Understanding Chassidus

Ratzon, is impervious to Tzimtzum and thus fulfills the 3 qualifications for Ohr Makkif: 1) It is not invested in Kelim (as are specific powers of the Neshama), 2) It is devoid of Madregos, and 3) It is not particularized.

Drawing on the lengthy Mashal of Nefesh and Guf elaborated previously, the Maamar now explains Ohros/Kellim and Ratzon as they function in Seder Hishtalshelus.

As explained in the Mashal, Ratzon is everywhere and is everywhere the same. It is present and active in Asiyah as it is in Atzilus. The fact that Ratzon directs numerous and varied functions does not compromise its simplicity and unity.

Makkiff HaKarov and Makkif HaRachok correspond to Chaya and Yechida of the Neshamah, and to Gulgalta and Atarah (Makkif Emiti) vis-à-vis Seder Hishtalshelus.

As we learned in the last shiur, Gulgalta has within it a dimension of Makkif Emiti (engaged by negative mitzvos) and thus, cannot be understood simply as a Makkif HaKarov (engaged by positive mitzvos).

We now return to the subject of Korach’s challenge: Is a Tallis colored entirely in Techeilis exempt from Tzitzis?

Korach failed to realize that a Makkif Rachok (a Tallis that is entirely Techelis, and a house filled with Sefarim, specifically Torah Sh’baal Peh) requires Tzitzis and Mezuzah respectively to bring its influence into the realm of Pnimius.

This Maamer “Oz Yashir Yisroel” begins by describing the progressive Alyios of Malchus, culminating in a level just beneath Kesser.

Since Ohr Ain Sof and Nivraim are absolutely incomparable, this investiture requires a Memutza (intermediary) enabling 1) Ohr Ain Sof to approach Nivraim and 2) Nivraim to develop the capacity to receive. The former dimension of the Memutzah is Zeir Anpin, and the latter is Malchus.

Ze’ir Anpin is the upper dimension of the Memutzah between Ohr Ain Sof and Nivraim. Zeir Anpin (Za) comprising Midos, is the lowest, nethermost glimmer of Ain Sof. The word Midah indicates limitation and restriction. ZA, thus extends Ohr Ain Sof in such a way as to be potentially accessible to limited created beings.

In order to teach the Talmid, the Rav must 1) identify and isolate from his own transcendent Sechel a concept that would be suitable for the diminutive status of the Talmid, 2) reduce, condense and simplify the idea such that it is within the range of the intellectual faculties of the Talmid, and 3) further condense the Sechel into language that could be understood by the Talmid.

The third level of Tzimtzum within the Rav is the Hislabshus in Dibbur. It is important to recognize that these intense Tzimtzumim obviously result in no obscurity for the Rav. The impact is exclusively on and for the benefit of the recipient. The 4th level of Tzimtzum characterizing the relationship of the Rav with the Talmid occurs within the Talmid himself, and is reflected in his inability to understand all that the Rav teaches him i.e. the Dibbur of the Rav.

Thus far, we have dealt with progressive Tzimtzumim designed to bring the Sechel of the Rav into the range of the Talmid. However, in order to actually extend Sechel to the Talmid, actual speech is required. Sechel, itself, no matter how reduced, can not generate speech, because Sechel is private and not-expressive. Speech requires the intermediacy of Middos, the essence of which is to extend the private domain of the “self” to others.

The Maamer now describes how the Yichud of Zachor and Nekeivah (Zeir Anpin and Malchus) serve to unite lower worlds with Ohr Ein Sof.

In order to understand how Zeir Anpin and Malchus operate as a Memutza, we need a detailed picture of the structure of the Middos. The following section of the Maamar explains how each Middah, e.g. Chesed, includes all 9 attributes: Chabad (intellet), Chagas (emotions), and Nehi (activation).

Although the Sechel that comprehends a subject is essentially objective and detached, it may perceive a particular value of the subject or, perhaps, a possible implication. This tendency of Sechel results in the birth of a Midah within Sechel itself.

The recurrent theme of 3-fold Tzimtzum has thus far explained the mode of Hashpah from Rav to Talmid, and from Middos to Dibbur. In this shiur we will apply the same constellation of Tzimtzumin to describe the animation of Middos by Sechel. Following this 3rd iteration, we should have sufficient information to begin to understand the Nimshal.

