Explorez tous les épisodes du podcast Ayin Beis: Existence Unplugged

Patriarchs: Aligning the World with its Roots; Beriyah: Seeds of Existence

Tangible Comprehension of the Divine

Permeating Existence with the Divine

Yotzer Prayer: 7 Steps Within Malchus (2)

FIRST FOUR LEVELS IN MALCHUS

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 74 (2) p. 138-140

Short Summary: 

Long Summary:

"The beginning" refers to the beginning of all beginnings -- atzmus. The intention of the 'beginning" is wedged in the end -- in malchut,  "melech yochid," "melech ha'kodesh," "adon olam asher molach b'terem kol," fundamental exaltation (hisna'asus atzmi). This is malchut - power to create: "Elokei olam" -- the divine name as it is encompassed in and one with the essence -- yecholes.

"B'rachomecho Ha'rabim" is the name as it is revealed. These first two levels are like the difference between mlacht as it is rooted in binah (concealed) and in z"a (more revealed). "Racheim aleinu" - keser malchus: the ani of keser and atzmus infuses the ayin of malchus with exaltation: the elevation of nature through miracles which manifest in nature. "Racheim" (compassion) comes from an exalted state -- a makif -- which recognizes the lowliness and distance of an entity and has compassion toward it. Immanent energy does not require and evoke compassion.

"Adon Uzeinu" -- the compassion creates a makif that empowers and elevates the soul.

Concepts: Malchus.

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus (2)

FIRST FOUR LEVELS IN MALCHUS

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 74 (1) p. 138-140

Short Summary: 

Long Summary:

"The beginning" refers to the beginning of all beginnings -- atzmus. The intention of the 'beginning" is wedged in the end -- in malchut,  "melech yochid," "melech ha'kodesh," "adon olam asher molach b'terem kol," fundamental exaltation (hisna'asus atzmi). This is malchut - power to create: "Elokei olam" -- the divine name as it is encompassed in and one with the essence -- yecholes.

"B'rachomecho Ha'rabim" is the name as it is revealed. These first two levels are like the difference between mlacht as it is rooted in binah (concealed) and in z"a (more revealed). "Racheim aleinu" - keser malchus: the ani of keser and atzmus infuses the ayin of malchus with exaltation: the elevation of nature through miracles which manifest in nature. "Racheim" (compassion) comes from an exalted state -- a makif -- which recognizes the lowliness and distance of an entity and has compassion toward it. Immanent energy does not require and evoke compassion.

"Adon Uzeinu" -- the compassion creates a makif that empowers and elevates the soul.

Concepts: Malchus.

Transcendence (chapters 49-83)

Yotzer Prayer: 7 Steps Within Malchus

POWER OF MALCHUS

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 73 p. 136-138

Short Summary: 

Long Summary:

Concepts: Malchus.

Transcendence (chapters 49-83)

From Non-Existential to Existential and Below

Yotzer Prayer: 7 Steps From the Source to Existence

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 72 (3) p. 135-136

Short Summary: 

Long Summary:

Concepts: Atzmus (the Divine Essence)

Transcendence (chapters 49-83)

From Non-Existential to Existential and Below

Yotzer Prayer: 7 Steps From the Source to Existence

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 72 (2) p. 135-136

Short Summary: 

Long Summary:

Concepts: Atzmus (the Divine Essence)

Transcendence (chapters 49-83)

Atzmus: Elokei Olam

Yotzer Prayer: 7 Steps From the Source to Existence

Ayin Beis Volume 1, Discourse 19, Anu L'Dodi 5673, Chapter 72 (1) p. 135

Short Summary: 

Long Summary:

Concepts: Atzmus (the Divine Essence)

Transcendence (chapters 49-83)

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

Awakening the Desire

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 70 (2) p. 130-132

Analysis

Short Summary: 

Long Summary:

Concepts: Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

More info: www.ayinbeis.com

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

5 Levels of Soul

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 71 (1) p. 132-134

Analysis

Short Summary: 

Long Summary:

Concepts: 5 Levels of Soul. Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

From Desire to Structure

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 70 p. 130-132

Analysis

Short Summary: 

Long Summary:

Concepts: Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

Ayin Beis with Rabbi Simon Jacobson Chapter 69-70 Addendum 2

Comparative Studies: Shaarei Teshuvah Shaar haTefilah ch. 9

Boruch She'Omar: 5 Steps From 

Non Existence to Existence (2)

From the Source to Existence

Abraham Reveals the Divine

Ayin Beis with Rabbi Simon Jacobson Chapter 69-70 Addendum 1

Comparative Studies: Shaarei Teshuvah Shaar haTefilah ch. 8

Boruch She'Omar: 5 Steps From 

Non Existence to Existence (2)

From the Source to Existence

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

From the Source to Desire

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 69 (3) p. 129-130

Analysis

Short Summary: 

Long Summary:

Concepts: Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

Desire for Existence

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 69 (2) p. 129-130

Short Summary: 

Long Summary:

Concepts: Boruch She'Omar. Desire for existence

Transcendence (chapters 49-83)

Boruch She'Omar: 5 Steps from Non-Existence to Existence (1)

The Stirring

Ayin Beis Volume 1, Discourse 18, Zeh Ha'yom 5673, Chapter 69 (1) p. 129

Short Summary: 

Long Summary:

Concepts: Energy. Desire for existence

Transcendence (chapters 49-83)

Immanence and Transcendence

Summary of Chapters 1-67

Ayin Beis Volume 1, Discourse 18, Zeh Hayom 5673, Chapter 68 p. 127-128

Short Summary: 

Long Summary:

Concepts: Desire..

Transcendence (chapters 49-83)

Existential Impact of Transcendence (4)

Standing Strong

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 67 (2) p. 126-127

Short Summary: 

Long Summary:

Concepts: Keser of Atzilus. Soul.

