Podcasts about atzilus

With Rabbi Choni Friedman from Pittsburgh, PASupport us here  We are excited to launch a Shir Hashirim Weekly Daf Cycle to be learned in addition to the Daily Daf of Torah Ohr in order to finish the entire Torah Ohr / Likkutei Torah in one year!“Shir Hashirim asher l'Shlomo, yashekeini m'nishikas pihu, ki tovim dodecha m'yayin”Hashem is called Chosson, and BN”Y (collectively and individually) are called Kallah. Chosson implies hashpaah: Hashem gives Himself to BN”Y through Torah.Kalah implies 1) nullification, and 2) desire.In Krias Shemah, there are two types of MS”N. The first is related to “Echad”, and the second to “B'chol nafshecha”.Q1- what are these two types of MS”N?Q2- what is the difference between the two?Q3- if the first one implies complete bittul, how does one then have the second one, which is a result of realizing that Hashem is the source of one's life?A1/2/3: The first kind of MS”N occurs when one contemplates the fact that from the perspective of Ein Sof, nothing exists outside of Hashem (Echad). From this perspective, Chillul Hashem= identifying something as being separate/distinct from Hashem, including one's own self. One's desires are completely nullified, and all that is left is one's desire to be enveloped in Ein Sof (mi li bashomayim). (This is the perspective of YICH”I)The second type of MS”N comes when one is aware of one's self and the world as separate from Hashem, but desires to come close to Hashem. In between these two types of MS”N (and the source of the latter) is Boruch shem, which represents the way Hashem is invested in creating the world, and yet at the same time, the world is not really separate from Elokus (This is the perspective of YICH”T)Through this, we can go from the level of echad to the level of bchol nafshecha. The two types of Kallah correspond to two types of Chosson.The first type of Chosson (we will discuss the second type next week)We need to understand the idea of “shmo hagadol”, “hu ushmo bilvad”:Hakadosh Baruch Hu= Atzmus. “yoshev v'osek b'Torah”= the way Atzmus invests itself in Torah. At the deepest level, Shmo=Yicholes. This is shmo Hagadol, which is infinite. Creation only comes from a progression of SHSH”T+Tzimtzumim (which allows for there not to be any change in Hashem, and for the world to be limited). There is the way Torah exists in Atzilut (Oraysa m'Chochma…) and there is the higher level of Torah (Taamei Torah) which is beyond Atzilus and is rooted in Taanug (Kesser). This is called the “song of Torah” (raninah d'oraisah) and is expressed in the musical notation of Torah, which is higher than the letters of Torah.“Shirah”= the way each level of SD”H ascends to the level above it, in a way of RTV”S, oleh v'yored. This is the level of Kalah. Through this, we reach the raninah d'Oraysa=Shmo Hagadol=Oneg HaElyon, Chosson.“Asher l'Shlomo”: Shalom= peace, unity between Hashem and the world. This occurs through Torah/Taanug. “Yashkeini m'nishikas pihu”: Hashem's investment of Himself into (Taamei) Torah. Just as neshikin implies an expression of love that is beyond language and can only be expressed in a physical act, so too, Torah represents the deepest expression of Hashem's love towards BN”Y, and His desire to connect to them through His confining (Tzimztum) of Himself in Torah, Shmo Hagadol.ConceptsHashem= Chosson, BN”Y= KallahTwo types of MS”N= YICH”I/YICH”TTorah is the deepest expression of Hashem's desSupport the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE) ★ Support this podcast ★

8 Kislev | Day 375 | Leap Year Stimulating Sources: Why elevating physical objects has an effect on Atzilus -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

We have four levels of spiritual worlds. Atzilus is the closest to Hashem. The three lower worlds follow. The union in these worlds exist between the emotive attributes with sovereignty, the feminine dynamic, from which creation emerges. Their power to create, comes from Hashem.

In today's episode we discuss how the main power of Ex Nihilo comes from Malchus of Atzilus. Iggeres HaKodesh, Epistle 20. Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

In today's episode we discuss spiritual aspects within the world of Atzilus which do not have the capacity to create Ex Nihilo. Iggeres HaKodesh, Middle of Epistle 20Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

In today's episode we discuss how certain souls have their permanent residence in Briya yet ascend to Atzilus during certain auspicious times. Middle of Chapter 39. Music by Shoshannah.   Follow us on:  Youtube: https://www.youtube.com/channel/UCGGTknXIYx1DScUYJe2nupwFacebook: https://www.facebook.com/It-Is-Taught-101805165658211Twitter: https://twitter.com/itistaughtInstagram: https://www.instagram.com/itistaughtpodcast/Support the show

1 Nisan | Day 131 | Leap Year The Highest Rung of the Prayer Ladder: The daily climb to the world of Atzilus -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

In today's episode we discuss the world of Atzilus and describe which types of souls dwell there. Middle of Chapter 39.Music by Shoshannah.   Follow us on:  Youtube: https://www.youtube.com/channel/UCGGTknXIYx1DScUYJe2nupwFacebook: https://www.facebook.com/It-Is-Taught-101805165658211Twitter: https://twitter.com/itistaughtInstagram: https://www.instagram.com/itistaughtpodcast/Support the show

התוכן מעלת יום הי"א בחודש הי"א": יום י"א מורה על בחי' אלקות שלמעלה ממדוה"ג העולם שנברא ב"י' מאמרות", כפי שיורד ונמשכת במדוה"ג העולם (יום מסויים). נוסף על היותו חודש הי"א (שקשור עם מהלך הלבנה, מקבל) ה"ז גם יום הי"א, שקשור עם מהלך החמה, משפיע: יהודי צריך להשפיע בחי' זו בכל העולם, גם בבחי' "קוני" ("נבראתי לשמש את קוני") ‏–‏ הקב"ה כפי שמתגלה בעשר ספי' דאצי', אלא שיש גם בחי' שלמע' מזה ‏–‏ "אחד עשר יום מחורב וגו'"; "ויהי בשלח פרעה את העם": הקב"ה, ד"אתפריעו מיני' כל נהורין", משלח ומסייע כ"א לצאת ממיצריו לארץ טובה ורחבה, כולל שכבר עכשיו נשארת א"י בשלימותה וביחד עם שלימות התורה וישראל יש את ה"חוט המשולש לא במהרה ינתק"; ועוד.שיחת יום ה' פ' בשלח, י"א שבט ה'תשנ"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=21-01-2024 Synopsis The special quality of the eleventh day of the eleventh month: The eleventh day signifies a level of G-dliness that transcends the measure and limitation of the world (which was created with ten utterances), but as this level comes down within the measure and limitation of the world (i.e., a specific day). In addition to it being the eleventh month (which is connected to course of the moon, which receives), it is also the eleventh day, which has to do with the sun, which gives: A Jew must be a giver, bringing this level to the entire world, including the level of “my Creator” (“I was created to serve my Creator”) – Hashem as He is revealed in the ten Sefiros of Atzilus, but there is also a higher level – “Eleven days from Chorev etc.” The verse states, “It came to pass, when Pharaoh let the people go;” Pharaoh connotes “the uncovering of all the lights” – Hashem sends out and assists every Jew to leave the confines of Egypt and come to the good and spacious Land. Included in this is that already now, Eretz Yisrael remains whole; together with the whole Torah and the whole Jewish people, this forms the “threefold cord that is not quickly broken.”Excerpt from sichah of Thursday, Parashas Beshalach, 11 Shevat 5752 For a transcript in English of the Sicha: https://thedailysicha.com/?date=21-01-2024 לזכות ביילא בת חי'ה ריסא שתחי׳ ונגר ליום ההולדת שלה י״א שבט - לשנת ברכה והצלחה, ואריכות ימים ושנים טובותנדבת אבי' ר' שמואל שי' ונגר

Basi L'Gani 5724 #7: This is the seventh of a series of a text-based class on the Chassidic discourse, Basi Legani 5724 (1964), which was said by the Lubavitcher Rebbe 60 years ago at the Farbrengen of Motzei Shabbos Beshalach, 11 Shevat, 5724, January 25, 1964.Rabbi YY Jacobson presented this class on Thursday, 8Shvat, 5784, January 18, 2024, in Bais Medrash Ohr Chaim, Monsey, NY. This class explores the practical relevance of Atzilus in our lives, expressed in the life of Yosef. His brothers, who came from Beriah, could not fathom his lifestyle: How can you be enmeshed in running a superpower, yet remain anchored in Divinity? Yosef explained to them: Do you think I am lower than Elokim? they were from Beriah, Yosef was from Atzilus. And in the world of Atzilus, even the finite and defined thought is an expression of infinite consciousness. With this the Alter Rebbe explains how Hashem contains all thoughts of every human being, without this constitution alien thoughts. And how the Baal Shem Tov managed to answer people about their individual issues while his soul ascended to heaven. Tzaddikim who mirror their Creator can remain present with every thought and emotion, with every person where he or she is, while not leaving the space of infinite oneness. The Baal Shem Tov set an example for each of us. How can I listen to the conversations within myself, respond to the various parts inside of me throwing out questions, with the empathy of my core Divine self, now allowing any thought to tear me away from my intimacy with the Divine?

Basi L'Gani 5724 #7: This is the seventh of a series of a text-based class on the Chassidic discourse, Basi Legani 5724 (1964), which was said by the Lubavitcher Rebbe 60 years ago at the Farbrengen of Motzei Shabbos Beshalach, 11 Shevat, 5724, January 25, 1964.Rabbi YY Jacobson presented this class on Thursday, 8Shvat, 5784, January 18, 2024, in Bais Medrash Ohr Chaim, Monsey, NY. This class explores the practical relevance of Atzilus in our lives, expressed in the life of Yosef. His brothers, who came from Beriah, could not fathom his lifestyle: How can you be enmeshed in running a superpower, yet remain anchored in Divinity? Yosef explained to them: Do you think I am lower than Elokim? they were from Beriah, Yosef was from Atzilus. And in the world of Atzilus, even the finite and defined thought is an expression of infinite consciousness. With this the Alter Rebbe explains how Hashem contains all thoughts of every human being, without this constitution alien thoughts. And how the Baal Shem Tov managed to answer people about their individual issues while his soul ascended to heaven. Tzaddikim who mirror their Creator can remain present with every thought and emotion, with every person where he or she is, while not leaving the space of infinite oneness. The Baal Shem Tov set an example for each of us. How can I listen to the conversations within myself, respond to the various parts inside of me throwing out questions, with the empathy of my core Divine self, now allowing any thought to tear me away from my intimacy with the Divine?

Basi L'Gani 5724 #6: This is the sixth of a series of a text-based class on the Chassidic discourse, Basi Legani 5724 (1964), which was said by the Lubavitcher Rebbe 60 years ago at the Farbrengen of Motzei Shabbos Beshalach, 11 Shevat, 5724, January 25, 1964. Rabbi YY Jacobson gave this class onon Wednesday, 7Shvat, 5784, January 17, 2024, in Bais Medrash Ohr Chaim, Monsey, NY. This class explores the true meaning of the infinite light permeating the lowest places. This does not mean that the light is present everywhere, but rather that it constitutes the truth of every reality, and yet it remains pure infinity. The paradox is explained via a profound discussion on the nature of the vessels of Atzilus, where finiteness and definition are first introduced into the Divine infinite reality. The Alter Rebbe uses the metaphor of transmitting information via the fingers to explain how the very finite reality, from another prism is pure infinity. We go on to explain how darkness and evil can come from Hashem, because all darkness and negativity begins in the process of measuring the frequencies of light. The class explores the emotional ramifications of this explanation, where we can be fully present in our pain and struggle, we can face adversity with full presence, yet remain anchored in the pure infinite core of all reality. Logic will not do the trick; because it forces truth and infinity into intellectual constructs. Hashem may be the best therapist; but what if your therapist is responsible for the pain? Then the equation changes profoundly. How do we deal with this quandary? The distinction between meditation or other methods that help you experience transcendence, to touch consciousness, disengaged from thoughts, vs. the deeper path of fusion and integration, where the finite thought can also express pure infinite consciousness.

Basi L'Gani 5724 #6: This is the sixth of a series of a text-based class on the Chassidic discourse, Basi Legani 5724 (1964), which was said by the Lubavitcher Rebbe 60 years ago at the Farbrengen of Motzei Shabbos Beshalach, 11 Shevat, 5724, January 25, 1964. Rabbi YY Jacobson gave this class on Wednesday, 7Shvat, 5784, January 17, 2024, in Bais Medrash Ohr Chaim, Monsey, NY. This class explores the true meaning of the infinite light permeating the lowest places. This does not mean that the light is present everywhere, but rather that it constitutes the truth of every reality, and yet it remains pure infinity. The paradox is explained via a profound discussion on the nature of the vessels of Atzilus, where finiteness and definition are first introduced into the Divine infinite reality. The Alter Rebbe uses the metaphor of transmitting information via the fingers to explain how the very finite reality, from another prism is pure infinity. We go on to explain how darkness and evil can come from Hashem, because all darkness and negativity begins in the process of measuring the frequencies of light. The class explores the emotional ramifications of this explanation, where we can be fully present in our pain and struggle, we can face adversity with full presence, yet remain anchored in the pure infinite core of all reality. Logic will not do the trick; because it forces truth and infinity into intellectual constructs. Hashem may be the best therapist; but what if your therapist is responsible for the pain? Then the equation changes profoundly. How do we deal with this quandary? The distinction between meditation or other methods that help you experience transcendence, to touch consciousness, disengaged from thoughts, vs. the deeper path of fusion and integration, where the finite thought can also express pure infinite consciousness.

