Understanding Chassidus

The Maamer continues the description of the avodah of Katnus as it relates to Divine Service (Tefilla) and introduces the radical concept that it is specifically the avodah of לכתך אחרי במדבר (Katnus) that brings about the revelation of Panim B’panim.

The Maamar continues the discussion of the impact of Tzimtzum and Katnus on the Jew’s divine service (Tefillah), re-applying the Mashal of the son in search of his father.

The position of Malchus as a Nekudah Tachas Yesod in Atzilus parallels a condition of Tzimtzum and extreme Katnus in the Jew’s Divine service (Tefillah.). Due to the minimal illumination of Sechel in the soul, the emotional experience of Tefillah is one of bitterness, i.e. the intense longing for Hashem resulting from sense of distance from the Divine.

The previous shiur discussed Malchus (Dibbur) as it receives directly from Sechel, unmodified by Zeir Anpin (Middos). However, as we learned previously Sechel itself is subject to a variety of Tzimtzumim resulting in a chain of successively lower levels—any of which may extend directly to Malchus in a state of Panim b’Panim. We now consider the state in which Malchus receives directly from Etzem Sechel, which transcends all levels, resulting in the revelation of Divinity at the “Time to Come”.

The previous shiur discussed Malchus (Dibbur) as it receives directly from Sechel, without the intermediacy of Zeir Anpin (Middos). The Maamer now goes on to explain that since Sechel is intrinsically non-expressive, Middos are in fact necessary for Sechel to be revealed through Dibbur (Malchus). In this case, however, the Middos simply transmit Sechel (maaver) without effecting its content (hislabshus).

In the highest level of the hierarchy of the ascents of Malchus in Atzilus, Malchus (Dibbur) receives directly from Sechel, without the intermediacy of Zeir Anpin (Middos). This concept is explained, at some length, in the present shiur.

Following a Midrashic exposition of the above statement of Bilam, the Maamer continues the discussion, initiated in the previous Maamer, of the progressive stages in the ascent of Malchus in Atzilus and the subsequent relationship with ZeirAnpin.

Ohr Ein Sof, unfiltered and undiminished, as in Panim B’Panim, is brought into the world through the Jewish people and the Torah. The limitless, eternal love of the Jewish people for G-d as expressed through Mesiras Nefesh and Teshuvah is like a wellspring bursting forth from the depths of material constraints and ascending upward to the Creator. The response from G-d is the downward flow of Divinity into the world through the Torah. Thus concludes this Maamar.

The Memutzah (ZA and Malchus) between Ohr Ein Sof and worlds is characterized by four major Tzimtzumim, resulting in an intense concealment of Ohr Ein Sof. This process involves Malchus in its lowest state in Atzilus (a mere nekudah). However, Malchus has the capacity to relate to Za in much more expansive ways, e.g. Panim B’Panim, resulting in far greater revelation of Ohr Ein Sof in worlds.

Having examined, in depth, the relationship of Sechel to Middos, and Middos to Dibbur using the human paradigm, we now proceed to apply this knowledge to explain the Tzimtzumim that underlie the Memutzah (Za & Malchus) that relates Or Ein Sof to Briah.