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Min HaMetzer 5661 PDF Print E-mail
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Thursday, 15 December 2016 17:34
Min HaMetzer 5661
 
 
Sefer HaMa'amarim 5661 page 181-191
 
 
Page 182.
The idea that בנין המלכות is about גבורות וצמצומים is hard to understand: why call that בנין, תיקון
The Rebbe proposes that it has to do with the בנין and תיקון of עולמות בי"ע to be בטול במציאות on a level even higher than אצילות is now!
 
Page 182-3.
Considering that Ba"N has something special beyond what (even) Ma"H has, we begin speaking of what is special about Malchus.
First of all: Malchus is Yesh MeAyin and the source of Yesh MeAyin is higher than the source of all the other S'firos in Ein Sof; and ultimately it comes from Atzmus itself.
 
Page 183.
Second of all: The idea that in Malchus there is מרחב/ רחבות Merchav/ Rachvus.
This comes along with the increase in detail התחלקות due to צמצום, but there is also the element of התרחבות which has it's source in עצמות.
 
Page 18(3-) 4.
Third of all: Malchus when it ascends, goes higher up than any of the other S'firos.
All other S'firos go back to their Shoresh and Malchus goes back to RaDlA.
 
Page 184.
Malvchus ascends higher than other S'firos in the highest source: higher than the Kav (which is basically Hishtalshelus).
It reveals the source that is altogether above  the Kav.
 
Page 184-5.
נקודה קו שטח
A philosophical expose.
what the three mean; the great distance between each one and how (at the same time) they are a gradual evolution from to the next etc.
All this is Hishtalshelus, Kav.
But there's above Hishtalshelus, where Malchus comes from and returns to.
 
Page 185.
The involved Mashal of Rav and Talmid that illustrates the distance between before to after the Tzimtzum.
The distance between teacher and student like seeing and heraring.
The point of this class is that in the point the teacher gives the student all the teachers knowledge is found as a hidden point!
היינו אע"פ שכל כונת הצמצום הוא לחלק מהות מדריגת הרב ממהות מדריגת שכל התלמיד, ושישפיע לו רק שכל שלפי ערכו, מ"מ בהקודת הרושם יש בו כללות השכל של הרב גם מדריגתו הנעלית שבבחינת ראי' וזה נוגע מאד בהבנת הנמשל בענין המלכות ושרשו
 
Page 185.
1) The Nekuda the Rav gives the Talmid has all of the [Sechel of the] Rav in it.
2) There are two types of Nekuda, one that conceals and another that is the potential for later revalation and expansion.
It depends on intent.
 
 Page 185-6.
קו
The קו is not the developing of the נקודה towards being a שטח, rather it is the one נקודה developing the many נקודות included within the original נקודה but they are all still היולי.
In other words: This קו has no רוחב but it has no אורך either.
 
Page 186.
שטח.
The various נקודות along the line of the קו are developed to create actual מציאות rather than remain היולי as they've been until this point.
Now (and here) another [much lower] function of the קו emerges, that it measure each world  and מציאות which is שטח.
The מאמר describes this as being a measure that is interrupted (to measure various dimensions of each שטח) and then resumed in another dimension.
We attempt to explain this as a lower concept in the קו. 
 
Page 186.
נמשל מענין נקודה קו שטח למעלה
This class discusses
1) אור אין סוף לפני הצמצום 
2) מקום
3) רצון הפשוט
4) השערה
5) צמצום הראשון
6) נקודת הרושם שכולל מקור הכלים וגם האור
על פי משל דרב ותלמיד שנת"ל.
Page 186-7.
נמשל לענין הקו מהמשל דנקודה קו שטח.
The Kav emerges from the Nekuda although normally a Nekuda's idea is Tzimtzum here it is a Nekuda Hiyulis due to the כונה and therefore is the beginning of Hishtalshelus.
However even the Nekuda is (still) Hiyuli as it is still Nekudos and not at all the beginning of SHetach.
But at least the one Nekuda is now many.
 
Page 187.
Question: When the one Kav becomes three Kavim is it Hiyuli or Shetach?
Two ways: 1) Hiyuli (Ohr) 2) SHetach (Keli). 
'נמשל לענין השטח שנמשך אורך ורוחב מן הקו וכו.
 
Page 187
Malchus.
This is an introductory class (we read no text)
The class involved a Mashal amd a Nimshal.
The Mashal: The idea that Yiddishkiet is (called) a religion of ritual. hat bothers people about that and why is it right?
The Nimshal: Although creation is based on divine concealment, but there is an aspect of revelation in the finished and end product which we call שטח.
התחלקות והתכללות.
 
Page 187.
True idea of שטח is in כלים but particularly in מלכות as opposed to מוחין and even מדות which are איהו וגרמוהי חד.
 
Page 187-8.
מלכות reaches back to the source of השתלשלות and of נקודה קו שטח.
נקודה includes גבול and בלי גבול but the בלי גבול is בהעלם and only the נקודה נעלמית is apparent.
קו includes בלי גבול as well as  well as גבול and the בלי גבול is visible in the חזר והאיר and in the התכללות after the התחלקות, but it remains basically and measured and limiter.
שטח on the other hand reveals the original intent for manifestation in as much ריבוי התחלקות as possible as it comes together in התכללות and as such reveals the בלי גבול that is the source of the נקודה קו שטח.
 
Page 188.
Introduction to the higher idea in Shetach:
The question ofg what is G-d is answered in [Chakira as the essence of ideas, but in] Kabbalah as Ein Sof.
This means that there's infinite possibilities in Him.
In the world a (relatively) tiny fraction of those possibilities are manifest.
In the language of Chassidus it is עשר ספירות from a possible ספירות אין קץ.
On the level where they are one with עצמות two things are different from how the ספירות are in the world:
1) They are all unified in the אין סוף.
2) The 10 are not related to each other at all; rather each one exists as an עצמי.
בינה on the level of עצמי is הרחבה; thus there are two levels of מרחב one connected to the world and the other way beyond that.
We are beginning to explore the higher level. 
 
Page 189.
The משלים of the higher idea of שטח or מרחב:
1) The expansiveness of the entire sky.
2) The waters of the תהום that have no relativism to the waters on (and around) the surface of the earth.
Question: how can we relate to the higher מרחב or שטח, yet our מאמר insists that we can and do!
 
Page 188-9.
The Rebbe introduces us to the notion that Malchus connects not only to the source of the שטח in the source of the נקודה and קו, but that there is an expression in Malchus of the שטח העצמי or מרחב העצמי.
The issue remains at this point insufficiently explained.
 
Page 190.
Explanation for how the שטח of מלכות includes the מרחב העצמות also and not only the מרחב of the שרש ומקור הקו.
The world's purpose.
 
Page 190.
End of the actual Ma'amar.
How the fact that Malchus reaches the שעח or מרחב of עצמות results in higher understanding of:
1) כח להוות יש מאין ואפס המוחלט שיש במלכות.
2) ההעלאה למלכות לעצומ"ה למעלה מכל עליות שאר הספירות והכחות.