Page
62 [of the pamphlet] At 4 lines from end of the page – line starts:
'hitchadshut'. (P48 in the book)
The
Rebbe has been describing the two types of contraction/tzimtzum.
With
the removal of the infinite light you would seem to have new
creations appearing on the scene as total novelties...
Seemingly
divorced from any origin...
But
in truth (from His viewpoint): He initiated the whole project. He
made light – it has His parameters – it was not made in response
to a request from below.
The
real novelty is seen at the level of keilim/vessels.
“Real
novelty is applicable only in the in the case of a 'presence of a
thing' [metziut davar – a 'thing' not light – a thing of 6
dimensions with its own presence].”
Page
62 [of the pamphlet] At lower third of the page – line starts:
'lehitlabesh'. (P47 in the book)
How
does light fit into a vessel? And it is a perfect fit. How? To
accmplish this there is a second stage in the tzimtzum. The
remaining trace of infinity is reduced.
This
reduction allows for revelation from the hidden sector. And although
it becomes revealed it retains its source principle – the principle
of the hidden stage.
And
in truth the light after the first contaction – the removal of
infinity – while it seems to be a novelty, is not a completely
novel situation since it retains a cleaving to its source.
Real
novelty is applicable only in the in the case of a 'presence of a
thing' [metziut davar – a 'thing' not light – a thing of 6
dimensions with its own presence].
This
novelty element is really relevant only to vessels, not to the
lights.
Page
62 [of the pamphlet] At lower third of the page – line starts:
'lehitlabesh'. (P47 in the book)
The
way we learn... we receive from His will. He intended for us to have
it and we get it... this is the manner of things that have a Godly
truth behind it.
The
creation of the world began with an arousal of His will. There is
nothing that caused this will to come up. There is no cause for it.
There is no necessity for it. It is not based on lacking. It was
unsolicited – internally or externally...
This
caused 10 sphirot. This allows for 'organization'. Prior to this
level is it sphirot unlimited [ein ketz].
World
by definition has two states – present and not present. The
infinite light [ohr ein sof] does not have 2 states.
The
world was created by speech. As opposed to thought. Thought is a
direct expression of the level/sechel above it – it is connected to
the soul.
That's
to say not a direct and automatic flow from 'what is going in
internally' - it is based on an intentional communication – not a
direct flow...
And
the vessels where the lights nest are essentially Godliness! How so?
If the vessels are part of the world how are they essentially
Godliness?
Godliness
means something is true in-and-of-itself...
The
vessels have a certain truth about them that allows Godly light to
dwell in them...!
We
do not appreaciate what we are. There is no way to grasp what we
perceive in chochmah/inspiration!
Page
62 [of the pamphlet] At lower third of the page – line starts:
'le-atzman'. (P47 in the book)
The
Rebbe is challenging us to pay attention to the way that the sphirot
are at the level of their source in the infinity (ohr ein sof).
The
sphirot are there in total union without distinction. This is like
all the furnishings in a home being subsumed in the overall purpose
of serving the human being.
And
yet they still have the aspect of being the 10 sphirot, with the
implication of sequence and definition; even, eventually at the
worldly level.
His
will to create arose...
And
by means of the contraction/tzimtzum, each spirah becomes more
defined... And each sphirah begins to make sense on its own [meziut
nikeret]...
And
now they can relate to vessels... The vessels are in a completely
different realm – sourced in the existence of the world... But now
since the light is more defined it can relate to the vessels...
And
now you see a table at the functional level, but at the same time you
see how it is represents human dignity... the light is dressed in a
vessel.
Page
62 [of the pamphlet] Around the middle of the page – line starts:
'hislabshut'. (P47 in the book)
The
lights relate fully with the vessels, even though they are so
different.
This
is because the lights, even at their source level, where they are
part of infinity, they have the element of 10 sphirot. The principle
of 10 sphirot is that there is an aim and a plan – an inherent
possibility for order.
This
reaches all the way back to the surfacing of His will - His
projection that there will shine measure and limitation...
Sight
is not the experience of light deflected from objects. Light comes
from a higher source, and it says, 'there's a context, there's a plan
to this mess, light will show you the plan'.
