א"ק to אדם הראשון who was formed directly by the "hands" of Hashem, so to say.
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Why this level א"ק is termed חד ולא בחושבן.
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Explanation of עילאה על כל עילאין and סתימא דכל סתימין.
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The meaning of the fact that the soul is created in the image of the "Supernal Man".
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The difference between צלמינו and דמותינו - the soul and the body.
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The levels of צלם and דמות as the relate to the vessels of atzilus.
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The concept of פנימיות הכלים and חיצוניות הכלים.
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The word אדם is from the root אדמה לעליון - how אדם דעשיה דבכללות is similar to אדם דבריאה דכללות - Adam Kadmon.
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Adam of atzilus is similar to the "Supernal Man" - א"ק.
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Explanation of אדון עולם prayer.
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What חד ולא בחושבן refers to - Infinite revelation of Hashem, not His true essence.
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The idea of אחד only applies where there is ריבוי.
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The concept of יחיד - true essential unity and oneness.
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The fact that Hashem is the true existence obligates that he is truly one יחיד.
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The words חד ולא בחושבן refers to the עשר ספירות הגנוזות.
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How do the words אדם קדמון go together, seemingly they're opposites.
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- The meaning of the ספר הפרדס - the name הוי"ה doesn't have an explanation.
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What the yud at the beginning of the name הוי"ה indicates.
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Explanation of the Midrash - לך נאה להקראות הוי"ה.
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The connection between Hashem being the master of creation and the name הוי"ה.
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The meaning of Adam "calling" Hashem הוי"ה - revealing this into creation.
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- Why the name הוי"ה must refer to Hashem's essence and not to any revelation of Godliness.
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Any אור is a revelation, and that is why it's a מחודש, in the fact that it was revealed.
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The "essential name" - being that it's primordial (קדמון) - must refer to Hashem's essence.
-
Quote of the rambam יסוד היסודות ועמוד החכמות - referring to Hashem's essence (and the initials are הוי"ה).
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From Hashem's essence אור is נמצא, just link everything is נמצא ממנו.
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Light is not a revelation of Hashem's essence, for His essence is not defined/limited by light.
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Analogy of a shiny stone for Hashem's essence being the source of light.
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Why the term בורא - creator can describe Hashem's essence.
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quote from אגרת הקודש סימן כ - why creation יש מאין must come from Hashem's true essence.
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A name cannot apply to Hashem's very essence, obviously not a specific name - רחום חנון, even מאור can't apply.
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The difference between the sun's relationship with its rays to Hashem's relationship with rays of Godliness.
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-
3 divisions of darkness - חושך, ענן, ערפל.
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Giving of the Torah was revelation of Godliness, what does darkness have to do with this.
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Why is the name אלקים used by the giving of the Torah.
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The Godly light of Mitzvos is implanted throughout the physical world.
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the description רבון עלמין refers to Hashem's essence as the creator.
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-
The difference between the revelation of Godliness at the giving of the Torah to that of moshiach times - תחיית המתים.
-
General bitul that allows for the created being to be eventually refined/uplifted.
-
השגת המהות - that will be in moshiach times, now is only ידיעת המציאות.
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The final explanation of משובח ומבואר עדי עד שמו הגדול.
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-
Time itself being above time is like מקום הארון אינו מן המדה.
-
True infinite energy of Hashem revealed in malchus makes time go above time.
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How this revelation affects the נשמות ישראל - examples of Arizal, Baal Shem Tov.
-
Similar to the explanation above of supernatural within nature.
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Why malchus is called עד - implying time and above time.
-
Any creation that is inherently limited cannot become unlimited, just will never stop.
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אין סוף - something with no end, but has a beginning.
-
יחוד קודשא בריך הוא ושכינתא - above time in time - יחוד הוי"ה ואלקים.
-
Through a revelation of the true infinite energy of Hashem time itself goes above time.
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The difference between שם העצם and עצם השם.
-
לגדולתו אין חקר - why it's in לשון נסתר - the 3rd person.
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The explanation of the concept of נצחיות - everlasting time.
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A limited creation must have limited soul which can't last forever.
-
When the infinite energy of Hashem shines within finite time, this causes נצחיות - never ending time.
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how ממלא and סובב were included in Hashem's essence.
-
Hashem's essence isn't בגדר עלמין whereas ממלא and סובב are.
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Even how ממלא and סובב are included in Hashem's essence they are באין ערוך from Him.
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בכלל מאתים מנה - the external ray of Godliness which is the source for creation must have been included in Hashem's essence.
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Analogy of Moshe: his physical strength compared to his wisdom and prophecy.
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שמו הגדול - even above Hashem's desire for creation, within פנימיות אור אין סוף ב"ה.
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source for ממלא and סובב - Hashem's desire and פנימיות אור אין סוף שלפני הרצון.
-
שם הוי"ה - a revelation from the true infinite essence of Hashem.
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-
The Great Name extends מסוף העולם ועד סופו.
-
The more sublime the Godly energy, the farther it can extend.
-
2 Level within שם הוי"ה - lower and higher.
-
Most מקובלים opine that הוי"ה is in the infinite energy of Hashem that surpasses atzilus.
-
Various opinions of מקובלים what level is the name הוי"ה.
-
Impossible to say that שם הוי"ה is only in atzilus, של"ה says it's in עליית הרצון.
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3 levels of שם הוי"ה of atzilus, the lower שמו הגדול.
-
Explanation of נורא תהלות עושה פלא - even פלא is considered עשיה before the higher שמו הגדול.
-
2 ways to reach the higher שמו הגדול - one: הודאה, two: מסירת נפש באחד.
-
Why this level is called שמו הגדול, emphasis on גדול.
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The limitation of חכמה of אצילות, only reaches to the end of אצילות.
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Why angels are called sometimes אלקים.
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Why angel sometimes is called הוי"ה when he sent on a mission.
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The difference between הוי"ה which is totally one with עצמות אוא"ס המאציל and the angel who is a שליח with the כח of the משלח.
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End of first explanation of שמו הגדול - the name הוי"ה is His Great Name.
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שמו הגדול - above the name הוי"ה, second explanation of שמו הגדול.
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ולגדולתו אין חקר - you cannot grasp or praise the higher level of שמו הגדול.
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The difference between הוי"ה and אלקים - Godly energy/light, and vessels.
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אלקים בגמטריא הטבע.
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Why הוי"ה specifically is greater than כל אלקים.
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Yisro's amazement with the מדה כנגד מדה punishment of the Egyptians.
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The difference between עילת העילות and סיבת הסיבות.
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א-ל דיעות הוי"ה - Higher and lower perspective (דעת עליון ודעת תחתון).
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The supernatural within nature, without breaking nature, the most amazing miracle.
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כל אלקי העמים אלילים - all the angels don't have inherent complete power.
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Angels don't have free choice, only God can change how much energy He funnels through them.
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The reason why one nation is stronger than another.
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כל אשר חפץ ה' עשה - all influx of divine energy is by the will of Hashem.
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Question on the verse עתה ידעתי כי גדול הוי"ה מכל האלקים.
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2 explanations of אלקים - one: givne strengh and power, two: inherent Godly power.
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What are the angels jobs - שלוחי השפע - to funnel the divine energy to creation.
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The unique job of angel מט"ט - minister of the world.
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the name הוי"ה joined together with other divine names.
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the name הוי"ה from the word התהוות.
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שם העצם - two levels: שם - limited divine energy, עצם - the essence of the divine emanator.
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אני הוי"ה - unification of essence of סובב כל עלמין and ממלא כל עלמין.
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שם הוי"ה only reveals the מאציל העליון but does not apply to Himself.
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Names in Godliness: definitions of specific expressions of divine energy.
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שם הוי"ה relates to the attribute of mercy.
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The vessels of atzilus give definition to the simple divine energy.
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The vessel of tiferes relates to שם הוי"ה also, not just the Godly light of atzilus.
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The 2 types of matzah on the first night of Pesach.
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Matzah on the last 6 days of Pesach is somewhat of a mitzvah, similar to maariv.
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Why eating matzah being רשות is learned from the seventh day of Pesach.
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שמו הגדול - the essential name which relates to the essence of the sefiros - the Godly energy enlivening them.
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- The spiritual source of רשות and חובה. Obligatory commandments and non-obligatory commandments.
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Two levels in mitzvos:
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positive commandments that create channels for revelation of Godliness.
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negative commandments that allow for the drawing down of the the essential pleasure of Hashem.
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- The two stages of revelation of divine pleasure in עולם הבא.
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Hashem’s pleasure that we can draw down through Torah and mitzvos the whole week.
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The good gift which was hidden away on Hashem’s store house - shabbos, higher pleasure that we can’t reach.
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Through Torah and mitzvos we can draw down the pnimius from before the tzimtzum.
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The reason for Hashem’s desire for worlds is his desire for fulfillment of Torah and mitzvos.
-Even in pnimius ohr before the tzimtzum there are 2 levels - 1. Etzem, 2. Hispashtus.
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The level of נקודת הרשימו.
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Ehat are the first hei, vov and last hei of Hashem’s name.
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The revelation of the essential light of Hashem from the reshimu in mashiach times.