In today's episode we discuss the Alter Rebbe's answer to the question as to how doing positive mitzvos can bring light into the world of Atzilus if the light in the world of Atzilus has already been rectified and the objects we perform mitzvos with have not.Kuntres Acharon, Middle of Essay 4.Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

9 Kislev | Day 346 Stimulating Sources: Why elevating physical objects has an effect on Atzilus -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

In today's episode we discuss how while all aspects of the Torah are sourced in Malchus of Atzilus but get vested within the lower worlds. Iggeres HaKodesh, Middle of Epistle 26.Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

All the multitude and diverse created beings (Yesh) come into existence through the “letters” of Malchus of Atzilus, which is known as “the mouth of the L-rd,” for it is in Malchus of Atzilus that the energy of Ein Sof manifests. The process of creation that originates from Malchus of Atzilus is termed “birth.”

In today's episode we discuss spiritual aspects within the world of Atzilus which do not have the capacity to create Ex Nihilo.Iggeres HaKodesh, Middle of Epistle 20Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

In today's episode we discuss how the main power of Ex Nihilo comes from Malchus of Atzilus.Iggeres HaKodesh, Epistle 20.Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

The souls of the angels of the world of Atzilus and the souls of man as they originate in the world of Atzilus are one with G-dliness but still do not have creative powers.

The vessels of Sefiros in Atzilus are one with Ein-Sof (i.e. Infinite G-dliness) hence having creative poser. Nonetheless, within themselves they have an evolutionary process, similar to created entities, albeit minus the sense of independence.

In today's episode we discuss how the Shechina descends from world to world, focusing on it's descent from the world of Atzilus into the world of Briyah. Likkutei Amarim, end of chapter 52.Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

In today's episode, we discuss the world of Atzilus.Likkutei Amarim, Middle of Chapter 39.Today's Tanya is dedicated in loving memory to my uncle of blessed memory Yaakov Daniel ben Avraham Yitzchak HaCohen who's yahrzeit is today,Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

Containers of Atzilus and Keser: The Written vs. the Engraved

In today's episode we discuss the Alter Rebbe's answer to the question as to how doing positive mitzvos can bring light into the world of Atzilus if the light in the world of Atzilus has already been rectified and the objects we perform mitzvos with have not. Kuntres Acharon, Middle of Essay 4. Music by Shoshannah.   Follow us on:  Youtube, Facebook, Twitter, InstagramTo sponsor an episode or for any other inquiries, email: itistaught@gmail.com Support the show

Shiur was given on September 22, 2022 Watch on YouTube: youtu.be/E7qh8c063NA Brought to you by: Shiurim.net Contact us for all your podcast needs: podcast@shiurim.net

Watch on YouTube: youtu.be/BFGNvPeL0tI Brought to you by: Shiurim.net Contact us for all your podcast needs: podcast@shiurim.net

The world of Atzilus is beyond the intellect of a created being, therefore it is the abode of the sublime souls who served Hashem in a way that completely transcends the intellect. As a chariot is nullified to the rider, these great tzadikim are completely surrendered to the Divine will–– and they, as well as everything that they own, expresses nothing other than the will of Hashem. People who are not capable of this level of surrender because their soul's root lacks this capacity, have the opportunity to reach this level at times of Divine favor, such as during the amidah prayer. And even though they do occasionally experience the nullification of a chariot, the principal abode of their soul is not in the world of Atzilus. Instead, it is in the world of Beriah, and only on special occasions can it take the opportunity to rise to the world of Atzilus.

The world of Atzilus is a world of oneness, and it is completely beyond the grasp of a created being. In that sublime world, the ten sefirot are completely unified with their Emanator, and so utterly and infinitely transcend the mind of a limited creature, no matter how great. A created being does indeed possess the ability to grasp chochmah bina and da'at in the lower world of Beriah and still retain existence due to the tzitzum – the constriction – in that world. 

There's a distinction between the soul that serves and the service that it performs. Depending on the level of intention, the soul's service of Torah and mitzvot rise to be incorporated within the ten sefirot, the Divine life force, in the higher worlds of either Beriah or Yetzirah. But ultimately, the ten sefirot of the world of Atzilus, which are one with their Emanator, the blessed Infinite One, are within the ten sefirot of every world. The soul, on the other hand, remains in abodes and chambers of the world, as a separate being who delights in the radiance of the Shechina –– which turns out to be the radiance of his or her own Divine acts of Torah and mitzvos which they generated when they served down below in this world.

Sefirah: Narrative WHY DO WE NEED ATZILUS? Ayin Beis Volume 1, Discourse 25, V'Avraham Zaken 5673, Chapter 95 p. 183-185 Short Summary: Long Summary: R' Shem Tov's words, that the sefirot tell and reveal the hidden thoughts is not simply referring to the containers revealing the energies, but that the general spheratic structure, of energies and containers, reveal the divine energy higher than atzilus. The explanation in this can be understood by first appreciating the role and function of atzilus. Atzilus reveals the divine into existence. As it says in the Zohar (II 22b, Parshat Bo), that the ten sefirot are in order for us to perceive and know the divine (attributes). Without atzilus we wouldn't be able to have an understanding, comprehension and feelings for the divine. G-d could obviously create existence without the interface of atzilus. But then we (through our own tools) would not have a way to become aware of and to sense the divine. Because existence on its own, by definition, conceals the divine. Indeed, it is this concealment that allows existence to come into being as an independent entity. Especially if existence would have been created without atzilus, then there would have been no progressive manifestation (hislabshus) of the divine in the process of creation, thus there would have been no connection and relationship between the creation and its source. The interface of atzilus allows for this relationship, and for there to be divine awareness in existence. Though creation itself dictates that there is a creator, and also that the creator is infinitely beyond us, thus giving us a sense of the eminence (hafloah) of the divine -- yet: this awareness itself is 1) due to atzilus, 2) only a general awareness, no details, and 3) even the eminence of the divine (sensed by a creation that is infinitely inferior) is not the true definition of grandeur, because what type of eminence is it to say that something is greater than a lowly crass (self-absorbed) existence (yesh)?! It is only through atzilus -- which reveals the hidden divine power of the finite (the ten hidden sefirot) and expresses the divine in a form of structure -- that allows our (airtight) existence to connect, become aware and feel the divine. Our existence was created as a "new," independent, entity, which conceals its source; atzilus emerged as an entity that is not "new," but one that reveals the hidden divine, and reveals it in a way that can be received by existence. Due to the emanation of atzilus manifesting in specific divine attributes, faculties and emotions (the ten sefirot: chochma, binah, chesed, gevurah etc.), existence has in it (the capacity for) comprehending and experiencing (feeling) the divine in detail. As the Zohar says, that because the divine energy contracted and channeled into specific attributes we are able to perceive the divine through His attributes. As the Pardes explains (this Zohar), that this is also through the containers which shape and define the energy.

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.ב. ישראל עלו במחשבה, במחשבה הקדומה. דהנה, תכלית הבריאה הוא שיהי' דירה בתחתונים למטה דוקא. והמשכת האצי' בעולם העשי' הוא דוקא יעל ידי המשכה המחשבה הקדומה שאצי' ועשי' שוין לגביו. והמשכת בחי' מחשבה הקדומה, שורש נשמיות ישראל, בנשמה כמו שהיא למטה היא ע"י התורה, חכמה עילאה.ג. וזהו רעיתי יפתי, רעיתי פרנסתי הוא ע"' עסק התורה, שעל ידה ממשיכים אוא"ס בחכמה עילאה. ויפתי הו"ע המצוות שעי"ז נמשך האור במקום הראוי דוקא ולא יהי' יניקת החיצוניים (שמצד אוא"ס כישכה כאורה).ד. אך כדי להמשיך על ידי תורה ומצות צריך להקדים בחי' התפילה, וזהו קומי לך. והנה הכתיב הוא לכי, בכ"ף יו"ד, כ"ף הוא בחי' כתר, ויו"ד הוא חכמה. וע"י התפילה, שבה ישנה הארה משבת, נמשך הארה מבחי' הכתר. אך כל זה הי'מבשעץ יציאת מצרים, אך בזמן הגלות אין כח לנש"י לעלות, שהם בבחי' בסתר המדרגה. והעצה הוא הראיני את מראך, שענין המראה הוא שיהי' העלאה בבחי' אור חוזר, שמחמת ההסתר נעשה תוקף האהבה. כך ע"י ההסתר והאו"ח המשכה שעל ידי התורה היא מבחי' קולך ערב, מקור התענוגים.Sichos.netSupport the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Submit your question now at https://www.chassidusapplied.com/ask-rabbi-jacobson, or email: info@chassidusapplied.com. WEBSITE: https://www.chassidusapplied.com/ EMAIL US: info@chassidusapplied.com SPONSOR A MYLIFE: CHASSIDUS APPLIED EPISODE, OR EXPLORE OTHER GIVING OPPORTUNITIES: https://www.meaningfullife.com/sponsorships THIS WEEK'S TOPICS: • Chassidus applied to Tazria and HaChodesh o What lessons do we learn from this week's Torah chapters? 2:02 o Is it possible to achieve renewal in our lives? 05:02 o What can we learn from people with tzaras leprosy being forced to quarantine? 09:04 o Why was it considered a good tiding if someone's house had leprosy? 12:09 • Shemini Follow-up: o Did Nadav and Avihu sin or did they sanctify G-d as ones who were “close” to Him”? 14:16 o How do we explain their behavior? 16:00 • Is there a connection between the four parshios of Shekalim, Zachar, Parah and HaChodesh and the four worlds of Atzilus, Beriah, Yetzirah and Asiyah? 20:09 • Do we continue to increase in joy in the days of Adar after Purim? • How do we explain the ad d'lo yoda joy of Purim? • Which redemption is greater: Purim or Passover? • What is the significance of this year's Hebrew calendar? • Please provide perspective on the passing of Reb Chaim Kanievsky z”l • Follow-up: Should we be compassionate to Ukrainians? • Is it permissible to use a car and a phone on Shabbos during a war? • How do I begin the process of growing through my difficult life? • Reporting sexual abuse to the police? Follow-up • Chassidus question: What is the difference between shalosh klippos ha'tmayos and klipas nogah? MyLife: Chassidus Applied is a weekly video webcast candidly answering questions from the public about all life matters and challenges, covering the entire spectrum of the human experience. The objective of the program is to provide people with inspired guidance and direction, empowering them to deal with any issue they may face. MyLife demonstrates how Chassidus provides us with a comprehensive blueprint of the human psyche as a microcosm of the cosmos, and offers us all the guidance we need to live the healthiest possible life and build nurturing homes and families, bringing up the healthiest possible children, emotionally, psychologically and spiritually.