Sources:

Transcendence (chapters 49-83)

Existential Impact of Transcendence (4)

The Keser of Atzilus Effect

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 67 (1) p. 124-126

Short Summary: 

Long Summary:

The impact of keser of atzilus is not on general existence (like the bittul that a"k effects), but on the souls, which are rooted in atzilus -- it causes them to have hidden love and re'usa d'liba, to offer testimony on the transcendent, the hidden of all the hidden. Israel is like desire, which rules the faculties. And it also impacts them to be revealed. The makif (keser) of atzilus is a close makif, which is closer to the internal and immanent, affecting the spontaneous thoughts of teshuvah, and the resting of the shechinah that inspires a person.

Concepts: Keser of Atzilus. Soul.

Levels of Desire (4)

Adam Kadmon and Atzilus

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 66 p. 123-124

Short Summary: 

Long Summary:

The primal desire and thought of adam kadmon is the power of desire, the heskem, which is still within the essence, and not yet the full blown desire in motion as it manifests in keser of atzilus, which is the revealed and stimulated desire. Like the difference between kadesh and kodosh, thought (beriyah d'klolus, a"k) and speech (yetzirah d'klolus, keser of atzilus), which leads to action (asiya d'klolus, atzilus). Another reason for the need of the revealed desire (keser): because a"k is in a state of ain sof relative to atzilus. To bring the ten sefirot into being requires a spcific desire, a makif proti, for atzilus specifically.

Concepts: Adam Kadmon. Atzilus

Sources:

Transcendence (chapters 49-83)

Levels of Desire (3)

Pre-Desire: Desire to Desire

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 65 p. 121-123

Short Summary: The actual (revealed) desire is preceded and rooted in the power of desire (or concealed desire), thought, which is simply a heskem, a resolution and determination on the worthiness of the desire, but is not yet an actual stimulated desire, being drawn and longing to the object. It can even take time between these two stages. (This is lower than the firm essential desire (rotzon ha'muchlat b'etzem), which is simply within the essence, and may never be expressed).

Long Summary:

The actual (revealed) desire is preceded and rooted in the power of desire (or concealed desire), which is simply a resolution and determination (heskem) on the worthiness of the desire, but is not yet an actual stimulated desire, that is longing for and palpably being drawn to the object. 

This stage of desire, which emerges after some awakening of desire, is a step lower than the firm essential desire (rotzon ha'muchlat b'etzem), which is simply within the essence beyond any form of arousal, and may never be stimulated and expressed. By contrast, the desire we are discussing comes after his interest has been aroused and he had an internal dialogue whether this object is worthy to be desired or not, and he has determined that it is worthy. Yet, the desire is still only a determination, not an actual yearning. It's possible that years may elapse until he will actually desire and pursue the object.

This determination is called "thought," not actual desire - rotzon -- which consists of the same letters as "tzinor", a channel that draws down the soul to a particular object, being that he is excited and immersed in the desire.

Concepts: Determination to Desire

Sources:

Transcendence (chapters 49-83)

Levels of Desire (2)

Revealed Desire

Ayin Beis Volume 1, Discourse 17, Atem Netzovim, Chapter 64 p. 120-121

Short Summary: The need for a specific desire for each individual world can be further understood by knowing that there are two levels of desire: actual desire which is palpably drawn to the objective of creating existence. (Lower than essential desire, like that of parent to child, G-d and souls, which has no objective at all, and is only an expression of their essential connection, regardless of revelation or quality, unlike the desire for -- and pain from concealed -- divine revelation).

From Intangible to Tangible

Levels of Desire (1)

Internalizing Desire

Ayin Beis Volume 1, Discourse 16, Ki Tovo, Chapter 63 Part 2, p. 118-119

Long Summary:

According to the above we can understand the opening verse (of this discourse) "when you will enter the land that G-d has given you": Eretz (land in Hebrew) means desire (ratzon), referring to the simple desire (rotzon poshut) of the soul for the divine. This desire (eretz) is given to us by G-d from above, as a heritage (nachala), which is the transcendent forces of the soul. However, to reach this simple desire we first need to "enter the land" - serve with our rational faculties.

There are two types of desire: A rational one and supra-rational one. We begin with the former, and that creates a container to generate the latter. Prayer - a ladder from earth to heaven - personifies this experience: We begin with the contemplation in pesukei d'zimrah, songs of praise about the creation of existence, followed by the pre-Shema blessings contemplating the sublimation of the angels, and the bittul of souls in their comprehension of the divine in Shema. All this is rational service - the ladder on the ground , which then leads to the supra-rational service in Shemoneh Esreh (amidah) - the top of the ladder reaching to transcendent heaven, which G-d gives us from above.

The verse then continues: V'yorashto v'yoshavto boh (possessing and settling the land). Posessing the land is through conquering it from the seven nations, which is the service of refining the the seven emotions of the animal soul, transforming darkness to light, and thus possessing the transcendent energies of Tohu, which comes specifically through sublimating crass materialism. The root of the crass is in the containers, and by conquering and sublimating the crass we repair and sublimate the containers above, which reaches the higher transcendental energy of tehiru i'llah (as discussed in ch. 62). In contrast to rational service, which dissipates after prayer (taking with it also the supra-rational love), this supra-rational service, which refines and transforms the animal soul, has a permanent impact (yerusha has no discontinuity , unlike a gift which does).

Both these levels are transcendent. Then comes v'yoshavto boh (settling in the land) - transcendent gets internalized, and their is a fusion of the transcendent and the immanent. In human service this is Torah which follows prayer, internalizing the transcendent experience of prayer.

This all year round service is reflected more specifically in Elul, Rosh Hashana, Yom Kippur and Sukkot: Rosh Hashana is the service of dedication to the divine (kabolat ol malchus shomayim), through revealing inner soul essence. Also the teshuvah of Rosh Hashana is the higher teshuvah (teshuvah i'laah), returning to the divine source. In Elul we prepare for this through the lower teshuvah (teshuvah ta'taah), rejecting the inappropriate, feeling sadness over being distant from the divine. Everyone through their own initiative has the capacity to reach this lower level of teshuvah, by being accountable for the details of his life, and feeling bad over his iniquities and determining strongly to uproot the inappropriate. An auspicious time for this is in the days of Elul, and specifically in the days of Selichos. Through this one becomes a container for the higher teshuvah of Rosh Hashana, and then Yom Kippur, when even higher revelations emerge through the bodily afflictions of fasting, diminishing the fat and the blood, which reveals the transcendent "higher purity."

