Understanding Chassidus

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.

The variety of ways in which Nefesh Elokis can effect the Nefesh HaBehamis.

The Varity of relationships between Nefesh Elokis and Nefesh Habamis. The ultimate purpose of Nefesh Elokis is to enclothe itself in the Nefesh Habamis in order to facilitate the Birur of the Nefesh Habamis.

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.

“Their beginnings are wedged in their ends…” The role of Malchus in the Avodah of Birrurim.

Completion of the Maamer. The Superiority of Mitzvos in physical action.

The distinction between Yesh M’ayin Mamash and the seeming Yesh M’Ayin from Keser to Chachmah of Atzilus.

“Their beginnings (Techilasan) are wedged in their ends (Sofon) and their ends are wedged in their beginnings” {Sefer Yitzira}, alludes to the identity of Yecholus Haeztem (Techilah) with Malchus (Sof), and accounts for the role of Malchus in creation Yesh M’ayin. We now consider the more paradoxical relationship of Techilah with Kesser, from which Chachmah of Atzilus (yesh) is created.

Sefer Yetzira states “Their beginnings (Techila) are wedged in their ends (Sof) and their ends are wedged in their beginnings”. The previous class focused on the first clause,“Their beginnings are wedged in their ends…” The maamer now continues with an exploration of the second clause “…and their ends are wedged in their beginnings.”

Now that we have some insight into the concept of Techilah, we are in a position to explore the premise stated in Sefer Yetzirah that “their beginnings (Techilah) are wedged in their ends (Sof) and their ends are wedged in their beginnings”

Subtleties in the concept of Techilah. Etzem as opposed to Etzem Mamash.

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.

The analysis of the stages of “beginning”: 1) Techilah – essential, 2) Kodem – hidden, 3) Gilui – revealed. And using as examples: 1) Radla – Essential, 2) Chochmah Stimah – Hidden, and 3) Chochmah – Gilui.

The stages of “Beginning” (Essential, Hidden, and Revealed) and the distinctions between them.

Continuation of the discussion of the meaning of נעוץ תחלתן בסופן.

Absolute beginning is found only in absolute end. Likewise, the absolute end is the singular expression of the ineffable cause of all, i.e. the absolute beginning. Although fulfilment of the Ratzon, which initiates and drives the evolutionary chain of being, is achieved only in Sof Maaseh (the very end), Ratzon is not, Techilah, but rather the first definable stage and primary drive on creation. As such, it itself is part of the process from which being emerges. Techilah, is the transcendent, consummate source of all, including Ratzon (revealed and hidden).

Until now, the Maamer has discussed the sequential process by which Ratzon commands the evolutionary development of being. In this process, the light the ‘primal will’ is most apparent at higher levels and progressively diminishes and divides as the multiple details of lower orders are willed into being. The end of the chain is Maaseh, a process which reveals next to nothing of the light. The outcome of Maaseh, the final complete product, however, encompasses the very essence of the motivation for creation.

Continuing the discussion of the evolution of Ratzon from its source to actualization in Maaseh.

The evolution of Ratzon, from its source to actualization in Maaseh: How the terms “Hischalkus” and “Hislabshus” apply to the progression of Ohr, which is, in essence, a Makkif.

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.

The contribution of the seed and rain to activating and channeling Koach HaTzomeach in the earth.

The Almighty has bestowed the capacity for true creativity only in the earth, not in any dimension or level of the heavens. This reality reflects the concept that the beginning is wedged in the end. And the end in the beginning.

The Kesser-Malchus axis contributes to the “evolutionary chain of cause and effect” (Seder Hishtalshelus) the capacity for autonomous existence— expressing the concept that the beginning is wedged in the end and the end in the beginning.

Yesh M’Ayin defines the emergence of Chochmah from Kesser, whereas Ilah V’Alul describes the progression of Binah from Chochmah.

The difference between the Avodah of Birurim of the Eved Pashut and that of Ben or the Eved Ne’eman. The meaning of Yesh m’Ayin.

What exactly is Ohr Chadash and why is it accessed only by the Eved Pashut and not the Ben or Eved Ne’eman?

The source of Seder Hishtalshelus (origin of the Kav) is an identifiable entity before Tzimzum. In essence, therefore, the Kav emerges, not as Yesh M’ayin, but rather from a state of Helem to one of Gilui—unlike the novel, transcendent Ohr elicited by the Avodah of the Eved Pashut.

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.