Morning Chassidus with Rabbi Simon Jacobson Watch on YouTube: youtu.be/QOzTQ4Ilbss Brought to you by: Shiurim.net Contact us for all your podcast needs: podcast@shiurim.net

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.ביאור הנ"ל (ח, ב)להבין איך נוני ימא שהם הנשמות שנמשכו מיחוד או"א דאצילות איך יחשבו לבחי' בהמות לגבי הנשמות דלעתיד. הנה נשמות דזרע בהמה הם נשמות דבי"ע ונשמות דזרע אדם הם נשמות דאצי'. אך באצי' גופא ישנם ד' עולמות בי"ע, בחי' נר"נ דאצי', ואצי' שבאתי' הוא בחי' חיה יחידה, ומבחי' זו הי' נשמת אדה"ר קודם החטא, וגם נשמת משה הי' מבחי' אצי' שבאצי'. וזהו ורדו בדגת הים, להוריד ולהמשיך בחי' זו עד לבי"ע. והנה "זה לעומת זה עשה אלוקים", ולכן התיירא משה ללכת לפרעה, שהרי פרעה הוא בחי' לויתן דקליפה, אך ה' אמר למשה "בא אל פרעה", כי משה הוא מבחי' אדם שעליו נאמר "ורדו בדגת הים".ועפי"ז יובן ענין סעודת לויתן ושור הבר דלעתיד, שזהו שהנשמות דעכשיו יתעלו ויתבררו ע'"י הנשמות דלעתיד. שהנשמות דעתה הם מבחי' שם הוי, אך לעתיד יתגלה אוא"ס הסובב, וא"כ הוי' דעכשיו כאלוקים יחשב. והנשמות דלעתיד יומשכו מבחי' הסובב ורק שיתגלו ע"י שם אלוקים דלעתיד שהוא שם הוי' דעכשיו.Sichos.net Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.ביאור הנ"ל (ח, ב)להבין איך נוני ימא שהם הנשמות שנמשכו מיחוד או"א דאצילות איך יחשבו לבחי' בהמות לגבי הנשמות דלעתיד. הנה נשמות דזרע בהמה הם נשמות דבי"ע ונשמות דזרע אדם הם נשמות דאצי'. אך באצי' גופא ישנם ד' עולמות בי"ע, בחי' נר"נ דאצי', ואצי' שבאתי' הוא בחי' חיה יחידה, ומבחי' זו הי' נשמת אדה"ר קודם החטא, וגם נשמת משה הי' מבחי' אצי' שבאצי'. וזהו ורדו בדגת הים, להוריד ולהמשיך בחי' זו עד לבי"ע. והנה "זה לעומת זה עשה אלוקים", ולכן התיירא משה ללכת לפרעה, שהרי פרעה הוא בחי' לויתן דקליפה, אך ה' אמר למשה "בא אל פרעה", כי משה הוא מבחי' אדם שעליו נאמר "ורדו בדגת הים".ועפי"ז יובן ענין סעודת לויתן ושור הבר דלעתיד, שזהו שהנשמות דעכשיו יתעלו ויתבררו ע'"י הנשמות דלעתיד. שהנשמות דעתה הם מבחי' שם הוי, אך לעתיד יתגלה אוא"ס הסובב, וא"כ הוי' דעכשיו כאלוקים יחשב. והנשמות דלעתיד יומשכו מבחי' הסובב ורק שיתגלו ע"י שם אלוקים דלעתיד שהוא שם הוי' דעכשיו.Sichos.netSupport the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Morning Chassidus with Rabbi Simon Jacobson Watch on YouTube: youtu.be/zlReni_IBBg Brought to you by: Shiurim.net Contact us for all your podcast needs: podcast@shiurim.net

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.The Idea of Achshveiroish isAch- The way Godliness has a great decent into Malchus in a way of jumping And also the sparks which have been refined and this is because Malchus is Rosh is poor has nothing but it's source is very high.The Idea of Porus and Moduy is the idea of Torah which is like a piece of bread that in order to get energy from it you have to cut it into Pieces- A specific Energy Whereas Moduy is referring to Torah  like a garment which surrounds the person in a general way.This was the story of Purim Homon didn't like we were one like it says “There is one nation” and the victory came about through having self sacrifice to not deny our belief in Hashem's oneness. This is what it means we fulfilled what we accepted- By the giving of the torah we only accepted it because of our Soul and by Purim our bodies also wanted the Torah. By Purim the Level of Ma Refined Bun- The sparks which are contained in the world from Tohu. This Is what it means oo Ma Higiya al Kocho that Ze is Godliness in a revealed way like Ma the way it is in Atzilus whereas Koy is just a ray- a comparison the way it goes into Breiyah. By Purim had the revelation of Atzilus coming down in a revealed way.Sometimes Megilla called Sefer Sometimes a letter as on one hand it is eternal like a scroll but the Godliness to come down here is only necessary to refine the sparks and bring them up from the exile but after exile the revelation is not needed and goes back to it's source in this sense Megillla is a letter it is just for the time being like a letter after you read it you throw it out. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

Visit us at www.ProjectLikkuteiTorah.com for more resources and sponsorship opportunities.The Idea of Achshveiroish isAch- The way Godliness has a great decent into Malchus in a way of jumping And also the sparks which have been refined and this is because Malchus is Rosh is poor has nothing but it's source is very high.The Idea of Porus and Moduy is the idea of Torah which is like a piece of bread that in order to get energy from it you have to cut it into Pieces- A specific Energy Whereas Moduy is referring to Torah  like a garment which surrounds the person in a general way.This was the story of Purim Homon didn't like we were one like it says “There is one nation” and the victory came about through having self sacrifice to not deny our belief in Hashem's oneness. This is what it means we fulfilled what we accepted- By the giving of the torah we only accepted it because of our Soul and by Purim our bodies also wanted the Torah. By Purim the Level of Ma Refined Bun- The sparks which are contained in the world from Tohu. This Is what it means oo Ma Higiya al Kocho that Ze is Godliness in a revealed way like Ma the way it is in Atzilus whereas Koy is just a ray- a comparison the way it goes into Breiyah. By Purim had the revelation of Atzilus coming down in a revealed way.Sometimes Megilla called Sefer Sometimes a letter as on one hand it is eternal like a scroll but the Godliness to come down here is only necessary to refine the sparks and bring them up from the exile but after exile the revelation is not needed and goes back to it's source in this sense Megillla is a letter it is just for the time being like a letter after you read it you throw it out.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

The correlation between the mitzvah and its intention is sourced in the supernal world of Atzilus: the intention to cleave to Hashem is sourced in the lights of Atzilus while the act or speech of the mitzvah is sourced in the vessels. Lights are about uncontained, unlimited manifestation of the Divine. Vessels are about expressing Hashem's infinity in defined, structured ways. The attachment of the light with Hashem is total, the attachment of the vessels with Hashem is total. But the way this total attachment is expressed is different in each of them. In the light, the attachment is apparent, while in the vessels the attachment is inapparent. The same is true with the mitzvah and its intention. Each of them constitutes attachment to the Divine. The difference lies in how apparent this attachment is. 

Morning Chassidus with Rabbi Simon Jacobson Watch on YouTube: youtu.be/hPh_T9muk6Q Brought to you by: Shiurim.net Contact us for all your podcast needs: podcast@shiurim.net

Morning Chassidus with Rabbi Simon Jacobson Watch on YouTube: youtu.be/NoKN9tBcCiQ Brought to you by: Shiurim.net Contact us for all your podcast needs: podcast@shiurim.net

To sponsor an entire parshah, please email projectlikkuteitorah@gmail.com“Mi yitencha k'ach li…” : B'zman haBayis, BN”Y and Hashem were “brothers”, as was expressed in the Keruvim. The Keruvim had the face of a child, whereas the human face on the Merkavah was that of a grown man (ve'al demus hakisei dmeus kimarerh adam). The “Image of Man”= Torah, the expression of Hashems Wisdom, the “name” of Hashem which is the highest expression of Hashem but is not Hashem Himself. Torah/Chochma is like the brain of a person, in that the life-force of the body originates in the brain. This is the Image of a Man, the way Torah is in Atzilus. However, the Torah that we currently have access to originates in Beriah, which requires a Tzimtum. The meaning of the Keruvim: one face represents the way Torah is invested in our world, Hashem's self-constraining into a Torah that has relevance to our world, and the other face represents our attempt to ascend to Hashem through Davening, which causes Hashem's “descent” into Torah. (The image of the Keruvim on the Kapores represent Or Sovev.)Through davening, Ahavah Rabba, a person unites with Hashem at the deepest levels, ascending even to the world of Atzilus. This was seen by the “raising of the wings” of the Keruvim during times of davening and was the general level of awareness Bzman Habayis. (mochin/av v'eim shelo al yidei z”a)After the Churban, in which the heightened awareness of Hashem provided/symbolized by the Kerivum is absent, we achieve this higher level of connection to Hashem through Torah. Torah is compared to Milk; through Torah, the Neshama grows from being a “child” to being an “adult”, i.e. achieves the greatest degree of spiritual perfection. Not only are we sustained and “grow” as a result of Torah, but we also sustain Hashem, so to speak, in that through Torah Shebaal Peh (and also Avoda and Gemilus Chassadim) we draw Or Ein Sof into the Esser Sefiros of Atzilus. In this way we can be said to be “brothers” with Hashem, in that both Binei Yisroel and Atzilus “grow”, develop through the study of Torah (milk).“Emtzaecha bachutz”: this refers to Baalei Baatim, who also have a share in the above mentioned avodah.Preface: Hashem is called “Koneh”, one who acquires. This refers to the way the middos of Atzilus are invested in BIY”A during the week to “acquire” the fallen sparks of Elokus, which then ascend, i.e. enter Hashem's domain, on Shabbos. (This is similar to galus and business, which are both an investment into the physical world to “acquire”, i.e. reveal the Elokus which is present in it.) ConceptsThe difference between the Keruvim and the D'mus Kimareh Adam (Atzilus vs. Briah).The ways in which Binei Yisroel and Hashem are sustained through Torah.The way Hashem, Binei Yisroel, and the individual Jew is similar to a businessman.  Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

To sponsor an entire parshah, please email projectlikkuteitorah@gmail.com“Mi yitencha k'ach li…” : B'zman haBayis, BN”Y and Hashem were “brothers”, as was expressed in the Keruvim. The Keruvim had the face of a child, whereas the human face on the Merkavah was that of a grown man (ve'al demus hakisei dmeus kimarerh adam). The “Image of Man”= Torah, the expression of Hashems Wisdom, the “name” of Hashem which is the highest expression of Hashem but is not Hashem Himself. Torah/Chochma is like the brain of a person, in that the life-force of the body originates in the brain. This is the Image of a Man, the way Torah is in Atzilus. However, the Torah that we currently have access to originates in Beriah, which requires a Tzimtum. The meaning of the Keruvim: one face represents the way Torah is invested in our world, Hashem's self-constraining into a Torah that has relevance to our world, and the other face represents our attempt to ascend to Hashem through Davening, which causes Hashem's “descent” into Torah. (The image of the Keruvim on the Kapores represent Or Sovev.)Through davening, Ahavah Rabba, a person unites with Hashem at the deepest levels, ascending even to the world of Atzilus. This was seen by the “raising of the wings” of the Keruvim during times of davening and was the general level of awareness Bzman Habayis. (mochin/av v'eim shelo al yidei z”a)After the Churban, in which the heightened awareness of Hashem provided/symbolized by the Kerivum is absent, we achieve this higher level of connection to Hashem through Torah. Torah is compared to Milk; through Torah, the Neshama grows from being a “child” to being an “adult”, i.e. achieves the greatest degree of spiritual perfection. Not only are we sustained and “grow” as a result of Torah, but we also sustain Hashem, so to speak, in that through Torah Shebaal Peh (and also Avoda and Gemilus Chassadim) we draw Or Ein Sof into the Esser Sefiros of Atzilus. In this way we can be said to be “brothers” with Hashem, in that both Binei Yisroel and Atzilus “grow”, develop through the study of Torah (milk).“Emtzaecha bachutz”: this refers to Baalei Baatim, who also have a share in the above mentioned avodah.Preface: Hashem is called “Koneh”, one who acquires. This refers to the way the middos of Atzilus are invested in BIY”A during the week to “acquire” the fallen sparks of Elokus, which then ascend, i.e. enter Hashem's domain, on Shabbos. (This is similar to galus and business, which are both an investment into the physical world to “acquire”, i.e. reveal the Elokus which is present in it.) ConceptsThe difference between the Keruvim and the D'mus Kimareh Adam (Atzilus vs. Briah).The ways in which Binei Yisroel and Hashem are sustained through Torah.The way Hashem, Binei Yisroel, and the individual Jew is similar to a businessman. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

All that we have said until now explains the deeper level of the historical Yetzias Mitzrayim and Krias Yam Suf. But these events are also found in the personal avodah of every person (bchol yom v'yom…). Galus Mitzrayim= one's investment in and subjugation by the physical world, which is led by the aspect of our psyche that are only interested in the material (Paroh). Our descent into an irrational obsession with the world = the death of (the first) Paroh. At this point, we wish to escape.Yetzias Mitzrayim= realigning our perspectives to be interested in Elokus, to the exclusion of all else. This happens through Ahavah d'bhcol Meodcha, which in the result of our hisbonenus during davening. This is ISDL”S, Female Letters.Then, we elicit an ISDL”E, Male Letters, Hashem's love for us which is expressed in our having our physical needs (vinasati eisev). This Love is drawn into this world through the study of Torah.There is another level of ISDL”E which is beyond the reach of ISDL”S. this is represented by Krias Yam Suf, in which there was a Gilui Ha'Atmus, which abolishes the normal hierarchy of existence, the differences between revealed and concealed worlds, ADIS”G and ADIS”K (hafach yam layabasha). In our avodah, this is the experience of Simcha shel Mitzvah. Mitzvot (including the Mitzvah of Talmud Torah) allow us to have access to Atzmus. The revelation of this in our emotional life is the experience of Simcha shel Mitzvah, in which we take Joy in the presence of Hashem Himself, beyond all of the levels of Seder Hishtalshelus.   ConceptsGalus (Mitzrayim)= the obsession with the material world.Geulah= reorienting our focus towards Elokus, through Tefillah, Torah, and ultimately, Mitzvos.Biur al Hanal Part 1Summary“V'Hashem holech lifneyhem yomam”. The ideas of Galus Metzrayim, Yetzias Mitzrayim and Krias Yam Suf in Seder Hishtalshelus:Malchus (nukva, susim nikeivos) of Atzilus is invested in BIY”A in order to sustain it. BIY”A, being a realm of reality that is defined, measured, and the first stage of existence which appears separate from Hashem is called Mitzrayim. Malchus ascends to Atzilus (isarusah delesata) to in order to elicit renewed energy for the lower worlds (isarusah d'lieilah). This is Yetzias Mitrayim, as Atzilus is bli gvul. (These two aspects are also found in our avoda of Tefillah.)However, the ISDL”S of Malchus can only reach the level of Chochma of Atzilut; it cannot reach Kesser, which is truly infinite. The revelation of Kesser can only come from Hashem Himself; we cannot cause it from our Avodah. This is Krias Yam Suf, Gilui HaKesser, in light of which all levels are equally distant (hafach yam kayabasha) and which is totally beyond our abilities (mah titzak eilai.. v'atem tachgarishun)ConceptsGalus and Geulah in the realm of the Sefiros.Kesser is totally beyond SH”S, even Chochma, and its revelation can only be self-initiated by Hashem. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

