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Mamarim Breishis PDF Print E-mail
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Wednesday, 01 September 2010 12:30
maamarim Breishis.
 
 
Vayanichaihu BiGan Eden 5712.
Olom Shana Nefesh, the structure f the Sefer Yetzirah. 
Olom means worldliness, concealment, dimensions. Three levels 1) physical, 2) spiritual connected to physical, 3) entirely spiritual, but as it comes into Understanding it takes on form (worldliness).
Nefesh, Godliness removed from any and all form, higher than a 'Klal', it is the Plainness of the Ein Sof,
Shana. joins the two together, it is Ratzoi VaShov, for two reasons: 1) So that it stays alive, 2) So that it can be a Chai BeEtzem while being a Chai LiaChayos. .  
In the Avodah of Ahava there is also Olom  (Ahava Murgash) Nefesh (Bilti Murgash) and Shana (Sechel which is in between Murgash and Bilti Murgash).  
 
Breishis 5713.
Olom Shana Nefesh. This design is meant to create a relationship with Hashem which connects and at the same time keeps us apart  so as not to destroy us. 1) In the Neshama and Guf 2) Koach HaAtzmus and Gashmiyus 3) In Ahavas Hashem and Kiyum HaMitzvos practically.
Creation which is Olom Shana Nefesh is a Metziyus and is connected to Tohu, Misa and Rucho Shel Moshiach. To be MeVatel Murgash.
 
נעשה אדם ה'תשי"ז.
Two types of seeing through the"garments" of the eye and directly from the Etzem 
 Two types of Hashgacha: 1) through מלאכים that act like eyes, 2) directly- כאישון עיני.
Two types of Avodah: Mind and heart and Essence- Yechida, 
There's a bringing of the higher level into and through the lower level. 
The Avoda of דירה בתחתונים.
The idea of אישון עיני underescores that the great source of the Neshama is only revealed in darkness, down here.
Three aspects:
A. The ירידה צורך עלי'ה as understood in the analogy of the זונה שהזהר הקדוש
B. The very essence of what the Neshama is and the delight it brings Hashem is only revealed through it's separation from it's sourrce.
C. The home of Hashem where one can even appear on occasion ערום revealing the very essence is only in this, the lowest world.
This then is the meaning of נעשה אדם בצלמינו כדמותינו that even down here the essence of טהורה היא shines.  
 
Two levels of wholeness and perfection and the difference between them:
1) אלה תולדות השמים והארץ בהבראם- עולם על מילואו נברא.
2) אלה תודות פרץ- לעתיד לבא יעלה הפורץ לפניהם.
These are two levels of perfection, one in the beginnigng of time there everything is A. potemtial and not yet actual, B. limited and in a wall.
The other at the end of time, where things are A. actual and not potential, B. Unlimited yet orderly and going in the right direction to the right place: Keduash.
This is why the walls of Yerushalayim will be taken down and replaced with walls of fire.
That itself will have a מקיף and a פנימי.
The ten Sfiros in the beginning vs. the ten Sfiros in the end.
 
בראשית ה'תשמ"ב. 
We need walls to protect us in two ways: 
1) Protect Klipa from coming in and getting more life than what Hashem allotted for it.
[Klipa exists to give us more meaningful free will and the additional life it leaches adds to fulfilling it's purpose of challenging our free will]
2) Prevent Klipa from getting in to the Pnimiyus of Ohr and Ratzon and getting any of it.
When Moshiach comes there will be פרזות no need fort walls, but then there will still be חומת אש. 
This class explains the Avoda of all these levels. 
Walls are Torah (in general, and specifically) 1) To keep not good out: Lo Taseh, 2) To keep the good in: Asei.
Breaking down the walls once Klipa is all gone:  The idea that Mitzvos are infinite.
The wall of fire continues: There's black fire because of the fire in the world, then there's the never changing white fire, this is the third level.  
This will shine Liasid.  
 
This Possuk is hard to understand.
RaShI explains that it means the first of the things to be created were... 
The Zohar has trouble with this and explains that this Possuk is about the ten Sfiros.  
Chassidus adds that 1) the ten S'firos are created Yesh MeAyin, 2) They serve the lower worlds, as they are Hashem's tools in creation. (This is different than how Kabbalah would see this).
The second Possuk is about Birurim of tohu revqealing SaG in BaN.
Two unanswered questions: 1) Why agree with the Zohar but change the details of how the ten S'firos are in the first Possuk. 2) How one becomes many is not resolved by speaking of ten S'firos it simply transfers the question to the S'firos.  
 
Braishis includes the world as it is in 1) the Torah, 2) in the Sefiros and 3) down here.
The point is the Torah down here!
 
Braishis includes the creation of 1) Heaven and earth, 2) the four letters of Hashem's name as 3) Divided into the ten utterances of the creation.
This is parralelled by the Braishis, the two firsts: Torah and Yisraoel who are also divivde into 1) Heaven and earth, 2) the four worlds of Torah ansd a Yid's learning them and 3) the ten that multipplies into the 600,000 interpretations of Torah learned by the Yid.
The most important thing is earth and not heaven.