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The pleasure of Hashem that is revealed which is above havayah.
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2 levels of divine pleasure revealed on shabbos.
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Explanation of the first tzumtzum by an analogy of a teacher and student.
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penimius light and chitzonius light before the tzimtzum.
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The difference between simcha and taanug is divine service.
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2 types of soul vitality.
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The world to come was created from yud.
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The name havayah symbolizes the whole chain of creation.
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Hashem’s desire and pleasure to create worlds.
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- The difference between pleasure (תענוג) and joy (שמחה).
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- The present golus is a necessary step to receive the revelation of Moshiach and of the secrets of the Torah.
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- Why hoda’ah and netzach of kedusha can overcome these poses within kelipah.
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- The reason the soul experiences simple unwavering faith in Hashem.
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- Hashem gives from the “Hidden treasures” of Godliness to help a person battle and overcome all obstacles in service of Hashem - בזבוז האוצרות ע״י התעוררות מדת הנצח.
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- The power of netzach within our soul to overcome any challenges. Above changes.
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- Only through הודאה can one reach Hashem’s very essence.
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Hashem's essence is not even able to be known on the level of ידיעת המציאות.
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Also the emotions of gevurah - awe, and tiferes - gazing on Hashem's beauty only relate to His revelation.
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Even ראיה דחכמה relates only to revelation of Godliness.
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In the external level of keser change is possible.
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To levels of רצון - will that is מורכב, will that is עצמי.
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The level of כי לא אדם הוא להנחם is the inner core of keser - the source of netzach and hod.
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All emotion and intellectual connection with God is possible on levels of Godliness that are revealed.
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The supernal man - intellect and emotions.
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changes happen within intellect and emotions and even in will.
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The source is netzach and hod is above “Man” and change.
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- The difference between השתחוואה and כריעה.
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Egypt is the source of all exiles.
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Everything in kelipah is in a keser state.
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Why the main focus of our exile is on the midos of netzach and hod.
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What are netzach and hod of kedusha.
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The meaning of אלה פקודי המשכן - פקודי לשון פקידה.
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The spiritual meaning of בצלאל.
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The collateral was never really taken away.
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How to bring sown the shechina during galus
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ויצעקו אל ה׳ בצר להם.
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The collateral of malchus is given over to the divine service of the Jewish souls.
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What does the exile of the shechina mean and how is it caused.
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To have bitul and revelation together it must be from a higher source.
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difference between Yosef and the 12 tribes.
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Why malchus brings completeness to the higher sefiros.
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How unification between kudsha brich hu and shechina is possible.
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- The source of malchus really comes from a higher level. The ability of revelation stems from the highest source.
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-
The unification of the keilim with God explained with analogy of student and teacher.
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The revelation of every sefirah is through the malchus of that sefirah.
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Keilim is the sefiros essential colors.
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Malchus affects the sefirah and reveals its identity.
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The spiritual source of the rooster.
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The spiritual source of night and day.
-
Only malchus can bridge the gap between the infinite and the finite.
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- Every creation has a spiritual source above from which it receives its energy which is channeled through the limited vessels of atzilus.
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How atzilus is an intermediary between the infinite and the finite.
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The incomparable distance between the essence and the extension from that essence.
-
The analogy of atzilus is Moshe giving of his spirit onto the 70 elders.
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- How does malchus complete the other 9 sefiros that are higher than her.
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What is Kabolas Ol?
-
The spiritual source of nefesh is even higher than the source of ruach and neshama.
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Explanation of Hoda'ah (הודאה).
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Why this bittul of nefesh is higher than the bittul of ruach and neshama.
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The 3 levels of the soul parallel to the 3 spiritual worlds.
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The level of ruach in the soul - emotional excitement.
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Despite the connection emotions have with intellect, they are lower than intellect.
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The level of nefesh in the soul - hidden emotions that drive action - kabolas ol.
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The ability of the Godly soul to grasp Godly concepts that are even above Seder hishtalshelus.
-
Souls can only understand the existence of Godliness, not the essence.
-
Beginning of the explanation of the level of ruach in the soul - emotions for God.
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Amalek - da’as of kelipah.
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5 levels within the soul.
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Explanation of the level of neshama (נשמה) - binah.
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understanding the greatness of God in all the details.
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How can the human mind understand Godliness.
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Different levels and ways of understanding depending on the specific source of the soul and it’s receiving from binah of atzilus.
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The kelipah of Amalek has no fixing, whereas the kelipah of the 7 nations do.
-
Explanation of the 7 holy emotions compared to the 7 unholy emotions.
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-
The reward is the revelation of the essence of the soul.
-
20 geira, 10 soul powers in both levels of the soul.
-
זה יתנו - dedication of our life to the service of refining our animal soul.
-
The Torah has the power to receive and internalize the revelation of the essence of the soul and of God, but refining the animal soul is what elicits that revelation.
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Why Jewish souls are called “planting”.
-
The purpose of the descent of the soul is to refine the body and animal soul.
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The connection of giving half shekel to splitting of the sea.
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Two levels of the soul.
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The purpose of the level of the soul that is revealed in the body.
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- The garments of Eisav - physical objects, are uplifted through Yaakov, fulfillment of Torah and Mitvos.
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- Tzimtzum (contraction of divinity) is the ultimate kindness, allowing us to experience a revelation of Godliness.
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- What does the word tohu (תוהו) mean?
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- The source of the “shell” proceeds the “fruit” in its spiritual source.
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• Why the vision of Ezekiel starts with the 3 impure kelipos.
• קליפה קדמה לפרי - why the shell grows before the fruit.
• The shell even seems more important than the fruit - it growing first.
• The fruit can't grow without the shell protecting it.
• In many things we see - that which comes first isn't the main purpose. i.e. asking a favor.
• The concept of an analogy (משל) - analogy is a shell, the idea conveyed through it is the fruit.
• Why the human mind needs analogies to understand concepts.
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• How the vov of Hashem’s name unifies the two hei’s.
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• NEW MAAMAR - ד"ה זה יתנו כל העובר על הפקודים.
• Questions about the half shekel.
• Zohar: the letter vov between the 2 letter hei of Hashem's name is the half shekel.
• 2 levels in the half shekel - (1) מחצית סתם, general, without saying how much is a whole shekel, which in truth includes two halves.
• (2) When the verse says clearly 20 geira are a shekel.
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• The special quality of the things that were created the eve of the Shabbos of creation.
• Moshe's richness that came from the shavings of the second tablets.
• Why Moshe's face was shining after receiving the second tablets.
• The superior quality of learning the Oral Torah.
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• Why the sages fences were only added during the time of the second temple.
• The more careful a person is with keeping the "fences" of the sages the more he will arouse his Godly soul's love for God.
• The deeper the evil is ingrained in the soul, the more we need the details of the Oral Torah.
• Through learning Torah in depth and coming to the real halacha, we refine the Godly sparks.
• The "stone" Torah can break the "stone" evil inclination.
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• The difference between the first tablets and the second tablets - general Torah, detailed Torah.
• The spiritual source for the detailed laws of the Torah is higher than the general Torah - from תעלומות חכמה.
• After the sin of the golden calf in order to combat evil we needed the second tablets - detailed Torah.
• What is the deeper reason for the fences made around the Torah by the sages, seemingly דייך במה שאסרה תורה!
• Analogies to understand how the sages fences come from God's intense love for the Jewish souls.
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• The refining process (עבודת הבירורים) can truly only take place through the inner light of חכמה, not through the encompassing light of כתר.
• Through refining the sparks of Godliness trapped in physicality you draw down from the essence of God.
• The whole idea of the Torah how it has descended down here is to refine sparks (לברר בירורים).
• The inner reason why Torah is called עוז and תושיה.
• Sins and even over involvement in the physical weaken the Godly soul.
• The Torah gives strength to the Godly soul to be able to be aroused to escape the confines of the animal soul.
• Two types of peace - unity between God and the Godly soul - accomplished through learning Torah.
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• The possibility for the process of בירורים came about from שבירת הכלים.
• Even the world of tohu has ישות.
• The elevation of the sparks of holiness is similar to the thirst of the ba'al teshuvah.
• Through the refinement of שם ב"ן, it ascends higher than שם מ"ה.d
• The explanation of the analogy of the scale.
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• Explanation of the התלבשות of Godliness into the כלים of atzilus.
• Analogy for שבירת הכלים from separating letters from a word.
• The source of ישות in creation is from the intense revelation of Divine energy in תוהו.
• Why רצוא is opposite of the true purpose of creation.
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• Why da'as is directly underneath keser in the second way of organizing the sefiros.
• One cannot grasp the infinite energy of God, but one can sense/feel it.
• Why da'as is called "Rich" - עשיר.
• "The scale that weighs the yud (יו"ד).
• Divine service and reward and punishment is only possible in the lower worlds of בי"ע.
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• All sefiros in one category (left, right, or center) are related to the general quality of that side (חסד, גבורה, תפארת).
• The inner core of the 10 sefiros - how the infinite energy of God shines within them.
• When a person is deeply satisfied (מרוצה) - all his soul powers are affected equally.
• The main difference of the 2 ways of organizing the sefiros is expressed in da'as - in its own level, and in the revelation that comes through it.
