Understanding Chassidus

All of Seder Hishtalshalus, with all of its distinctions, is brought into being from a Ha’ohrah of the primal Machshavah of Ana Emloch (Hispashtus of Malchus d’Ein Sof).

The ethereal nature of the primal “Yesh” of Briah renders it a world that is Bittul to Ohr, and thus, paradoxically, a world of “darkness”. The world of Yetzira, on the other hand, emerges as a world of reduced Ohr and more palpable Yesh and is thus perceivable as a world of revelation.

We have learned that the proximity of Olam HaBriah to Ohr Ein Sof results in a state of self-negation (Bittul). The maamer now explains that although this phenomenon is most obviously true in the case of Olam HaBriah d’Klallus (Adam Kadmon), it is equally applicable to Olam HaBria d’Pratis.

The Maamer begins with an obvious question: inasmuch as Yaakov is rooted in

the attribute of Truth (Tiferes), why is it necessary to give truth to Yaakov? The discussion then turns to the issue of why the world of Bri’ah is associated with darkness, whereas the far lower world of Yetzirah is described as light

Last week we began the final chapter of the Maamar which explains the role of the Avos in the establishment of G-d’s intent in creation. This last section completes the concept.

The last page and a half of this maamer ties together the issues raised at the beginning regarding the role of the Avos in fortifying the world, and the

significance of Etzem and Hispashtus of Malchus.

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.

The essence of Malchus (Melech Hakadosh) is intrinsically exalted and inaccessible to any level of being. The external aspect of Malchus, on the other hand, encompasses creation (Melech HaMishpat). The extension of Malchus that encompasses and is exalted above creation is drawn from the essence of Malchus by the Avodah of Neshamos Yisroel, who, unlike the rest of being, are rooted in the quintessence of Malchus.

The Avodah of Lechteich Acharay includes Tefillah and the meditation that precedes it. The subject of meditation that fuels the Avoda of Acharay is the Sefirah of Malchus as it relates to creation. This comprises only a superficial ray of Malchus, not its essence.

How these levels in Avodah She’b’lev (Tefillah) apply to us. How and why the highest Divine intent is realized specifically at the lowest level.