Samach Vav: Titen Emes LeYaakov

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.

The Torah of Yisrael, characterized by the Rashbi, involves effortless and unimpeded Hamshachah from above to below, solely for the sake of the revelation of Divinity, without investiture in worldly dimensions. In contrast, the Torah of the other Tanaim invests itself in creation for the purpose of Birur, albeit from above to below. The former (Torah of Rashbi) is Pnimius Hatorah (the inner hidden level of Torah), whereas the latter is Chitzonius Hatorah (revealed aspects, Halacha).

The fulfillment of Mitzvos on the level of Yaakov (Avodah of Shem Elokim) effects rectification of Kelim, whereas Mitzvos on the level of Yisroel (Avodah of Shem Havayah) reveals Ohr Ein Sof. Thus although Yaakov is Middas HaEmes, it is the Emes of Seder Hishtalshelus. The ‘Emes’ that Yaakov is given as in תתן אמת ליעקב is Emes l’Amito.