Samach Vov: Hashamayim Mesaprim

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

The relationship between G-d and the Jewish people is depicted through a parable depicting the father of a dearly beloved son. In order to test (and reveal) the depth of his child’s love for him, the father creates the false impression that he has abandoned his son altogether.

The ultimate goal of prayer is to reveal our inner spiritual core, which is rooted in the transcendence of G-d's own self but descends into the created realm and is vested within the limiting bounds of the physical body.

The essence of divinity is discovered within our own selves as the love of G-d that transcends all human faculties of intellect and emotion.

Even if human intellect and emotion cannot themselves elicit what is described as "great love" (Ahavah Rabba), yet intense devotional exertion elicits a gift from G-d, allowing the individual to transcend the limitations of their faculties, and opening the gate even to this lofty experience.

Thus far we have discussed, in detail, the underlying meaning of “I remember to you the love of your youth” and its significance for the individual achievement of personal redemption (unity with the Creator). In this class, we will consider its implications for the Jews as a nation in the context of both the redemption from the Egypt and, ultimately, the final redemption.

In this class, we continue our study of the ‘love of our youth’ as it relates to the later stages of Exodus transitioning into the Giving of the Torah. We then move on to consider the dynamic of 'remembering youthful love' as it characterizes the present exile.

In this class we introduce the concept that Mitzvos elicit ‘Ohr Makif’ (all-encompassing light), and the susceptibility of boundless Holiness (Makif) to appropriation by the forces of darkness.

In general, there are two types of 'makifim' (transcendent lights), those that are “close” to that which they encompass (relative makifim) and those that are “distant” (absolute makifim). Metaphorically, these can be compared to a garment and a house respectively. We'll first consider the “close” makif.

In general, there are two types of 'makifim' (transcendent lights), those that are “close” to that which they encompass (relative makifim) and those that are “distant” (absolute makifim). Metaphorically, these can be compared to a garment and a house respectively. We'll first consider the “close” makif.

In this class we will apply the principles of the metaphor of human intelligence and emotions to the ‘nimshal’, namely to the relationship of sechel and middos above in Atzilus.

In this class we will examine the principle of pnimius of elyon establishing makif of tachton, whereas chitzonius of elyon establishing pnimius of tachton in the context of ilah v’alul in Atzilus.

We have been exploring the Makifim (transcendent lights) of Seder Hishtalshalus, and now begin to investigate larger dimensions of Seder Histalshalus beginning with the relationship of Kesser to Atzilus.

The developmental transitions from the beginning of Hishtalshalus (Iggul and Kav) to the very end (Zeir Anpin and Malchus of Atzilus).

In this class we will continue to explore, in detail, the highly counterintuitive concept that the same principles discussed previously apply to the very source of being, i.e. Igul Hagodel and Kav.

After a brief review of concepts previously developed and underscoring their practical implications, we’ll conclude by examining the relationship of the content of the Maamar to the introductory paragraph which deals with the Yom Tov of Shavuos.