Then on Sukkot the transcendent permeates the immanent, Ba'Sukkot teishvu, you shall dwell internally in the transcendent Sukkot, which integrates the transcendence of Rosh Hashana and Yom Kippur.

Levels of Desire and Transcendence (1)

Levels of Desire and Transcendence

Ayin Beis Volume 1, Discourse 16, Ki Tovo, Chapter 63 p. 117-119

Short Summary: In addition to the general makifim (of tehiru i'laah and tehiru ta'taah) there are also the specific makifim for each world, due to the equalized energy and lack of distinction of the individual levels as they stand in the makif kloli (transcendent desire).

Long Summary:

In addition to the general transcendent energies (makifim klolim) of tehiru i'laah and tehiru ta'taah which desire and encompass all of existence, there are also the specific transcendent levels (makifim) for each respective "world": The keser (crown, makif) of atzilus - the specific desire to emanate atzilus; the keser and desire of beriyah; to the keser and desire of asiyah.

The reason for this is: Though the desire for all aspects of existence (of all the worlds) begin in the simple pre-tzimtzum desire (rotzun ha'poshut), and even more so in the primordial thought of A"K, which has a relationship with existence (more than the pre-tzimtzum desire, where there is no existence of worlds in any shape or form), nevertheless in that transcendent thought and desire all distinctions of existence are totally concealed and encompassed, to the point that they are all equalized. In A"K atzilus and asiya are equal. For two reasons: 1) Even though once they emerge the energy level of one world is very different than another (in atzilus the divine energy is revealed and one with the containers, while in biy"a they are separate), yet while they are contained in A"K the energy of all the levels is the same (just as A"K encompasses them all even after they emerge). Similar to how the soul radiates equally during the  revelation of the concealed faculties (at a celebration), as discussed in ch. 22. 2) In A"K all distinctions of levels are completely concealed.

Thus, in order to bring into actual existence the distinct worlds there needs to be a specific desire for each individual world. For example: When someone builds any structure, first comes a general desire for the overall structure, which includes all the details (the shape of the rooms, floors, doors, windows, as well as the building materials, wood, stones, earth), but the details are not yet distinguishable in this all encompassing desire for a home. Then, when it comes to the action stage, then there is a specific desire for each room, floor and each respective detail.

Concepts: Makif.

Sources: Example of desire to build home: Shabbat Parshat Tisa 5565 -- cited in the sources for ch. 60, pp. 323. Biurei HaZohar Tzemach Tzedek pp. 256. See also Adam Ki Yi'hiye Samach Vav p. 200. V'hoyu Emunas Itecho 5652 pp. 39. Va'yovo Amalek 5709 p. 39.

Transcendence (chapters 49-83)

Existential Impact of Transcendence (3)

The Iggul HaGadol Effect (1)

Ayin Beis Volume 1, Discourse 16, Ki Tovo, Chapter 62 p. 116-117

Short Summary: Impact of the higher macro-cosmic transcendent energy (thiru ilaah; iggul hagadol) on existence: bittul of the containers, the body, which reaches deeper than the bittul of the energy.

Long Summary:

All the above (chapters 60-61) is about the impact of Adam Kadmon on existence: Though it is a distant transcendent force (makif ha'rachok), it still has some relationship with existence, and thus has some conscious effect on souls. But the higher pre-tzimtzum transcendent energy, the higher purity (thiru ilaah), which (after the tzimtzum) is the level of the "great sphere" (iggul hagadol) that precedes the ray of light (kav), though it too encompasses all, it has no relationship with existence and thus has no conscious effect.

Yet also this dimension has an impact on existence: the bittul of the containers - their receptivity to contain energy, and in a way that they can utterly unite with the energy - originates from their root in the transcendent "higher purity"/"great sphere" (which is why the containers are round).

This bittul of the containers reaches deeper than the bittul of the energy, as per the explanation in the Midrash that "Isaac's ram stretched out its arm and touched the talit (prayer shawl) of Abraham": Abraham is the level of the kav (rooted in the hidden tiferet). Abraham's talit (makif) is the "great sphere" which precedes the kav. Due to the binding (akeidah) of Issac, which is the offering the body (the container) as a korban, Issac's ram (which replaced him as the offering) reached and touched the "great sphere." This is because the sacrifice offering of the body reaches a greater place than the sacrifice offering of the soul. In our service this bittul of the body (container) is the power of offering (korbanot), in which the physical fat and blood are consumed by the heavenly fire. Similarly, when we fast and sacrifice our bodily fat and blood to G-dliness. This is also the greatness of Yom Kippur when we afflict our bodies, which reaches higher than teshuvah (of our souls).

This bittul of the body - uniting with the divine - reaches the higher macro-cosmic transcendent energy (makif ha'kloli). And that is why in the future. when the higher transcendent energy will be revealed, and the kav will reach and reveal the bottom of the "great sphere," the body will be G-dly due to the revelation of the transcendent energy, which is reached explicitly through the bittul of the containers.

Concepts: Iggul HaGadol. Tehiru I'laah

Transcendence (chapters 49-83)

Existential Impact of Transcendence (2)

The Adam Kadmon Effect (2)

Ayin Beis Volume 1, Discourse 16, Ki Tovo, Chapter 61 p. 113-116

Short Summary: Additional impact of A"K on existence: 1) concealed love in every soul, mesirat nefesh, supra-rational faith. 2) kabolat ol malchut shomayim - naaseh that preceded nishma - bittul to the source of desire (baal ha'ratzon).

Long Summary:

[Continuing the discussion of A"K's impact on existence, he adds a second type of impact -- the effect that the internal dimension of A"K has on souls].

