ב"ה

Channels Yeshiva Understanding Chassidus Samach Vov: Hashamayim Mesaprim

Samach Vov: Hashamayim Mesaprim, Part 1

Introduction to the Maamar

Advanced

By Yaakov Brawer

Samach Vov: Hashamayim Mesaprim, Part 2

PDF

Autoplay Next

Samach Vov: Hashamayim Mesaprim, Part 1: Introduction to the Maamar

After an introduction to the maamar, we examine the verse that recalls the unique love of our youth.

Handouts:	5666 Hashamayim Mesaprim
Podcast:	Subscribe to Yaakov Brawer - Samach Vav Podcasts Audio Video Stitcher RSS RSS
Audio:	Listen to Audio \| Download this MP3
Topics:	Maamar

Click here to purchase the book Samach Vov for the complete original text in Hebrew.

Samach Vov: Hashamayim Mesaprim, Part 2

Dr. Yaakov Brawer is Professor Emeritus of the Faculty of Medicine at McGill University, and lectures on Neuroendocrinology and Chassidism. He is the author of two books on Chassidic philosophy, Something From Nothing and Eyes That See.

Join the Discussion

21 Comments

Newest

Oldest

Beilah Rochel Johannesburg December 16, 2019

MIrror or polaroid Hello Rabbi Brawer Could you tell me please how to apply a metaphor of a mirror versus the metaphor of a polaroid in the matter of light 'travelling' from the Ein Sof to be perceived on Earth.

I know the word manifest is hardly specific enough, however my question is more about the human perceiver. A mirror requires that I am actively looking into the mirror ( not myself in this case) to see the original objects being reflected in the field that is captured by the mirror.What I see in the mirror indicates to me that there are objects of origin beyond the mirror upon which what I am seeing in the mirror, are dependant/secondary. If I am not there to look, the mirror serves no purpose. This makes me think of etarootah delatatah. A polaroid seems to be more waht teva/ "nature" is - receiving constant light ( chayus?) whether I am looking and seeing/ present in that place , or indeed alive.( Old trees for example , and physical life beyond my visual/ sensory field)Etarootah Deli'alah. Reply

Anonymous WNY December 20, 2018

Gosh I love his course... my third time running it. Thank you! I understand this is an advanced class, but I have seen the comments here and I also see that not all of us are "advanced" enough to know the many of the words or the depth of concepts of the words. This will be my third time running this course again, and I am still not advanced enough to say I understand all the words and their concepts yet... but that doesn't stop me from learning so many wonderful things either with a newness or with a deeper knowing. I would like to add, that the word Heaven used here is a bad translation for the person like me. Shamyeem is Torah Hebrew and it means "the separated Whats/How's" Sha means to separate as in taking a bite of an apple with only some of the apple being removed. And Mah is What/How, and the Mah here is pluralized so its is the Whats/Hows. The Groom is the ShaMaheem, and the Bride is the morning (which morning begins after sunset in Torah understanding) so the Bride is the darkness which will be illuminated by her Husband's knowing. Reply

Y. Brawer December 25, 2018

in response to Anonymous:

Thank you for sharing your thoughts,
Blessings for continued progress in the study of Chassidus. Reply

Anonymous UK July 7, 2016

Beautiful. Thank you very much Reply

Mayer Gniwisch Montreal April 28, 2015

Thank you Reb Yankel, Thanks for your tremendous insight Reply

Editor, Jewish.tv April 27, 2015

audio download An mp3 audio download was recently added (see below the player). Reply

Simcha Richland Mijas Costa, Spain April 7, 2015

Amazing Shiur Rabbi ,
Where have you been my whole life
Excellent Shiur, first time you have made these concepts understanderable in a way I am sure the Rebbe would have been proud.!
Kol hakovod Reply

yitzchak March 30, 2015

mp3 download is there any way i can download this series Reply

Y. Brawer Montreal February 21, 2015

ATZILUS
If Atzilus has no autonomy, then in what sense is it a world?
Dave

Excellent Question.

Atzilus is often referred to as an Olam Ein Sof . Olam means “world” and Ein Sof denotes a limitless revelation of Divine light reflecting Divine Essence. This appears to be an oxymoron. If Atzilus is a world, how can it be Ein Sof, and if it is Ein Sof, how can it be a world? Atzilus has aspects of both dimensions. On the one hand, it is a realm of revelation, as opposed to creation. The “light” of revelation is a reflection of its source that has no independent existence. It is constantly bound to its source and generated by its source (similar to the relationship of sunlight to the sun). On the other hand, it is subject to modification. There is sunlight at high noon which truly reveals the sun. The same light can be vastly attenuated by appearing through a crack in a wall. On passing through a stain glass window, it reveals an array of colors that are only latent in the white light of noon. What with all of these individual changes, the light remains light, and is constantly bound to and generated by the luminary.

