The Paradox of Transcendence

TEMIMUS: UNWAVERING SINCERITY

Ayin Beis Volume 1, Discourse 21, B'Sukkot Teishvu 5673, Chapter 82 p. 155-158

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We can understand the qualitative equality of all levels of transcedence (regardless of their quantitative measure) from temimus -- integrity, sincerity, wholesomeness, which is rooted in the pure supra-rational desire of the soul. Temimus is realted to an atzmi, which is not subject to changes and fluctiations that come from rational thinking. It is the absolute unwavering trust in G-d and His blessings, and not in any vehicles that carry the blessing, including the overinvestment in machinations and schemes, instead of simple trust in G-d as source of all blessings. This can be in two ways: 10 creating a container but knowing that G-d's blessing is the key to success. 2) At times, no container is needed only trust in the divine. Better to rely on G-d -- the transcednent -- than trust man -- the immanent (supernal man).

This temimus permeates the entire structure: The mind -- positive thinking, without complaints. The heart -- integrity. Action -- unwavering comittment expressed in actual behavior. Indeed, action demonstrates the truth of the conviction and sincerity.

Regardless of their distinct expression, the sincerity is equal in all these levels. Which desmonstrates how the differences in revealed measure between abundant or diminished expression does not effect the transcendent intensity, which is equal everywhere.

Concepts: Temimus. Sincerity

Transcendence (chapters 49-83)

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

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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)

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)

The Paradox of Transcendence

ARE THERE LEVELS IN TRANSCENDENCE?

Ayin Beis Volume 1, Discourse 21, B'Sukkot Teishvu 5673, Chapter 80 (1) p. 150-152

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Question: Aren't there ten sefirot also on the level of iggulim, as well as a hierarchy of higher and lower makifim, and even each makif has a higher and lower level (as we see in regard to repairing spiritual infections) -- so how can we say that the transcendent energy has no diversity and distinction? Answer: These distinctions are only quantitative, in the measure of revealed or diminished energy, but not qualitatively, because all the transcedent energies are fundamentally one. Thus, these quantitative distinctions of higher and lower do not contradict our earlier discussion that transcendence has no levelsm because quantitative distinction is not the primary defintion of hierarchy, as we discussed earlier that even in the immanent energy the primary heirachy (of higher and lower) is not in quantity, but in quality: quantitively binah can reach the level of chochma, but qualitatively it cannot (even in their source in atik).

Concepts: Transcendence

Transcendence (chapters 49-83)

The Paradox of Transcendence

TRANSCENDENT UNANIMITY:

ALL CROWNS EVOLVE FROM ONE ANOTHER

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 79 p. 148-150

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With all that was discussed (in chapters 59-78) about the relationship of transcendence and its impact on immanence, nevertheless transcendent energy -- the desire in each world -- is beyond the structure and all the makifim (kesorim) are equal with no distinctions. In the immanent structure one level is not the same as another. The wisdom of asiyah (action, like artistry or embroidery) is fundamentally different than the wisdom of atzilus (essential wisdom), and even when it grows it can never become wisdom of atzilus. (Torah is different being higher than the structure). But the desire, keser, of each world can grow to the keser of a higher world and beyond (like through innocence in keser of asiyah one can reach higher than keser of atzilus). Because all "kesorim evolve from one another" -- they are all one essential personality, beyond any distinctions.

Concepts: Transcendence

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (4)

3 Types of Teshuvah 

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 78 p. 146-148

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Just as these three, nefesh ruach neshomo, reflect dufferent type of service, they are also sitinguished in their type of teshuvah:

1) The teshivah of nefesh is on action related transgressions, and on the general inclination and consumption with material crassness, and on the lack of committment to heaven. The sadness over one's predicament leads to rejecting the past and resolving to begin a new path into the future.

2) Teshuvah of ruach is in the lack of emotional love and respect in one's service. The importance of ahava and yirah is: 1) a mitzvah, 2) they refine ther animal soul turning it into "human," 3) this is the purpose of the souls' descent. The sadness over the divine soul's deprivation of being realized elicits a passionate teshuvah, to reintroduce ahava and yirah. This teshuvah itself is one that has more passion that the teshivah of nefesh, which may touch deeper being that it is over inappropriate behavior (while tuach is over more subtle matters), but it is not as emotional (hispaalus). In addition, teshuivah of ruach is some ways touches even deeper, like a fruit on top of a tree which falls farther than lowedr hanging fruit. So too, one is who capable of an emotional relationship and doesn't pursue it, is on some ways in deeper potential trouble.

3) Teshuvah of neshomo is over the lack of divine comprehension and contemplation, ejich is also a mitzvah, and one that rises above them all. Specifically -- teshivah over the lack of beging touched by the what one understands. This is an even deeper teshivah, because here the individual intellectually understands the divine, he therefore knows and appreciated the distance he is experiencing, far deeper than the lower forms of teshuvah.

