Wednesday Sivan 20 5703
Torah Lessons (5703)	Chumash: Sh'lach, Revi'i with Rashi. Tehillim: 97-103. Tanya: Ch. 7. With the (p. 307)...to it at all. (p. 309).

Among my grandfather's aphorisms:

"The intellectual and emotional structure of the chassid is consonant with his first Yechidus [1] with his Rebbe.

The first Yechidus is in accordance with the essence-character of the chassid.

The Rebbe prescribes an order of Avoda appropriate to the nature of the chassid's essence-character.

   

Notes:

1. (Back to text) The G-dly soul consists of five parts, of which Yechida is the highest.

   During an audience with the Rebbe (Yechidus), the Yechida of Rebbe and Chassid encounter each other.

   The Chassid, properly prepared (see Tammuz 18) will translate this awakening of Yechida into tangible spiritual and moral growth (see Elul 13).

The term "world" can be applied solely to [that which possesses] the dimensions of space and time, "space" referring to east, west, north and south, upward and downward, and "time" referring to past, present and future.

[Only with regard to entities that are subject to the limitations of space and time can the term "world" be applied].

All these dimensions of space and time have no relation to the holy supernal attributes of the World of Atzilut, [because those attributes are infinite.

As explained earlier, the attribute of Chesed is infinite; so, too, are the other attributes in the World of Atzilut. Hence, by definition, they are not at all subject to the limitations of space and time].

Only concerning the attribute of [G-d's] Malchut is it possible to say that He is King "Above without end and below without limit," and likewise in all four directions.

[This means to say that G-d is King of all creatures, from the very highest to the very lowest. Thus, when speaking of Malchut, it is in order to use terminology that has some relationship to space, such as "higher" and "lower". This indicates that Malchut itself has some relationship to the aspects of time and space].

The same is true concerning the dimension of time, [i.e., that the attribute of Malchut is in some small measure related to time, as it is written]: [5] "G-d reigns, G-d has reigned, G-d will reign."

[I.e., G-d's reign is related to present, past, and future - the dimension of time].

Thus, the life-force of space, and likewise of time, and their coming into being from nothingness, and their existence as long as they shall exist, are from [G-d's] attribute of Malchut, and from the Name of Adnut.

Now, since [G-d's] attribute of Malchut is united with His Essence and Being in an absolute union, as will be explained, space and time [which are created from Malchut] are therefore also completely nullified in relation to [G-d's] Essence and Being, just as sunlight [whilst it is still within the orb of the sun] is nullified in the sun.

[This means to say:

As long as Malchut still exists in a state of complete union with G-d's Essence and Being, space and time - the source of worlds - as found within the attribute of Malchut are utterly nullified relative to G-d.

This state is called "higher-level Unity." It exists only before the descent of Malchut through various tzimtzumim in order to vest itself in the lower worlds, thereby creating them and providing them with life. It is then that the worlds enjoy the state of "higher-level Unity," because from the perspective of the pristine source of Malchut and Adnut which brings about their existence, their actual creation is as yet inconceivable, inasmuch as Malchut and Adnut are still in a state of inclusion within their source. Consequently, space and time "exist" there in the same manner as the light of the sun "exists" within the sun - in a state of complete nullity].

And this is the [meaning of the] alternation of the [letters of the] Name of Adnut with the [letters of the] Name Havayah.

[When the letters of one Divine Name are alternated with the letters of another, the Name whose initial letter appears first is the dominant one, the second Name being intertwined and encompassed by it.

If, for example, the first letter is the initial of the Divine Name that designates Chesed and the second letter is the initial of the Divine Name that designates Gevurah, the revelation of Chesed will predominate.

One speaks of "the alternation of the [letters of the] Name of Adnut with the [letters of the] Name Havayah" when referring to Malchut and Adnut while they are still united with G-d's Essence and Being, which are too lofty to serve as a source for created beings.

The eventual source of the existence of created beings is Malchut and Adnut. Nevertheless, since the Divine Name Havayah is dominant - i.e., since Adnut is submerged within Havayah - all "existence" is completely nullified in relation of G-d's Essence and Being, just as sunlight is devoid of all identity within the sun].

The Name Havayah indicates that He transcends time, that "He was, is, and will be - all at the same instant," [past, present and future meld into one within the Name Havayah, indicating that Havayah transcends time], as is stated [6] (in Ra'aya Mehemna on Parshat Pinchas); and likewise [the Name Havayah] transcends space, for [Havayah] continuously brings into existence the whole dimension of space, from the uppermost level [of space] to the lowermost level [of space], and in the four directions.

[Clearly, the Divine Name Havayah transcends time and space.

Malchut and Adnut, however, do bear some relation to time and space.

Nevertheless, since the letters of the Name of Adnut are interspaced within the letters of the Name Havayah, the dimensions of time and space are completely nullified in relation to G-d.

This is the state called yichuda ila'ah, or "higher-level Unity]."

   

Notes:

5. (Back to text) Liturgy, Morning Prayer.

6. (Back to text) Parentheses are in the original text.

Positive Mitzvah 121: Leaving Fallen Stalks while Reaping
Leviticus 23:22 "Nor shall you gather any gleanings of your harvest..., you shall leave them to the poor and to the stranger"

Another way for the farmer to provide the poor people with their share in the field is to leave fallen stalks.

As the produce is reaped, individual stalks often fall to the ground.

The Torah commands us to leave them on the ground so the poor can collect them afterwards (see Negative Mitzvah 211).

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Negative Mitzvah 211: It is forbidden to gather stalks that have fallen during harvesting
Leviticus 23:22. "Neither shall you gather any gleanings of your harvest"

When the farmer collects his crops, he ties sheaves of stalks together into bundles.

This makes it easier for him to gather the crop afterwards.

All he has to do is collect the bundles.

While he is collecting the stalks, one or two may fall out of his hand or the container, before he ties them into bundles.

The Torah forbids him to pick up those fallen stalks. They are left for the needy to come and collect.

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Positive Mitzvah 123: Leaving Defective Grape Clusters in the Vineyard
Leviticus 19:10 "And you shall not glean your vineyard,... you shall leave them for the poor and for the stranger"

A Jew must think about the needy not only in his field, but also in his vineyard.

As he is picking his clusters of ripened grapes, he must look out for those clusters of grapes that are not attached to a central stem or do not have the grapes lying one upon the other.

HaShem commands him to leave those clusters for the poor (see Negative Mitzvah 212).

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Negative Mitzvah 212: It is forbidden to pick "Ollelot" in the vineyard.
Leviticus 19:10 "And you shall not glean your vineyard"

This Mitzvah of "Tzedakah" applies also to vineyards (not just fields - see above).

While picking the fruit, we must look out for those clusters that do not have the grapes attached to a central stem. We should also notice those clusters that do not have grapes lying on one another.

These bundles are called "Ollelot".

It is forbidden to pick Ollelot. They must be left for the needy people who may come and collect them.

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Despair is a cheap excuse for avoiding one's purpose in life. And a sense of purpose is the best way to avoid despair.

From: Bringing Heaven Down to Earth by Tzvi Freeman - tzvif@aol.com