All that we have said until now explains the deeper level of the historical Yetzias Mitzrayim and Krias Yam Suf. But these events are also found in the personal avodah of every person (bchol yom v'yom…). Galus Mitzrayim= one's investment in and subjugation by the physical world, which is led by the aspect of our psyche that are only interested in the material (Paroh). Our descent into an irrational obsession with the world = the death of (the first) Paroh. At this point, we wish to escape.Yetzias Mitzrayim= realigning our perspectives to be interested in Elokus, to the exclusion of all else. This happens through Ahavah d'bhcol Meodcha, which in the result of our hisbonenus during davening. This is ISDL”S, Female Letters.Then, we elicit an ISDL”E, Male Letters, Hashem's love for us which is expressed in our having our physical needs (vinasati eisev). This Love is drawn into this world through the study of Torah.There is another level of ISDL”E which is beyond the reach of ISDL”S. this is represented by Krias Yam Suf, in which there was a Gilui Ha'Atmus, which abolishes the normal hierarchy of existence, the differences between revealed and concealed worlds, ADIS”G and ADIS”K (hafach yam layabasha). In our avodah, this is the experience of Simcha shel Mitzvah. Mitzvot (including the Mitzvah of Talmud Torah) allow us to have access to Atzmus. The revelation of this in our emotional life is the experience of Simcha shel Mitzvah, in which we take Joy in the presence of Hashem Himself, beyond all of the levels of Seder Hishtalshelus.   ConceptsGalus (Mitzrayim)= the obsession with the material world.Geulah= reorienting our focus towards Elokus, through Tefillah, Torah, and ultimately, Mitzvos.Biur al Hanal Part 1Summary“V'Hashem holech lifneyhem yomam”. The ideas of Galus Metzrayim, Yetzias Mitzrayim and Krias Yam Suf in Seder Hishtalshelus:Malchus (nukva, susim nikeivos) of Atzilus is invested in BIY”A in order to sustain it. BIY”A, being a realm of reality that is defined, measured, and the first stage of existence which appears separate from Hashem is called Mitzrayim. Malchus ascends to Atzilus (isarusah delesata) to in order to elicit renewed energy for the lower worlds (isarusah d'lieilah). This is Yetzias Mitrayim, as Atzilus is bli gvul. (These two aspects are also found in our avoda of Tefillah.)However, the ISDL”S of Malchus can only reach the level of Chochma of Atzilut; it cannot reach Kesser, which is truly infinite. The revelation of Kesser can only come from Hashem Himself; we cannot cause it from our Avodah. This is Krias Yam Suf, Gilui HaKesser, in light of which all levels are equally distant (hafach yam kayabasha) and which is totally beyond our abilities (mah titzak eilai.. v'atem tachgarishun)ConceptsGalus and Geulah in the realm of the Sefiros.Kesser is totally beyond SH”S, even Chochma, and its revelation can only be self-initiated by Hashem.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

All that we have said until now explains the deeper level of the historical Yetzias Mitzrayim and Krias Yam Suf. But these events are also found in the personal avodah of every person (bchol yom v'yom…). Galus Mitzrayim= one's investment in and subjugation by the physical world, which is led by the aspect of our psyche that are only interested in the material (Paroh). Our descent into an irrational obsession with the world = the death of (the first) Paroh. At this point, we wish to escape.Yetzias Mitzrayim= realigning our perspectives to be interested in Elokus, to the exclusion of all else. This happens through Ahavah d'bhcol Meodcha, which in the result of our hisbonenus during davening. This is ISDL”S, Female Letters.Then, we elicit an ISDL”E, Male Letters, Hashem's love for us which is expressed in our having our physical needs (vinasati eisev). This Love is drawn into this world through the study of Torah.There is another level of ISDL”E which is beyond the reach of ISDL”S. this is represented by Krias Yam Suf, in which there was a Gilui Ha'Atmus, which abolishes the normal hierarchy of existence, the differences between revealed and concealed worlds, ADIS”G and ADIS”K (hafach yam layabasha). In our avodah, this is the experience of Simcha shel Mitzvah. Mitzvot (including the Mitzvah of Talmud Torah) allow us to have access to Atzmus. The revelation of this in our emotional life is the experience of Simcha shel Mitzvah, in which we take Joy in the presence of Hashem Himself, beyond all of the levels of Seder Hishtalshelus.   ConceptsGalus (Mitzrayim)= the obsession with the material world.Geulah= reorienting our focus towards Elokus, through Tefillah, Torah, and ultimately, Mitzvos.Biur al Hanal Part 1Summary“V'Hashem holech lifneyhem yomam”. The ideas of Galus Metzrayim, Yetzias Mitzrayim and Krias Yam Suf in Seder Hishtalshelus:Malchus (nukva, susim nikeivos) of Atzilus is invested in BIY”A in order to sustain it. BIY”A, being a realm of reality that is defined, measured, and the first stage of existence which appears separate from Hashem is called Mitzrayim. Malchus ascends to Atzilus (isarusah delesata) to in order to elicit renewed energy for the lower worlds (isarusah d'lieilah). This is Yetzias Mitrayim, as Atzilus is bli gvul. (These two aspects are also found in our avoda of Tefillah.)However, the ISDL”S of Malchus can only reach the level of Chochma of Atzilut; it cannot reach Kesser, which is truly infinite. The revelation of Kesser can only come from Hashem Himself; we cannot cause it from our Avodah. This is Krias Yam Suf, Gilui HaKesser, in light of which all levels are equally distant (hafach yam kayabasha) and which is totally beyond our abilities (mah titzak eilai.. v'atem tachgarishun)ConceptsGalus and Geulah in the realm of the Sefiros.Kesser is totally beyond SH”S, even Chochma, and its revelation can only be self-initiated by Hashem.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

With Rabbi Choni Friedman from Pittsburgh, PA We are excited to launch a Shir Hashirim Weekly Daf Cycle to be learned in addition to the Daily Daf of Torah Ohr in order to finish the entire Torah Ohr / Likkutei Torah in one year!“Shir Hashirim asher l'Shlomo, yashekeini m'nishikas pihu, ki tovim dodecha m'yayin”Hashem is called Chosson, and BN”Y (collectively and individually) are called Kallah. Chosson implies hashpaah: Hashem gives Himself to BN”Y through Torah.Kalah implies 1) nullification, and 2) desire.In Krias Shemah, there are two types of MS”N. The first is related to “Echad”, and the second to “B'chol nafshecha”.Q1- what are these two types of MS”N?Q2- what is the difference between the two?Q3- if the first one implies complete bittul, how does one then have the second one, which is a result of realizing that Hashem is the source of one's life?A1/2/3: The first kind of MS”N occurs when one contemplates the fact that from the perspective of Ein Sof, nothing exists outside of Hashem (Echad). From this perspective, Chillul Hashem= identifying something as being separate/distinct from Hashem, including one's own self. One's desires are completely nullified, and all that is left is one's desire to be enveloped in Ein Sof (mi li bashomayim). (This is the perspective of YICH”I)The second type of MS”N comes when one is aware of one's self and the world as separate from Hashem, but desires to come close to Hashem. In between these two types of MS”N (and the source of the latter) is Boruch shem, which represents the way Hashem is invested in creating the world, and yet at the same time, the world is not really separate from Elokus (This is the perspective of YICH”T)Through this, we can go from the level of echad to the level of bchol nafshecha. The two types of Kallah correspond to two types of Chosson.The first type of Chosson (we will discuss the second type next week)We need to understand the idea of “shmo hagadol”, “hu ushmo bilvad”:Hakadosh Baruch Hu= Atzmus. “yoshev v'osek b'Torah”= the way Atzmus invests itself in Torah. At the deepest level, Shmo=Yicholes. This is shmo Hagadol, which is infinite. Creation only comes from a progression of SHSH”T+Tzimtzumim (which allows for there not to be any change in Hashem, and for the world to be limited). There is the way Torah exists in Atzilut (Oraysa m'Chochma…) and there is the higher level of Torah (Taamei Torah) which is beyond Atzilus and is rooted in Taanug (Kesser). This is called the “song of Torah” (raninah d'oraisah) and is expressed in the musical notation of Torah, which is higher than the letters of Torah.“Shirah”= the way each level of SD”H ascends to the level above it, in a way of RTV”S, oleh v'yored. This is the level of Kalah. Through this, we reach the raninah d'Oraysa=Shmo Hagadol=Oneg HaElyon, Chosson.“Asher l'Shlomo”: Shalom= peace, unity between Hashem and the world. This occurs through Torah/Taanug. “Yashkeini m'nishikas pihu”: Hashem's investment of Himself into (Taamei) Torah. Just as neshikin implies an expression of love that is beyond language and can only be expressed in a physical act, so too, Torah represents the deepest expression of Hashem's love towards BN”Y, and His desire to connect to them through His confining (Tzimztum) of Himself in Torah, Shmo Hagadol.ConceptsHashem= Chosson, BN”Y= KallahTwo types of MS”N= YICH”I/YICH”TTorah is the deepest expression of Hashem's desSupport the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

With Rabbi Dovid Leib Shmerling from Melbourne, AustraliaThe 2nd interpretation of “hamashpili liros bashomayim uvaaretz” : through Torah, Tefillah and Mitzvot, we can reach a level of Bittul and Kabolas Ol which draws Godliness from the deepest source into this world. This is the meaning of “ki imcha makor chaim, b'orcha nereh or”: The aspect of God that is invested in all aspects of creation (mekor chaim) is nought in the face of God Himself, Who is beyond creation (ki imcha). However, through the light of Torah and Mitzvot (b'orcha), Godliness is revealed (nireh or), both in the world and in ourselves.To understand the verse “ki imcha…”, we need to understand Mitzvos.There are physical mitzvos that we perform in this world, and there are the spiritual origins of these Mitzvos, which are performed by God, so to speak. In our world, the items which we perform Mitzvos with are separate from the actual performance of the Mitzvos themselves. It is the latter that has primary significance.For God, the Mitzvos represent the way He invests Himself into ever lower levels of (spiritual) reality. For example, Tefillin, for God, means the way Godliness is invested in Chochmah. Q: seemingly, the analogy of human mitzvos to divine mitzvos breaks down when we distinguish between the items and the performance of the mitzvah: for God, there is no Chochmah or Chessed prior to/distinct from His investment into/creation of them!?A: The Sefirot never exist independent of Godliness. However, 1) Keilim have a distinct source from Or, and 2)when there is less Or, it is considered as if the Sefiros are like “bodies without souls”, relative to when they are “enlivened” with a full expression of Godliness. This full expression is what is caused by God's “performance” of the Mitzvos, which causes a revelation of Or Ein Sof in Atzilus.Even in this world, there are 2 aspects of Mitzvot:To cause a revelation of OE”S in Atzilus (as mentioned above). This is done by Tzaddikim. This explains the first level of “hamashpili…” mentioned in the maamer: in galus, the Or of Atzilus ascends to Atzmus, which thus allows for the existence of things that oppose Godliness and the Jewish people (a dream state). Through the Torah and Mitzvot of Tzaddikim, this Or is present in Atzilut (shamayim vaaretz), which provides special, open providence for the Jews. [In this case, shamayim vaaretz refers to where the revelation occurs.]The origin of Atzilut is in Kesser of Atzilus. This Kesser originates in Malchus d'Ein Sof. Drawing from Ein Sof into Kesser and then Atzilus is achieved through Mitzvot done with bittul (arets) and Ahavah Rabbah (shamayim). These Mitzvot are done by Beinonim, who draw OE”S into Atzilut through refining the world. [In this case, shamayim vaaretz refers to how the revelation occurs.]Ki imcha mekor chaim= every source of a given world (Kesser/Ratzon shebichol olam) is totally naught relative to Atzmus. However, b'orcha neereh or: through Mitzvot, we draw down Godliness itself (Atmus Or d'A”K) into this world (hamashpili liros), which causes renewed providence over the Jewish people (hashkifa…). ConceptsHuman and Godly Mitzvos.Oros and Keilim have different origins.Tzaddikim and Beinonim achieve the same thing in different ways.Malchus of a previous level becomes the Kesser of the following one. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