• Explanation of דעת תחתון - the perspective of creation, physical is יש and spiritual is אין.
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• True change and excitement from intellectual contemplation only happens when you start to feel the concept (דעת).
• How does one come to this "Intellectual feeling" of a concept? 2 integral step to reach true דעת.
• This difference between בינה and דעת.
• Second way of organizing the sefiros - in 3 categories (קוין) - right, left and center.
• Emotions can't be born from חכמה, there must be דעת to produce real emotions.
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• The difference between the point of chochmah and the point of keser.
• הבן בחכמה - the potential of binah within the essential point of chochmah.
• Chochmah is like a wellspring and binah like a river.
• Different types of contemplation that give birth to love and fear.
• Specifically Da'as (דעת) is the key to unlocking emotions.
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• How did Moshe become rich from the leftovers of the second tablets?
• Spiritual riches is connected to the middle category of the sefiros.
• Two ways of organizing the sefiros - זה תחת זה - each sefirah deriving from the higher like links in a chain.
• The difference between Keser and Chochmah.
• The first revelation from the soul is Chochmah, even though it's very abstract.
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• Why there are 7 candles on the Menorah and 12 stones on the Choshen.
• The reason for the order of the commandments of the Choshen and Eiphod, and the oil for the Menorah and the actual lighting.
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• The deeper reason why the Choshen has 12 stones while the Eiphod has only two.
• The true idea of התכללות - inclusiveness can only be in the heart.
• The spiritual similarities between lighting the menorah in the holy temple and the Choshen and Eiphod.
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• שבט comes from the word branch, they are "out-branches" from the forefathers.
• The tribes are a chariot to the world of Beriah, whereas the forefathers are a chariot to Atzilus.
• יעקב is the same letters as יבקע - breaking through the barrier between Atzilus and Beriah.
• The deeper reason why all of Yaakov's children were righteous.
• The reason why there were specifically 12 tribes.
• The spiritual source of space is in the supernal midos of Atzilus.
• Two types of inclusion/unification, and the true idea of unification.
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• Through infusing the letters of prayer with a deep desire to connect to God, we can draw down a new will from God.
• Deeper explanation of טוב שם משמן טוב.
• Why כתר שם טוב is higher than כתר תורה and כתר כהונה.
• What the Eiphod apron refers to in the process of refining the animal soul.
• Question on the tribes statement כשם שאין בלבך אלא אחד, כך אין בלבנו אלא אחד.
• The difference between the upper and lower unity.
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• The stage of "fire" during prayer, burning up the animal soul from its very core.
• The "soft quiet voice" referring to learning Torah with bittul.
• Amidah prayer is also the "soft quiet voice" drawing down the infinite essence of God.
• The angel Sandal makes crowns for God from the prayers of Israel.
• Two types of crowns made up of different stones - Written Torah and Oral Torah.
• The letters (stones) of the Oral Torah are on a higher level (in a certain aspect).
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• Why ביום שמחת לבו בנין בית המקדש is higher than ביום חתונתו זה מתן תורה.
• 4 stages of prayer corresponding to רוח, רעש, אש, קול דממה דקה.
• The focus of פסוקי דזמרה is on creation something from nothing and how all is created through God's speech (רוח פיו).
• Why are the angels ברעש גדול from their comprehension of God.
• Difference between אופנים וחיות הקודש and the שרפים.
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• The process of 'rotzo' and 'shov' within the heart.
• How the karbanos are compared to the food of God.
• The affect joy and depression have on the health of blood flow.
• חכמת אדם תאיר פניו - the inner pleasure within wisdom reveals the inner parts of the soul.
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• In order for the spark of the Godly soul to be aroused to ascend to God, first Moshe has to bring the "torch" - the infinite essence of God closer.
• The deeper meaning in stone - אבן - refining and uplifting the animal soul.
• The source of remembering and forgetting in the supernal sefiros.
• Why God is called "The heart of Israel".
• The main vitality of the person comes from the level or רוח and breath in the right side of the heart, and not נפש and blood in the left side.
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• Three levels in Torah - 1) bread, 2) wine, 3) oil - revealed Torah, hidden, and hidden of the hidden.
• Why pure olive oil was only used for the Menorah and not for the meal offerings.
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• Two ways to uplift the Godly soul, through kindness or bitterness (severity).
• The uplifting of the souls to their source by Aharon is only possible through the oil which Moshe brings.
• Moshe is the "Escort to the King" - drawing down the infinite essence of God into the wisdom of the Torah.
• The difference between a "Distant source" and a "Direct source" - oil being a distant source to fire.
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• The essential love of the soul is hidden and can be extinguished by the body and animal soul.
• God's great kindness - "lighting up" our souls with "great love" from the source of the soul.
• Aharon's job to draw down "great love" is hinted to in his name - alef, har, final nun.
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• The spiritual difference between the Eiphod and the Choshen and the stones on them.
• The spiritual significance of Aharon lighting the Menorah - uplifting neshamos.
• The soul is compared to a spark separated from a torch.
• The effect the descent of the soul has on its burning desire to connect to God.
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• 2 different types of shiny precious stones and what they mean spiritually.
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• Moshe reveals the inherent bittul of מ״ה within the Jewish souls.
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• What is the spiritual significance of stones and bricks.
• The difference between the bittul of מ"ה - essential/inherent bittul, and ב"ן - self imposed/forced bittul.
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• Through mitzvos one draws down God's essential pleasure (עצמות התענוג) - all mitzvos in a concealed way, with tzitzis in a revealed way.
• The meaning of the levels "The sapphire stone" and "the essence of the heavens in their purity" (כמעשה לבנת הספיר וכעצם השמים לטוהר).
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• Learning the law “exchanging a cow for a donkey” in gan eden.
• Revelation of taanug (pleasure) within chochmah (the wisdom of the Torah).
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• Why tzitzis are equal to all the other Commandments of the Torah.
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• 2 states of malchus - ascent or decent.
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• The deeper meaning of the techeles of the tzitzis.
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• Explanation of the verse after הפך ים ליבשה, which says: מושל בגבורתו עולם, עיניו בגוים תצפינה וגומר.
• Why the existence of the world depends on the 3 pillars of Torah, sacrifices and acts of kindness.
• Why the sea split with walls on right and left and Jewish people walked through the center.
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• The reason for silence at the splitting of the sea - ואתם תחרישון.
• Why it says אז ישיר in the singular tense - Moshe and the Jewish people were on the same level.
• אז - zayin refers to seven days of week; alef refers to the infinite essence of God.
• Two levels in the transcendent keser - חיצוניות המקיף, פנימיות המקיף.
• When the inner core of keser is revealed, everything opposite of holiness (מצריים) is destroyed.
• וידעו מצרים כי אני הוי"ה - level of אני is revealed into הוי"ה causing destruction of מצרים.
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---- The song of malchus expresses its desire to go from גרמוהי to חיוהי ----
• The life force of the vessels themselves - from the transcendent light "hitting" the internal light.
• Malchus is the source of creation being that it has only a minute revelation of Godly energy.
• How the song of malchus at the sea is higher than the song of the levites.
• Deeper explanation of the verse אתה הוא הוי"ה לבדך.
• Difference of the level of ביטול in עלמא דאתכסיא and in קדמונו של עולם - difference between אין and אפס.
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---- Difference between the service of kohanim and Levite’s ----
• Song uplifts the being out of its limitations.
• Two opinions of what happened in the spiritual realms during the splitting of the sea.
• The song of the sea is השירה הזאת - the song of malchus.
• חיוהי - simple Godly light, גרמוהי - defined vessels to channel the light.
• Removing of the light from the vessels like sleep state - part of soul ascends above.
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• Why angels can be called by the name of God.
• Names of angels fitting to their specific divine mission.
• How Moshe was able to say "I will give rain", when in truth only God gives rain.
• The deeper reason why Moshe had a stutter.
• To bring עלמא דאתכסיא together with עלמא דאתגליא a revelation from a higher level is necessary.
• Why the service of the Kohanim was done quietly without song.
• The deeper meaning of the splitting of the sea with the "Eastern wind".
• Why the service of the Levi was with song - effect of song on the soul.
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• Through contemplating the bittul of the angels, this affects a bittul in the animal soul.
• The blessings of the Amidah draw down from עלמא דאתכסיא and affect ביטול במציאות in the person.
• The difference between creation of עלמא דאתגליא and עלמא דאתכסיא like creatures of the sea and the earth.
• The difference between letters of thought and letters of speech depending on level of revelation of soul.
• Creations of עלמא דאתגליא from divine speech, feel themselves separate from their source.
• The reason why Jewish souls are called ארץ.
• The amazing potential of the soul - positive and negative.
• Angels - being of עלמא דאתכסיא, called "Fish of the sea".
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• Two types of love of God: 1) based on understanding, 2) gift from God, above logic.
• Two interpretations of "You shall love God" - commandment to contemplate, or promise: "You will love God".
• Two types of fire on the alter - Godly fire from above, physical fire from below.
• Contemplation: source of all creation from external ray of Godliness.
• The difference between יחיד and אחד as applied to God.
• God's relationship with worlds is from malchus - חי העולמים מלך.