His
intent is that in the context of measure and definition there should
be a sense of infinity...
Yes,
we live in the world. But it is a bright world. A world with light.
He
created a dark world and lit it up. The pinnacle of that is the
giving His Torah to us.
Modern
man may say, 'I don't need to depend on Him. I see not because He
shows me, but because light deflects off the object.' This is a
descent into a hole – into darkness. We focus on the light and His
purpose.
“Soul/nefesh
enlivens the body. The first place it touches is the mind/moach. It
does not stay there, it disseminates life to the whole body. It
says, 'I want to be totally identified with you'.”
Page
62 [of the pamphlet] Around the middle of the page – line starts:
'gufin'. (P47 in the book)
We
are talking about lights and vessels, which is like a soul enclothed
in a body.
The
lights and vessels are inherently different.
Ruchni/light
seeks to rise... it quests for more inspiration.
And
gashmi/vessels seek physicality.
How
do they meet. How does each cater to the other.
Things
have a presence and an intent. The intent is the 'what is it about'
factor.
Where
does ohr/light get the idea of being dressed into a vessel?
The
light says, 'yes, this is what I want to do...'
Soul/nefesh
enlivens the body. The first place it touches is the mind/moach. It
does not stay there, it disseminates life to the whole body. It
says, 'I want to be totally identified with you'.
The
richness of the soul is manifest to us in the element of
chochmah/inspiration/wisdom and lower down in sight...
The
soul knows it has a function and an intent... and due to this it can
relate to a purpose in being dressed into a body.
Page
62 [of the pamphlet] Above the middle of the page – line starts:
'al-pi'. (P47 in the book)
Light
and vessels are categorically different.
Light/soul
rises up and vessels/matter settles downwards.
The
soul is alive to purity and holiness – it just relates to it, and
doesn't have to grasp it. Sechel/mind is the term for the
consciousness, and it starts with chochmah/inspiration. It is a
sense of truth without grasp.
It
is intangible. It is beyond my understanding. And this is where I
want to go! This is soul.
The
body by contrast, desires lying down and sprawling out... it has the
tendency towards coarseness...
This
is like the difference between light and vessels.
They
are like ruchni and gashmi...
But
still the light comes to dwell in the vessels... The lights are not
just presented in vessels, but come to relate to the vessels... they
find their full expression in being enclothed in vessels...
The
vessel lures and holds the light.
In
the lights themselves, as they are in their root, they have the
tendency for the distinctions of the 10 sphirot.
And
there is the will to create, to express in a measured way... forming
a finite presence.
Page
62 [of the pamphlet] At middle of the page – line starts: 'gufin'.
(P47 in the book)
How
do lights land up getting dressed into vessels, since light and
vessels are so different from each other...?!
How
do we know God's intent? Intent is so subtle, how can we know it?
We
have various faculties from will, and delight, to mind, emotions,
thought, speech and action... this entire spectrum engage the person
who is experiencing it.
This
spectrum is felt by the individual. You could say, 'it is his
business'. Above that is intent. This is not personal. It is
the recognition of, “yes, I have feelings and experiences, but how
do I relate to the big world? What is right in that context?” This
is not internal. This is a different realm.
I
speak often regarding marriage. And I always need to clarify, 'why
do we get married'. The answers I get are always personal.
But if we go deeper than this we uncover a deeper intent.
If
you contemplate never getting married a different view surfaces. You
get to a different basis. We cannot fully express this truth – it
is beyond human experience. Marriage is the moment when a person
recognizes, 'yes, there is a big world and I'm part of it. It is not
a personal thing.'
This
gives an example of an insight that goes into the category of
'intent'. This goes to essence. Essence beyond experience.
Take
Shabbat. He made the world in 7 days. He wants our participation.
How? In the creation of the world there is the intent. Intent is
what's this all for? Does it impact long-term reality? Intent is
His imprint going along with all that He has and is creating...
He
initiated creation and gave it a meaning... that is the deepest
element.
His
intent is simply creating – 'this is Me!'.
Creation
has reality due to his intent. This is His personal presence that
goes along with creation.
Think
of a king. He entails opposite elements. He's above his subjects.
On the other hand there is no king without his people. A king thinks
in terms of universal reality. It is not based on needs and
lackings. In the universe nothing is lacking...
