3621 —איך הספירות משתלשלות ומתקשרות עם העולמות התחתונים

B"H, 8th of Tammuz, 5715.

Brooklyn.

Haraha"g vavac"h iy"a ossek b-tzt"z Moreinu HaRav Yechezkel HaKohen

Shalom u'Vrachah!

In response to your letter from before Rosh Chodesh Tammuz, thank you for the information you wrote regarding the inheritance in chiddushei Torah of Haraha"g etc. Alfandari z"l. Regarding your comment about what is mentioned in several places in the teachings of the hidden Torah: a) that all seven lower Sefirot are enclothed in the world below; b) that the Sefirah of Malchut is enclothed in the world below; and how both can be true.

The general principle for understanding such matters is as it says—uMibsari Echzeh Eloka ("From my flesh I see G‑d"). We see in a person below that his influence on another comes through his power of action or through his speech. But the content of speech and action are matters of kindness or matters of severity, etc., as well as matters of intellect—meaning his wisdom and understanding. But not from the essence of his wisdom and understanding, as our sages said: "A person does not fully grasp his teacher's mind," etc.—only from the lowest level of intellect relative to the student. How could it be that even a very small student would receive all of his teacher's intellect? Rather, it is only because the teacher draws close to the student, loves him, and wants to impart even from his wisdom and understanding. But since he knows that as they are, the student cannot receive them, he contracts (tzimtzum) his intellect to a fitting measure—his gevurah.

The analogy above applies to Adam HaElyon (the Supernal Man): everything that comes into worlds is via Sefirat HaMalchut (as above—speech and action). What relates to worlds are the seven lower Sefirot (as above—chesed and gevurah—the content of speech and action), or even mochin (intellect), but not as they are; rather through contractions so that mochin become part of middot. See also Iggeret HaKodesh by Rabbeinu HaZaken section 15—for careful study will yield additional explanation on what was said above.

With blessings for success in your holy work and in setting fixed times for learning Chassidus—which brings one to fulfill the commandment "Know the G‑d of your father" (and thus also its completion as it should be), "and serve Him with a complete heart."

P.S. Regarding your question about purchasing Kehot publications: I believe I already wrote you that these books are available in Eretz HaKodesh; you should contact Agudas Chabad, 22 Feirberg St., Tel Aviv.

* ) See Etz Chaim Shaar AA chapter 6: The higher does not enclothe itself in the lower except for its seven lower aspects. There Shaar OaA chapter 6: The higher does not enclothe itself in the lower except for its Malchut alone. There Shaar Seder Atzilut chapter 2: And it does not mean G‑d forbid its essence but only an illumination of its seven lower aspects. And see Tzemach's gloss there chapter 1—even not her own seven lower aspects themselves. There Shaar Mochin dTzelem end ch.4: In every world and every Sefirah it is so—that Malchut d'Malchut d'Malchut d'Atzilut enclothes itself in Beriah etc.

Summary

The Rebbe clarifies how Divine influence reaches creation through specific channels within the Sefirot by means of contraction and adaptation, using human analogy to make these mystical concepts accessible for practical understanding.