Thursday Sivan 21 5703
Torah Lessons (5703)	Chumash: Sh'lach, Chamishi with Rashi. Tehillim: 104-105. Tanya: The term "world" (p. 309)...in the four directions. (p. 309).

The Alter Rebbe explains (in Tanya chapter 3) that the three faculties of intellect, Chochma-Bina-Da'at, and the seven emotive powers, evolve from the ten supernal Sefirot.

All this applies to Nefesh, Ruach, and Neshama (three aspects of the soul) which are enclothed within the body of man.

However, Mesirat Nefesh, the readiness for self-sacrifice for G-d (that a Jew neither desires nor is capable of being - G-d forbid - separated from G-dhood [1] comes from the Essence of the En Sof (the Infinite One, may He be blessed) which transcends the Sefirot, the first of which is the Sefira of Chochma. [2]

   

Notes:

1. (Back to text) See Tamuz 25.

2. (Back to text) See Supplementary Footnotes, in the printed version.

Now, although G-d transcends space and time, He is nevertheless also found below, within space and time - [even as space and time, i.e., the dimensions that constitute the world, exist (in their own eyes) as independent entities]; that is, He unites with His attribute of Malchut, from which space and time are derived and come into existence.

[This refers to Malchut after its descent through the various tzimtzumim. However, even this level of Malchut is united with G-d.

Thus, G-d Who transcends time and space is also found within time and space.

The reason created beings are unable to perceive Him is that Malchut conceals His Presence; they thus regard themselves as possessing independent existence, subject to the limitations and divisions of time and space].

And this is yichuda tata'ah, [or "lower-level Unity."

[In this state, created beings are not totally nullified in relation to their source - the attribute of Malchut - inasmuch as it allows them to be aware of their own existence].

[Yichuda tata'ah means][6] (the intertwining of [the letters of the Name] Havayah within [the letters of the Name of] Adnut).

[In this instance the Divine Name Havayah is intertwined and vested within the Name of Adnut; i.e., Havayah is concealed and submerged, while Adnut is revealed and predominant, allowing for the creation of time and space].

I.e., His Essence and Being, which is called by the Name Ein Sof, "the Infinite One," completely fills the whole earth temporally and spatially.

For in the heavens above and on the earth [below] and in the four directions, everything is equally permeated with the Ein Sof-light, for [G-d] is to be found on the earth below exactly as in the heavens above, for everything - including both heaven and earth - is within the dimension of space, which is utterly nullified in the Ein Sof - light, which clothes itself in it through [G-d's] attribute of Malchut that is united with Him.

[In relation to the Ein Sof-light which totally transcends time and space there exists no difference between heaven and earth; G-d is found equally in heaven and upon the earth.

This being so, why are time and space not totally nullified?]

[They are not nullified] because [G-d's] attribute of Malchut is the attribute of tzimtzum and concealment, [whose function is] to hide the Ein Sof-light, [so that it will not be perceived by created beings], so that the existence of time and space should not be completely nullified and there will be no dimensions of time and space whatsoever, even for the lower worlds.

[I.e., it is only because of the concealment effected by Malchut that time and space exist for created beings].

   

Notes:

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

Positive Mitzvah 124: Leaving Individual Fallen Grapes in the Vineyard
Leviticus 19:10 "Neither shall you gather the single grapes of your vineyard, you shall leave them for the poor and for the stranger"

While picking the produce in his vineyard, it is likely that some grapes may fall.

The Torah commands us to leave those individual fallen grapes so the poor people may collect them for themselves (see Negative Mitzvah 213).

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Negative Mitzvah 213: It is forbidden to gather individual fallen grapes
Leviticus 19:10 "Neither shall you gather the single grapes of your vineyard"

While picking the clusters of grapes from the vines some individual grapes may fall off.

We are not allowed to pick these grapes up, but rather, we must leave them for the needy.

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Positive Mitzvah 122: Leaving a Forgotten Sheaf while Reaping
Deuteronomy 24:19 "If you have forgotten a sheaf in the field, you shall not go back to fetch it, it shall be for the stranger, for the fatherless and for the widow"

Even after the reaping in the field has been concluded, there is still another opportunity for the farmer to supply the poor man with his needs.

The produce, which by now has been piled in bundles, must be collected.

If a bundle is forgotten, the farmer may not go back to collect it. It must be left in the field for the needy people (see Negative Mitzvah 214).

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Negative Mitzvah 214: It is forbidden to collect a forgotten "Omer" of grain in the field
Deuteronomy 24:19 "(When you reap your harvest in your field) and you have forgotten a sheaf in the field, you shall not go back to get it"

When we reap our harvest and forget an "omer", which is a sheaf of grain, we may not go back to fetch it. We must leave it for the needy.

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To a young man who wrote he lacked self-confidence in dealing with others: Sit with friends and work together with friends. Soon you will see you can do as well as them. Then the inner strength of your soul will begin to shine through.

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