With Rabbi Dovid Leib Shmerling from Melbourne, AustraliaThe 2nd interpretation of “hamashpili liros bashomayim uvaaretz” : through Torah, Tefillah and Mitzvot, we can reach a level of Bittul and Kabolas Ol which draws Godliness from the deepest source into this world. This is the meaning of “ki imcha makor chaim, b'orcha nereh or”: The aspect of God that is invested in all aspects of creation (mekor chaim) is nought in the face of God Himself, Who is beyond creation (ki imcha). However, through the light of Torah and Mitzvot (b'orcha), Godliness is revealed (nireh or), both in the world and in ourselves.To understand the verse “ki imcha…”, we need to understand Mitzvos.There are physical mitzvos that we perform in this world, and there are the spiritual origins of these Mitzvos, which are performed by God, so to speak. In our world, the items which we perform Mitzvos with are separate from the actual performance of the Mitzvos themselves. It is the latter that has primary significance.For God, the Mitzvos represent the way He invests Himself into ever lower levels of (spiritual) reality. For example, Tefillin, for God, means the way Godliness is invested in Chochmah. Q: seemingly, the analogy of human mitzvos to divine mitzvos breaks down when we distinguish between the items and the performance of the mitzvah: for God, there is no Chochmah or Chessed prior to/distinct from His investment into/creation of them!?A: The Sefirot never exist independent of Godliness. However, 1) Keilim have a distinct source from Or, and 2)when there is less Or, it is considered as if the Sefiros are like “bodies without souls”, relative to when they are “enlivened” with a full expression of Godliness. This full expression is what is caused by God's “performance” of the Mitzvos, which causes a revelation of Or Ein Sof in Atzilus.Even in this world, there are 2 aspects of Mitzvot:To cause a revelation of OE”S in Atzilus (as mentioned above). This is done by Tzaddikim. This explains the first level of “hamashpili…” mentioned in the maamer: in galus, the Or of Atzilus ascends to Atzmus, which thus allows for the existence of things that oppose Godliness and the Jewish people (a dream state). Through the Torah and Mitzvot of Tzaddikim, this Or is present in Atzilut (shamayim vaaretz), which provides special, open providence for the Jews. [In this case, shamayim vaaretz refers to where the revelation occurs.]The origin of Atzilut is in Kesser of Atzilus. This Kesser originates in Malchus d'Ein Sof. Drawing from Ein Sof into Kesser and then Atzilus is achieved through Mitzvot done with bittul (arets) and Ahavah Rabbah (shamayim). These Mitzvot are done by Beinonim, who draw OE”S into Atzilut through refining the world. [In this case, shamayim vaaretz refers to how the revelation occurs.]Ki imcha mekor chaim= every source of a given world (Kesser/Ratzon shebichol olam) is totally naught relative to Atzmus. However, b'orcha neereh or: through Mitzvot, we draw down Godliness itself (Atmus Or d'A”K) into this world (hamashpili liros), which causes renewed providence over the Jewish people (hashkifa…). ConceptsHuman and Godly Mitzvos.Oros and Keilim have different origins.Tzaddikim and Beinonim achieve the same thing in different ways.Malchus of a previous level becomes the Kesser of the following one.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

The Paradox of Transcendence WHAT DEFINES STRUCTURE: QUANTITY OR QUALITY? Ayin Beis Volume 1, Discourse 21, B'Sukkot Teishvu 5673, Chapter 81 (2) p. 152-155 Short Summary: Long Summary: This is the meaning of the Etz Chaim that the energy in Atzilus radiates in different measures (in keser and chochma from up close, in z"a like through a window, in malchus through a hole), reflecting the quantitative diminishment of the same energy from level to level (while in biy"a it radiates through a curtain, signifying a qualitiative leap). You can expand the hole and turn it into a window. Like the transmission from a teacher to a student, which contains all the intellect in a concentrated and concealed fashion (and the student will appreciate the intellect after 40 years). Same is true with intellect tha give birth to emotions (though they are different qualitative idioms), that the emotions contain the intellect in a concelaed state, and later when they mature the intellect is revealed in them. All this demonstrates that structure, even of the immanent energy, is not defined that much by the quantitative measure of energy, being that even diminshed energy contains all the abundance in a concealed form [and the primary structure is defined by the qualitative difference of the immanent entities]. How much more so in transcendent energy, that its different quantitative manifestations (in ten sefirot) does nor imply structure. The quantitative diminishment of immanent energy actually weakens the energy, and because immanent energy is defined by its revelation, a dimnished state of energy defines its level. While the diminishment of transcendent energy (desire) does not weaken the intensity of the transcendence. Concepts: Transcendence Transcendence (chapters 49-83)

“Vehinei Anachnu Mealmim Alumim”Explanation of Sheviras Hakeilim: Hashem is completely one and beyond any multiplicity. The way Hashem introduces a multiplicity of beings which feel independent of Him is through the process of SH”K. What occurs can be compared to what happens when the letters of a word are separated from each other, in which case the content of the entire word (Or, i.e. the awareness of Elokus) is lost. This originally occurs in Tohu, and then develops throughout Seder Hishtalshelus (beginning in Olam Habriyah) in ever increasing degrees of multiplicity and self-awareness. The increasing multiplicity throughout S”H applies to Malachim, Neshamos, and Elokus. In Olam Haasiyah, there are many more than six hundred thousand Jews (that number refers to the origin of our Neshamos as they exist in Olam Habriyah), and the number of nitzotzot is greater than the 248 found in Atzilut. This accounts for the length of the Golus: only when we have finished refining the fallen “sparks” does Moshaich come.“Ma rabu maasecha Hashem, kulam b'Chochmah Asisah”: through our drawing down the level of Chochma, we introduce Elokus/Unity into our word of separation, by elevating the fallen sparks.“Vehinei Anachnu Mealmim Alamim”: The gathering of the Shevatim refers to their “gathering” and unifying of the individual “sparks”, which occurs in the “field”, i.e. Malchus of Atzilus.“Alumim” is also etymologically similar to “ileim”, mute. Whereas speech implies thethe attempt of one thing to influence another, muteness represents the quality of Bittul, in which one is occupied with receiving from/ nullified in the face of one's source (e.g. Ilah v'Alul, a fetus in the womb). So too with the nitzotzot, which are initially individual, autonomous entities which are then subsumed in Elokus through the work of the Shevatim.However, the elevation of the sparks is insufficient to raise them to the level of unity that they originally had (from Bittul Hayes to Bittul b”Mitziyus) . This can only happen through a second, top-down elevation process which comes from Chochmah/Shem Mah. An example of this top-down elevation is that of the love and fear achieved on one's own vs. the love and fear that can only be given to a person by Hashem. (Yichud Yechudah Ilaah B'Yichudah Tataah). This second level of Bittul happens through the channeling of Or Ein Sof (as it is in Chochmah), which normally stops at Malchus of Atzilus, into BIY”A. This is the level of Yosef. This unique role of Yosef is expressed in the continuation of the above posuk: “vehinei tisuvah alumoseichem vatishtachavenah lalumsi”. This bowing implies both Bittul and Hamshacha. It is through the initial Bittul caused by the Shevatim that they draw down the higher level of Bittul of Yosef.ConceptsSheviras HekeilimYichud/Bittul vs. Pirud/YeshusBirur HaNitzotzosYechudah Ilaah/ Yechudah Tataah  Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

"Vehinei Anachnu Mealmim Alumim”Explanation of Sheviras Hakeilim: Hashem is completely one and beyond any multiplicity. The way Hashem introduces a multiplicity of beings which feel independent of Him is through the process of SH”K. What occurs can be compared to what happens when the letters of a word are separated from each other, in which case the content of the entire word (Or, i.e. the awareness of Elokus) is lost. This originally occurs in Tohu, and then develops throughout Seder Hishtalshelus (beginning in Olam Habriyah) in ever increasing degrees of multiplicity and self-awareness. The increasing multiplicity throughout S”H applies to Malachim, Neshamos, and Elokus. In Olam Haasiyah, there are many more than six hundred thousand Jews (that number refers to the origin of our Neshamos as they exist in Olam Habriyah), and the number of nitzotzot is greater than the 248 found in Atzilut. This accounts for the length of the Golus: only when we have finished refining the fallen “sparks” does Moshaich come.“Ma rabu maasecha Hashem, kulam b'Chochmah Asisah”: through our drawing down the level of Chochma, we introduce Elokus/Unity into our word of separation, by elevating the fallen sparks.“Vehinei Anachnu Mealmim Alamim”: The gathering of the Shevatim refers to their “gathering” and unifying of the individual “sparks”, which occurs in the “field”, i.e. Malchus of Atzilus.“Alumim” is also etymologically similar to “ileim”, mute. Whereas speech implies thethe attempt of one thing to influence another, muteness represents the quality of Bittul, in which one is occupied with receiving from/ nullified in the face of one's source (e.g. Ilah v'Alul, a fetus in the womb). So too with the nitzotzot, which are initially individual, autonomous entities which are then subsumed in Elokus through the work of the Shevatim.However, the elevation of the sparks is insufficient to raise them to the level of unity that they originally had (from Bittul Hayes to Bittul b”Mitziyus) . This can only happen through a second, top-down elevation process which comes from Chochmah/Shem Mah. An example of this top-down elevation is that of the love and fear achieved on one's own vs. the love and fear that can only be given to a person by Hashem. (Yichud Yechudah Ilaah B'Yichudah Tataah). This second level of Bittul happens through the channeling of Or Ein Sof (as it is in Chochmah), which normally stops at Malchus of Atzilus, into BIY”A. This is the level of Yosef. This unique role of Yosef is expressed in the continuation of the above posuk: “vehinei tisuvah alumoseichem vatishtachavenah lalumsi”. This bowing implies both Bittul and Hamshacha. It is through the initial Bittul caused by the Shevatim that they draw down the higher level of Bittul of Yosef.ConceptsSheviras HekeilimYichud/Bittul vs. Pirud/YeshusBirur HaNitzotzosYechudah Ilaah/ Yechudah Tataah Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

The Paradox of Transcendence WHAT DEFINES STRUCTURE: QUANTITY OR QUALITY? Ayin Beis Volume 1, Discourse 21, B'Sukkot Teishvu 5673, Chapter 81 (1) p. 152-155 Short Summary: Long Summary: This is the meaning of the Etz Chaim that the energy in Atzilus radiates in different measures (in keser and chochma from up close, in z"a like through a window, in malchus through a hole), reflecting the quantitative diminishment of the same energy from level to level (while in biy"a it radiates through a curtain, signifying a qualitiative leap). You can expand the hole and turn it into a window. Like the transmission from a teacer to a student, which contains all the intellect in a concentrated and concealed fashion (and the student will appreciate the intellect after 40 years). Same is true with intellect tha give borth to emotions (though they are different qualitative idioms), that the emotions contain the intellect in a concelaed state, and later when they mature the intellect is revealed in them. All this demonstrates that structure, even of the immanent energy, is not defined that much by the quantitative measure of energy, being that even diminshed energy contains all the abundance in a concealed form [and the primary structure is defined by the qualitative difference of the immanent entities]. How much more so in transcendent energy, that its different quantitative manifestations (in ten sefirot) does not imply structure. The quantitative diminishment of immanent energy actually weakens the energy, and because immanent energy is defined by its revelation, a dimnished state of energy defines its level. While the diminishment of transcendent energy (desire) does not weaken the intensity of the transcendence. Concepts: Transcendence Transcendence (chapters 49-83)

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Existential Impact of Transcendence (4) Standing Strong Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 67 (2) p. 126-127 Short Summary: Long Summary: Concepts: Keser of Atzilus. Soul. Sources: Transcendence (chapters 49-83)

Existential Impact of Transcendence (4) The Keser of Atzilus Effect Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 67 (1) p. 124-126 Short Summary: Long Summary: The impact of keser of atzilus is not on general existence (like the bittul that a"k effects), but on the souls, which are rooted in atzilus -- it causes them to have hidden love and re'usa d'liba, to offer testimony on the transcendent, the hidden of all the hidden. Israel is like desire, which rules the faculties. And it also impacts them to be revealed. The makif (keser) of atzilus is a close makif, which is closer to the internal and immanent, affecting the spontaneous thoughts of teshuvah, and the resting of the shechinah that inspires a person. Concepts: Keser of Atzilus. Soul.

