Samach Vav: Vehayah Ki Savo

The Maamar begins with the consequences of the Chet Eitz HaDaas. G-d tells Adam that henceforth he will eat bread by the sweat of his face. Although, at first glance, this is clearly a curse, in fact it is really a blessing in disguise.

The intensity of the hardship of the Avodah of Birrurim (refinement and rectification) produces the very “Ayin,” which is the source of endless blessing, Yesh m’Ayin.

All of creation is implemented and sustained through G-d’s blessing (above-below). The natural order of being is simply a passive recipient. In contrast, the blessing initiated by man through Avodah (below-above) reaches levels that transcend the source of creation and elicits novel outcomes far beyond anything imaginable within the natural order.

The source of Seder Hishtalshelus (origin of the Kav) is an identifiable entity before Tzimzum. In essence, therefore, the Kav emerges, not as Yesh M’ayin, but rather from a state of Helem to one of Gilui—unlike the novel, transcendent Ohr elicited by the Avodah of the Eved Pashut.

What exactly is Ohr Chadash and why is it accessed only by the Eved Pashut and not the Ben or Eved Ne’eman?

The difference between the Avodah of Birurim of the Eved Pashut and that of Ben or the Eved Ne’eman. The meaning of Yesh m’Ayin.

Yesh M’Ayin defines the emergence of Chochmah from Kesser, whereas Ilah V’Alul describes the progression of Binah from Chochmah.

The Kesser-Malchus axis contributes to the “evolutionary chain of cause and effect” (Seder Hishtalshelus) the capacity for autonomous existence— expressing the concept that the beginning is wedged in the end and the end in the beginning.

The Almighty has bestowed the capacity for true creativity only in the earth, not in any dimension or level of the heavens. This reality reflects the concept that the beginning is wedged in the end. And the end in the beginning.

The contribution of the seed and rain to activating and channeling Koach HaTzomeach in the earth.