• The reason why the angels say "Holy" three times.
• Purpose of the blessings before the shema about the angels.
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• Through bringing the sacrifice you uplift the supernal animals on the divine chariot.
• The secret of the sacrifices ascends to the secret of the Ein Sof.
• How prayer is similar to animal sacrifices.
• Uplifting the animal soul through contemplation and love of God.
• Acts of kindness and fulfilling mitzvos elicit revelation of Divine energy from above to below.
• The mitzvos are called "620 pillars of light".
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NEW MAAMAR - אז ישיר משה
• Why ישיר singular, why השירה הזאת, why ויאמרו לאמר.
• Zohar: all praises start with אז, revelation from atik to א and then to ז.
• If there were no Egyptians left after splitting of sea, how did God gain honor through that?
• The world stands upon 3 pillars - Torah, Sacrifices (Prayer), acts of kindness.
• How animal sacrifices are an ascent of the soul of the animal to its source.
• Even though there's no comparison between creation and their source, contractions of the light allow it to vivify the created being.
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• The concept of heaviness כובד in holiness - כובד ראש opposite of קלות ראש.
• כובד אבן - Inner firmness to stand up to all obstacles in fulfilling Gods will.
• Heaviness of kelipah כובד לב - indifference to Godliness.
• Through breaking the heaviness of kelipah you cause the revelation of the glory of God.
• Come to pharaoh, in order to break his kelipah and reveal the level of אני הוי"ה.
• God uplifted Moshe to a level higher than the kelipah of pharaoh.
• אלקים - made of two words מי and אלה, whereas מצרים is מצר מי.
• למען שתי אותותי אלה - the miracles of the exodus brought about the revelation אלה of Gods essence.
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• A creation cannot ascend higher than his source, proof from the spring of Eitam.
• The forefathers reached Havayah but weren't able true draw it down in a truly revealed way.
• The preparation of the revelation of Havayah at Matan Torah was breaking the kelipah of pharaoh during the exodus.
• The connection of Havayah to kavod (כבוד הוי"ה).
• To draw down Havayah into the totality of malchus, the power of keser is needed.
• The deeper meaning of a midrash about the difference between a king and an augustus.
• Two meanings of kavod - heaviness and glory and how they exist within holiness and kelipah.
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• Question: why does it say אלקי אברהם כו' שלחני אליכם and not אלקי עולם or בורא עולם.
• The forefathers drew down revelation of Godliness, whereas in creation alone God is concealed.
• The meaning of ושמי הוי לא נודעתי להם - the forefathers didn't have da'as in the level of הוי"ה.
• Only at the giving of the Torah was הוי"ה drawn down in truly a revealed way.
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• The difference between שמן טוב and טוב שם.
• Two levels: 1) the wonders of chochmah, 2) "The master of wonders" - the essence of God which transcends chochmah.
• Through surrender of ones being to God, you're able to "make" - draw down the will of God into creation.
• The deeper meaning of the distance of 500 years that God traveled to "acquire for Himself a name".
• Drawing down from אתה קדוש to שמך קדוש through the righteous and pious ones.
• Deeper meaning of מסירות נפש - giving over ones will even for spiritual pleasure - to God's essence.
• The level of מגן - the shield - relating to bris and connection.
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• The reason why the vegetative power exist in the earth specifically.
• The connection between אני and אין - essence of God and the אין of כתר or מלכות.
• The meaning of "The 'lower light' continuously calling to the 'higher light'".
• The spiritual source for miracles that are within nature.
• Two ways that God runs the world: 1. from the name Elokim, 2. from the name Havaya.
• The idea of God "Making a name for Himself" - shining of Havaya into Elokim.
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• The idea of 'light' in divine service is serving God based on logic and reason - only reaches external revelation of Godliness.
• Service and love of God flowing from the essence of the soul reaches the essence of God - the idea of 'name'.
• Learning Torah is calling God by his 'name' and pulling Him down in His very essence.
• " Acquire for Himself a name" - bringing about revelation to the essential quality of 'name'.
• Two levels in the divine name ש-ד-י - relating to creating, and above creation.
• Miracles within nature - רוממות הטבע - miracle in Hebrew means: uplift.
• The inherent nature of creation is its being brought into being from nothing - התהוות יש מאין.
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• A name touches the very essence of one's being, whereas light has nothing of the source of light.
• The superior quality of light is revelation, whereas the greatness of a name is it's connection to the essence.
• Name is a הארה קדומה - ray that has a essential source, light is הארה המתפשטת - ray that is only a external glimmer of its source.
• In Godliness: light is the אור הקו, and the name refers to אותיות הרשימו.
• When one calls God's name you draw down from His essence, as long as you have כוונה - deep feeling in this calling.
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---- The difference between a name and light ----
• Light is similar to the luminary - the source of light, whereas a name tells you nothing about the essence of the person.
• The name of the general species is the channel for the specific energy of those creations.
• From the name of the creature you can know its spiritual source, but nothing about that source.
• The amount of the soul that shines through a name is less than the amount and quality of light that shines from the luminary.
• The superiority of a name - calling a person by their name causes the person himself to turn to you.
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* New Maamar - ד"ה ויאמר ה' אל משה בא אל פרעה *
• Questions on the verse "Come to pharaoh" - what's the connection of this with "For I have hardened his heart".
• Why does it say "These miracles of Mine" - what is the necessity of "these".
• The Zohar interpretation of "Come to pharaoh" - come up to arich anpin of kelipah.
• God's miracles were in order to make a name for Himself? What does that mean for God?
• What are the 500 years that God needed to travel to make a name for Himself.
• The explanation of what is a name - synonymous with "light".
• The superior quality of light: light reveals whereas a name is concealed.
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• Breaking ones coarseness through tzedaka and through being strong in סור מרע ועשה טוב, not allowing oneself to indulge in his desires.
• Through making ones אני - own existence, into אין - nothingness, you draw down the essence of God.
• The explanation of מתק רעהו מעצת נפש - sweetness of fulfilling mitzvos is better than arousing love of God.
• To draw down the deepest and highest levels of Godliness, one needs תוכחת מוסר - love aroused by animal soul and self abnegation.
• The deeper meaning of the channuka candles and the message of channuka.
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• The deeper reason why the animal soul is "The foolish old king", whereas the Godly soul is called "The poor young child".
• The true source of tikun is even higher than tohu, therefore the Godly soul has tremendous power to overpower the animal soul.
• The oath and the "satiation" of the Godly soul - משביעין אותו.
• Overcoming the animal soul through contemplating Godly concepts that she can appreciate.
• The powerful love of the Godly soul to God that is aroused through the constraints of the animal soul.
• Analogy of the power of the river that is unleashed through a dam.
• Arousal of this powerful love also transforms the "darkness" of the animal soul.
• Special advice to draw down the infinite essence of God (because arousing this love is difficult) - surrendering your ego through giving tzedakah.
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• In tikun there is a revelation of the infinite essence of God because of the inclusiveness there.
• The proper vessel to contain God's essence is bitul - surrender of the ego, self nullification.
• Two reasons for coexistence: 1) Weakness of each beings existence, 2) self nullification that permeates to the very core of existence.
• Two types of coexistence: 1) putting up with each other, 2) receiving from each other.
• The revelation of Godliness in tikun through the inclusiveness stems from 'akudim' which transcends tohu.
• How can a physical person draw down the infinite essence of God? Through illuminating his own spiritual darkness.
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• Tohu is like a cedar tree and tikun like a soft reed.
• The superiority and strength of tikun is its ability of inclusiveness.
• The superiority of tohu - intense revelation of Godly energy.
• Why man is dependent on receiving energy from animals, plants and minerals.
• The weakness of tikun is not negative - it comes from the great bitul felt there.
• Emotions have the intensity of tohu, intellect - the bitul of tikun.
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• The human's source is in tikun therefore opposite emotions can coexist within him, which is now so with the rest of creation.
• The one-track minded nature of the raven.
• Example of chesed within gevurah and gevurah within chesed in a person.
• How Avraham was able to go against his kind nature at the binding of his only son Yitchak.
• The reason why in tohu all the sefiros are separate, whereas in tikun they are inclusive.
• Each sefirah in tohu is the revelation of the pure essence of that sefirah.
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• The essential difference between holy emotions and unholy emotions is feeling of self (הרגש עצמו).
• The more you exert yourself in service of God the weaker your animal soul becomes.
• The source of anger is being overly self absorbed.
• Trust in God comes from fear of Him and lack of ego.
• The source of holy emotions in tikun and unholy emotions in tohu.
• The source of man in the world of tikun where the theme is inclusiveness.
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• Only through first thirsting for God can you have true joy from being close to Him.
• Through the idea of טוב לבב - the highest level of love for God - can you reach שמחה.
• The reason why the emotions are called "The seven doubles".
• Love for God generated by contemplating how far one is from Him.
• Fear of God by contemplating how His infinite essence is right here.
• Why love and fear of God are the "root" of fulfilling all the mitzvos.
• Love for the physical causes the heart to become desensitized to Godliness.
