Lech Lecha 5662 PDF Print E-mail
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Sunday, 30 April 2017 14:09
Lech Lecha 5662
Page 241.
Questions and answers.
Why all the details about where Avrohom is going from and such few details about where he's going to?
 Because this is a spiritual journey, and you know where you are coming from  but know little of where yo will eventually reach.
The future is being shown, later Hashem will say the place I will tell you, as opposed to showing.
Why the visual sense. 
Page 241-2.
Introducing the interface and difference between כחות and חושים.
The כחות is long involved, and changing; while חושים have an immediate impact but isn't so changing in and of itself.
יונתי בחגוי הסלע בסתר המדריגות הראיני את מראיך השמיעיני את קולך וגו
Like doves staring at one another is very deep but doesn't in itself create. 
Page 242.
When we look at Hashem He looks back at us.
Through חושים one can skip many steps and go straight from מלכות to כתר.
Page 242.
1) חושים  don't create יחוד  and change, but they set up and inspire the birth and change that will follow.
2) תענוג is the expression of one's infinity, but it is not useful in the reality f the limited complex lives we live.
But the תענוג must (does) inspire it. 
Page 242-3.
Chushim, including Seeing don't create a Yichud and have children [that means create change] but thye set it up.
Seeing affects desire.
Seeing affects one's ability to learn.
Page 243-4.
The down side of חוש הראי'ה.
Though it is very impactful it isn't the Essene itself because it doesn't change you.
The other חושים are actually more פנימיות than seeing.
Page 244.
An interesting idea (understood בדרך אפשר) about seeing according to Chassidus and Torah:
Every single creation has it's own light; but the light doesn't reach you (except by sunlight, which is why it is blinding), which is why seeing is not a חוש פנימי that transforms.
The other חושים שמיעה ריח etc. are more so.
Page 244.
ראי'- המשכה יותר התאחדות פחותה.
שאר חושים- התאחדות הנפש יותר, המשכת העצם פחות.
The idea of כלות הנפש, where the soul expires and leaves the body is explained here, as the lower being uplifted in the higher etc.
It is connected to the idea of  התאחדות הנפש which is the same idea as כלות הנפש.
המשכת הנפש on the other hand is the Soul being drawn out of itself towards the body etc, which is the strongest by ראי'ה. 
Page 244-5.
Back to the question: how did Dovid (Malchus)  "see" and reach and bring down directly from Kesser "Ayin" straight to himself in Malchus "אשא עיני אל ההרים מאין יבא עזרי" without going through the steps of Hishtalshelus?
The answer will be through חושים and particularly the חוש הראי'ה.
Hashem also by-passes when יאר הוי' פניו אליך, this also needs explaining.
Page 245.
Two types of Hishtalshelus:
One: the gradual orderly one.
In order for ideas and inspiration from Kesser to reach מלכות in a form of פנימיות it goes through various steps of התלבשות וצמצום.
Page 245- 6.
Another aspect of seeing, when someone great looks at you.
It is very impacting nut not internally transforming.
The greatness of a person through hiss eyes.
Page 245-6.
Attempt at explaining what is the meaning of Kesser looking at Malchus, by discussing an אתערותא דלעילא  that is not connected to an  אתערותא דלתתא.
Either the idea of וישכם לבן בבקר.
or the idea of אתערותא דלעילא שלמעלה מאתערותא דלתתא אתערותא דלעילא.
Page 245-6.
The נמשל for כתר מסתכל על מלכות.
Since it is the Etzem it is 1) Makif, 2) coming from the essence of אריך and not only from an הארה.
Page 246-7.
מלכות looking at אריך reveals the essence of אריך in a מקיף way.
Like looking at a king.
Anyone can look at a king but only special people can advise.
Ironically, in a way, when seeing him you get more of him than when you serve him.
משל: מודה אני. 
Page 247-9.
The four rungs of the ladder of prayer.
מודה אני submission and acceptance, this state is where one's mind and heart and senses are not manifest, and we have and all we can (and do) do is accept.
 סיפור שבחיו של מקום :פסוקי דזמרא we sing G-d's praises about what He does fro us physically. We are not intellectualizing we are simply seeing and celebrating what He has given us.
ברכת קריאת שמע וקריאת שמע We intellectualize about The Creator by studying what is around Him: Angels, then Souls, then G-dliness.
שמונה עשרה כעבדא קמי' מרא standing in His presence silently, where אלקות can rest upon him.
In this מאמר we speak of חושים and כחות which corresponds to the second and third part parts of תפילה.
Page 247-8.
פסוקי דזמרא is like looking at the king: הסתכלות where you have the essence but it is not internal and transforming though it is very impactful.
ברכות קריאת שמע is studying the king; not nearly as moving but  much deeper, like the כחות.
Page 248-9.
What praise does change.
It reveals (and in G-dliness' case: creates) new energy through the praise.
This is why Yidden are called יונתי as they "stare" at Him.
Page 249.
After we discussed יונתי, we explore now:
1) בחגוי הסלע, the גוף is called סלע because it is 1) דומם and 2) Hard like תהו.
Hard and inflexible versus flexible and soft.
2)  מדריגא refers to the נפש הבהמית which has various different types.
Page 249- 251.
The journey of the Neshama down which raises her higher than she was origionally ירידה צורך עלי'ה is called "סתר"?
Two explanations:
1) When the journey begins the עלי'ה is only potential and "hidden" and has it's work cut out for herself: A. Elevate the Tohu within the body and animal soul, B. Then the divine Soul also gets raised to the level of לא אדם which is from Tohu that is higher than תיקון.
2) The elevation happens discreetly and suddenly: where the entangled and surcuitous journey seems directionless and suddenly it is clear, like clombimg a spiral staircase.
Page 249-250.
Merkava and what it means that Neshamaos and Malachim carry "Him".
In this Ma'amar it is through Birur: when the Malachim are clarified and return to thier source in Tohu, they are able to carry "Him" Adam HaElyon.