The four Tzimtzumim for relating Sechel to Middos, discussed herein at length, describes the function of the Memutza between Ohr Ein Sof and the Worlds as we currently know them. Divinity, although present in creation, is intensely obscured. This pattern of Tzimtzumim is responsible for the present state of affairs that describes Golus.

Having examined, in depth, the relationship of Sechel to Middos, and Middos to Dibbur using the human paradigm, we now proceed to apply this knowledge to explain the Tzimtzumim that underlie the Memutzah (Za & Malchus) that relates Or Ein Sof to Briah.

The Memutzah (ZA and Malchus) between Ohr Ein Sof and worlds is characterized by four major Tzimtzumim, resulting in an intense concealment of Ohr Ein Sof. This process involves Malchus in its lowest state in Atzilus (a mere nekudah). However, Malchus has the capacity to relate to Za in much more expansive ways, e.g. Panim B’Panim, resulting in far greater revelation of Ohr Ein Sof in worlds.

Ohr Ein Sof, unfiltered and undiminished, as in Panim B’Panim, is brought into the world through the Jewish people and the Torah. The limitless, eternal love of the Jewish people for G-d as expressed through Mesiras Nefesh and Teshuvah is like a wellspring bursting forth from the depths of material constraints and ascending upward to the Creator. The response from G-d is the downward flow of Divinity into the world through the Torah. Thus concludes this Maamar.

Following a Midrashic exposition of the above statement of Bilam, the Maamer continues the discussion, initiated in the previous Maamer, of the progressive stages in the ascent of Malchus in Atzilus and the subsequent relationship with ZeirAnpin.

In the highest level of the hierarchy of the ascents of Malchus in Atzilus, Malchus (Dibbur) receives directly from Sechel, without the intermediacy of Zeir Anpin (Middos). This concept is explained, at some length, in the present shiur.

The previous shiur discussed Malchus (Dibbur) as it receives directly from Sechel, without the intermediacy of Zeir Anpin (Middos). The Maamer now goes on to explain that since Sechel is intrinsically non-expressive, Middos are in fact necessary for Sechel to be revealed through Dibbur (Malchus). In this case, however, the Middos simply transmit Sechel (maaver) without effecting its content (hislabshus).

The previous shiur discussed Malchus (Dibbur) as it receives directly from Sechel, unmodified by Zeir Anpin (Middos). However, as we learned previously Sechel itself is subject to a variety of Tzimtzumim resulting in a chain of successively lower levels—any of which may extend directly to Malchus in a state of Panim b’Panim. We now consider the state in which Malchus receives directly from Etzem Sechel, which transcends all levels, resulting in the revelation of Divinity at the “Time to Come”.

The position of Malchus as a Nekudah Tachas Yesod in Atzilus parallels a condition of Tzimtzum and extreme Katnus in the Jew’s Divine service (Tefillah.). Due to the minimal illumination of Sechel in the soul, the emotional experience of Tefillah is one of bitterness, i.e. the intense longing for Hashem resulting from sense of distance from the Divine.

The Maamar continues the discussion of the impact of Tzimtzum and Katnus on the Jew’s divine service (Tefillah), re-applying the Mashal of the son in search of his father.

The Maamer continues the description of the avodah of Katnus as it relates to Divine Service (Tefilla) and introduces the radical concept that it is specifically the avodah of לכתך אחרי במדבר (Katnus) that brings about the revelation of Panim B’panim.

How these levels in Avodah She’b’lev (Tefillah) apply to us. How and why the highest Divine intent is realized specifically at the lowest level.

The Avodah of Lechteich Acharay includes Tefillah and the meditation that precedes it. The subject of meditation that fuels the Avoda of Acharay is the Sefirah of Malchus as it relates to creation. This comprises only a superficial ray of Malchus, not its essence.

The essence of Malchus (Melech Hakadosh) is intrinsically exalted and inaccessible to any level of being. The external aspect of Malchus, on the other hand, encompasses creation (Melech HaMishpat). The extension of Malchus that encompasses and is exalted above creation is drawn from the essence of Malchus by the Avodah of Neshamos Yisroel, who, unlike the rest of being, are rooted in the quintessence of Malchus.

