Letters are channels. At the beginning of this chapter we explained that life-force comes from G-d in the form of letters. Compared to Hashem’s middos, we can call them letters; but from our end we have to realize that these are 22 different types of expression from on High. The font of these is related to the way they channel the life-force (will be explained later on).
Here the Alter Rebbe explains that creative energy that Hashem creates the world with is channelled through “letters.” Just as an idea is expressed by limiting one’s thought and fitting it into words, so too, infinitely more so when it comes to Hashem. In order to reveal, there must be some form of concealment.
The sefiros are tools by which Hashem conducts, and created existence. Each sefira has its characteristic, and that characteristic, expresses itself in a different way. The atmosphere, which separates the higher waters from the lower waters is manifestation of g’vura.
Inspiration that comes from on High is energy. That energy trickles down and is filtered through Hishtalshelus until it “thickens” and becomes the inspiration in your surrounings. (Hakdama, Siddur Torah Ohr. V’Hinei Porach, [Parshas Korach] Likkutei Torah). An is’arusa d’l’eyla (literally, an awekening from Above) is an abstract term referring to this type of experience. It manifests itself in the form of, say, waking up in the morning feeling good, feeling energized during davening or doing a mitzvah, etc. The downside is: as…
Elokeinu is the type of relationship Hashem has with us. He chooses to relate to the world as a king, i.e., Melech Ha’Olam, He chooses to relate to us as a father as well. In Chassidus, and this is a general principle, Elokeinu means “our strength and our vitality.” In Loshon HaKodesh it’s “kocheinu v’chayuseinu,” which connotes our physical life itself, our energy, enthusiasm, life dedication, etc., as explained at length throughout Chassidus. For example: Reuven is a man. “Reuven,” is just…
The translation of tzimtzum is, “to make small, minimize.” The description of tzimtzum throughout chassidus is, “ma’ale umastir,” “hellem,” “seiser,” etc. These are all terms that mean concealment and filtration yet they all have different connotations. Whenever “vessels (keilim),” “hishtaleshelus,” “quality (b’china),” degree (gedder),” etc. are mentioned i.e., limitation, it means that the underlying system is tzimtzum. Additionally, whenever “revelation (giluy)” (even if makkif), “expression/giving (hashpo’ah),” “experience (pnimius),” etc. or any other term that has to do with receiving or accepting…
The Alter Rebbe explains in the note, that it’s because of the tzimtzum that there can be qualities and descriptions to Hashem. Since Hashem is beyond infinite (and even that description doesn’t cut it), the only way for there to be parts or descriptions, is the tzimtzum. How Hashem is one with His qualities, sefiros, etc., is belief. It is beyond human comprehension how He can be one with things that are separate entities,
You can’t understand Hashem. Period. If a person says they can’t touch an deep idea with their hand would be laughed at; because you can’t touch ideas. Infinitely more so when it comes to Hashem’s qualities (which aren’t even Hashem!). Hashem is called “wise,” “kind,” “merciful,” etc. How? Because He is the source of these qualities (that are themselves infinitely greater than physicality).
Chochma, loosely translated as “wisdom,” is the loftiest capability and power in a person. Yet in the possuk, “Kulom b’chochma osisa,” (You made all of them with wisdom) we see that Hashem creates the world with Chochma. The concept: Just as the action is the lowest, most external capability of a person, Chochma is a lowly and external capability of Hashem, so to speak. So, the life-force in our physical action is nothing compared to the life-force of our chochma and our chochma…
Part Five: This Car Has Good Handling ה) וְזֶהוּ ״יְהִי הַוֲיֶ’ אֱלֹקֵינוּ עִמָּנוּ כַּאֲשֶׁר הָיָה עִם אֲבוֹתֵינוּ,״ This then is the meaning of, “May G-d, our G-d be with us just as He was with our forefathers.” דְּבֲּעַבוֹדַת הָאָבוֹת מּוּדְגָשִׁים שְׁנֵי עִנְיָנִים הַנִזְכָּרִים לְעֵיל The Forefathers’ service to G-d underscored the two types of humility we mentioned earlier (self-sacrifice as result of a decision vs. self-sacrifice as a result of being humbled by G-dliness). שֶׁקִיְימוּ כָּל הַתּוֹרָה עַד שֶׁלֹא נִיתְּנָה, דְבָּזֶה מוּדְגָשׁ שֶׁעַבוֹדָתָם הָיְתָה (לֹא מִפְּנֵי…