We can additionally explain [the impact of A"K on existence] based on Likkutei Torah (Tazria 21a), that though A"K cannot manifest in an internal/conscious way, a reflection of its energy must infuse souls: A"K infuses the soul with its transcendent nature to expire in its yearning for the divine; the soul's deep seated supra-rational faith and hidden love, which is why every Jew has the capacity to give his life to sanctify G-d (mesirat nefesh al kiddush Hashem). and he has the ability and free will to reveal this dimension into his consciousness. This energy comes from the inner dimension of A"K, while the bittul of "all that stand upright" in existence in general (discussed in the previous chapter) originates from the outer dimension of A"K.

We can further understand the energy of A"K in souls as being expressed in their total devotion (kabolat ol malchut shomayim) to the source, the "Master of desire" (baal ha'ratzon), which is higher than and precedes their commitment to His actual desires (kabolat ol mitzvot), "we will do then we will listen" (naaseh preceding nishma), to the point that he has pleasure from serving the divine, and even higher: his pleasure is from the pleasure of the master.

Concepts: Adam Kadmon.

Transcendence (chapters 49-83)

Existential Impact of Transcendence (1)

The Adam Kadmon Effect (1)

Ayin Beis Volume 1, Discourse 16, Ki Tovo, Chapter 60 p. 112-113

Short Summary: 

Long Summary:

Concepts: Adam Kadmon.

Transcendence (chapters 49-83)

Existential Impact of Transcendence (1) The Adam Kadmon Effect (1)  Ayin Beis Volume 1, Discourse 16, Ki Tovo, Chapter 60 p. 112-113

What impact does the macro-cosmic transcendent energy (makif ha'kloli) have on existence? And what difference in impact is there between the two levels of transcendent energy, the one before the tzimtzum (tehiru Il'aah) and the one after the tzimtzum (tehiru ta'taah, Adam Kadmon)?

We can understand the impact of Adam Kadmon (or abbreviated as A"K) on existence based on the concept that "the entire structure -- of A"K -- shall prostrate before you." Due to its close proximity to the divine, A"K stands in complete subjugation (bittul) to the divine. And this subjugation effects all the worlds, because A"K is like a blueprint - a snapshot - that encompasses all of existence. However, this bittul embedded in existence is very concealed and not consciously felt by existence, because the "image" of existence in A"K is in a state of "makif," transcendent and beyond the consciousness and awareness of existence. As such, the "one glance" and knowledge of A"K (which knows and sees every detail of existence) has no impact and influence on our free will to choose as we see fit. (Even though the divine knowledge alone, in its omnipotent power, can create existence, that is only "after" it arises in His desire to create, but before that, though He knows it all, His omnipotent power also has the ability that this knowledge not create). To the extent, that one can choose the opposite of bittul and completely separate from the divine.

One can say that this bittul (of A"K) in existence allows it to receive life which comes from the divine source. Bittul - receptivity - is the container to receive divine life, therefore even the "other side" must have some form of bittul and subordination). Yet, it is completely concealed.

Concepts: Adam Kadmon.

Transcendence (chapters 49-83)

Sources: This chapter can be properly understood after studying its sources. The central theme of the chapter -- the impact on existence of the general makif, the all encompassing transcendence of Adam Kadmon (tehiru ta'toah) -- is based on the Alter Rebbe's discourse of Shabbat Parshat Tisa 5565 (Maamorei Admur HaZakon 5565 pp. 326 (two versions, with one being the hanocho written by the Mitteler Rebbe). The Tzemech Tzedek's version, with additions, is in Biurei HaZohar pp. 256.

The overall discussion in this discourse is an explanation of the nature of Adam Kadmon, its role and impact on existence. Adam Kadmon -- lit. "primordial man" -- is the first entity to emerge after the tzimtzum. It is the general plan and Divine will to create (tehiru ta'taah); the macrocosmic snapshot of all of existence -- encompassing the entire structure of all time and space in one picture, "He gazes and sees to the end of all generations...with one glance" (Talmud, Rosh Hashana 18b). Yet, the "image" in Adam Kadmon (or abbreviated as A"K) is a state of "makif," transcendent and beyond the consciousness and awareness of existence. As such, the "one glance" and knowledge of A"K (which knows and sees every detail of existence) has no impact and influence on our free will to choose as we see fit.

Anatomy of Transcendence (3)

Transcendence Meets Immanence

Ayin Beis Volume 1, Discourse 15, Ki Teitzei, Chapter 59 p. 109-111

Short Summary: Transcendence has a relationship with immanence. Thus there are levels in transcendent energy commensurate to the immanent energy. Yet, from the perspective of transcendence even the immanent (which is shefa from its own persective and ours below) is like light.

Anatomy of Transcendence (2)

Transcendence: Everywhere -- But Concealed

Ayin Beis Volume 1, Discourse 15, Ki Teitzei, Chapter 58 p. 106-109

Short Summary: Transcendent energy is within all of existence. It actually is the primary force of creation, and the source of all revelations, even of the immanent energy. Yet, it remains concealed as it is not manifest and enclothed in the parameters of existence. 

Long Summary:

This does not mean that the transcendent energy (ohr makif) surrounds and is not within existence. Quite the contrary: It is actually the primary force that brings creation into being, and the source of all revelations, even of the immanent energy. Like the desire that controls and reveals all the faculties, even though its is removed from them. With the qualification that the soul's desire does not have the power to create; while divine desire is the primary force of creation. Immanent energy, which is commensurate to the existence it energizes, can only bring onto being an ethereal entity that is identical to itself, not the creation of a coarse yesh.

Transcendent energy -- the divine desire that guides everything in existence -- is also the  source of all revelations, including that of the immanent energy, and including any increased flow of immanent energy, like the divine revelation in the holy Temple.

Yet, this transcendent energy remains concealed, as it is not manifest and enclothed in the parameters of existence. Though it contains ("grasps") and governs everything equally, nothing -- "no thought can contain it," unlike the immanent energy which serves existence ans is manifest and contained in each respective level accordingly.

In its pre-tzimtzum root, these two energies originate from the divine energy that envisions existence (shi'ur atzmo b'koach), with all its parameters; and the energy whose only role is to express its source, and thus does not manifest in any internal way, and is therefore without any hierarchy and differentiation; it encompasses all of existence, from the highest to the lowest levels, equally.