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• All the levels that are in the holy temple exist in a person's soul. • The deeper meaning of simcha shel mitzvah - revealing the inner core of the soul. • Simcha breaks all boundaries in the person and in Godliness. • Why simcha can nullify all bad decrees on a person. • The service of טוב לבב which brings to שמחה של מצוה. • Three levels of love for God - בכל לבבך ובכל נפשך ובכל מאדך. • Link to view this page in original sefer: http://hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=82 • Link to purchase the original sefer: store.kehotonline.com/prodinfo.asp?number=HRR-SM68
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New Maamar - ד"ה כי נר מצוה ותורה אור.
• Explanation why God is called the "heart" of all of creation.
• The difference between heart (לב) and honor (כבוד) - the 32 pathways of chochma or malchus.
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• Yosef was רועה את אחיו - drawing down of the revelation of shabbos into the weekday.
• "Yisrael Loved Yosef" - the revelation of the higher level love of God on shabbos.
• The explanation of Yosef being "Born in the old age" of Yaakov.
• The superiority of Yosef 'tzadik elyon' over Binyomin 'tzadik tachton'.
• The uplifting of sparks of tohu (שם ס"ג) through Yaakov, tikun (שם מ"ה) which draws down a higher revelation (שם ע"ב).
• Yosef is called בן פורת - the word פורת is same letters as תופר and פותר.
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• Two levels of concentration (כוונה) - animal type (דעת תחתון), and human type (דעת עליון).
• Yaakov on the 'outside' and Moshe on the 'inside'.
• Yaakov the servant - service of God comes with much toil, Yisrael the son - service of God without toil.
• The level of Yisrael is given as a gift from God. To reach this sublime level one must preface the service of Yaakov - 'da'as tachton'.
• Yaakov corresponds to the weekday, and Yisrael to shabbos - מי שטרח בערב שבת יאכל בשבת.
• The 'offspring' of Yaakov - the Godly revelation brought about through his mode of service, is Yosef - additional revelation of divine pleasure.
• Yosef represents the Godly revelation of shabbos and the times of moshiach.
• Explanation why it mentions Yosef's age (בן שבע עשרה שנה).
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• Da'as makes it so you never forget what you meditated on.
• Da'as is connection to a concept and recognition of איך ומה הוא - the how and what of the idea
• Da'as takes over all your senses to the extent that you can't be connected to anything else
• Da'as Elyon and Da'as Tachton in service of God - bitul hayesh and bitul b'metzius.
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• Prayer is 'da'as' (דעת) - recognition, connection and deep feeling. • 'Da'as' relates to the Godly energy with transcends limited vessels, that's why it's not counted in the ten sefiros if keser is included. • Being that prayer is 'da'as' which transcends vessels, therefore prayer has the power to draw down that transcendent level of Godliness. • The main idea of prayer is: direction of the heart (כוונת הלב) - directing and giving over your whole being exclusively to God. • The true meaning of 'da'as' - not knowledge (which is chochma and binah), rather recognition and feeling as if seeing the concept in your minds eye. • Chochma and binah are synonymous with seeing and hearing - seeing the actual thing, hearing only of its existence. • Seeing with your minds eye - feeling as if the subject of your meditation is already here. • Why the sages say "Look at three things and never sin" - 'look' and not 'understand'. • Link to this page in the original sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=77 • Link to purchase the original sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68
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• Negative commandments clear out the negative forces to allow for Gods dwelling in this world. Positive commandments create the actual vessels to contain that presence. • Main focus of a person should be to rid of the evil within himself, this will automatically affect the world too. • Every positive mitzvah also has an aspect of it that refines the animal soul. • "Mitzvos require intention (כוונה)" - to draw down the infinite essence of God through them. • Fulfilling a mitzvah creates a vessel that automatically draws down Godliness, but still deeper intention is needed to draw down the transcendent light of God. • The general intent behind all mitzvos throughout the day is from prayer. • Connection of prayer to the spinal cord; The reason why prayer in not considered a mitzvah from the Torah. • Link to view this page from the original sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=76 • Link to purchase the original sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68
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• The external levels of malchus and midos of atzilus are the source for creation of the lower worlds. • Another explanation of לתבונתו אין מספר - referring to binah of atzilus, and more specifically to revelation of 'atik' in binah. • The true meaning of דירה בתחתונים - drawing down the infinite essence of God and not the external ray of Godliness. • How we are able to "fulfill Gods needs", as a servant of God. • Two aspects in creating a "Dwelling for God in this world": 1) drawing down the essence of God through Torah and mitzvos. 2) making the objects of this lowly world into proper "vessels" for God's essence. • The comparison of mitzvos to planting a seed; How doing mitzvos with physical objects makes them into channels for the divine. • The deeper meaning of הוקשה כל התורה לתפילין - the entire Torah in connected to the general theme of tefillin. • What does it mean הקב"ה מניח תפילין - God dawns the tefillin? • Link for this page from the original sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=75 • Link to purchase the original sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68
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• The meaning of שיעור קומה של מעשה בראשית רל"ו אלפים רבבות פרסאות. • The emotive attributes of atzilus relate to finite worlds and are therefore limited. • Only the external lower level of 'midos' relate to worlds, their inner core transcends them. • Inner meaning of ולתבונתו אין מספר - 'midos' and 'malchus' of atzilus don't have limitation. • The concept of פנימיות and חיצוניות in all of the levels of creation. • Examples from intellect and emotion of פנימיות and חיצוניות, only the external level is expressed through letters of speech. • Only the outer lower level of 'malchus' descends to create and enliven worlds. • Why a student doesn't appreciate the full meaning of his teachers wisdom until after 40 years. • Letters conceal and hide the intellectual concept being expressed through them. • Link to view this page in the original sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=74 • Link to purchase the original sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68
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• The world is a new creation something from nothing, how can we say that its source is limited? • Even in the world of Atzilus there is limitation (number) - the ten sefiros of Atzilus, God's potential for limitation, specifically the vessels. • The limitation of the vessels of the sefiros of Atzilus is different from the limitation in the lower worlds of בי"ע - there is no end to the expression of the sefiros of Atzilus, but there is specific form. • The role of the vessels in creation and the role of the infinite essence of God - essence: bring into being new existence, vessels: limit that existence. • The idea of התלבשות כח הפועל בנפעל and הפועל עצמו. • Two types of divine energies: 'Light' (אור) and 'Power' (כח) - both are limited but in different ways - הגבלה בעצם, הגבלה ע"י הכלים. • Link to page in original sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=73 • Link to purchase original sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68
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• Questions on the verse אלה תולדות יעקב יוסף - why only Yosef? Why Yosef called בן זקונים and not Binyamin? Why tell us Yosef age? Why does it say Yaakov and Yisrael? • Yaakov - servant, Yisrael - son. A physical servant, how can we be called servants of God? • Purpose of creation - דירה בתחתונים - "Dwelling place" means: for God's essence, and in a revealed way. • There are unlimited spiritual worlds even though each world is limited and different from the others. • The meaning of God's supernal speech. connections between speech and rocks. • Source of creation (מלכות דאצילות) and the creation itself is limited. • Link for this page in the original sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=72 • Link to purchase the original sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68
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• The spiritual level of 'Yisrael' - refining sparks without war. • The level of 'Yaakov' - approaching physicality with deception, a necessary mode of service for most souls. • Why peaceful redemption happens through three things - Torah, acts of kindness, and prayer with a minyan. • Torah - Drawing down unadulterated Godliness to the world; Acts of kindess - bringing down 'arich anpin' into 'zeir anpin'; Prayer in a minyan - drawing down the essence of God. • Why King David's redemption was in peace - because many prayed for him, or because many relied on him and followed his guidance. • Link to view this page of the sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=71 • Link to purchase this sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68
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• Refining the holy sparks in a way of קטנות - immature intellectual capacity.
• Two reasons why prayer is hard for someone: 1) He's focusing on a Godly light that is covered by the worlds. 2) His Godly soul is imprisoned in the physical body.
• Higher level of refining sparks - "The righteous eat to satiate their soul".
• The higher refining is similar to eating on Shabbos, the pleasure from eating is a mitzvah.
• Refining of tzadikim is peaceful and "automatic", without waging war with the physical temptation.
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• Proper intention of business man - make money to give tzedaka, to beautify mitzvos, to have free time and a free mind learn Torah. • Uplifting sparks from business is when he actually prays with proper focus and learns Torah after his day of work, connecting the sparks back to their spiritual source. • Refining the sparks brings down a great revelation from tohu and brings down blessing for a person spiritually and physically. • In order to have the inner strength required to refine sparks from the physical, one needs to have proper prayer before hand. • While dealing with physical his Godly intention is not revealed, the intention is from his strong resolution during prayer. • Refining of Godly sparks is done through deception - pretend like your involved in the physical, but afterwords 'steal' its sparks through prayer and learning Torah. • Link to this page in the sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=69. • Link to purchase this sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68.