Levels of Desire (4) Adam Kadmon and Atzilus Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 66 p. 123-124 Short Summary: Long Summary: The primal desire and thought of adam kadmon is the power of desire, the heskem, which is still within the essence, and not yet the full blown desire in motion as it manifests in keser of atzilus, which is the revealed and stimulated desire. Like the difference between kadesh and kodosh, thought (beriyah d'klolus, a"k) and speech (yetzirah d'klolus, keser of atzilus), which leads to action (asiya d'klolus, atzilus). Another reason for the need of the revealed desire (keser): because a"k is in a state of ain sof relative to atzilus. To bring the ten sefirot into being requires a spcific desire, a makif proti, for atzilus specifically. Concepts: Adam Kadmon. Atzilus Sources: Transcendence (chapters 49-83)

Shem Havaya in Atzilus and Adam Kadmon

Are you seeking to become more productive in your life? To actualize your potential and dreams? How often do you have a great idea but find it difficult to implement? Or the other way around: You may be good at execution, but find it challenging to find an exciting idea to embrace. Some people are visionaries; others at bringing a vision into reality. Is there a method to bridge the two -- and have the best of both worlds: function and form, soul and body, the big picture and the details? Now, for the first time, discover a powerful, life transforming Kabbalistic model which lays out the four vital steps to realize any concept and idea; a methodology to develop a successful project and build a lasting structure of every type -- from establishing a healthy relationship to perfecting your communication, from writing a book to composing a song, from crafting a business plan to building an edifice. These four steps will help you in every aspect of your life. Please join Rabbi Jacobson in a unique 4-part series, in which he deciphers these four steps and applies them to help you reach your goals. Learn how to harness the power of the four spiritual "worlds" in manifesting new ideas and projects - from concept to fruition, from form and structure to end result. Step 1: Atzilus; Vision Step 2: Beriah; Outline Step 3: Yetzirah; Shape Step 4: Asiyah; Finalize This week's program covers the last and final Step 4: Asiyah -- finalizing the full dimensional production. It addresses not just how to put on the finishing touches and polish your project, but how to add the intangibles that make your end result shine and reflect your driving vision. Whether you are a "big idea" person, a project manager or looking to think in a more organized way and be more efficient, you won't want to miss this series.

Are you seeking to become more productive in your life? To actualize your potential and dreams? How often do you have a great idea but find it difficult to implement? Or the other way around: You may be good at execution, but find it challenging to find an exciting idea to embrace. Some people are visionaries; others at bringing a vision into reality. Is there a method to bridge the two -- and have the best of both worlds: function and form, soul and body, the big picture and the details? Now, for the first time, discover a powerful, life transforming Kabbalistic model which lays out the four vital steps to realize any concept and idea; a methodology to develop a successful project and build a lasting structure of every type -- from establishing a healthy relationship to perfecting your communication, from writing a book to composing a song, from crafting a business plan to building an edifice. These four steps will help you in every aspect of your life. Please join Rabbi Jacobson in a unique 4-part series, in which he deciphers these four steps and applies them to help you reach your goals. Learn how to harness the power of the four spiritual "worlds" in manifesting new ideas and projects - from concept to fruition, from form and structure to end result. Step 1: Atzilus; Vision Step 2: Beriah; Outline Step 3: Yetzirah; Shape Step 4: Asiyah; Finalize This week's program covers Step 3: Yetzirah. It addresses how you carry over an outline into fleshed out details. Armed with a clear picture and a general outline, you meticulously develop and define every aspect and nuance of the entity, like a fine-tuned diamond shaped out of a stone in the rough. In this third step you will learn the importance of shape and form and of every last detail, and ensuring that its aligned with the vision and outline. Whether you are a "big idea" person, a project manager or looking to think in a more organized way and be more efficient, you won't want to miss this series.

Are you seeking to become more productive in your life? To actualize your potential and dreams? How often do you have a great idea but find it difficult to implement? Or the other way around: You may be good at execution, but find it challenging to find an exciting idea to embrace. Some people are visionaries; others at bringing a vision into reality. Is there a method to bridge the two -- and have the best of both worlds: function and form, soul and body, the big picture and the details? Now, for the first time, discover a powerful, life transforming Kabbalistic model which lays out the four vital steps to realize any concept and idea; a methodology to develop a successful project and build a lasting structure of every type -- from establishing a healthy relationship to perfecting your communication, from writing a book to composing a song, from crafting a business plan to building an edifice. These four steps will help you in every aspect of your life. Please join Rabbi Jacobson in a unique 4-part series, in which he deciphers these four steps and applies them to help you reach your goals. Learn how to harness the power of the four spiritual "worlds" in manifesting new ideas and projects - from concept to fruition, from form and structure to end result. Step 1: Atzilus; Vision Step 2: Beriah; Outline Step 3: Yetzirah; Shape Step 4: Assiyah; Finalize This week's program covers Step 2: Beriah. It addresses how you begin implementing and executing your vision. Armed with a clear picture you start by creating an outline -- a skeleton and infrastructure, which will then be fleshed out in the next steps. In this second step you will learn the importance of having a good outline (and the the pitfalls of not having that in place,) and how to actually build a solid outline, one that serves as a vital interface between your vision and your final product. Whether you are a "big idea" person, a project manager or looking to think in a more organized way and be more efficient, you won't want to miss this series.

Applying the four-step Kabbalistic model to actualizing your dreams Are you seeking to become more productive in your life? To actualize your potential and dreams? How often do you have a great idea but find it difficult to implement? Or the other way around: You may be good at execution, but find it challenging to find an exciting idea to embrace. Some people are visionaries; others at bringing a vision into reality. Is there a method to bridge the two -- and have the best of both worlds: function and form, soul and body, the big picture and the details? Now, for the first time, discover a powerful, life transforming Kabbalistic model which lays out the four vital steps to realize any concept and idea; a methodology to develop a successful project and build a lasting structure of every type -- from establishing a healthy relationship to perfecting your communication, from writing a book to composing a song, from crafting a business plan to building an edifice. These four steps will help you in every aspect of your life. Please join Rabbi Jacobson in a unique 4-part series, in which he deciphers these four steps and applies them to help you reach your goals. Learn how to harness the power of the four spiritual "worlds" in manifesting new ideas and projects - from concept to fruition, from form and structure to end result. Step 1: Atzilus; Vision Step 2: Beriah; Outline Step 3: Yetzirah; Shape Step 4: Assiyah; Finalize This week's program begins with Step 1: Atzilus. It addresses the first necessary step: Having a vision. Before building anything you need a clear and crystallized vision of what you want to achieve -- an overriding concept, a birds eye view which connects all the details, allowing you to see the forest from the trees. Imagine what it would be like if a builder started laying bricks before there was an architectural plan... if actors began to rehearse before a story line was conceived and written... if a design preceded purpose. Whether you are a "big idea" person, a project manager or looking to be think in a more organized way and be more efficient, you won't want to miss this series.

The holiest souls from the world of Atzilus reflec God; Lowly souls might not, but through their struggle they fulfill the ultimate purpose of creation The fundamental work of the Rebbe Rashab, Rabbi Shalom DovBer of Lubavitch, "a testament to the wide spreading of the Torah of Chassidus" (Rebbe Rayatz) "in which the foundations of Chassidus are explained clearly with the breadth and order for which he is known, but incomparably more than before" (Lubavitcher Rebbe).

Purpose of Atzilus: The Cognitive Spheres Ayin Beis Volume 1, Discourse 12, Chapter 47 p. 81-83 Short Summary: The purpose of the intellectual attributes is also to serve existence. The purpose of all the sefirot of Atzilus -- including the intellect -- is to serve existence.

Structure of the Worlds: Atzilus, Beriyah Ayin Beis Volume 1, Discourse 12, Chapter 45 (1) p. 77-79 Short Summary: The structure of the worlds is also defined by a hierarchy of higher and lower. Long Summary: Just as the specific sefirot are defined by a spiritually structured hierarchy (higher and lower in conceptual/ethereal space), so too are the worlds structured in a hierarchy of levels, and the general sefirot undergo a gradation as they evolve from level to level. Though the same ten sefirot evolve from world to world, they are of a fundamental different nature in each respective world. The ten sefirot of Beriyah are very different from their root in Azilus, as the Tikkunei Zohar says, that the sefirot in Beriyah are only like the image engraved in a seal, not the image itself as they are in the sefirot of Atzilus, and in Yetzirah they are like the image impressed from the seal in wax. Explanation: A screen (parsa) separates atzilus from beriyah. This screen is like an example used to explain a particular concept. The example by definition is "foreign" to the original paradigm, which allows the idea to be conveyed to someone who cannot relate to the original unfiltered concept. The parsa allows us to realte to the divine reality of Atzilus through a different language, paradigm and context than that of Atzilus. Take for example, our corporeal understanding of the divine which is beyond time and space: Everything we understand in this world about the divine is through divine functions which occupy time and space. The only difference is the level of subtlety we can achieve, but even the most refined and abstract human mind cannot truly imagine something beyond space. Even when we envision a paradigm beyond space, spatial context remains our reference point (though it may be concealed). Similar to this contrast between our spatial conceptualization (in the physical world of Asiyah) of a paradigm beyond space and the actual reality beyond space (the spiritual worlds of Biy"a), is the contrast between the comprehension of the divine in Beriyah, which understands the divine using a paradigm that is not divine, and the way the divine is comprehended in Atzilus, which is a divine world, without any "ego" of its own. Though binah of Atzilus nests in Beriyah, there it is separate from chochma, unlike in Atzilus where binah constantly flows from and is connected with and attached to chochma, like a river that flows from its spring. Concepts: Structure of the Worlds. Atzilus and Beriyah. The Map of Existence -- Internal Energy (chapters 1-48)

- Even though the sefiros are defined and limited in a certain right, they have an unlimited expansion/expression. - The ten sefiros are revelation of Hashem’s כח הגבול. - Even the sefiros themselves are אין סוף, not just their התפשטות. - Atzilus is called My Name. --- Support this podcast: https://anchor.fm/levi-gelb/support

Cause and Effect Ayin Beis Volume 1, Discourse 10, Chapter 38, p. 64-66 Short Summary: The vertical structure of the spheres-- with one being higher than the other -- is due to the unique personality of each level and its inherent and essential qualities. Long Summary: [In the previous chapters we discussed the hierarchy of the spheres and worlds based on their relationship with each other -- how they evolve from one another -- that their status (higher or lower) is defined by the measure of energy flowing from one level to the next, with the lower levels receiving a diminished degree of energy. Now, in this chapter, we discover that the quality of each level, whether it is higher or lower, is defined by its essential personality (not by the measure of energy). On the contrary: the measure of energy results from the essential quality of each respective level. in other words: the distinction between sphere and world and the next is not relative but absolute]. The "vertical" hierarchy of the sefirot -- with one being higher than the other -- is not due merely to the relative flow of energy from one level to the next (with the lower levels being defined by their diminished energy, including the concealment that takes place in each level even before it transmits to the next level), but to the unique personality of each level and its inherent and essential qualities. Indeed, this fundamental state of each level is the cause for its degree of energy. The upper spiritual worlds above Atzilus are fundamentally higher than Atzilus: They manifest and relate to the essence (atzmus u'mhus) of the kav, while Atzilus only manifests and relates to its reflection, its existence, but not its inner personality. Beyond that, Adam Kadmon is inherently superior to the worlds beneath it, since it manifests the primordial desire for existence. So too in the sefirot, Chochma is fundamentally higher than Binah, because though it is in the cognitive realm (unlike Keter, desire), it is higher than comprehension and expresses a dimension that is beyond reason.

