Understanding Chassidus

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.