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The Alter Rebbe's Revolution in Tzimtzum -- Part 6

The Divine Keilim-Vessels: The Other Half of the G-dliness Equation

1 hr 17 min

Class Summary:

The Divine Keilim-Vessels: The Other Half of the G-dliness Equation

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  • L

    Lazer -11 years ago

    How and why the צמצום effects higher then אוא"ס מקור לממכ"ע
    Two questions if you can be kind enough to explain.

     

    You explained in past classes that the צמצום is in אוא"ס מקור לממכ"ע because that is where the מקום החלל comes from, and therefore the אור would interfere, and so that is why we need the צמצום to take away the אור so it doesn’t interfere with the כלים that is intended to emerge now within the מקום החלל.

     

    The אלטער רבי is מחדש that it doesn’t mean כפשוטו. Rather, the אוא"ס מקור לממכ"ע is still within the מקום החלל. What the צמצום did to the אוא"ס מקור לממכ"ע is disconnected it from the כלים and it therefore cant be בגילו now (felt directly or experienced) in the  מקום החלל but it is still there as it was before).

     

    (This level of  אור to which the צמצום had an effect is obviously not the Kav because that comes afterwards. And so, it would seem that even after the Kav enters the מקום החלל, there is still simultaneously the אוא"ס מקור לממכ"ע within in it just not בגילו).

     

    This would mean that any אור above the אוא"ס מקור לממכ"ע and therefore above מקום החלל, starting from אוא"ס מקור לסוכ"ע , and  

    עצם האור, both of which are considered G-dliness can act just as the מאור which is בהתגלות because it doesn’t interfere with anything within the מקום החלל? From their level and perspective, there isn’t any מקום החלל at all, the space of the מקום החלל is only in existence on the level of אוא"ס מקור לממכ"ע.

     

    If the above is the correct understanding, this would lead to two questions:

     

    1 – Why do we say that the צמצום does effect the אוא"ס מקור לסוכ"ע  in a way that it cant be בגילו? (Which on a side note: It sounds very similar to the way you explained the effect the צמצום has on אוא"ס מקור לממכ"ע? Meaning, the אור is there but not בגילו, can’t be felt. Isn’t that exactly how the צמצום effects the אוא"ס מקור לממכ"ע ?). If it doesn’t interfere at all, why the need for the  צמצוםto אוא"ס מקור לממכ"ע to effect it at all?

     

    2 – If we say that the צמצום has no effect on the

    עצם האור at all, that would mean that עצם האור (G-dliness) is everywhere and בגילו, just like the מאור (G-d). Yet it doesn’t seem that we say that its that same, just as we say regarding the מאור that המאור הוא בהתגלות ?

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    • A

      Anonymous -11 years ago

      Re: How and why the צמצום effects higher then אוא"ס מקור לממכ"ע
      Your notes are enclosed with my comments in bold. I’ll be cutting your paragraphs up to affect this. Your questions are very educated. Who are you?

      You explained in past classes that the צמצום is in אוא"ס מקור לממכ"ע because that is where the מקום החלל comes from, and therefore the אור would interfere, and so that is why we need the צמצום to take away the אור so it doesn’t interfere with the כלים that is intended to emerge now within the מקום החלל.



       The אלטער רבי is מחדש that it doesn’t mean כפשוטו. Rather, the אוא"ס מקור לממכ"ע is still within the מקום החלל. What the צמצום did to the אוא"ס מקור לממכ"ע is disconnected it from the כלים and it therefore can’t be בגילו now (felt directly or experienced) in the  מקום החלל but it is still there as it was before).



       (This level of Ohr to which the צמצום had an effect is obviously not the Kav because that comes afterwards.

      It is the Kav and the M’kor HaKav. The Kav is the measured (Chazar ViHaIr, (see later class in this series on the Kav)) Ohr that was Mimalei makom HaChalal before. The Kav is Bi’Giluy after the Tzimtzum and the Iggul aspect (see last week’s- lesson 5- note) of the Ohr that filled the space of the Chalal (M’kor Mimalei also) is there Bi’Helem.

