Podcasts about atzilus

The Divine Interface: Understanding the “Cosmic Chain” from Atzilus to the Physical RealityThis class was presented on Wednesday, 12 Av, 5785, August 6, 2025, Parshas Vaeschanan, at Bais Medrash Ohr Chaim in Monsey, NY. This is the first class of a four-part series on a text-based discourse by the Alter Rebbe, "Einyan Krias Shema," said by the Alter Rebbe in the summer of 1805 (24 Tamuz, 5565), published in Likkutei Torah Vaeschanan. It is a unique and life-changing Maamar, addressing some of the fundamental ideas of Kabbalah and Chabad Chassidus. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9745

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) ★ Support this podcast ★

To support these episodes please visit ⁠⁠⁠⁠⁠⁠⁠⁠Devori Nussbaum | Chassidus classes | Patreon⁠⁠

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 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

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

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.

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.

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)

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)

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)

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)

“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)

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