We receive strength from above to fulfill and sustain all three levels of teshuvah. These are three makifim - transcendent forces -- of tzur, magen, misgav: Following the general makif of adon uzeinu which affect all in a general way of awakening the Jewish spark (makchus) within, this in turn gives power to the the three crowsn of biy"a to infuse energy into the specific service of different souls: Nefesh/action based. Ruach/emotion based. Neshomo/mind based.

We thus see te tols and impact of all the levels of keser, the general all encompassing one, and the specific detailed ones.

Concepts: Binah. Malchus

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (4)

3 Types of Souls 

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 77 (2) p. 145-146

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Tzur misgoveinu, mogen yisheinu, misgav b'adeinu correspond to the makifim of nefesh, ruach neshomo, in which different souls are rooted: nefesh is the root of the souls whose primary service is in action. Ruach are the souls who serve with feelings, driven by comprehension. Neshomo are the souls who serve with the mind, which produce emotions.

Concepts: Binah. Malchus

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (4)

Adon Uzeinu (3): Mother Adorns Daughter: Malchus Matures 

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 77 (1) p. 143-145

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At times binah emanates energy into malchus endowing her with masculine (adon) status, as the Zohar (I 2a) says: Mother lends daughter her garments and adorns her with her ornaments... this one is called master (adon), as is said "behold, the ark of the covenant , master of all the earth."

On the soul level this is when the root (mazal) of the soul channels energy and empowers the soul, as it manifests and is concealed in the body and the animal soul, with thoughts of teshuvah. It arouses the awareness in the "lost" and displaced soul to seek out its divine spark -- "u'bikashtem me'shom" -- that is lost and scattered in the crassness of the animal soul and material existence. This awareness causes the divine soul to cry out from its inner depths in anguish over its distance and dire straits, which in turn lifts the soul out of its exile, and also impacts the animal soul to change. This impact is acutely felt by the animal soul when it reaches a state of desperation

and also the animal soul to feel helpless. The broken soul in turn causes it to be transformed.

This is Adon Uzeinu -- binah empowering malchus to free itsekf from its displacement, and on the contrary -- its thirst reaches higher than the initial desire (binah).

2) Empowering malchus to be revealed in a powerful and internal way -- during Rosh Hashana and Yom Kippur, when the focus is on the service of kabolas ol malchus shomayim, the conscious and revealed devotion and connection to the divine. (1) Freedom from Captivity. 2) Dynamic kabolat ol; makifim of biy"a). 

Concepts: Binah. Malchus

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (3)

Adon Uzeinu (2): The Mother: Provider

Ayin Beis Volume 1, Discourse 20, Shuva Yisroel 5673, Chapter 76 p. 142-143

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In contrast to the level of "daughter" (the state of the exiled soul, which does not have its own power to ascend, and is dependent on Torah for its elevation) the level of "mother" (binah) is an elevated spiritual state, in which -- on the contrary -- the soul actually transmits to (and elevates) the Torah. 

Both souls and Torah "precede" (are above) existence. At times we find that souls are higher than Torah, like a groom which transmits to the Torah as bride; and then we find that Torah is higher than souls, and binds souls to the divine. The explanation in this is that it depends on which level of the soul is being discussed:Torah is higher than the  dimension of the soul that manifests in a body -- nefesh ruach neshomo, the service within the structure of mind and heart. Because Torah is rooted in chochma of atzilus, which is higher than the mortal comprehension of souls (even of exalted souls) who can only perceive the existence of the divine not its inner personality. Due to the soul's manifestation in a body and animal soul, which conceal the soul's energy, the soul needs the Torah's help to connect to the divine. And especially, a weakened soul.

But the root and source of the soul, which does not manifest in the body, is higher than chochma; this is the supra-rational service of "desire of the heart" (re'usa d'liba). In relation to this level the soul is higher than Torah and transmits the divine essence into the Torah.

This is the level of "mother", who blesses her child. And due to this binah (mother) is in a state of "masculine" maturity, transmitting the divine essence into z"a.

Concepts: Binah

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (3)

Adon Uzeinu (1):

The Daughter: Vulnerability

Ayin Beis Volume 1, Discourse 19, Ani L'Dodi 5673, Chapter 75 p. 140-142

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Adon (uzeinu): mature malchus. malchus achieving masculine status, as it connects with binah. malchus on its own is the level of "daughter," the recipient who need to protection. In avodah: weak and vulnerable, as the divine soul is dominated by the animal soul. It thus needs the power of Torah to give it strength. The preparation for that is "fogetting your people and house of your father" -- reigning in and controlling your temptations. Elul -- teshuvah ta'taah -- with the power of Torah, leads us to the teshuva i'laah of Rosh Hashana and Yom Kippur.

Concepts: Malchus.

Transcendence (chapters 49-83)