The last page and a half of this maamer ties together the issues raised at the beginning regarding the role of the Avos in fortifying the world, and the significance of Etzem and Hispashtus of Malchus.

Last week we began the final chapter of the Maamar which explains the role of the Avos in the establishment of G-d’s intent in creation. This last section completes the concept.

The Maamer begins with an obvious question: inasmuch as Yaakov is rooted in the attribute of Truth (Tiferes), why is it necessary to give truth to Yaakov? The discussion then turns to the issue of why the world of Bri’ah is associated with darkness, whereas the far lower world of Yetzirah is described as light

We have learned that the proximity of Olam HaBriah to Ohr Ein Sof results in a state of self-negation (Bittul). The maamer now explains that although this phenomenon is most obviously true in the case of Olam HaBriah d’Klallus (Adam Kadmon), it is equally applicable to Olam HaBria d’Pratis.

The ethereal nature of the primal “Yesh” of Briah renders it a world that is Bittul to Ohr, and thus, paradoxically, a world of “darkness”. The world of Yetzira, on the other hand, emerges as a world of reduced Ohr and more palpable Yesh and is thus perceivable as a world of revelation.

All of Seder Hishtalshalus, with all of its distinctions, is brought into being from a Ha’ohrah of the primal Machshavah of Ana Emloch (Hispashtus of Malchus d’Ein Sof).

All of levels of SederHishtalshelus exist by virtue of a Ha’orah of Malchus: The Ratzon l’Meluchah, the source of all levels of creation is, itself, only a Ha’orah of Ohr prior to Tzimtzum (Ana Emloch). Thus Malchus, at every level, is only a Ha’orah of a Ha’orah. Nonetheless, whereas all other Divine attributes (e.g. Chesed) relate to being is in a way of nearness, the relation of Malchus to all levels of being is that of transcendence (Hisnasus).

Malchus extends after Tzimtzum as a mere Ha’orah from Ana Emloch, itself an ha’orah of Ohr Ein Sof prior to Ttzimtzum. Nonetheless it is unaffected by Tzimtzum to the extent that even as a diminished ray, it retains the quality of Ein Sof and relates to various levels of creation in a way of transcendence.

Seder Hishtalshelus comprises an endless sequential series of worlds providing for an endless series of Aliyos, until the end of time as we know it (the seventh millennium called “Shamos”, devastation in the language of Tehillim). In the words of Chazal: do not read shamos (devastation) but Shemos (names), indicating that the entire order of endless being is only an expression of a HaOhrah of Malchus.

The order of Tefillas Shachris begins with Pesukei D’zimra in which the Ha’orah of Malchus is the dominant theme.

Meditation on the fact that all of existence is merely a Ha’orah, engenders the realization that Atzmus Ein Sof endlessly transcends Creation. This stimulates a deep yearning for the Essence of Divinity.

Although our perception of Divinity is limited to Shem אלקים, we, in fact, draw down and unite with Shem יהוה through our learning of Torah and performance of Mitzvos, albeit in a way of which we are unaware.

The Avodah of Yaakov Avdi is a struggle with a two-fold concealment. The first, explained at length previously, is the Tzimzum of the HaOrah of Seder Hishtalshelus in general, and that is characteristic of our world (Olam Ha’Asiya) in particular. The second obstacle, with which we must contend, is our own personal darkness, the Nefesh Habehamis (animal soul).

The Avodah of Yaakov Avdi is a struggle with a two-fold concealment: 1) The obscurity of Seder Hishtalshelus, and 2) our own personal darkness, the Nefesh Habamis (animal soul). In contrast, the state of Yisrael is pure illumination. It comprises undiluted delight in the Ohr of Divinity and requires no effort. It is a gift from Hashem as a result of His pleasure in the prior struggle of his Children in the Avodah of Yaakov Avdi.

The Avodah of Yisroel is pure illumination. It comprises undiluted delight in the Ohr of Divinity and requires no effort. It is associated with the generation of niggun (song), which emerges naturally as a result of the sublime nature of the Kavanah at the heart of this Avodah.