Concepts: Ohr Makif. Transcendent Energy.

Transcendence (chapters 49-83)

Anatomy of Transcendence

Ayin Beis Volume 1, Discourse 15, Ki Teitzei, Chapter 57 p. 104-106

Short Summary: Transcendent energy has two dimensions: 1) Its essence only expresses its source and is thus utterly seamless without any relationship to anything but the source, and therefore has no name (unlike the immanent energy which has a function to perform in existence, and thus has defined substance). 2) Its expansion effects something (and is called "desire"), yet does not manifest internally and remains a transcendent force.

Long Summary:

Question: The sun and the soul both have a function in existence to effect something (the sun: to illuminate the earth; the soul: to enliven), and are not merely expressing the essence (giliu ha'etzem). Also the transcendent energy (ohr makif) performs functions in the worlds. So what is the difference between the transcendent energy and the immanent energy?

From the examples (of the sun and the soul) it is understood that anything on the level of ohr (light), even that which produces something, does not perform the way shefa does. Shefa manifests and is contained in the process, while ohr does not, which is why sunlight and the energy of the soul emanate equally regardless of the recipient. The primary difference between the two is in their root: The transcendent energy (ohr) emanates from its source in a state of ayin (without form or substance), since it only comes to reveal its source; the immanent energy (shefa) emanates in a defined way that has substance and identity, because its role is to effect existence, and only something of substance can have a defined effect. The immanent energy thus effects bittul in existence, but only the bittul ("ayin" of the yesh ha'nivra) relative to existence. And the transcendent energy effects total bittul ("ayin" of the yesh ha'amiti). 

This is the fundamental state of the two energies as they come from the Essence: the essence of the transcendent energy (atzmus ha'ohr)  only expresses its source and is thus utterly seamless without any relationship to anything but the source; the immanent energy has a function to perform in existence. However, as these energies extend "outside" of the source (hispashtus ha'ohr) also the transcendent energy effects something (and has at least the name "desire" as opposed to the essence of the energy which has no name at all), yet its effect is completely different then the effect of the immanent energy: The latter manifests in existence in an internal and integrated way. The former, even as it extends and has a relationship with existence, does not manifest internally and remains a transcendent force, because its fundamental "identity" is one that totally reflects its source and is in a state of utter nothingness. This energy thus always remains distant and uncontainable even by the highest levels of existence, and encompasses all of existence equally.

Concepts: Ohr Makif. Ohr Pnimi. Transcendent energy. Immanent energy.

Transcendence (chapters 49-83)

Analysis: Based on this discussion in this chapter its seems apparent that the example of the sun and the soul (to understand transcendent energy) applies only to the expansion of the energy, which effects something, not to the essence of the energy, which only reflects its source. We therefore have no contradiction between that which was stated in ch. 48 that the sun has a function, and is thus an example for the immanent and not the transcendent energy, and the discussion on ch. 55 and on explaining how the sun is an example of the dispassionate transcendent energy -- because the former is discussing the essence of the energy, which is indeed unlike the sun, and the latter is addressing the energy's expression, which is similar to the sun.

Ohr and Shefa (4)

Transcendence and Immanence

Ayin Beis Volume 1, Discourse 14, Shoftim, Chapter 56 p. 101-104

Short Summary: Uncontained sunlight is a better example than the soul which is bound by the body it occupies; the soul's energy is a better example in so far that it is emanates by will. Ohr and shefa are an example for the transcendent and immanent divine energy.

Emergence of Containers

Ohr and Shefa (3)

Ohr: Dispassionate Energy

Ayin Beis Volume 1, Discourse 14, Shoftim, Chapter 55 p. 99-101

Short Summary: Emission in the form of ohr, by contrast to shefa, is merely a reflection and expression of the source, without any substance of its own. It therefore has no impact on the transmitter and requires no effort, application and exertion to transmit. Like sunlight and the soul's life force.

Long Summary:

The nature of ohr, by contrast to shefa, is merely a reflection and expression of the source, without any substance of its own. Like the light of the sun, which is not a "piece" of the sun, as evidenced in the fact that when the its source leaves, like at sunset, the light disappears.

Light therefore causes no change and has no impact on the source. The sun is "indifferent' whether it shines or not, because it does not become stronger or weaker in the process. When the sun is blocked by a curtain or clouds it does not impact and weaken the sun at all; it continues to shine regardless (unlike a teacher who cannot transmit if the student is blocked).

The sun thus also requires no effort, application and exertion to transmit (like a fire that automatically warms an object placed in it). And the recipient need not prepare itself to receive the benefits of light.

On the other hand, ohr has a virtue and advantage over shefa that it is like its source (me'ayn ha'maor, ke'mo ha'etzem), while shefa is only informed by its source (le'fi oifen ha'etzem): An intelligent person expresses his intelligence in his teachings (even in mundane talk), but that which he conveys is not comparable to the way he understands it himself and he has to modify it for his students. Unlike ohr which is exactly like its source. i.e. a radiating light emanating from a luminary (albeit in a diminished form compared to its intensity in its source).

Similarly to sunlight is the energy and life force of the soul, which is also only a mere reflection (not the soul's essence), and therefore it has no impact on the source and does not require effort and investment. The diminishment (tzimtzum) of the soul's energy to manifest in a body is only in order for it to have a relationship with the body (similar to the fanning of the flames to bring them closer to warm an object). The preparation of the body to receive the soul is only an overall compatibility ingrained in the creation of the human body that it be an appropriate container for the human soul, unlike the containers  and the organs which require preparation (on their part of the container) to draw into it the faculty's energy (as well as evaluation on the part of the energy how to manifest in the container). Thus the soul's life force energizes the entire body, from head to heel, equally, and there is no difference for the soul whether it enlivens a bulky body or a slim one. All this is because the soul's energy emission is in a form ohr, which is not manifest and contained like shefa.

Ohr and Shefa (2)

Shefa: Invested Energy

Ayin Beis Volume 1, Discourse 14, Shoftim, Chapter 54 p. 96-98

Short Summary: Shefa emits something of substance, which manifests, is contained and confined to the object that it transmits to, and thus the transmitter is effected by the flow and must invest himself in the process. Like a teacher who has to apply and exert himself to convey teachings to his students.