In
the universe per se there is no passage of time and season. It is
mid day and midnight; mid winter and mid summer continually.
The
intent, the Godly intent is right there in front of us. We just need
to open our eyes and see reality.
~~~
And
now the second question: God tell me what to do and leave me alone!
This
is a tragic thought. Not having the Godly presence with you.
If
the thought of 'give me my space' makes sense, we are off target.
What
does the people do for the king? Do they give tribute and go their
own way? No. The intent of being a king – the reality of it - and
the reality of being a people, is being focussed on each other...
Our
Creator has made us. The creation might be limited, but His intent
is limitless and he accompanies His creation... all the time...
~~~
Both
of today's questions are based on a forgivable misunderstanding.
We
have such low self-esteem we forget who we are and what we stand
for...
We
exist because the King is here now making us.
If
there is no king, whatcha got? Chicken soup? Folgers coffee? Zip.
Nada. Zilch.
He
put Himself into creation. This enlivens and activates the entire
creation.
The
sun rises at the right moment. It is not a solar decision. It is a
divine decision.
We
think, 'world' and okay He made it. But world itself is a divine
presence... Bonus: Here is the presentation given by Rabbi Abba Paltiel in Flatbush that he mentions during today's Daily Chassidus class seen above...
“The
human being has a special status and function in the world. He has
to relate to the world in a way that will not compromise his status
and nobility.”
Page
62 [of the pamphlet] 2nd paragraph of the page – line
starts: 've-al-pi'. (P47 in the book)
In
creating the world, firstly the infinite light is removed and then
secondly the remaining trace of infinity is reduced.
After
this is it possible for lights to dwell in vessels.
The
human being has a special status and function in the world. He has
to relate to the world in a way that will not compromise his status
and nobility.
And
this principle is translated into keilim/vessels... meaning that he
eats at a table, and uses a fork to lift the food that he eats...
The table and fork are vessels for human dignity.
And
the light unites with the vessel. The lights unify with their
vessels. We talk in terms of a cup of coffee.
Page
61 [of the pamphlet] top line of the page – line starts:
'ha-bli-gvul'. (P46 in the book)
A
person has a name. The name establishes him as a true presence.
When he's not there I have a way to refer to him. A direct
reference.
A
name of God is a direct reference to Him. It is recognition of
presence, 'tho you don't see Him.
There
are 2 levels of His name. Above and within the seder hishtalshalus
(the download of creation).
The
name above is the source of the lights.
We
have intelligence, which is a faculty of the living soul. The basis
of knowledge is to 'know there is a first being'. Not 'taking us
space' but cleaving to Him is the primary reality of
intelligence/soul.
The
level of the 'source of lights' which precedes the tzimtzum is the
origin of His desire to present Himself and allow Himself to be know.
Page
60 [of the pamphlet] 3rd line from end of the page –
line starts: 'chaim'. (P46 in the book)
Chochmah/wisdom
flows directly from the soul.
It
cannot be grasped. It is a direct connection. This is like water.
Living water indicates the source of the wisdom/inspiration.
Sight
is a good metaphor for chochmah. You see something outside/distinct
from yourself. But you are as close as you can get.
And
when we perceive that there is a Source, then it is real. It is
being shown to us.
Chochmah
relates only to the purest truth. It is not via a process of
discovery. It contains the light that includes all the other sphirot
– the 'light that encompasses all the others'.
And
there is a drawing of an element of the infinite light as it is unto
itself...
this
is the effect of tshuvah/repentance. In order to transform impurity
to purity you need to reach all the way to the source.
“If
one pursues the world fully, you eventually become dissatisfied.
People go to extremes, in an attempt to experience life. Eventually
he gives up on all form and goes to the bottom-line, “there's
ground under my feet and that's all I know”. This is the
fallen-down position. There is no intelligence nor sensation.”
Page
60 [of the pamphlet] Below middle of the page – line starts:
'ha-aytz'. (P46 in the book)
We
have identified 2 elements – the essence and the form.
Think
of food. There are 2 aspects. The taste and then there's the
filling of the belly.
Taste
is like desire taking a form. The way it is presented is part of
this.