So, on the one hand, Aztilus comprises 10 individual sephiros, each with its own characteristics (“color”) and is thus a “world”. On the other hand, it is a world of light (Ein Sof) bound to and dependent on the “Luminary”

Atzilus can be thought of as a realm of transition between the simple revelation of Divine Essence (Ein Sof) and autonomous creation (lower worlds)

There is far more to this story. I have not even touched on the subject of Kelim (vessels) which confer specific properties on the light. The subject is deep and complex and really requires lengthy discussion with a knowledgeable scholar of Chassidus. Given the constraints of this medium as well as time available, this is the best that I can do while “standing on one foot”. I hope that it has been helpful and that it stimulates you to make further inquiry.

Best,
Y. Brawer Reply

Ari New York November 10, 2021

in response to Y. Brawer:

Amazing Rabbi. I wish you would write essays explaining these concepts and other concepts in in-depth Chassidus in the way only you can, for the benefit of those who do better with reading (in addition to your other amazing essays published here on chabad.org) Reply

Dave February 20, 2015

ATZILUS If Atzilus has no autonomy, then in what sense is it a world? Reply

Anonymous February 19, 2015

To: YB Montreal... Thank you for your answer ... and yes, do have the Tanya from Ascent of Safed...
Thank you... Reply

YB Montreal February 19, 2015

Answer to anonymous

“So... are you saying that HaShem actually puts into that neshama a tiny portion of Himself... and it receives "life force" in this world to function as His extension below?”

Sort of. The Tanya (chapter 2) Quoting Iov (Job 31:2) refers to the Divine soul (as opposed to the animal soul) as a “portion (or part) of G-d above” The Tanya adds the word “Mamash” (truly) for emphasis. The implication is that the Divine soul is more than an emanation or a revelation from the Divine Essence. It is not, for example like a ray of light from the sun which, although revealing the sun, is not of the essence of the sun itself. G-d is everywhere and everywhere the same. His essence is unchanged by creation. So, in a sense, all being is Him, but He is not all being. The issue, then, is the extent to which any particular dimension of being reflects His essence. This, in turn depends on the extent to which G-d identifies with that dimension. G-d identifies himself with the Jewish people as a father identifies with his child. The child is not merely a refection of the father, such as a thought or emotion, but an extension of his very essence. The father-child metaphor is elucidated in chapter 2 of the Tanya. Thus, it can be said that the Divine soul is a “part” of G-d. This, of course, implies no plurality in Him, i.e. He does not have “parts”. What it does indicate is that our Divine essence is truly bound to His essence.

Great question.

This answer barely scratches the surface. I would advise you to examine the first few chapters of the Tanya using one of the several excellent commentaries available.

Best,
YB Reply

Chavah Kwiatkowska Latvia February 9, 2015

Thank you very much for this truly wonderful class! Reply

Anonymous February 9, 2015

Thank you very much for the class. So... are you saying that HaShem actually puts into that neshama a tiny portion of Himself... and it receives "life force" in this world to function as His extension below? Reply

Nosson Potash San Francisco February 8, 2015

Original Hebrew Text hebrewbooks.org/pdfpager.aspx?req=31623&st=&pgnum=259 Reply

Naar Israel Milano Italy Milan Italy February 8, 2015

Wonferful speech ! Reply

anon September 24, 2024

in response to Naar Israel Milano Italy:

may Rabbi Brawer be inscribed and sealed in the book of life! Reply

Anonymous Brooklyn, NY February 8, 2015

Amazing! Enjoyed this class immensely! I missed the live recording but I hope it continues and I will make it a part of my weekly routine! Reply

Anonymous Brooklyn, NY February 8, 2015

Enjoyed this class immensely! I missed the live recording but I hope it continues and I will make it a part of my weekly routine! Reply

anon September 24, 2024

in response to Anonymous:

to clarify something so does this series on chabad.org not include the entire book like it only starts here and doesn't cover anything before that? Reply

Samach Vov: Hashamayim Mesaprim, Part 1: Introduction to the Maamar

More in this section

You may also be interested in...

Join the Discussion