שפע is always different than the משפיע | Even השפעה עצמיות the שפע can be different from the giver of the שפע - like a son can be totally different from his father | Light is always similar to its source - light of sun | Light never changes, שפע changes - different from its source, and changes according to the vessel it's being received by - example of water changing according to the dirt it flows over | שפע needs a proper vessel to receive it, light doesn't, it shines everywhere equally | God in his essence is found equally everywhere | Light is always מעין המאור - similar to its source - just like source is removed, so to with its light • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=31 •

Any משפיע isn't intrinsic and self sufficient, therefore he can gain from his השפעה or be deficient from it | Light is essential and intrinsic, its shining is automatic, not invested in this act, therefore not changed by it | To be a משפיע you must put yourself into a whole different mode of giving | משפיע = being changed and affected by the השפעה, bothered by it | מאור = not changed at all by shining its light, because the light is only an external ray that is nothing compared to its source. שפע - you're giving over something of essence and substance - מהות דבר | Even though light is only a ray from its source, it is similar to its source, שפע is not similar at all - שיחות חולין של תלמידי חכמים • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=30 •

The main idea of החזרת פנים בפנים - returning 'face to face' with God is through blowing of the shofar | The spiritual concept of the נסירה on Rosh Hashana | God separated 'light' unto himself - why do we call God's energy 'light' | Explanation of שפע - how it adds to the משפיע - incite and excitement | השפעה seems great, but it's a decent for the משפיע • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=29 •

Proof from the zohar that the sweetening of the severities comes from chochma and the ray of 'keser' within chochma | In order for the simple unlimited "voice" of God to be revealed within the contracted "speech" of God, the letter "Alef" is needed - the pleasure God has in the divine service of the creations | On the night of Rosh Hashana God's pleasure in creation is removed, we draw it back down through the shofar | The explanation of זה היום תחלת מעשיך זכרון ליום ראשון • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=28 •

The sweetened severities - גבורות ממותקות | The difference between "His severities" and "Your severities" | The deeper meaning of "שיתף עמו מדת הרחמים" | creation of 'matter' from God's speech, and creation of 'form' from His will | The bittul within creation comes from chochma specifically, how it shines through the 5 severities of bina • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=27&hilite= •

The voice is made up of the spiritual elements but in a simple undefined way | The "Alef" stops the simple unlimited speech and draws it down to the specific differentiated expressions of letters of speech | Speech is simple and unlimited, letters are limited | Voice of God - unlimited expression of his divine energy, speech of God - limited expressions of that energy | The 5 severities of binah of atzilus - allows for revelation of Godliness within the limited worlds, to be 'bittul hayesh l'ayin' • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=26 •

New Maamar - ד״ה שובה ישראל | Questions on the verse שובה ישראל | The main idea of returning face to face with God is through the blowing of shofar on Rosh Hashana | The removal of the letter "alef" from creation on the night of Rosh Hashana | "Alef" is the intermediary between the simple voice and the limited letters of speech - so too above, "alef" is the middle man between the simple infinite light of God and the limited divine speech of malchus | unlimited power of speech within a person's soul • Link to view this page of the maamar: http://www.hebrewbooks.org/pdfpager.aspx?req=31640&st=&pgnum=26 •

The voice is made up of the spiritual elements but in a simple undefined way | The "alef" stops the simple unlimited speech and draws it down to the specific differentiated expressions of letters of speech | Speech is simple and unlimited, letters are limited | Voice of God - unlimited expression of his devine energy, speech of God - limited expressions of that energy | The 5 severities of binah of atzilus - allows for revelation of Godliness within the limited worlds, to be bittul hayesh l'ayin •

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New Maamar - ד״ה שובה ישראל | Questions on the verse שובה ישראל | The main idea of returning face to face with God is through the blowing of shofar on Rosh Hashana | The removal of the letter "alef" from creation on the night of Rosh Hashana | "Alef" is the intermediary between the simple voice and the limited letters of speech - so too above, "alef" is the middle man between the simple infinite light of God and the limited divine speech of malchus | unlimited power of speech within a person's soul •

Become a supporter of this podcast:

https://anchor.fm/levi-gelb/support

Synopsis of Maamar #2 - שיר המעלות ממעמקים קראתיך - The awakening of the very essence of the soul (הזזה עצמית) which transcends even the "ratzon pashut", reaches the inner essence of God •