And
then there is the 'filling-up'.
These
two elements are effective based on an inherent desire in the person.
If there is appreciation of food it is a sign of an appreciation for
life. And this desire/appreciation has to be directed.
Being
'outside' means a degenerate or 'fallen-down' position.
This
would be like the case of food-addition.
This
is like essence of desire – desire unhinged – the life element
fallen into physicallity.
This
fallen force needs to be redirected and utilized on the side of
holiness. It has enormous power.
What
is “fallen-dow”?
The
world has 'grace and beauty' as well as 'gross and coarse' aspects –
a full reality.
A
person relates to these elements with a degree of intelligence. This
is relating to the essential vitality that Hashem gave him.
If
one pursues the world fully, you eventually become dissatisfied.
People go to extremes, in an attempt to experience life. Eventually
he gives up on all form and goes to the bottom-line, “there's
ground under my feet and that's all I know”. This is the
fallen-down position. There is no intelligence nor sensation.
He
has given up of making sense of the world and he let's the world
control him. He has fallen into absurd activity.
The
sacrificial process of the Red Heifer is the rectification of this
situation.
Burning
to the level of ashes is the destruction of any meaningful form of
the previous desire.
This
is only done with the help of God. This is like hitting rock bottom.
You cannot get out alone. This is the work of Elazar the
priest/cohen, whose name means 'Kel ozer' – 'God helps'.
The
form of his desire requires complete destruction by burning – till
only the ashes remain – which is the simple will – an essential
force.
The
simple will is not made by man and it is not a reaction to anything.
It is a direct creation of the Creator.
And
this simple desire can now be transferred to holiness, till the man
says, “Yes! This is what I want!”
This
is a powerful will and longing for godliness – a will without
restrictions... Godliness is the only suitable object for this
desire.
It
is unbridled. It is unlimited. The only unlimited desire is towards
Godliness.
This
is felt in the animal soul in the faculty of simple desire.
And
to direct it correctly is only by means of Elazar – God's help.
One
who comes to purify himself will be assisted.
The
assist is to connect to the source of purity, and not to the purity
as you experience it... without that assist, you fall back down.
You make the experience 'yours' and you begin to fall right back.
A
man goes for purity. And his job is to 'let himself be helped'. He
must acknowledge it is God's Torah and His will.
This
is to get free of yourself.
This
way, by the service of the Red Heifer, living waters can be drawn
from above.
Water
is chochmah. And you may think chochmah/inspiration/widom is good
enough! But when it is connected back to its source, and you step
out of a worldly form then it is 'living'! And it is connected back
to the infinite Source.
The
minute you recognize you are not alone in your work, but that He
wants your success then you are in a completely different world.
Map of the shiur/class - prepared by Michoel Pais:
Tziur and Essence Ex: Desiring Food. 2 aspects 1) the Taste 2) the filling up
The taste is the taavah coming into a form. Enticing. Presentation is enticing.
Filling up of stomach.
Both depend on principle of inherent desire. If one has no desirr, neither taste nor form do anything.
"Kol oichel tisaev nafshoi" - tehillim. One can has"v lose sense of life to such an extent that even food he doesn't want.
Desiring Food is a expression of life. But Must be directed to Avodas Hashem.
"The fall down." Nefila. One can eat without stop. Beyond hunger. Some (traditions & diseases) even throw up to eat more.
Koach haMisaave. This is etsem koach of Taavah. Beyond intelligence and emotion. Totally a body level experience. Beyond justification. Essential koach within nefesh habahamis. Seeks to satisfy a taavah. Represents essential life force of nefesh habahamis.
Ex: world has tremendous opportunity and yet much coarseness. Variety, opposites, etc. One chooses with intelligence. Sub Ex: one lives in North Pole. Likes to walk on crisp snow, frsh air, etc. One prefers hot sun of florida beach with spread legs and hands sprawled out.
^different means to relate to the a essential chayus which Hashem gives. Real world that Gd gave him.
In seeking this path, one eventually gets totally disappointed in all these pleasures. Even goes to extremes. Ex: 200mph race car. Loses track of what he is doing. Loses form.