Long Summary:

The nature of shefa (the substantive flow of energy) can be better understood from the way the ethereal faculties manifest in the functions they generate. [In the last chapter he discussed how the more tangible and "earthy" energy -- the power of movement -- manifests in human actions, like throwing and drawing. Now he is discussing how the more delicate faculties -- the cognitive and emotive -- manifest in these same activities. And this will give us more clarity in the nature of shefa, how it invests its energy into the actions it initiates, and how it is effected by this process].

{Whether the act of throwing or drawing, or the act of teaching students, shefa compels the source of the emanation to apply and exert himself to the activity he wants to achieve}. 

Throwing an object requires that the thrower invest some intelligence in the process, how to throw and in what direction. The same, and even more so, in drawing. We cannot compare the intelligence and emotions invested in the menial act of throwing to that which is invested in the sophisticated art of drawing. As we see, that once someone trains themselves to throw correctly, they no longer need concentration in the act. While the artist needs to concentrate each time he creates a new work.

The example of this above is the creation of the universe, which has in it both an element of "throwing" and "art:" The Sefer HaBahir says that He "took pieces and threw them, and from that the earth was created." This refers to the finite power of the divine, that manifests in existence in a concealed way (like the energy that manifests in throwing an object). The Talmud says that "with ten things the world was created: With wisdom, with understanding, with reason, with strength, with rebuke..." This is how the immanent divine energy manifests within existence, with different degrees of energy manifesting in different creations: some receive their energy primarily from the intellect, and others from the emotions (though in general all of existence is with these 10 things).  Similar to the difference of the amount of energy and passion invested when issuing a command or when speaking words of love or wisdom.

The "investment" in the shefa transmission is even more apparent in the teaching process. [The above explained shefa in context of the power of movement, the lowest of the faculties. Now he moves upward to shefa as it is conveying knowledge, which becomes internalized in the student]. Though transmission of knowledge is a reflection (not the essence of the mind itself, which comes through birth), it what is being conveyed is substantial intelligence, which will remain with the student even after the teacher leaves (unlike light/energy, which dissipates once the source is gone). As such -- being a flow of substance -- the teacher must apply and commit himself to the effort, and he is impacted by it. Additionally, because the shefa is meant to be internalized, the best teacher is one who applies himself and strategizes how to effectively reach each individual student so that he can integrate the ideas being conveyed.

Thus we see that shefa is distinguished by 1) a transmission of substance, 2) it impacts the transmitter. 3) it requires effort and application. 

Concepts: Shefa.

Transcendence (chapters 49-83)

Ohr Ein Sof: Infinite Light

Shefa and Ohr (1)

Ayin Beis Volume 1, Discourse 14, Shoftim, Chapter 53 p. 94-96

Short Summary: Ohr ein sof means that the energy itself is infinite. We can understand this by examining the difference between shefa (flow) and ohr (light), with shefa being an emission of substance that creates a change and effects its source, and requires investment.

Faculties and Desire (4): Indivisible Will - Impacting Without Being Impacted

Ayin Beis Volume 1, Discourse 13, Chapter 52 p. 91-93

Short Summary: Desire fundamentally impacts the faculties but is not impacted by them. Similarly, the transcendent energy impacts everything equally, but is not impacted in return.

Long Summary:

All this is because the essential power of desire transmits and impacts every organ and faculty. [This doesn't mean the actual essence of the desire. What transmits is a reflection, but this reflection is essential qualitatively speaking, meaning that it is not subject to the gradations and diminshments that the internal faculties experience as they evolve from level to level]. Thus desire has the power and authority to control all the faculties equally.

Desire does not completely manifest and reveal itself in the faculties it controls, unlike the internal energy which manifests and is integrated into the containers. It also is not changed or impacted by the faculties it impacts, unlike the containers that impact and change the energies. [Seemingly also desire is impacted when the internal faculties are expressed. Witness the contentment from conceiving an idea or bestowing a favor, or being sated. However, this does not actually reveal any additional desire; it simply is a state of contentment which can cause an awakening. Additionally, the contentment is primarily due to the pleasure derived, not from the faculties themselves]. 

All this is due to desire being an expression of the soul's essence, beyond manifestation in containers and indivisible. As such, its essential power manifests every where it transmits, impacting all the faculties equally while not mixing and connecting with them.

This is an example to understand the transcendent energy above (sovev kol almin), which is the indivisible supernal desire (rotzon ha'elyon). Torah reflects the immanent energy, which has distinctions and levels, and thus there are differences in the different sections of Torah and in the obligation to study Torah. Mitzvos express and reveal the transcendent energy, which is indivisible, and thus from the perspective of the divine desire one should not measure the difference between lenient and harsh mitzvos (which are distinct from the perspective of the immanent energy), and every one is equally responsible for mitzvos. The primary revelation of the supernal desire (which is concealed in mitzvos) is through "love with all your might," which reveals the divine desire (which has no containers) everywhere equally.

This explains the opening verse (of the discourse), "and now Israel, what (mah) does G-d already ask of you? Only that you be in awe:" Awe (yirah) is the supra-rational bittul inherent in each soul -- transcendent energy. Love (ahava), on the other hand, is primarily through contemplating and comprehending the divine, which is immanent energy. Therefore, love is something that not every individual can reach, and it consists of many diverse levels. But awe can be expected of everyone, since each soul has it equally (through the Moses within each person), and it is easier to reach (as long as there are no impediments like blatant disregard) than love and internal contemplation, which requires containers and the work of refining them. This is connected to "one hundred" (mah -- mayah), which is the level of keser, implying the revelation of the transcendent energy: Through the hundred blessings the transcendent energy (of the mitzvos) radiates in the immanent energy.

Concepts: Desire. Faculties. Transcendent Energy.

Transcendence (chapters 49-83)

Faculties and Desire (3): Will Power

Ayin Beis Volume 1, Discourse 13, Chapter 51 p. 89-91

Short Summary: The essential power of desire transmits to the faculties and organs. It thus authoritatively controls them and their movement.

