Kvod Malchuscha 5661 PDF Print E-mail
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Sunday, 13 November 2016 17:53
Kvod Malchuscha 5661
Page 171, 181.
Gevura is concealing, the Malchus justifies it and makes it positive.
Division begins in Malchus and continues in Gevurah.
Page 171, 173-4.
Yesh MeAyin:
1) Something from where? (the source is unknown).
2) Something from a Ha'arah of Havaya (which means that the source of creation is insignificant compared to Atzmus.
This is the reason it is called "Ayin"- nothing in comparison with Hashem. 
Page 171-3.
The greatness of Hashem "In the city of Elokainu".
1) The greatness of Hashem is known from the world, מה גדלו ומה רבו.
On earth it is מה רבו. The great diversity.
Osiyos come from Atzmus and come down to a low enough level for us to see them and their quantity. This is עיר אלוקינו. 
2) They then join with others to create complex living forms until a "city" exists, through כח הצירוף. 
Page 171.
The question of Osios being Domem or not.
Two questions and their answers. 
1) Big medium and small letters aren't an indicator that letters grow and change.
2) What happens on Shabbos and Yom Kippur when Neshamos go from world to world isn't growth and change but שינוי ממהות למהות.
Page 172.
עיר אלוקינו vs. עיר אלוקים.
 Orderly words and disorderly words.
Kedusha and Klipa all come from עיר אלוקינו but Kedusha reveals more. 
Page 174.
Introduction to the second idea of Yesh MeAyim- that the source is "far away" that means hidden from what it creates.
This is like (but more distant than) quantum separateness.
Malchus- The Pnimyus is far from the Chitzoniyus.
Parsa like scrambling the words so that it no longer reflects the words (let alone the source) at all.
Page 174- 5.
Ila ViAlul
Four Meshalim in two classes:
A. Sechel & Midos, B. Thought Speech Deed
C. Soul and the emergence of the faculties from the (plain and infinite) Soul, D. Sunlight from the Sun.
The first two are about Hishtalshelus: Oros and Keilim, the second two are about Ein Sof coming into worlds.
The idea of Nefesh being partially revealed through Kochos.
Page 175- 6.
Atzilus is Ila ViAlul from one Sefira to the next both in Oros and in Keilim.
מהתעבות האור נעשה הכלי
The two ideas associated with the thickening (more revealing, and in revelation more is always less [of the essence]) of the light:
1) Keli emerges.
2) The "keli within the Ohr" emerges and meets the Keli, rather than go away as is the nature of Ohr. 
Page 176- 7.
Ohr meets Keli because of Keli ShebiOr, Keli meets Or because of Ohr ShebiKeli
here the added aspect is from someplace else [the fact that there was  יחוד מ"ה וב"ן בשרשם]
According to the Ayim Bais it is each by itself because of כונה.
Page 177.
Explanation of meeting of Ohr and Keli: Atzilus, revealing Godliness.
The point of everything according to Kabbalah is revealing Godliness which depends upon Atzilus: the compatibility of Ohr and Keli.
Sefiros and Tikunim. 
page 176.
A thought on the יסודות.
A question.
Page 177- 8.
Ila ViAlul and Yesh MeAyin are different in two basic ways:
1) In Ila ViAlul the cause and affect are similar to each other, while in Ayin LiYesh they are dissimilar from each other.
2) In Ila Vialul the affect reveals its' cause, and in Ayin and Yesh the yesh is hidden from the Ayin.
The KAV is similar to Ila ViAlul in the second way, but similar to Yesh MeAyin in the first.
The KAV is an altogether different character (or substance) from the Ain Sof in three ways:
A. The ohr is a Metzius.
B. the Ohr can come into Sefiros,
C. The Ohr has relationship to space and spatial orientation (close and far). 
Page 177-8.
Reading inside.
The duality of Kav:
A new מהות that is יש מאין like
And close, revealing it's source like עילא ועלול. 
 סובב is the true עילא ועלול in this discussion.
page 178-9.
The difference between ביטל and דביקות: a[n independent] thing that is Bottul, while דביקות is an expression of Godliness, which may have מציאות but has no ישות.
דביקות ניכרת- אור
דביקות בלתי ניכרת- כלים.
כלים are דבוק just like אור is (and more) but it only becomes evident if and when אור goes into כלי.
Page 178-9.
Inside, כלים.
How according to all three opinions about (Keilim of) Atzilus, the Keilim are Elokus, only they are unevident.
Thus אורות וכלים דאצילות are both עילא ועלול from אין סוף and not יש מאין.
This is מ"ה. 
Page 179-180.
BiY"A is Yesh and categorically removed from Elokus.
It therefore can get only through Tzimtzum and anything more would be destructive.
Page 180-181.
Yesh MeAyin is really "new" as opposed to Ila ViAlul.
Malchus is the seat of this because of Malchus' nature of Helem.
Binyan of Malchus from Gevurah.