New, improved Kabbalah Series			BS''D
Chapter 11 - Part 6	Previous	Close Window	Next

The Bold Print is the original translation, plain print is explanation and annotation

This series is a continuation and should be read in order. If you are not familiar with previous posts you may have trouble understanding later ones.

And now Chapter 11.06

The Mittler Rebbe now adds a parenthetical interpretation according to Chassidus on a section of the text of the daily prayer service. (This is also the general interpretation on the mystical dimension of Sod (secret) of what it says "Blessed is He Who said and the world came into being," meaning that He said to Himself (the Hebrew word amar )is often used to indicating when one is thinking to oneself as opposed to the word diber () which is used solely to indicate actual verbal speech) within the concealment of Malchus of Ein Sof [the Kingdom of the world of the Infinite] as it is yet included within the aforementioned Essential desire for Kindness. Then, after "He said," "and it was" in the revelation of the Light that spreads forth to relate to a specific thing - to the Hishtalshellus, so as to be a source for all of the worlds and the meaning of "and the world came into being," is that all of the particulars of the world came into being specifically according to what was estimated in potential within Himself, which this estimated light is the source for the general creation of the world afterwards, which was drawn out from the Kav and as was mentioned previously and this explanation is sufficient for the understanding.

The next verse "Blessed is He," indicates the aspect of G-dliness that is concealed, meaning the aspect of G-dliness that is above revelation within creation. This is indicated by the use of the third person pronoun "He," which indicates that the one who is being spoken about is not present. On the other hand, the use of the second person pronoun "You" to refer to G-d indicates how G-d lowers Himself to be revealed to creation. This hidden aspect of G-dliness being the level referred to as the forerunner of the world, meaning the revelation that was estimated within Himself in potential according to what would be revealed later in the creation of the world, this potential being referred to as "hidden" for as it is yet in a potential state no actual revelation occurred etc. As it is stated "He dictates from the beginning to the end," meaning that all of the revelations of the revealed Hishtalshellus - from the beginning of the Kav until its end etc. are all exactly as G-d dictates. Meaning that G-d already planned out exactly how the revelation would be and according to this plan. He "dictates" the actual revelation, as the verse continues "and yet preceding - that which did not-yet- occur" [the Mittler Rebbe added the word -yet- in explanation of the verse]. Meaning, from the aforementioned level of the ‘forerunner of the world,’ which is likewise referred to as "days of old," they are so called for they precede that which was drawn forth from the Kav. "Days," refer to the Midos, which are the source of creation, as is the six days of creation, each day corresponding to of the six emotional Sfiros from Chesed to Yissod. These "days" are referred to as "old" or more literally "preceding" for they are the Sfiros as they preceded actual creation. This being this that G-d preceded within Himself in a potential manner, that which was destined to be in actuality etc. and this is sufficient explanation for the understanding.

And this that is states in the continuation of the prayer "Blessed is He Who says and it is done etc.," refers to the revelation that is drawn into the Kav in actuality. Then the next verse "Blessed is He Who makes the beginning of creation etc.," is a reference to the entire measure of the posture of A"K [the First Man; the Primordial Man explained later in the series] which is referred to as ‘the beginning’ etc. Then the next verse "Blessed is He Who decrees and fulfills," this that G-d decrees first before His command is fulfilled refers to the Kav ha’midah [the line of measurement], which precedes A"K, which is the level of the Tzimtzum and the Reshimu, meaning the Tzimtzum which left the Reshimu after it, for it is from this Reshimu [impression] that the Kav is drawn forth, as is known and as will be explained shortly with the help of G-d.)

[End of Chapter 11]

Previous

Close Window

Next

The material in this series is copyrighted by Rabbi Yossi Markel