Samach Vav: Ki Merosh Tzurim Arehnu

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.