02. ביום השמיני ה'תשט"ו.
Though the Birur associated with the 70 nations on Sukkos is great, the ascent in Kedusha of Yidden alone on שמיני עצרת is higher.
Introduction: two ideas in Knowing Godliness.
Both are knowing proactively.
One from below: למטה יש ולמעה אין- the unknown and misunderstood.
One from above: למעלה יש ולמטה אין- He is true; whatever He radiates is (relative to Him) altogether inconsequential.
The two איןs are noty the same.
In אלקות itself there are these two דעות.
Introduction one: the difference between [ביטול [היש and דביקות של מציאות אלקות.
What is אלקות.
Why -relatively speaking- the כלים that are דביקות בלתי ניכרת are like ביטול rather than דביקות when compared to אור's דביקות ניכרת.
This class discusses the idea that אור has a דביקות ניכרת with אין סוף and is therefore the אין של היש האמיתי.
But he explains it on four levels each later one higher and deeper than the one before.
We added the discussion on the four levels of אין ערוך לך ואין זולתיך אפס בלתיך ומי דומה לך.
[We further expalined (בדרך אפשר) that even אור as it is revealed in אצילות is included in אין ערוך לך and is (though deleated from the מאמר) part of the אין of the יש הנברא].
1) (ביטול דהעדר תפיסת מקום (של חיצוניות הכתר [to be sure thisis also included in אין זולתך though it does not say that here]/
2) ביטול דאין זולתך דחכמה דאצילות has no מציאות but is existent in the ביטול state.
3) ביטול דלא ידע, שגם עמו אינו כלום but at least it is אור that is not.
4) כמו שהמאור יודע את האור which we compared to the idea of כח העצמות להוות being in אור due to it's דביקות.
This class listed four levels of דעת עליון and דעת תחתון as they are in אלקות alone:
1) אצילות ובי"ע
2) אצילות וחכמה
3) אצילות ואין סוף
4) פנימיות וחיצוניות הקו. In explaining this forth level we talked about the first צמצום and מקום and more.
03. בראשית ברא ה'תשט"ו.
Class One/ Five (המשך).
This first class on the second מאמר of this המשך begins with a discussion on דעת and it's unique properties.
It is, on the one hand a כח בכלי which is limited and, manageable, but on the other it is the נפש's ability tro connect and feel on all levels.
This מאמר underscores the idea of רחמים מצד המורגש as an illustration of דעת although רחמים שמצד הרוממות is a higher level, but it doesn't connect as דעת does.
This is true not only of דעת תחתון but of דעת עליון as well; it is even true of the third idea raised later in this מאמר, the idea of תכלית הידיעה שלא נדעך.
04. Rav Yosi Pasach... Yisron Eretz.. 5715.
Malchus completes the Partzuf (Adam).
The understanding of Malchus completing Atzilus has three levels,
The first two are in the words 'ViYisron Eretz Lakol Hi...' (the third is represented by the second half of the Possuk 'Melech LiSadeh Ne'evad').
Two ideas are discussed here:
1) Malchus brings Atzilus much lower and then raises up into what Atzilus what it encounters. This si illustrated with the Mashal of speach.
2) In addition, through the lowest level the ideas of Atzilus are expanded and brought down.
In addition to the two ideas of Malchus completing Atzilus, there is the third idea represented in the words: Melech LiSadeh NeEvad.
These words add that Malchus adds to Atzilus by descending into the lower worlds and 1) Doing Mitzvos, 2) Elevation Klipa.
08. Basi Ligani 5715
Shtus Dikdusha, higher than any reason, can only be expressed at times and events that match the energy of the Shtus,
Example: at a wedding.
The primary example is Dira BiTachtonim as it is higher than any reason it elicits Shtus DiKdusha.
1) From there can come 'Midas HaHishtavus, 2) The bringing down of the Atzmus of Ain Sof by "Tehilos Yisroel" Praising God.
1) RaMbaM holds of Toarim shliliim,
2) This is qualified by Dibra Torah BiLashon Bnai Adam
3) Chassidus holds of Toarim Chyuviim.
4) The MaHaRaL holds the Toarim are not Godliness, and that the RaMbaM is not consistent with the opinion of Ain Sof (Kabbalah).
5) The Alter Rebbe joins the RaMbaM's Shlila and the Kabbalah's Chiyuv and holds they are the same, Hu Hayodea Hu Hayadua and Hu HaMada,
6) Our Shlila, is above Atzilus, and is geder HaSaga.
1) Shtus Di'Kdusha is explained by Nevua and the idea that the Navi removes his garments (his intellect and emotion and on occasion even his physical cloths).
the example from Adam and Chava noticing that they were unclothed after they sinned because they fell to a level that sees such trivialities, and a Navi raises himself above that.
yet, ironically the navi speaks, but the are holy words that could create worlds!
2) Iskafia and two levels of Ishapcha, the first is light supplanting darkness, the second is where the darkness itself shines.