- The concept of ספירות in the אור - like the details of a painting how they're seen. - The opinion of the מערכת about the 10 sefiros of atzilus - עשר ספירות הן אצילות ממש. - The difference between אלוקה and אלקות. - Atzilus is גילוי ההעלם, not a novel creation, therefore it's אלקות ממש. - Main difference between atzilus and beriah. - Analogy of כחות הנפש for the sefiros, even though they are defined, they are כחות נפשיים. • Link to view this page in original sefer: https://hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=221 • Link to purchase the original sefer: https://store.kehotonline.com/prodinfo.asp?number=HRR-SM68 --- Support this podcast: https://anchor.fm/levi-gelb/support

Energy: From Source to Destination Ayin Beis Volume 1, Discourse 8, Chapter 32, p. 52-53 Short Summary: Energies manifests in containers due to the "ten sefirot" that exist in the root of the energy. Long Summary: [This chapter summarizes the last 20 chapters (12--31), which explain the process how energies, rooted in the ten hidden spheres, manifest in containers]. Though the energies take on shape as they manifest in the containers, the root cause for this manifestation is not due to the containers alone, but to the fact that the energies fundamentally contain ten sefirot and are rooted in the ten hidden spheres -- in the divine energy that envisioned this ten sphere structure (as in the example of the chesed./gevurah distinction between Shammai and Hillel's understanding of the same concept, which is rooted in the original concept; as well as the distinct features of each human faculty, which is rooted in the soul's energy). Yet, on their own the energies in their source are abstract and all together, and through the tzimtzum they first transmit and emerge as distinct entities in the kav (line), yet still formless as they are under the effect of the transcendence of their source, and then, at the end of the transmission process, as they manifest in containers (the plane), they reveal the finite structure which was concealed in their source. [Conclusion of discourse:] This explains the verse (opening of Balak) Who can count the dust of Jacob or number the seed -- or the fourth -- of Israel? The "seed" refers to Torah and mitzvot that seed and fertilize the souls of Israel (tzaddikim), and elevate them from the level of energy within containers (level one) to energy beyond containers (level two), from the three worlds of Biy"a to the fourth world of Atzilus, to transcend from a finite number that can be counted (ten distinct spheres in defined containers) to beyond number (the ten spheres without substance). "The dust of Jacob" refers to the work of teshuvah to transform the negative impurities and purify them (dust like the ashes of the red heifer, see end of chapter 28) -- which elevates the soul to the highest level of energies in their source, the ten hidden spheres (level three), "You are one but not in the numerical sense," until they even reach the infinite energy that is beyond all. Concepts: Energies and Containers. Souls, Mitzvos and Teshuvah. The Map of Existence -- Internal Energy (chapters 1-48)

Point Line Plane Ayin Beis Volume 1, Discourse 8, Chapter 31, p. 50-51 Short Summary: The three levels of energy are like the point, line and plane. Long Summary: The three levels of energy are like the point, line and plane (nekudah, kav, shetach): 1. The root of the energies (in the ten hidden spheres) is like the point -- completely shapeless and amorphous, utterly unified and part of the essence, without any expression and definition. 2. The energies as they emerge post-tzimtzum are like the line, that extends and transmits (length) from the point, yet is still relatively formless. this can be explained in two ways: a) The line is transmitting the energy in gradations, reaching to the lowest levels, like an ideas that is being conveyed from teacher to student, with examples and contexts that reach all levels, even the beginner student. b) The line is made up of points -- it only reveals the essential and formless nature of the point as it stands abstract in the teacher's mind (but does not bring it down to lower levels), and remains relatively shapeless. Like the Mishne, which reveals the point of the written Torah, yet remains amorphous compared to the Gemara. The line is like the word of nekudim -- a line made up of many points -- compared to akudim, where all the energies were bound in one point. 3. The third level in the energies, how they manifest in the containers, is like the plane, where the energies are totally integrated and internalized, to the point that they actually assume definition and personality, commensurate with the containers, and as such have the power to create the lower worlds of Beriyah, Yetzirah, Asiyah (biy"a). This explains the level of Atzilus: the spirit of Moses was imparted upon the elders, and that allowed for the transmission of meat (Numbers Chapter 11). Two steps were necessary for this to happen: the imparting of Moses' spirit, since all transmissions come from Moses; the manifestation in this energy in the containers (the elders), which allows for the transmission even of meat. Concepts: Point, Line, Plane. Atzilus The Map of Existence -- Internal Energy (chapters 1-48)

The Map of Existence -- Internal Energy (chapters 1-48) Ten Hidden Sefirot (chapters 18-28) Division and Interconnectivity Ayin Beis Volume 1, Discourse 6, Chapter 25 (2), p. 39-41 Short Summary: Two types of diversity: 1) Leading to interconnectivity, 2) Leading to divisiveness. Long Summary: There are two types of diversity (hischalkus): 1) One leads to and is the cause of interconnectivity (hiskalilut). 2) the second is the cause of and leads to divisiveness (pirud). This explains the Mishne which distinguishes between an argument that is for the sake of heaven (l'shem shomayim), which will endure, and one that is not for the sake of heaven, which will die. The former -- the argument between Shammai and Hillel -- is a division (resulting from the diminished state of light of the sefirot compared to their root in the ten hidden sefirot) that is aligned with its true purpose (for the sake of heaven): interconnectivity (of the sefirot of Atzilus); harmony within diversity. And it is l'shem shomayim -- integrating malchut, the recipient (shem) and z"a, the transmitter (shomayim), with the difference being whether this is from the bottom up (Shammai) or from the top down (Hillel). It therefore endures, being aligned with the divine purpose. In stark contrast, the argument of Korach and his gang is the latter division, of Tohu (where the energy shines intensely as it is in its source), which leads to divisiveness (separating between shem and shomayim), and thus cannot endure. Analysis: Tohu essentially is a distorted version of the ten hidden sefirot manifesting without structure and order that results from a misaligned diminishment of these energies. Tikkun (Atzilus) on the other hand corrects this flaw through the proper balanced diminishment of the ten hidden sefirot, allowing the energies to fulfill their true purpose and manifest inside containers, and then join in one symbiotic and interconnective web, reflecting divine unity and completeness. Though not mentioned specifically, this discussion is clearly related to the earlier explanation (in chapter 13) of Shammai and Hillel as Chesed and Gevurah of Atzilus, which are both rooted in the abstract concept (of their teachers), which allows them to, at times, exchange roles. But as explicitly stated there, the discussion there is specifically not about hiskalilus (interconnectivity), but about the ethereal state of the idea in its root, as it precedes diversity. Whereas here is is speaking about interconnectivity that follows diversity. An additional point: Here he adds the point that Shammai's perspective (gevurah) is from the bottom up and Hillel's (chesed) if from the top down. This is consistent with theme developed later in the hemshech about the two aspects of the interface, two types of unity -- from the bottom up (prayer) and from the top down (Torah). Concepts: Revealed and Hidden Sefirot

The Map of Existence -- Internal Energy (chapters 1-48) Ten Hidden Sefirot (chapters 18-28) Ideas and Details: Sefirot in their Root Ayin Beis Volume 1, Discourse 6, Chapter 25, p. 38-40 Short Summary: A second example for the emanation of the ten revealed sefirot from their root in the ten hidden sefirot Long Summary: Details of an intellectual concept is a second example (similar to the example of the letters of a word) to understand the relationship between the ten revealed sefirot to their root in the pre-tzimtzum ten hidden sefirot: Every idea is comprised of details, and it must be transmitted from teacher to student piecemeal, detail by detail. The teacher comprehends the entire concept and is able to see the big picture in every detail. However the student comprehends only the specific detail, not the entire picture and not how this detail is part of the big concept. Even if he understand the bigger picture, it is limited and defined compared to the pristine perspective of the teacher. This example can explain the ten sefirot: The Source -- the Divine Emanator -- has an inner purpose which is fulfilled through the emanation of Atzilus and its ten sefirot. [Overall, the purpose is to bestow goodness on the creatures, and they recognize His majesty and cling to Him, or that the divine powers should be actualized]. The hidden sefirot (before the tzimtzum) are completely encompassed in, and are simply an expression of, this inner purpose; all the sefirot sense, like the idea in the mind of the teahcer, only the utterly formless divine pre-tzimtzum energy. By contrast, when a single sefirah emerges after the tzimtzum, it only senses, like the student, the energy within this detail, within this specific sefirah. The detailed sefirah does indeed reflect its part of the entire concept, and it even reveals to us the higher purpose of the sefirot in the root of the energies (which is to allow Him to be known; ohr pnimi), but in a diminished form compared to the revelation of the hidden sefirot of energy prior to the tzimtzum. The first example (of the letter beis in the word boruch) teaches us that the detailed letter reflects the diminished energy in one specific sefirah compared to its source (the entire word). While the second example demonstrates the diminished awareness of the higher purpose of the sefirot: 1) that He be known, 2) that the world should understand and feel the divine, 3) the interconnectivity of the sefirot reflect the all-complete and all-perfect divine.

The Map of Existence -- Internal Energy (chapters 1-48) Divine Structure: The Supernal Man of Atzilus (chapters 5-17) Finite and Infinite Energy (2) Ayin Beis Volume 1, Discourse 4, Chapter 17, p. 26-27 The creation of the human in the "Divine Image and Form" refers to the two levels of energy/kav (image) and container/reshimu (form), both -- also the energy -- consisting of a shape and structure of sefirot. In contrast to the Infinite Divine energy which is beyond any image and form of sefirot. And this too consists of two levels: The dimension of energy that has infinite sefirot, and the essence of the energy (in its source) which has no sefirot at all. These two levels of energy before the tzimtzum - finite (the root of the kav in the ten hidden sefirot) and infinite -- are reflected after the tzimtzim in Keter, which also has two levels: 1) The essence of Keter is beyond parameters and can express in infinite sefirot. Compared to this level the energy of Chochma and Atzilut is like a new entity (yesh m'ayin), infinitely distant. 2) The sefirot in keter are the root of the energies of Atzilut, and compared to this level the energies are close and revealing what is concealed (gilui ha'helem). Concepts: Finite and Infinite Energy; two levels of Havaya

The Map of Existence -- Internal Energy (chapters 1-48) Divine Structure: The Supernal Man of Atzilus (chapters 5-17) Finite and Infinite Energy vs. Finite Containers Ayin Beis Volume 1, Discourse 4, Chapter 16, p. 25-26 The root of the kav energy (the ten hidden sefirot), which, relative to the essence, is the root of defined energy, is not the same level as the divine finite power, the reshimu, which is the root of the containers. In the Divine names the difference between them is like the difference between Havaya, the essential name, which reflects and is united with the divine essence, and the other divine names (like E-l, Elokim), which express particular divine functions, and are like "separate" faculties. Havaya itself consists of two levels: 1) The root of the finite energy of the cosmic structure (memaleh), the ten hidden sefirot. 2) The desire that precedes the structure, the infinite energy (root of sovev), which is beyond any sefirot. Concepts: Finite and Infinite Energy; two levels of Havaya

The Map of Existence -- Internal Energy (chapters 1-48) Divine Structure: The Supernal Man of Atzilus (chapters 5-17) The Hidden Spheres Ayin Beis Volume 1, Discourse 4, Chapter 15, p. 24-25 The root of the relatively formless energy is in the ten hidden sefirot (eser sefiros ha'genuzos) (the Pardes holds that the ten hidden sefirot are the root of the containers, which means that the energies are entirely formless. But according to the discussion here the energies have some abstract form, and thus are rooted in the ten hidden sefirot). But above the ten hidden sefirot is the infinite divine energy that has no shape and form at all, and is beyond any sefirot (even in their most abstract form). This answers a question about an apparent contradiction between the Zohar (Idra) where uit appears that Atik is the Divine Essence, and the Arizal who states that there are level higher than Atik (A"k and akudim), even higher than the Atik above A"k. And also, that in Zohar it states that Atik has a structure (of a skull, eyes, mind, which reflect ten sefirot) -- how can that be if Atik is Atzmus, which is beyond all sefirot? This is answered according to the above: Atik of A"k is the level of the ten hidden sefirot (yechida of A'k, with the kav being chaya or neshama, and the circles and line being nefesh and ruach of A"k), which are all encompassed in the divine infinite light, ayn sof, before the tzimtzum (and the kav emerges from its lowest level, malcuht of malchut of ayn sof), and are therefore Atik is called Atzmus. But it still contains structure (the ten sefirot), being the source of the defined kav. Unlike the higher levels of the divine infinite light that reveals the essence, which has no relationship with sefirot. Concepts: Ten Hidden Sefirot; Atik and Atzmus

• שבט comes from the word branch, they are "out-branches" from the forefathers. • The tribes are a chariot to the world of Beriah, whereas the forefathers are a chariot to Atzilus. • יעקב is the same letters as יבקע - breaking through the barrier between Atzilus and Beriah. • The deeper reason why all of Yaakov's children were righteous. • The reason why there were specifically 12 tribes. • The spiritual source of space is in the supernal midos of Atzilus. • Two types of inclusion/unification, and the true idea of unification. • Link to view this page in original sefer: http://hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=128 • Link to purchase the original sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68 --- Support this podcast: https://anchor.fm/levi-gelb/support

The Map of Existence -- Internal Energy (chapters 1-48) Divine Structure: The Supernal Man of Atzilus (chapters 5-17) Unconscious Mind Ayin Beis Volume 1, Discourse 4, Chapter 14, p. 22-24 The idea of relative formless energy above will be understood from the Divine declaration (in response to the challenge "is this Torah and is this its reward?" regarding the brutal deaths of the Ten Martyrs) "Silence! Thus it arose in My thought:" We cannot say that the decree had no reason at all (it would be sacrilegious to say that G-d was being "obstinate"). It had a reason in the unconscious mind (mocha sti'maah), where there is intelligence, but that higher intelligence is considered to be without reason from the perspective of the logic and reason of the conscious mind. (Similar to the incomparability of physical intelligence, of the material mind, in relation to the spiritual intelligence of the unconscious intelligence within the soul). The energy of chochma is rooted in the unconscious mind, which is also chochma, but in a nebulous and formless state (like the abstract energy of wisdom flowing out of the teacher which contains in abstract form both chesed and gevurah), which is incomparable to the tangible container of chochma, where the wisdom gets defined in a distinct fashion (as it enters the containers of Shammai and Hillel). Thus we find that the energies of Atzilus are both defined but formless, relative to the form they assume when they enter the containers. They therefore can exchange their roles, something the containers cannot do. Concepts: Unconscious intelligence