Long Summary:

Unlike the faculties which transmit only a diminished reflection of themselves to the other faculties (the mind itself rests in the brain; only its outer impact manifests in, say, the arms movements), the desire (which has no container) transmits its essential power, undiminished, to the faculties. [In the next chapter he qualifies this by saying that the desire also transmits not its essence, but a reflection, yet without gradations]. 

Desire thus controls the faculties through rule and authority -- through imposition, not through applying itself to communicating with the faculties. Unlike the mind which also controls the faculties, but only in a form of an integrated energy (ohr pnimi), which applying itself to the emotions -- educating and training them to follow the mind's guidance. The mind with its humility (bittul) also has the ability to tame the emotions (in one of two ways; either it weakens an emotional impulse to follow the minds lead, or its bittul automatically quells the emotions),but this is only possible when the emotions are receptive to the mind, not if they are at overwhelming intensity. Because the way the faculties work is through having a relationship with each other (derech hislabshus), not through force and imposition. Desire, on the other hand, has no "close" relationship with the faculties; being a higher and more powerful force, it subjugates them to follow its interests.

This is even more apparent in desire's ability to suppress the faculties: The intellect can limit a faculties expression, but not suppress it entirely. Whereas desire can entirely suppress the faculties (as well as entirely reveal them). For example, Abraham who suppressed his natural love for his only child when he brought Isaac to the akeidah, due to his total commitment to the divine will. The same with mesiras nefesh (giving one's life for G-d), which requires imposition, either by entirely suppressing all of one's faculties and not reckoning with any self-interest, or by an increased revelation of all the faculties sensing that for everything is worth it for G-dliness.

This also explains the reason why desire controls movement in the entire body, and why the organs themselves cannot move on their own (without a desire), though they are alive and have the power to move. Even spontaneous movement, even while asleep, is due to the desire's triggering of the nerves, leaving an impression even during sleep (we also see that when you set your desire to something before going to sleep effects you also during sleep), which is why man is responsible for his actions even during sleep. So why is it that the the body's movement is dependent on desire, and not propelled by its own vitality (as we see from the disease called "maniya" in which the organs are perfectly fine, but the desire to trigger movement has left the person).

Answer: The life energy that sustains the faculties is an integrated energy (which is commensurate to the faculties) which only has the power to give them vitality; desire, because it is an essential energy (beyond the faculties), has the force and power to compel the organs to move, as well as to open up new channels of intellect (one should study where his heart desires, because desire compels the mind to open up, unlike intellectual exertion which refines the mind).

Concepts: Desire. Faculties. Dominance. Persuasion.

Transcendence (chapters 49-83)

Points to Consider: What is the "maniya"disease referred to in this chapter?

Faculties and Desire (2): Process vs. No Process

Ayin Beis Volume 1, Discourse 13, Chapter 50 p. 88-89

Short Summary: Unlike the internal faculties which manifest each in its respective container, and thus require time, training and conditioning to communicate with each other and to grow, develop and mature, desire does not occupy any container, and thus instantly effects the entire organism, and does not grow over time.

Long Summary:

Desire does not occupy any container, meaning that it does not manifest internally in  any part of the organism. The proof of this is that the desire's effect is an instant one. As soon as a desire rises to, say, move the arm, the arm moves instantly, without any delay. If the desire was internally manifest in a container, it would inevitably require time to effect the other organs and faculties.

Unlike the internal  faculties, which manifest each in its respective container (with the energy committed to and integrated with its container), and thus require time, training and conditioning to communicate with each other and to grow, develop and mature. The immanent faculties have a "relationship" with each other, and thus need to communicate with each other, which is a process that requires applying oneself to time and training. Like a transmitter and a recipient: to transmit knowledge the teacher has to prepare himself to speak to the level of the student, and the student needs to prepare himself to receive from the teacher. So too with the faculties: when a person learns to draw, for example -- the mind needs to train the hands in the proper technique, and the hands needs to be prepared with the right conditioning and habits. A process that takes time.

Similarly, the growth and maturity of the faculties is a process that happens over years. "Days speak, and many years impart wisdom" (Job 32:7).

Desire on the other hand does not undergo any changes and is not subject to any process. Though desires become incidentally more subdued and concealed as the internal faculties mature and take hold, they still remain fundamentally unchanged.

Concepts: Immanent Energy. Transcendent Energy. Faculties. Desire.

Transcendence (chapters 49-83)

Faculties and Desire

Ayin Beis Volume 1, Discourse 13, Chapter 49 p. 85-88

Short Summary: The difference between the immanent energy, which is only a reflection that manifests differently in each level, and the transcendent energy, which is an essential force that is equal everywhere, is like the difference between the faculties and desire: the faculties are defined entities outside of the essential soul each with its own distinct function, while desire has no distinct identity and function, and only reflects the soul's inclinations.

Immanent and Transcendent Energy

Ayin Beis Volume 1, Discourse 12, Chapter 48 p. 83-85

Short Summary: The purpose of the internal energy (pnimn) is to serve existence: the emotional sefirot are needed for creation; the intellectual ones bring about revelation. However the transcendent energy (makif) does not serve any purpose other than reflecting its source.

Purpose of Atzilus: The Cognitive Spheres

Ayin Beis Volume 1, Discourse 12, Chapter 47 p. 81-83

Short Summary: The purpose of the intellectual attributes is also to serve existence. The purpose of all the sefirot of Atzilus -- including the intellect -- is to serve existence.

Purpose of the Spheres

Ayin Beis Volume 1, Discourse 12, Chapter 46 p. 80-81

Short Summary: Integrated energy -- the sefirot -- are needed only for existence.

Long Summary:

All the above is about the integrated energy (ohr pnimi), which manifests in containers, in order to permeate the structure of existence (the "worlds"). Because these defined energies as they are rooted in the pre-tzimtzum boundless light are the level which envisioned and prepared within itself the power (shi'ur atzmo b'koach) to emanate a finite structure. Thus, the energy that results from this does not radiate everywhere equally. Rather, it consists of a hierarchy of levels and gradations -- i.e. the ten sefirot, which are also in the actual energy, and take on substance and shape when they manifest in the containers.