The latter is the true idea of Shtus Di'Kdusha.
09. Ze Yitnu 5715
A meeting of Neshama and Gus must happen.
The question is how compromised will the neshama become by the Guf.
Four worlds, four degrees of compromise.
The four levels (the conclusion):
Atzilus is like Oros and Kailim, Neshama and Guf (the body itself is alive).
Briah is like Livush HaMiyuchad, thought, which is altogether secondary to the light it carries, but it is not alive.
Yetzirah is like speech where the words of speech are of significance in themselves.
Asiya is like the example of a 'Mashal' which is secondary but reveals somewhat the Nimshal.
Klipa is like a riddle.
How this ties into the giving of a half Shekel.
10. Raishis Goyim Amalaik 5743.
We have five separate Souls, not one Soul with five parts.
The significance of this is that each Soul has an aspect beyond the 'Hishtalshelus' of the Neshama from Moachto Lev to Asiya.
He explains the essence element in Neshama, Ruach and Nefesh as well as the Hiskalelus between the levels.
The Nefesh HaBahamis also has three (separate) Souls: Neshama, Ruach, Nefesh.
We explored a little bit how each is in essence separate.
But these levels can have Birur,
The Pesukim Ata Hu Havaya Livadecha... Ata hu Asher Bacharta BiAvram... Avrohom [to elevate the world]...
Vatukem Es Divarecha Ki Tzadik Ata...
How this relates to Birurim.
Chaya Yechida, [here Birurim is not so simple, as we'll explain in the next class].
The Shiur began with a long introduction about the first Tzimtzum and the opinion of Chassidus that you cannot say about Hashem 'he can't'.
Yet in this Ma'amar it states that even on a level of מפליא לעשות somethings are impossible.
This was explained as follows: (see the הדרן על הרמב"ם מתשמ"ו לקו"ש חלק כ"ז ע 251 ואילך) The Rebbe says before צמצום there are the rules of נמנע הנמנעות and after the צמצום the rules of logic apply.
Thus what says in Chassidus about the first Tzimtzum doesn't apply after the Tzimtzum, we can therefore say אינו יכול even with the כח המפליא לעשות.
Thus there are limits to Godliness and one of them is the reason in Kedusha can fight reason in Klipa, but to fight Amalaik which is חוצפה בלי תגא you must have the power of משה רבינוץ
Amalaik is חוצפה בלי תגאת and can only be defeated by higher than reason in Kedusha which is from Moshe Rabbainu.
12. Vinigla Kvod Havaya 5715.
1) Ratzon creates Olomos in Himself along with space (and time), 2) Tzimtzum, first of all reveals the space, 3) Second of all by leaving over the Reshimu and removing the light completely, the Keili become the bottom and most powerful, 4) When the light comes back it is altogether a different Ohr, Ohr shel Tuldo.
The question therefore is how can Havaya from higher than Tzimtzum possibly come into worlds.
1) review Ratzon, makom, Rishimo, Kav
2) Questions: how can (Kvod) Havaya come into the worlds without destroying them, it is too potent.
3) first proposal: It is like Kav which departs and then returns without upsetting the world. Similarly, the (Kvod) havaya, by being removed and then reinstated does not necessarily destroy the world.
4) two refutations: A. Kav is Kav Katzer and Ohr G'vul, that emerges by breaking through the Tzimtzum and is therefore much closer to the idea of Tzimtzum than Havaya is, B. Havaya's kavana is to reveal while Tzimtzum and Kav are both about Tzimtzum, thus Havaya and Kav are opposites and one can not explain the other.
1) second proposal (to explain how (Kvod) Havaya can come into olomos:
It is above the Tzimtzum altogether and the Tzimtzum and it don't interface so they are not opposites at all.
Opposites are like Kias Yam Suf etc. but not this.
Refutation: The (Kvod) Havaya is indirectly effected by the Tzimtzum,
The way Ein Sof before the Tzimtzum comes into the Tzimtzum space is that through Avodah we transform the the darkness of the Tzimtzum to Giluy, (In other words, 'the Kavana of the Tzimtzum was for the sake of Giluy).
This changes the natural state of Worldliness is the first truth (after the Tzimtzum) to the first truth being (becoming) Godliness is the first (natural) truth.
13. Vayehi Bayom HaShmini 5715
The Hemshech continues.
The Ma'amar wishes to explain Tzimtzum to us, so we will understand the significance of reversing it in revealing Godliness in the 'space' of the Tzimtzum when Moshiach comes.
To explain this he begins (indirectly, by) discussing what is 'before' (Godliness is simple and worldliness must be learned) and 'after' (Worldliness is natural and Godliness must be learned), as a way of setting up understanding the Tzimtzum itself.
The Ma'amr again goes about it's intent indirectly:
In wishing to explain the 'division' that Tzimtzum HaRishon involves, separating the infinite light form the finite light, he must first explain how these two, levels exist before the Tzimtzum; that the Tzimtzum will then divide.