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Refining of the holy sparks is through chochmah - deception (אני חכמה שכנתי ערמה) | Refining sparks when eating happens when he eats not for self gratification but rather for the sake of serving God with the energy he gets from eating | Working on yourself not to desire the physical takes away the feeling of pleasure when eating | Physical pleasure from eating causes great spiritual decent ones soul | A lower level of connecting to God's oneness | Uplifting the sparks in food like the uplifting of a animal sacrifice on the altar | How a business man can uplift the Godly sparks in all physical things he is involved with - no prohibitions, no being a 'workaholic' | Work is only a physical 'channel' (כלי) to bring down God's blessings to this physical world | Certain special souls don't need a physical 'channel' for God's blessings, but most people do. • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=68. • Link to purchase this sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM58.
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Through subduing the animal soul draw down from its infinite Godly source and add energy to your Godly soul | The intense Godly energy of 'nogah' (אור נוגה) | Rivkah's desire to take the blessings away from Eisav so that Yaakov could uplift the physicality | Why the Eisav's blessings had to be taken through deception | Caution from involvement in excess of physical things | Every person's necessary physical involvement is different | Something that is excess will be very hard to uplift (עם הארץ אסור לאכול בשר) | Being that the negative side took from holiness originally through deception, therefore their holy sparks had to be taken back through deception. • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=67 • Link to purchase this sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM58.
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• The two results from drawing down the sublime encompassing light (אור מקיף) into Eisav.
• One: the energy would be swallowed up and used by Eisav. Two: the light would nullify the very existence of Eisav.
• Only Yaakov can refine the sparks in Eisav through the energy of the sublime revelation of the 'dew'.
• To Eisav a material blessing, to Yaakov a spiritual one.
• Through using the abundance of physicality for service of God, you bring down a intense additional Godly energy.
• Why man lives on the divine utterance in food and not in himself.
• Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=66.
• Link to purchase this sefer: store.kehotonline.com/prodinfo.asp?number=HRR-SM68.
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• New Maamar - ד"ה פדה בשלום נפשי.
• Peaceful redemption through Torah, acts of kindness, and prayer with a minyan.
• The name Yaakov implies trickery, even though his name is changed to Yisrael, the Torah still calls him Yaakov.
• Why were the blessings intended for Eisav taken through deception.
• Why Yitzchak wanted to bless the evil Eisav in the first place.
• The spiritual meaning behind the blessing of the dew (ויתן לך האלקים מטל השמים).
• The revelation of the inner core of 'keser' in Eisav to uplift the sparks.
• Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=65.
• Link to purchase this sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68.
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The Explanation of the gift that Yaakov sent Eisav | 'Ox' - ratzo, 'Donkey' - shov, 'Sheep' - mercy or self sacrifice (ratzo) | 'Servant' - putting ones ego on the side in actuality, doing mitzvos | 'Maid Servant' - the work of refining the sparks (עבודת הבירורים) | 'Rachel' - the essence of malchus, 'Bilhah' - the external ray of malchus | The unique quality of birurim can only happen through descent | Why mishna accomplishes birurim | Yaakov finished the work of tikun, therefore can draw down from tohu | The inner meaning of "Finding favor" (מציאת חן) in Eisav's eyes • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=64 •
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The self sacrifice (מסירת נפש) experienced during tachanun (נפילת אפים) | Type two of emotional excitement - desire to escape but with the ultimate purpose of return | Tikun - 'ratzo' together with 'shov'; Tohu - pure 'ratzo' to the point of expiring | The 'ratzo' of tikun is imbued with surrender of ego and feeling God's ultimate purpose | The 'ratzo' of tikun reaches higher than that of tohu | The four who entered the 'pardes' - why only Rabbi Akiva came out unharmed. • With special guest: Rabbi Shalom Ber Mendelson! (חסידות אליבא דנפשיה) • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=63 •
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Tohu is 'ratzo' while tikun is 'shov' | The experience of 'ratzo' comes from the small capacity of the vessel (מצד קטנות הכלים) | The love of בכל מאדך - with all your might, not truly unlimited, just compared to ones limited faculties (heart and mind) | Tohu - vessels with small capacity, resulting in 'rotzo' and the light leaving the vessels | Tikun - vessels with broad capacity, resulting in 'shov', the light 'returning' into the vessels | The difference between the 'rotzo' of tikun and the 'rotzo' of tohu | Two types of emotional excitement - 1) like a candle becoming absorbed in a torch, the focus is the 'ratzo' - escaping the world • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=62 •
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The contemplation to produce fear seems to be the same as that which produces love - focusing on the exalted essence of God, just that the focus is a little different: Fear - the exalted essence of God; Love - His essence is above internal investment in worlds | Deeper awe of God is aroused by contemplating how the essence of God is found everywhere in a revealed way, even in this physical world | Any feeling of love and desire to leave the worlds means that you're still far from God, when you're right next to the king himself, there's no desire, just self abnegation | 'Ratzo' (רצוא) comes from 'binah', 'shov' (שוב) from 'chochma' • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=61 •
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The love brought about by contemplating how far God in His essence is from the world, is to connect only to His essence and not to any external revelations from Him | Higher love which comes from a feeling of closeness | Analogy of light's natural desire to go back to its source because it always remains attached to that source | The love of delights - אהבה בתענוגים - when the essence of God is revealed in your soul, expressed in a feeling of deep pleasure because of how close you are to God Himself | Fear is a feeling of distance, and is produced by feeling distant | Analogy of the exalted king who's awe falls upon all his subjects | Fear of God produced by contemplating how removed the essence of God is from the worlds, even from חכמה of אצילות, and even from מחשבה הקדומה דא"ק • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=60 •
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Contemplation on the Godly energy that enlivens the world, but can't feel the precious Godly energy because of his overindulgence in physicality, generates a love defined by bitterness and thirst | The concealment of Godliness caused by the sin of Adam with the "Tree of Knowledge" | The strong decision made to leave physicality and to connect to God through Torah and Mitzvos | Deeper love experienced by contemplating how removed the essence of God is from the worlds | explanation of משובח ומפואר עדי עד שמו הגדול | explanation of אתה קדוש ושמך קדוש, the difference between the holiness of "You" and "Your name" • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=59 •
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Another way to understand the difference between 'tohu' and 'tikun' being chesed and gevurah - love and fear, rotzo and shov | Love is a feeling of closeness, and comes from feeling close to that which you love | Love is produced only when that which you love is on your level, if not its closeness results in awe and self abnegation | The love of God produced by contemplating how He is the life of all the worlds | Similar to how a person loves the life of his own soul | Through the contemplation of כי הוא חייך one disconnects themselves from taking pleasure in physicality solely for the sake of the physical | The levels of נפש רוח ונשמה in the spiritual worlds | The love of Abraham • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=58 •
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The light of the first day is the infinite energy of God which preceded the tzimtzum | The difference between the quality of Godly light in 'tohu' compared to 'tikun' is like the difference between אור אין סוף שלפני הצמצום and the limited אור הקו | Two reasons why 'tohu' is characterized by chesed and 'tikun' by gevurah: (1) Tohu - unlimited revelation of godliness without contraction - chesed, tikun - limited revelation through concealment - gevurah. (2) Tohu - revelation without the veil of vessels - chesed, tikun - revelation concealed by the veil of vessels | The difference in souls between time of temple and time of exile | Unique quality of the vessels of atzilus • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=57 •
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New Maamar: ד"ה ויהי לי שור וחמור | Questions about Yaakov's offering to Eisav | The spiritual sources of Yaakov and Eisav in 'tikun' and 'tohu' | 'Tikun' is characterized by chesed and 'tohu' by gevurah | The concept of the seven shmitos - the first two being 'tohu' and 'tikun' | The general difference between 'tohu' and 'tikun' - the quality of the Godly light - ריבוי האור and מיעוט האור | Examples of the difference of light: the light of the sun and daylight in general compared to the light of the moon | The light that existed on the first day of creation - אדם הראשון היה מביט בו מסוף העולם ועד סופו • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=56 •
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Within the worlds there does not exist the concept of ביטול היש לאין, but creation יש מאין does exist (somewhat), therefore it is not a true חידוש | The three tzadikim who could see far distance and into the future | The 'legs' of אדם קדמון extend all the way down to our lowly world | The meaning of the zohar: 'whoever doesn't transform darkness to light doesn't have a place in the world to come' | Transforming 'kelipas nogah' and not total bad (שלש קליפות הטמאות) | The revelation of moshiach times comes about through the service of nullifying our existence to God • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=51 •
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Short Synopsis and notes of the Rebbe Rashab on the previous discourse • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=53 •
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In order to nullify one's existence back to God, there first must be the creation of that existence through the divine name of Elokim | Deeper meaning of צחוק עשה לי אלקים - greatest divine pleasure is from the concealment of Elokim | The 13 words between the first אלקים mentioned in creation and the second - 13 attributes of mercy | The levels of 'hundreds' - external level of keser, 'thousands' - inner core of keser | The power to nullify our existence back to God comes from the inner level of keser | Deeper meaning of גדולים מעשה צדיקים ממעשה שמים וארץ | Difference between מקיף דבית and מקיף דלבוש • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=52 •
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The difference between creation something from nothing and emanating the world of atzilus | The nullification of ones being and ego to God is more amazing that creation something from nothing | "From above they give, but they don't take back" - why is 'taking back' and nullifying the creation back to its source 'harder' than its very creation? | Similar idea of creation something from nothing exists within the spiritual cosmos - cause and effect (עילה ועלול) - the 'effect' is considered like physical existence compared to its 'cause' • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=50 •
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To cause the King of the world to listen to our request we must bring Him a gift - the gift is nullifying our ego to Him - ביטול היש לאין | The angels out spiritual beings - bodies of two refined elements, in spiritual worlds with practically no evil, and no evil inclination inside of them tempting them | Humans are very course and physical and have an animal soul in them pulling them to indulge in physical pleasures | Two types of אתכפיא - forcing the evil inclination | transforming (אתהפכא) ones self and all of the physical things he's involved in | Deeper meaning of יקר בעיני ה' המותה לחסידיו - killing our inner desires of our evil inclination • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=49 •