The Map of Existence -- Internal Energy (chapters 1-48) Divine Structure: The Supernal Man of Atzilus (chapters 5-17) Role Reversal Ayin Beis Volume 1, Discourse 4, Chapter 13, p. 20-22 Additionally, we can deduce that the energy of Atzilus has defined properties (shape) from the concept of "achlifu duchtayu" -- the role reversal between energy and container, that the energy of chesed manifests at times in the container of gevurah, and vice versa. If the energy was utterly devoid of form no role reversal is necessary for it to change containers. We can understand this with the example of Shammai and Hillel, who both heard the same concept from their teacher (Shemaya and Avtalyon), yet Shammai, whose container (personality) was from gevurah, derived a strict ruling from this idea and Hillel, from chesed, derived a lenient ruling. And yet in some instances Shammai is lenient and Hillel stringent, because when the energy leaves the containers and returns to the unshaped source -- as in a student who revisits an idea -- it can change it position from chesed to gevurah or from gevurah to chesed. We learn from this three things: 1) As it manifests in containers the energy (the idea) itself assumes the properties of chesed and gevurah (unlike the example of water in colored glasses, in which the water itself remains colorless). 2) The role exchange -- that in some instances Shammi is lenient and Hillel stringent -- is a result of the energies, not the containers. The essential personality of the containers remains unchanged (Shammai remains gevurah and Hillel chesed), even when Shammai is lenient and Hillel stringent. While the energy (though it also has these features) is amorphous relative to the static containers, and as a result of their fluidity, which is rooted in the unshaped state of the concept in the source (their teachers), has the capacity to hear the idea again and change its role. 3) The role reversal is caused by the teacher, i.e. by the idea as it flows from its source, where the concept contains the root of chesed and gevurah, but in a relatively formless state. Concepts: Achlifu duchtayu (role reversal)

The Map of Existence -- Internal Energy (chapters 1-48) Divine Structure: The Supernal Man of Atzilus (chapters 5-17) The Shape of Energy Ayin Beis Volume 1, Discourse 4, Chapter 12, p. 18-20 Question: Even the energy of Atzilus is infinitely distant from the source (as it says that wisdom (including the energy of wisdom, not just the container) comes from "ayin"). How then can we explain that the transcendent energy (the sefirot), which is connected with and reveals its source, is shapeless, bli mah (in contrast to the containers which are infinitely distant from the source)? Answer: We must say that also the energy in Atzilus has a shape and the properties of ten sefiros, and is not entirely shapeless like the shapelessness (peshitus) of the actual divine infinite light (like in atik and akudim, where the ten sefiros are only on the energy level). Because if the energies were was truly infinite and shapeless they could not manifest and be contained by the finite containers. Infinity cannot fit into the finite. Elsewhere is explained that the containers are not actually finite but "finite power," but this finite power does impose parameters on the energy, causing it to be defined by an identity (chochma, chesed etc.), as well as limiting its flow outside of Atzilus, in contrast the "finite power" (the reshimu) as it is before the tzimtzum, which is 1) one with the divine infinite, 2) completely submerged and concealed in the infinite energy. Concepts: Atzilus, energy and containers of Atzilus

The Map of Existence (chapters 1-48) -- Internal Energy / Divine Structure: The Supernal Man of Atzilus (chapters 5-17) Ohr: Conscious and Connected Energy The Advantage of Container over Energy Ayin Beis Volume 1, Discourse 3, Chapter 11, p. 17-18 By contrast, energy is consciously and visibly connected to its source, a revealed manifestation of the Source. The energies in Atzilut are connected to the kav (the ray of light that returns after the tzimtzum); and the kav is connected (albeit in diminished form) to its source in the light preceding the tzimtzum. The containers have an advantage over the energies due to the fact that the tzimtzum did not affect the letters of the reshimu (from which the containers originate), as it did the energy/light of the kav (like the sparks that come from the actual coal, while the flame does not). The power of the containers (rooted higher than the energies) causes the energy to descend into the container. The sublimation (bittul) of the containers reaches higher than the energies -- iskafya (refrain) greater than ishapcha (transformation) -- therefore naseh (we will do) is greater than nishma (we will hear). And the preparation to the Divine essence revelation at Mattan Torah is through the bittul of the containers, that all the people rested at Sinai united "like one person." Concepts: Ohr/energy; kav; rehimu, tzimtzum, sinai

The Map of Existence (chapters 1-48) -- Internal Energy / Divine Structure: The Supernal Man of Atzilus (chapters 5-17) Containers as Sparks: Energy but Apart The "Closeness" and "Distance" of Containers Ayin Beis Volume 1, Discourse 3, Chapter 10, p. 16-17 Even though the containers of Atzilus are divine, yet their expression is not one of revelation (revealing the divine), but one that is separate and apart, like the spark of a flame, whose personality is the same as the flame (fire), yet the sparks shoot out of the flame and are separate from the actual flaming torch. Even according to the explanation elsewhere that the containers themselves are close to the divine power of the finite, the reshimu (and only their coming into being is through distance), they still are infinitely distant from the infinite power and even from the pre-tzimtzum root of the reshimu.

The Map of Existence (chapters 1-48) -- Internal Energy / Divine Structure: The Supernal Man of Atzilus (chapters 5-17) The "Distance" of Containers: Ayin Beis Volume 1, Discourse 3, Chapter 9, p. 15-16 We now understand that Atzilus' infinite distance from the divine is from the perspective of the containers of Atzilus, which came into being through the distance and concealment of the tzimtzum, and the containers have a distant and concealed relationship with their source (the reshimu). This distance is also understood from the Etz Chaim, which explains that the containers came into being through the clash between the "direct energy" (ohr yoshor) and the "refracted energy" (ohr chozer).

The Map of Existence (chapters 1-48) -- Internal Energy Atzilut: Interface between Heaven and Earth Ayin Beis Volume 1, Discourse 2, Chapter 8, p. 12-14 Question: How do we reconcile between these two dimensions of Atzilus -- revealing the concealed and infinitely distant from the divine? Answer: As an interface between existence and transcendence, Atzilus has two dimensions: Amorphous and formless energies (bli mah) that represent the divine and defined and finite containers that represent existence. The energies are rooted in the kav, the thin ray of light that extended after the tzimtzum (the great concealment), which is rooted in the energy preceding the tzimtzum and retains its transcendent nature. Even though the kav emerged through the tzimtzum, nevertheless the primary purpose of the tzimtzum was to create the containers, which are rooted in the divine finite power and in the reshimu, which conceals its source and allows for the creating of the defined finite containers. Torah is the interface between the divine and existence, and just like Atzilus, it consists of two dimensions: the inner and outer Torah. Concepts: Atzilus, interface, energies and containers

The Map of Existence (chapters 1-48) -- Internal Energy Atzilus: Revelation and Distance (1) Ayin Beis Volume 1, Discourse 2, Chapter 7, p. 11-12 Like the faculties that reveal the soul's potential, Atzilus, which means imparting emanation (not a new creation), reveals the hidden potential of the divine. And yet, Atzilus is infinitely distant from the divine, even more than the distance between existence and Atzilus, which means that Atzilus does not exist in its source even in a concealed state.

The Map of Existence (chapters 1-48) -- Internal Energy The Purpose of Atzilus Ayin Beis Volume 1, Discourse 2, Chapter 6, p. 10-11 Energy and container work together in one symbiosis, with the containers channeling the energy to shape existence, and the energy directing the function of the containers, which in turn is possible due to the subjugation (bittul) of the container to the energy. Atzilus thus serves its true purpose as the interface that reveals and expresses the divine into existence (just as it serves to create existence). Without Atzilus we would have no knowledge of and feelings toward G-dliness. The first and primary revelation of Atzilus is in chochma (wisdom), the first of the ten attributes. Concepts: Atzilus, energy and container

The Map of Existence (chapters 1-48) -- Internal Energy Divine Structure: Atzilus Ayin Beis Volume 1, Discourse 2, Chapter 5, p. 8-10 The human structure mirrors the structure of the divine "supernal man," in whose image the human was created. Though the Divine Essence is beyond structure, the divine chose to manifest in structure -- the energies and containers of Atzilus, with each energy permeating and integrating with its respective distinct container. Concepts: Atzilus, energy and container

Keser: The Interface Ayin Beis Volume 1, Discourse 1, Chapter1, Pages 1-3 Questions on the opening verse: When Israel preceded [saying] "we will do" (naaseh) before "we will understand" (nishma), celestial angels descended and bound for them two crowns, one corresponding to "naaseh" and one corresponding to "nishma." What is the significance of these crowns? And how are they compared to the crowns mentioned in other texts? To understand all this we need to first delve into the level of the "crown" -- keser -- what is its overall significance? Keser (crown) -- the beginning of the cosmic order -- has three interpretations (as explained on the Pardes): 1) Pause/patience, which includes refrain and anticipation, preceding the revelation. 2) Literally: crown. The faculty that is the "head" of all of (the divine emanations of Atzilus), just like the crown is the highest garment, the "head" atop of all the bodily garments. 3) Surrounding, encompassing. Referring to the 620 (gematria of keser) pillars of lights, the concealed forces, that surround Atzilus. [The conclusion of the discussion about the three dimension of Keser is in chapters 126-127. But apparently the discussion that begins in chapter 127 is not specifically concluded. perhaps that would have been included in the end of the hemshech, which was never finished]. The explanation: Keser across the entire cosmic order is the level of desire/will which creates a connection between and entity -- the source -- and that which it desires. Keser is thus the initial interface between the source and existence. The source and essence on its own ("before," conceptually, anything arose in its will), is totally beyond and has no relationship with anything (even within itself). By willing and desiring existence the source established a connection with the object of its desire.

• The world is a new creation something from nothing, how can we say that its source is limited? • Even in the world of Atzilus there is limitation (number) - the ten sefiros of Atzilus, God's potential for limitation, specifically the vessels. • The limitation of the vessels of the sefiros of Atzilus is different from the limitation in the lower worlds of בי"ע - there is no end to the expression of the sefiros of Atzilus, but there is specific form. • The role of the vessels in creation and the role of the infinite essence of God - essence: bring into being new existence, vessels: limit that existence. • The idea of התלבשות כח הפועל בנפעל and הפועל עצמו. • Two types of divine energies: 'Light' (אור) and 'Power' (כח) - both are limited but in different ways - הגבלה בעצם, הגבלה ע"י הכלים. • Link to page in original sefer: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=73 • Link to purchase original sefer: http://store.kehotonline.com/prodinfo.asp?number=HRR-SM68 --- Support this podcast: https://anchor.fm/levi-gelb/support

Atzilus is an intermediary not just for creation, but also for revelation | The whole idea of atzilus is the revelation of that which was concealed - הפרשת הארה | The purpose of atzilus is to allow for revelation of Godliness in the lower worlds to bring about ביטול היש לאין | The greatest pleasure God receives from his creations is from the nullification of one's ego in this lowly world | The analogy of the talking bird which peaks the interest of the king | There is no comparison between all the finite worlds and the infinite creator - more than the lack of comparison of a drop of water to the whole ocean • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=48 • --- Support this podcast: https://anchor.fm/levi-gelb/support

Between the giver and receiver there has to be a connection in order that the intermediary can bring them together | In creation there is no relationship at all between the creator and the creations, if so how can there be an intermediary? | Two types of Godly energy that flows to creation - one that remains distant from creation, and one that is close to creation | The role of God's will in creation | The meaning of what is says that creation is in a way of 'דרך ממילא' | Atzilus can bring together the infinite will of God with the finite creations • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=47 • --- Support this podcast: https://anchor.fm/levi-gelb/support

"Ruach" love - disconnects you from all other loves | "Neshama" - real intense comprehension generates burning love | experience real revelation of Godly light | Nefesh, Ruach, Neshama of Atzilus | all these levels are external, still not the essence • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=16 • --- Support this podcast: https://anchor.fm/levi-gelb/support

Yetzira - ruach, Beriah - neshama | Even in Atzilus there are different levels | The levels of the soul relate to the levels above | The 4 stages of prayer | You must start with "hoda'ah" to become a proper vessel for real contemplation • Link to view this page of the maamar: www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=14 • --- Support this podcast: https://anchor.fm/levi-gelb/support

Atzilus - Nearness

Atzilus - Nearness