The Rebbe talks of how in the infinite plainness of Godliness all exists including finitude and diversity.
The Pardes' question about how many come from one and his efforts to resolve this, that the diversity exists only in the Keilim (but not in the Ohr, as the Pardes holds the 'light is plain').
The Rebbe refutes this view on two grounds:
1) If there is none of Ohr in Keili and none of Keili in Ohr they could never meet as they have nothing in common. (this is according to the 'third' (combined) shita of the RaMaK and the Arizal).
2) according to this he knowing outside himself as the RaMaK himself refutes te Ma'areches.
Tzimtzum causes separation in many aspects:
1) According to the opinion that there are S'firos in Ein Sof, between the Source of Sovev and the source of Mimalei,
[2) Between Ohr and Keli,
3) It causes the Kav to have to break through the Darkness of the first Tzimtzum in order to appear in a changed way.
4) To go into vessels and change some more.
This class explores only the first of these ideas].
14 איש על דגלו התשט"ו.
Flags and what they mean and when are they necessary- when you being together different aspects.
The משל of words is used to explain reduction and צמצום.
The idea is introduced that שבירה can happen simply from distance from אלקות.
The שבטים are in the lower worlds and with the help of the דגלים (flags) they can raise up the disperateness of the mower worlds in a permanent and trans-formative way.
15. להבין ענין מתו תורה תשט"ו
To explain the gift of the Torah that is dependent on Jews who are in turn dependent on the Torah.
[For two reasons this dependency exists: 1) they protect each other, 2) in Essence they are the same].
The Rebbe explains how a Neshama is on high:
1) It exists in אצילות (as it says טהורה היא) before it is created in בריאה.
The Rebbe explains this to mean that the Neshama down here is connected to it's source in Atzilus because it is "אלקות שנעשה נברא".
2) It has Ahava ViYirah and Hasaga higher and deeper than the מלאכים.
It is much deeper than what the Neshama down here has.
The purpose of ירידה צורך עלי' is explained as the ascent from כלים to אור.
On a much higher level it ascends to Atzmus higher even than the source of כלים.
The Maamar explores what is special about the physical Torah and Mitzvos being performed by physical Jews.
He first discusses דבר גדול מעשה מרכבה ומעשה בראשית as the loftiest aspects of Yiddishkiet, raising up Adam to לא אדם.
Then he discusses דבר קטן הויות אביי ורבא that is connected to physical Mitzvos.
In the Physical you have the עצם as is illustrated from the משל of the טיפה only the physical can deliver an השפעה עצמית.
21. Ani Lidodi 5715.
Introduction, what is davening?
the 'ladder' of Davening, Mode Ani, Psukei DiZimra, Birchos Krias Shma, Shama and the Amida.
(This is a difficult Shiur).
This class explores an assertion made by the Rebbe that davening will never be Hasga, it will either be more or less than Hasaga, but never Hasaga.
Hasaga has three ideas: 1) It calms and settles, 2) It satisfies (it is an end, not a means to an end), 3) It needs no Da'as (as it is not meant to come to the heart).
Earlier parts of davening are either not Hasaga at all or only enough Sechel to get to the heart.
Shma and Shmone Esrei are more than Hasaga.
Beginning and the end of the Ma'amar.
This class explores the question how could both the elul (Ani Lidodi...) Possuk and the Nossan (Dodsi Li...) Possuk both end with same words: HaRoeh Bashoshanim.
answer One: the word Shoshanim is very different from to the next: Kesser and Malchus.
Answer Two: There is an idea of Tefilla which van enhance even Torah and on that level the Ani Lidodi is also HaRoeh BaShoshanim.
22. Achas ShaAlti 5715.
The entire Ma'amar can be seen to discuss five ideas (levels) of Avodah.
1) Birurim through avodah without Torah and Mitzvos.
2) The Kavana of Mitzvos gets us Schhar (Mimalei) in Gan Eden. The Mitzvah itself acts as a garment to conduct the light.
3) The Bracha that goes along with the Mitzvah gets us a higher light (from Sovev).
4) The action itself reveals Atzmus (Leasid lavo) but each Mitzvah is a different aspect of the Etzem.
5) the Kabalah of these Mitzvos in this world receives the same Atzmus for each and every Mitzvah.
Details and points the Ma'amar raises:
1) Yam and Eretz of Malchus is the S'fira where the event of Yesh MeAyin takes place. There is a great distance between the Pnimiyus and Chitzoniyus aspects of Malchus, while in all other S'firos there is a closeness. The concept of Romemus is discussed a little bit.
2) A Neshama remains Godly in a lower world because it is Godly in it's essence. From Pnimiyus of Ohr or Pnimiyus of Kailim. There is controversy here.
3) Mitzvos are garments to 'conduct' Godliness like the garments of Prophecy 'Aspaklaria', a looking tool that is direct and indirect. The Nevua of most prophet is indirect, In Moshe's case it is direct. Mitzvos are like Moshe's garments (or higher).