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Atzilus is an intermediary not just for creation, but also for revelation | The whole idea of atzilus is the revelation of that which was concealed - הפרשת הארה | The purpose of atzilus is to allow for revelation of Godliness in the lower worlds to bring about ביטול היש לאין | The greatest pleasure God receives from his creations is from the nullification of one's ego in this lowly world | The analogy of the talking bird which peaks the interest of the king | There is no comparison between all the finite worlds and the infinite creator - more than the lack of comparison of a drop of water to the whole ocean • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=48 •
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Between the giver and receiver there has to be a connection in order that the intermediary can bring them together | In creation there is no relationship at all between the creator and the creations, if so how can there be an intermediary? | Two types of Godly energy that flows to creation - one that remains distant from creation, and one that is close to creation | The role of God's will in creation | The meaning of what is says that creation is in a way of 'דרך ממילא' | Atzilus can bring together the infinite will of God with the finite creations • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=47 •
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Only from the external levels of חכמה and בינה of atzilus (אבא ואימא תתאין) can there be the creation of midos (ז"א) | The general rule is: בחינת אחוריים וחיצוניות שבעליון נעשה פנימיות אל התחתון | Only the lower level of מלכות of אצילות can be the source for the lower worlds of בי"ע | Definition of מקבל - the worlds which receive from the Godly energy - the משפיע - that enlivens them | The אחוריים of the מקבל is the physicality of the worlds and there feeling of separateness, the פנימיות is the Godly life force within them and the nullification of there ego to God | 'Returning of face to face' - החזרת פנים בפנים - nullifying ones ישות back to God (the אין), which draws down the essence of God (עצם האור) into creation | How is אצילות the intermediary between the infinite God to the finite creation • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=46 •
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The ability to explain and teach a concept comes from the כח המשכיל | Even the letters to explain the concept are rooted in קדמות השכל - deep level within the כח המשכיל | Intellect can function properly only after the intensity of desire is concealed and calmed down | Creation of sefiros and worlds one from the other is only after the concealment of the higher level (world) | If the higher level would just shine in a revealed way, only that higher level would exist, there would be no 'room' for the lower level • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=45 •
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We do not feel or sense the כח המשכיל, only the revealed intellect | Only after the concealment of the inner core of the lower level of כח המשכיל can there be drawn down the revealed intellect | A person's intellectual capacity and potential is all dictated by the specific form and quality of his כח המשכיל, that's why some people understand math better than science | Depending on the level and quality of one's כח המשכיל will be the level of his revealed intellect | The ability to explain a concept to someone else indicates the sublime level of his כח המשכיל • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=44 •
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Only after the concealment of intellect can emotions be born | Even regular philosophers who's lives were devoted to intellectual pursuits were totally removed from emotions and worldly pleasures | Only from the external lower level of the כח המשכיל can there come the revealed intellect (שכל הגלוי) | The two levels within חכמה סתימאה - essentially hidden, or just hidden compared to the lower levels | כתר is the intermediary between the infinite energy of God and the limited worlds | Even the external level of כח המשכיל isn't the existence of intellect, rather it's only within the abstract realm of intellect • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=43 •
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Only after the concealment of intellect can the emotions come into being | Intellect and emotions are two totally separate worlds - Intellect is to ones self, emotions is to someone else | In emotions there is excitement because you're still far from the subject, intellect is calm and settled, because you have become one with the subject | Example from learning the deep logic behind a halacha - at that point you're not relating to the emotional conclusion | Example of contemplation of God during prayers, no emotional excitement yet, only after the בכן - conclusion • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=42 •
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The ג' ראשונות of any level don't descend and become invested in the lower level, only the ז' תחתונות | The reason why in this world we know only the existence of Godliness, whereas in gan eden there is the revelation of the essence of Godliness and what it is (השגת המהות ולא ידיעת המציאות) | The revelation of any soul power is only through the concealment of that power - like the power of sight, it can only work if it shines through the coverings of membranes that are on the pupil, if it shines without this concealment then the sight gets worse | Reason why sages call a blind person a סגי נהור - abundance of light | So too with emotions and speech - if the essence of the emotion is revealed, one cannot speak • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=41 •
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Three explanation of עצרת - waiting, gathering, ruling - what is the connection of shemini atzeres to kingship and ruling | Whenever there is a revelation from a higher level to a lower level, it is only the external part of the higher level being drawn down, and that itself is only through a tzimtzum - concealment of the intensity of the revelation (פנימיות) | The rule from the Eitz Chaim - the חיצוניות of the עליון becomes the פנימיות of the תחתון | Only the ז' תחתונות of the higher level can relate to the lower level, whereas the ג' ראשונות are in a state of ascent and constant connection to the higher level • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=40 •
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The difference between God's desire for worlds and His desire for Torah and Mitzvos | Through fulfilling Mitzvos we draw down from the essence of the infinite energy of God that is before the tzimtzum | The spiritual accomplishment through the Mitzvah of Lulav | The reason why specifically these 4 species of the Lulav were chosen for the Mitzvah | Letting go of ones ego allows for unity which is the vessel for the revelation of the essence of God | The external level of God's will anyone can receive from, the inner will of God is only to neshamos Yisrael | Why by the Mitzvah of Lulav does is say "Take for yourselves" - לכם specifically • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=40 •
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The first creation from the 'kav' after the tzimtzum is 'Adam Kadmon' (א"ק) | The inner higher level of א"ק is where the 'kav' is revealed, the external lower level of א"ק includes all of existence in a general way | To create the levels beneath א"ק the needs to be a concealment of even the external lower level | The reason why the world of beriah is called 'darkness' whereas yetzira is called 'light' | The degree of revelation of Godliness within beriah | Any revelation below comes about through a concealment above • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=39 •
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The level within אור אין סוף which relates somewhat to worlds is מלכות דאין סוף | This level is not a direct source for creation (מקור), rather it just 'relates' to creation (שייכות) | God's general desire for creation and potential estimation of what creation would be like | More specifically, only the most external level of מלכות דאין סוף relates to creation | explanation of אתה (חסר ה') עשית את השמים - only when the internal energy is concealed from malchus is creation possible | Deeper explanation of הבדילו לעצמו before the tzimtzum | Also within creation, only the most external part of the higher level can be the source for the existence of the lower level • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=38 •
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Creation coming from the midos is in a way of עילה ועלול, the creation would feel close to its source, wouldn't be limited and wouldn't feel separate | Malchus is the lowest soul power of a person that only exists as the person relates to the outside world | Like the difference between a person thinking about himself, to a person thinking about someone else - Malchus is a level within oneself that relates to the outside world | Creation from malchus makes beings that feel separate from their source, because of the quality of malchus itself only existing as it relates to the outside • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=37 •
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The level of אור אין סוף which relates somewhat to creation is מלכות דאין סוף | The main purpose of creation is to make a world that feels itself separate and to make that world into a channel for the divine, and to 'force' the animal soul to to God's will | Creation of higher worlds is only in order to eventually create our lowly physical world | Creation in a way that the beings feel themselves separate independent entities is only possible from malchus | The general difference between malchus and the rest of the midos - midos relate to each other in a interconnected way עילה ועלול, each midah already exists within its source just in a concealed way • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=36 •
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Synopsis of Maamar #3 - שובה ישראל עד הוי' אלקיך - Shofar blowing arouses God's divine pleasure in creation to bring about the main idea of "Returning face to face" with the essence of God | Why God's energy is called "Light" and not שפע - the differences between אור and שפע | Mitzvos draw down from God's will, but 'teshuva' reaches God's very essence to renew that will and desire for the Jewish people •
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God's simple will for creation is in חיצוניות האור, whereas פנימיות האור is above this will | The effect of the tzimtzum (divine concealment) is in two things - (1) separation of the external light from the internal light, (2) drawing down of a limited energy from the external light | The analogy for these two stages from a teacher giving over a intellectual concept to a student | The revelation of God's power in limitation through the tzimtzum - אותיות הרשימו • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=35 •
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Questions about the four species of the lulav, and why does it say that specifically this mitzvah is "for you" - לכם | Deeper explanation of "הבדילו לעצמו", relating to before the צמצום (contraction/concealment) | עצם האור - the essence of the external energy, and התפשטות האור - the extension and revelation of that energy | In every המשכה there are two stages - the essence which is above revelation, and the extension - the revelation | The meaning of "Before creation (tzimtzum) there was Him (עצם האור) and His name (התפשטות האור)" | meaning of "אתה הוא הוי' לבדיך" | In the revelation of the light there are two stages: פנימיות אור - revelation to self, חיצוניות האור - actual revelation towards the "outside" | Quote from Eitz Chaim - טרם שנאצלו הנאצלים . . היה אור עליון פשוט ממלא כל המציאות • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=34 •