Nefila. Non definable intelligently, emotionally at all. Gives up making sense of it. Falls as low as world will let him fall. Lets world control him. Addicted person. Absurd activity. Cant get ahold of himself b/c abandoned himself.
To regain his status:
Parah haAdumah. Avodah that should be done to person is done to the animal but ultimately is reflected on person himself.
Take it, sprinkle blood, burn down to ashes. Nullifying any kind of meaningful enticement from the taavah.
Ashes - essential reality (rock bottom) of the nefesh habahamis.
Elevating begins. Must be done with Eliazar. Keil oizar. Solicits help from Hashem.
Q: why must one first go down to go up? A: Must go to point where he recognizes that he cannot do it on his own. Needs help to drag himself out. Hashem.
Form of tree: from the 3 elements. Get burnt out. What remains? Etsem haMahoos.
Yetzer hora: Form of ra. Rotzon, Seichel, Midos of it. (form, enticement of the ra). Design. Drawn to it, its exciting, nice presentation (ex: yummy plate of food). ^needs burning down and completely destroying. Cannot be incorporated in Kedushah.
Remains: Ashes. Essential force of desire. Why would one eat beyond capacity? Stomach is in control, not seichel, midos, rotzon. עצם כח המתאווה הפשוט Not based on experience. Simple. Does not have means of grasping. Not a result of reaction. Poshut. Direct creation from the Creator. To create poshut must be from Creator. Anything created by experience is not poshut.
Yet, This can be transformed to Kedushah! To be tokeif (powerful) rotzon to Elokus, beyond restriction, constraint, definition.
Elokus is the only Reality that there is. Pure reality of Elokus, infinite.
[To transform the 3 klipos hatmeios, cannot do it on your own.]
Rambam. 1st principle of wisdom, sh yesh sham Motsuo Rishon. Basis of existence. World cannot be without that. Powerful tokeif l'Elokus is looking for that Reality itself.
Felt in the nefesh habahamis.
Dilema: How does he know to put it into Elokus? He has fallen down "to the ground"? Where is kedushah? What does he know about it?
And That explains whybmitzvas parah adumah was davka by Eliazar. Explained in Yalkut: Eliazar is Keil Oizar. The G-dly Assist. "One who comes to purify himself, he will be assisted." כי הבא לטהר מסייעין לי
Wants to be pure. As soon as he feels pure, becomes his thing, yeshus, "ah how nice", goes right back to impurity. Needs help to sense source of purity. Without this, will fall back. His whole perception is he just wants contrary to tumah. Doesnt know that tahara requires mesiras nefesh, losing his yeshus.
Ex: breathing. Experience of life. Injection of life. Source of air pushes the air into his nostrils. If he is breathing, grabbing air, loses the sense of breathing. Torturous! Survival vs Living
Must let himself be helped. To recognize that he is here because he is put here.
Torah is given to him, comes from Hashem, not based on what makes sense to you.
Recovering Food Addicted decides that he will enjoy something on his own? Loses it all. Can't "appreciate" what he is eating.
Hashem is interested in his success! This givrs strength, frees him up from himself!
Q: how do I burn the tziur of yetzer hora? A: ex: recovering food addict. Clears with his mentor what he will eat. Not based on what he likes.
(Tokeif koach hanisaveh of nefesh habahamis is stronger than the essential koach hanisaaveh of nefesh haElokis )
In today's world: give up a taavah? Why? Since babyhood: "follow what you want". Ex:in school, choose what you want to learn! Your own curriculim.
Abandoned their neshomah. No means to guide oneself in life with this kind of foundation.
Keil Oizer. Help: as you are climbing up the ladder, you are being pushed up.
As a result of this avodah (parah adumah, tshuva), draw down bhinas Maim Chaim.
Living waters Isnt water just water? Water : bhinas Chochmah Chochmah - isnt it good enough? Still a perception, prrsence in world. Wont hold him up.
Maim Chaim - bhinas Source of Chochmah. Not worldly, not an experiencr at all.
Meaning: Chochmah as it is in the 10 sefiros hagnuzos, before the [second] tzimtzum. No world at all, only the Motsui Rishon. This is what he gets as a result of this avodah.
You are not alone in your avodah! The Assister is interested in your success! Hence, your success is not based on your own effort and influence.