However, the transcendent energy (ohr makif), in contrast, does not manifest in containers, because its root in the pre-tzimtzum boundless light is in the infinite light, which reveals and is is similar to the essence.

Even though the root of the defined energies is also united with the essence (of the "same garment," min konof, as discussed earlier in chapter 17 and 27), nevertheless this energy only exists in order to bring existence into being. Because were it not for the [interest in creating the structured] worlds, there is no place [no need] for these levels at all (as the Zohar writes). All the sefirot are there for the worlds [and have no other purpose]. 

Take the sefirah of malchut, sovereignty: Leadership is only possible when there is a nation. The reason for creation is because G-d desired to rule. And since there is no king without a nation, He therefore created worlds over which to rule.

Same with the emotional sefirot: In contrast to intellect, which is experienced alone (and when concentration or deliberation is necessary, an other will actually confuse and disturb the intellectual process), and tend to create a sense of separation from others,   emotions are only possible when there is another entity outside of yourself, kindness and compassion can only be directed to another, and by feeling close to the other. 

Concepts: The purpose of integrated energy. Sefirot. Emotions. Malchut

The Map of Existence -- Internal Energy (chapters 1-48)

Containers as Seeds: Thickened Energy

Structure of the Worlds: Atzilus, Beriya, Yetzira, Asiya

Ayin Beis Volume 1, Discourse 12, Chapter 45 (2) p. 79-80

Short Summary: The structure of the worlds is also defined by a hierarchy of higher and lower.

Long Summary:

We can say that the comprehension of Beriyah (binah) is like the intellect that relates to the emotions (the subjective value of the idea), mochin d'yenikah, in contrast to the essential intellect itself (which is just the pure unadulterated understanding of the concept), mochin d'gadlus. In divine contemplation this is the comprehension of the divine as it relates to existence and benefits man, as opposed to the divine on its own terms, beyond existence. 

Yetzirah is the level of ruach -- emotions. The intellect there is as it governs and controls the emotions. Asiyah is the level of nefesh -- action. The intellect there is functional intelligence -- the lowest level of the mind.

Concepts: Structure of the Worlds.

The Map of Existence -- Internal Energy (chapters 1-48)

Structure of the Worlds: Atzilus, Beriyah

Ayin Beis Volume 1, Discourse 12, Chapter 45 (1) p. 77-79

Short Summary: The structure of the worlds is also defined by a hierarchy of higher and lower.

Long Summary:

Just as the specific sefirot are defined by a spiritually structured hierarchy (higher and lower in conceptual/ethereal space), so too are the worlds structured in a hierarchy of levels, and the general sefirot undergo a gradation as they evolve from level to level. Though the same ten sefirot evolve from world to world, they are of a fundamental different nature in each respective world. The ten sefirot of Beriyah are very different from their root in Azilus, as the Tikkunei Zohar says, that the sefirot in Beriyah are only like the image engraved in a seal, not the image itself as they are in the sefirot of Atzilus, and in Yetzirah they are like the image impressed from the seal in wax.

Explanation: A screen (parsa) separates atzilus from beriyah. This screen is like an example used to explain a particular concept. The example by definition is "foreign" to the original paradigm, which allows the idea to be conveyed to someone who cannot relate to the original unfiltered concept. The parsa allows us to realte to the divine reality of Atzilus through a different language, paradigm and context than that of Atzilus.

Take for example, our corporeal understanding of the divine which is beyond time and space: Everything we understand in this world about the divine is through divine functions which occupy time and space. The only difference is the level of subtlety we can achieve, but even the most refined and abstract human mind cannot truly imagine something beyond space. Even when we envision a paradigm beyond space, spatial context remains our reference point (though it may be concealed). Similar to this contrast between our spatial conceptualization (in the physical world of Asiyah) of a paradigm beyond space and the actual reality beyond space (the spiritual worlds of Biy"a), is the contrast between the comprehension of the divine in Beriyah, which understands the divine using a paradigm that is not divine, and the way the divine is comprehended in Atzilus, which is a divine world, without any "ego" of its own.

Though binah of Atzilus nests in Beriyah, there it is separate from chochma, unlike in Atzilus where binah constantly flows from and is connected with and attached to chochma, like a river that flows from its spring.

Concepts: Structure of the Worlds. Atzilus and Beriyah.

The Map of Existence -- Internal Energy (chapters 1-48)

Spherical Structure: Measure, Parameter, Boundary

Ayin Beis Volume 1, Discourse 11, Chapter 44 p. 75-77

Short Summary: The structure of the sefirot and the cosmic order -- the fundamental identity of each dimension, its form of expression and degree of energy, and its diminishment through the containers -- is shaped by the kav, which is rooted in the ten hidden sefirot.

Long Summary:

[This chapter rounds out and concludes the discussion that began in chapter 29 explaining the three levels of the integrated energies].

The Zohar says that every sefirah has a measure (midah), a parameter (gevul) and a boundary (techum). The difference between the three: 1) Measure is the fundamental identity of each sefirah. 2) Parameter is the the sefirah's form of expression and degree of energy, revealed or diminished. 3) Boundary is the limit imposed on the energy by the container (diminishing its lower levels), allowing the emanation of the lower sefirot.

The kav ha'midah (measuring line) is the thread of energy that measures and defines all three dimensions of the sefirot -- its identity, parameter and boundary. This is due to the fact that the kav in its root contains ten sefirot -- the ten hidden sefirot. And via the tzimtzum the ten sefirot become distinct. Yet, they still remain in a relatively shapeless state (a line that contains a multitude of points), until the energy manifest in containers, where their identities become increasingly apparent as they assume substance and their defined structures.

This explains the verse Tzion b'mishpat te'podeh v'shoveoh b'tzedaka: The work in the structure (mishpat) allows us to reach beyond structure (tzion), and redeem the trappings (shoveoh) of the structure.

Concepts: Spherical Structure. The Kav.

The Map of Existence -- Internal Energy (chapters 1-48)