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 Avodah of Yisroel is pure illumination. It comprises undiluted delight in the Ohr of Divinity and requires no effort. It is associated with the generation of niggun (song), which emerges naturally as a result of the sublime nature of the Kavanah at the heart of this Avodah.

The Avodah of Yaakov Avdi is a struggle with a two-fold concealment: 1) The obscurity of Seder Hishtalshelus, and 2) our own personal darkness, the Nefesh Habamis (animal soul). In contrast, the state of Yisrael is pure illumination. It comprises undiluted delight in the Ohr of Divinity and requires no effort. It is a gift from Hashem as a result of His pleasure in the prior struggle of his Children in the Avodah of Yaakov Avdi.

The Avodah of Yaakov Avdi is a struggle with a two-fold concealment. The first, explained at length previously, is the Tzimzum of the HaOrah of Seder Hishtalshelus in general, and that is characteristic of our world (Olam Ha’Asiya) in particular. The second obstacle, with which we must contend, is our own personal darkness, the Nefesh Habehamis (animal soul).

Although our perception of Divinity is limited to Shem אלקים, we, in fact, draw down and unite with Shem יהוה through our learning of Torah and performance of Mitzvos, albeit in a way of which we are unaware.

Meditation on the fact that all of existence is merely a Ha’orah, engenders the realization that Atzmus Ein Sof endlessly transcends Creation. This stimulates a deep yearning for the Essence of Divinity.

The order of Tefillas Shachris begins with Pesukei D’zimra in which the Ha’orah of Malchus is the dominant theme.

Seder Hishtalshelus comprises an endless sequential series of worlds providing for an endless series of Aliyos, until the end of time as we know it (the seventh millennium called “Shamos”, devastation in the language of Tehillim). In the words of Chazal: do not read shamos (devastation) but Shemos (names), indicating that the entire order of endless being is only an expression of a HaOhrah of Malchus.

Malchus extends after Tzimtzum as a mere Ha’orah from Ana Emloch, itself an ha’orah of Ohr Ein Sof prior to Ttzimtzum. Nonetheless it is unaffected by Tzimtzum to the extent that even as a diminished ray, it retains the quality of Ein Sof and relates to various levels of creation in a way of transcendence.

All of levels of SederHishtalshelus exist by virtue of a Ha’orah of Malchus: The Ratzon l’Meluchah, the source of all levels of creation is, itself, only a Ha’orah of Ohr prior to Tzimtzum (Ana Emloch). Thus Malchus, at every level, is only a Ha’orah of a Ha’orah. Nonetheless, whereas all other Divine attributes (e.g. Chesed) relate to being is in a way of nearness, the relation of Malchus to all levels of being is that of transcendence (Hisnasus).