      And so, it would seem that even after the Kav enters the מקום החלל, there is still simultaneously the אוא"ס מקור לממכ"עwithin in it just not בגילו).

      Correct, but it is the same Ohr. There may be some subtlety here between the Shitos of Chassidus (before and in the Ayin beis), but we are not going this deep into this here. Simply speaking the Kav and the M’kor HaKav are the same Ohr.

      Moreover (according to some Ma’amarim), the M’kor of Sovev is really also the same Ohr, and all the differences have to do with the (M’kor) Keilim.



       This would mean that any אור above the אוא"ס מקור לממכ"ע and therefore above מקום החלל, starting from אוא"ס מקור לסוכ"ע , and

      עצם האור, both of which are considered G-dliness can act just as the מאור which is בהתגלות because it doesn’t interfere with anything within the מקום החלל?

      Wrong.

      The M’kor of Sovev is affected by the Tzimtzum and the ‘Makom HaChalal’ even if (bipashtus) it came before the Ratzon for the Olomos and therefore for the Makom.

      Because there is a concept of Ritzonis before Ratzon Samach Vov (new) page 238-9, see there page 228); moreover, there is subtlety to the entire idea of newness beginning with Ratzon (see there page 7-8) and therefor a concept of makom before makom.

      The Makor of Sovev is therefore (at least indirectly) related to the makom and is Helem in relation to the makom HaChalal.

      Now, regarding the Etzem of Ein Sof and the question of how it is different than the Etzem, this question is truly a challenge.

      There is however no doubt that is impossible to even consider that Etzem of ein Sod would be similar to the Ma’or, even (if only) its’ relationship to the makom and the Olomos.

      Only the Ma’or, as Metzius bilti Metzius Nimtza has no interference with the Makom and the Olomos, and the Etzem of Ein Sof, is at least, a Metzius Nimtza.

      Now, I don’t know who you are, but you are no stranger to these ideas. So I will make two comments. 1) I don’t now the answer to your question, 2) see the Sugia of ‘Yedias Bi’Atzmuso’ which is (bipashtus) about Etzem of Ohr Ein Sof (5671 page 25 ff.), what yu cannot surmise from there I cannot help you with.

      From their level and perspective, there isn’t any מקום החלל at all, the space of the מקום החלל is only in existence on the level of אוא"ס מקור לממכ"ע.



       If the above is the correct understanding, this would lead to two questions:

      I corrected it above.



       1 – Why do we say that the צמצום does effect the אוא"ס מקור לסוכ"ע  in a way that it can’t be בגילו? (Which on a side note: It sounds very similar to the way you explained the effect the צמצום has on אוא"ס מקור לממכ"ע? Meaning, theאור is there but not בגילו, can’t be felt. Isn’t that exactly how the צמצום effects the אוא"ס מקור לממכ"ע ?). If it doesn’t interfere at all, why the need for the  צמצוםto אוא"ס מקור לממכ"ע to effect it at all?



       2 – If we say that the צמצום has no effect on the

      עצם האור at all, that would mean that עצם האור (G-dliness) is everywhere and בגילו, just like the מאור (G-d). Yet it doesn’t seem that we say that its that same, just as we say regarding the מאור that המאור הוא בהתגלות ?

      The notes above addressed all these points and provide much food for thought if not concrete answers.

       

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  • D

    Degel -11 years ago

    B"H
    I heard idea that in order to appreciate the piece of art in the fullest possible way one has to have his inner artist "activated". Rabbi Yossi Paltiel, you are that type of artist!

    Your appriciation of the subject cannot leave the audiance indifferent, moreover it activates their artistic skills as well.

    How could you do it so brilliantly?!

    Thank you very much!

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Yossi Paltiel

  • June 1, 2013
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  • 23 Sivan 5773
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