All of creation is implemented and sustained through G-d’s blessing (above-below). The natural order of being is simply a passive recipient. In contrast, the blessing initiated by man through Avodah (below-above) reaches levels that transcend the source of creation and elicits novel outcomes far beyond anything imaginable within the natural order.

The intensity of the hardship of the Avodah of Birrurim (refinement and rectification) produces the very “Ayin,” which is the source of endless blessing, Yesh m’Ayin.

The Maamar begins with the consequences of the Chet Eitz HaDaas. G-d tells Adam that henceforth he will eat bread by the sweat of his face. Although, at first glance, this is clearly a curse, in fact it is really a blessing in disguise.

Final summary of the unique superiority of the Avodah of the Eved Pashut.

The quality and nature of the Avodah of the Eved Ne’eman in contrast to that of the Eved Pashut.

The Bittul of Kabbolas Ohl is a Chiddush in that: 1) it alters the very Ma’hus of the Eved Pashut, and 2) is entirely a product of his own Avodah.

The Eved Ne’eman achieves a wondrous level of Avodah, partially by virtue of his stature and the lofty root of his Neshamah. In contrast, The Eved Pashut has everything going against him. He is a lowly Neshamah inhabiting the coarsest, most intractable dimension of Chumrius. His total self-abnegation is exclusively a product of his own efforts, and, as such, is truly unique (a Chiddush).

The Neshamah of the Eved Pashut is rooted in a very low level of Seder Hishtalshelus. He has no spiritual gifts, nor assistance from Above (in the form of Giluyim), and therefore his Avoda is exclusively one of absolute Bittul, devoid of knowledge or love. His Avoda does, however, depend upon his willing acceptance of the King, indicating an awareness of the King’s exalted state. Moreover, paradoxically, the stature of the King, as a King, depends upon the Bittul of the Eved.

Comparison of Neshamos of the loftier levels of Briah (Eved Ne’eman) with Neshamos of Ma and Baan of Atzilus, and reconsideration of the stature of the Eved Pashut.

Although the word “Eved” describes an individual whose Avodah is, to some extent, self- generated (as opposed to that of the Ben), yet much of the exalted knowledge, intense love and extraordinary service are contingent on the elevated source of his Neshamah and the refined nature of his body and Nefesh Hativis. Thus, not everyone is capable of this Madregah.

Examining the distinction between the Avodah of the Ben (Neshamah of Atzilus) and that of the Eved Neeman (Neshamah of Biya). Inasmuch as the Ben is a part of the Av (father), his Hiskashrus to the Av is a product of not his own efforts but rather the natural consequence of this essential relationship to his father. The Eved, on the other hand, is a being essentially independent of the Master, and thus his connection is the product of his own understanding and the love generated thereby.

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.

The absolute Bittul and consequent unique service of the Eved Poshut provides the master with Nachas Ru’ach approximating the satisfaction that the master would experience if he, himself, had performed the service (Yagias Kapechah).

Continuation of the discussion of the Avodah of the Eved Ne’eman versus that of the Eved Poshut.

Continuation of the discussion of the Teinug of the Eved Neeman versus that of the Eved Poshut.

The essence of true Avodah is the Kabbalos Ol of the Eved Poshut. Nonetheless, paradoxically, the Eved Poshut does experience Taanug (delight), although not in a revealed way. It is not, however, the Taanug of the Eved Neeman who delights in his Avodah of providing the Master with Taanug, but rather the Taanug of absolute Bittul, the Taanug of the Master Himself.

The Maamar אחרי ה׳ begins with a review of the distinctive characteristics of the Eved Neman and the Eved Poshut (two kinds of servants of Hashem).

The Maamer concludes by explaining that Moshe Rabeinu addressed the totality of the Jewish People before his passing in a way in which every type of Jew, Eved Nemaan, Eved Poshut and all in between, could relate.

Continuation of the distinction between the service of the עבד נאמן and that of the עבד פשוט.

Since the Avodah of the עבד פשוט is founded on fear, it is not subject to fluctuations due to variability in perception or sensitivity that’s characteristic of love.

Although the Avodah of the נאמן עבד is the product of an absolute, selfless connection with the Adon based on limitless love, there are fluctuations in the quality of awareness of this connection as well as in the awareness of the transcendent superiority of the Adon. Thus the נאמן עבד does not represent the ultimate in true Avodah.

The Rebbe has identified two categories of service, one generated by fear and one generated by love. In the realm Avodah generated by love, there are three general levels: עבד נאמן ,אוהב, and בן. The Rebbe now explains the difference between these three levels.