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The mitzvos are God's inner will and desire, transgressing them causes His will to be removed from the person | To draw down God's will anew, you have to reach a level that is higher than His will | The divine will is only an external ray of energy from God, His essence is totally above that | Explanation of שובה ישראל עד הוי' אלקיך - the name הוי"ה relates to God's will for Torah and mitzvos | Through intense 'teshuva' (repentance), we awaken the core essence of our soul which touches the quintessence of God and draws it down to renew our relationship with Him | עד הוי' אלקיך - repentance should be so deep that it reaches a level of God that compared to it even הוי"ה is considered like אלקים - concealment and contraction • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=33 •
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The specific powers of the soul are שפע, whereas the the general energy of the soul is אור | The reason we call God's energy "light" and not "shefa" | The need for 'tzimtzum' - contraction and concealment of God's external ray of energy | The drawing down of the 'kav' (קו) to create finite worlds | Analogy of hairs for the light of the 'kav' | Explanation of the midrash - הבדילו לעצמו - the 'tzimtzum', הסתלקות האור | The infinite divine energy from before the 'tzimtzum' can be drawn down into creation through fulfilling Torah and Mitzvos - הבדילו לצדיקים • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=32 •
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שפע is always different than the משפיע | Even השפעה עצמיות the שפע can be different from the giver of the שפע - like a son can be totally different from his father | Light is always similar to its source - light of sun | Light never changes, שפע changes - different from its source, and changes according to the vessel it's being received by - example of water changing according to the dirt it flows over | שפע needs a proper vessel to receive it, light doesn't, it shines everywhere equally | God in his essence is found equally everywhere | Light is always מעין המאור - similar to its source - just like source is removed, so to with its light • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=31 •
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Any משפיע isn't intrinsic and self sufficient, therefore he can gain from his השפעה or be deficient from it | Light is essential and intrinsic, its shining is automatic, not invested in this act, therefore not changed by it | To be a משפיע you must put yourself into a whole different mode of giving | משפיע = being changed and affected by the השפעה, bothered by it | מאור = not changed at all by shining its light, because the light is only an external ray that is nothing compared to its source. שפע - you're giving over something of essence and substance - מהות דבר | Even though light is only a ray from its source, it is similar to its source, שפע is not similar at all - שיחות חולין של תלמידי חכמים • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=30 •
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The main idea of החזרת פנים בפנים - returning 'face to face' with God is through blowing of the shofar | The spiritual concept of the נסירה on Rosh Hashana | God separated 'light' unto himself - why do we call God's energy 'light' | Explanation of שפע - how it adds to the משפיע - incite and excitement | השפעה seems great, but it's a decent for the משפיע • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=29 •
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Proof from the zohar that the sweetening of the severities comes from chochma and the ray of 'keser' within chochma | In order for the simple unlimited "voice" of God to be revealed within the contracted "speech" of God, the letter "Alef" is needed - the pleasure God has in the divine service of the creations | On the night of Rosh Hashana God's pleasure in creation is removed, we draw it back down through the shofar | The explanation of זה היום תחלת מעשיך זכרון ליום ראשון • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=28 •
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The sweetened severities - גבורות ממותקות | The difference between "His severities" and "Your severities" | The deeper meaning of "שיתף עמו מדת הרחמים" | creation of 'matter' from God's speech, and creation of 'form' from His will | The bittul within creation comes from chochma specifically, how it shines through the 5 severities of bina • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=27&hilite= •
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The voice is made up of the spiritual elements but in a simple undefined way | The "Alef" stops the simple unlimited speech and draws it down to the specific differentiated expressions of letters of speech | Speech is simple and unlimited, letters are limited | Voice of God - unlimited expression of his divine energy, speech of God - limited expressions of that energy | The 5 severities of binah of atzilus - allows for revelation of Godliness within the limited worlds, to be 'bittul hayesh l'ayin' • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=26 •
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New Maamar - ד״ה שובה ישראל | Questions on the verse שובה ישראל | The main idea of returning face to face with God is through the blowing of shofar on Rosh Hashana | The removal of the letter "alef" from creation on the night of Rosh Hashana | "Alef" is the intermediary between the simple voice and the limited letters of speech - so too above, "alef" is the middle man between the simple infinite light of God and the limited divine speech of malchus | unlimited power of speech within a person's soul • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=26 •
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Synopsis of Maamar #2 - שיר המעלות ממעמקים קראתיך - The awakening of the very essence of the soul (הזזה עצמית) which transcends even the "ratzon pashut", reaches the inner essence of God •
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'Ba'alei Teshuva' are on a higher level than perfectly righteous Jews, because they return to God from a feeling of pain over their great distance from God and therefore are aroused from the very essence of their souls | The true idea of יחוד פנים בפנים is during the ten days of repentance when every Jews can awaken the essence of his/her soul | The difference between the two verses "With all my heart I search out for you God", and "From the depths of my soul I cry out to you God" • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=24 •
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Calling out to God from the essence of your soul - כליון | Like the spark being subsumed and nullified in the torch | If you're still excited and making noise, that means you're still far from your source | Only souls have this essential desire, not even angels, because of our source in Gods very essence | This desire was embodied by the Rashbi - בחד קטירא אתקטרנא • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=23 •
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Excitement which expresses itself in speech is limited; intense excitement that is so strong a person can't speak but just scream is higher than intellect and emotions - קול מורכב, קול פשוט | Two levels in קלא דלא אשתמע - screaming of the voice, and screaming of the heart - coming from excitement of מקיף דחיה or מקיף דיחידה • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=22 •
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The desire of the soul for Godliness is an essential desire - longing for its own essence | The excitement of the essence of the soul isn't התפעלות rather a הזזה עצמית | The soul power of "will" and the essential desire of the soul for God | The difference between the love of בכל נפשך and the love of בכל מאדך | Two levels of "the voice that is not heard" • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=21 •
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Being a judge and master over yourself, conquering your desires, arouses God's mercy | ויגבה ה׳ צבאות במשפט - God ascends from judgment to mercy through 'mishpat' down here | When there is 'mishpat' down here there is no 'mishpat' above | Even this essential desire for God is not the true essence of the soul | The simple desire of the soul has התפעלות, הרכבה and שינוי - all this is not possible in the core essence of the soul • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=20 •
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Through 'chitzonius halev' you are given the gift of 'pinimius halev' from above | Being that 'pinimius halev' is hidden, therefore you need to work to reveal it by arousing infinite mercy from God | the inner essence of the soul and the mitzvos are "testimonies" for the infinite essence of God | through רחמים רבים you redeem 'pinimius halev' and cause the essence of God to be revealed in your soul • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=19 •
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New Maamar - ד״ה שיר המעלות ממעמקים קראתיך הוי״ה | Calling to the "depth of all depths" - the source of all sources | In order to get to 'pinimius halev' first you must preface 'chitzonius halev' • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=18 •
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Synopsis of maamar #1 - תקעו בחדש שופר - Service of God from the chitzonius of the soul, which reaches only the chitzonius of Elokus •
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The Godliness in gan eden is only an external ray, the essence of the soul only wants the essence of God | "Yichud ponim b'ponim" - 'pinimius' of soul desiring the 'pinimius' of God • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=18 •
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Any revelation of Godliness is only external, even in Atzilus | Any avoda of the mind or heart can only grasp external levels of Godliness, the מציאות not the מהות | The simple desire that comes from the essence of the soul and transcends intellect connects directly to the essence of God • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=17 •
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"Ruach" love - disconnects you from all other loves | "Neshama" - real intense comprehension generates burning love | experience real revelation of Godly light | Nefesh, Ruach, Neshama of Atzilus | all these levels are external, still not the essence • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=16 •
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Leaving your bad habits is the beginning of serving God | "Ruach" - emotional excitement, natural essential love like the love of a son to his father - only requires a little contemplation | not a real revelation of the light of the soul and of Godliness in "ruach" • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=15 •
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Yetzira - ruach, Beriah - neshama | Even in Atzilus there are different levels | The levels of the soul relate to the levels above | The 4 stages of prayer | You must start with "hoda'ah" to become a proper vessel for real contemplation • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=14 •
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The levels of "ruach" and "neshama" of the soul | The superiority of intellect over emotion | "Asiyah" - contracted light, only "hoda'ah" | "Ofanim" angels • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=13 •
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Desire to leave ones "yeshus".
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All relating to the external.
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difference between "yesh m'ayin" and "ilah v'alul".
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ראה נתתי לפניך את החיים ואת הטוב וגו׳.
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contemplation of the essence of the divine life force.
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The level of "nefesh".
• Link to view this page in original sefer: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=12
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Zichronos - we should matter to Hashem in His essence.
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How does shofar accomplish everything.
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Avodas Hashem based on comprehension.
• Link to view this page in original sefer: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=11
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Questions on the word כסה.
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Creation must be from malchus.
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what are zichronos.
• Link to view this page in original sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=10
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