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Jul302015

THE WORLD IN OUR HANDS

In virtue of hiskashrus, that G-d is connected with the Jewish people, the conduct of Jews below in this world determines and elicits a matching response from On High. * From Chapter 8 of Rabbi Shloma Majeski’s Likkutei Mekoros. (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

]The unholy forces of] Klipa and Sitra Achara are able to receive Divine energy through the two manners of yenika (gleaning spiritual vitality) discussed above, namely, from the numerous tzimtzumim [the contraction and diminution of G-dly revelations, whereby G-dliness descends and is concealed within the lower levels] and from the transcendent level of Makif HaElyon [where G-dliness is imparted indiscriminately]. Now, the capacity for yenika depends upon the quality of the Divine service of Jews [i.e., if their avoda is lacking or insufficient, G-dly energy is channeled to these unholy forces]. Thus, it is written, “in the beginning (b’reishis) of G-d’s creating, etc.” Our Sages comment: “‘reishis’ (“beginning” or “purpose”) refers to ‘Yisroel,’ because the world was created for the sake of the Jewish people.”

Likewise it is written, “I have made (Anochi asisi) the earth, and I have created (barasi) man upon it” – “I [G-d] Anochi (mi sh’Anochi) have made the earth” for the sake of man. Thus, it is written, “you are man,” and our Sages comment, “‘You’ [the Jewish people] are called ‘man,’” and this “man” is for the sake of “barasi – I have created,” which is numerically equivalent to 613. The meaning of this numeric equivalence is that the ultimate intent of Creation is that man should fulfill the 613 Mitzvos in the physical world, as in the saying, “A man must say ‘the world was created for me.’”

Since the souls of the Jewish people are the primary and ultimate intent of the creation of the world, therefore, all manners of G-dly revelations and manifestations, even reaching the lowest possible levels, everything depends upon man, upon the manner of his conduct and avoda. The result On High of the haughtiness of man, his arrogance and conceit, is that Klipa and Sitra Achara raise themselves up to receive from Makif HaElyon, whereas by lowering oneself and slouching, descending into foreign desires and wicked lusts, the result On High is a descent, as it were, of the G-dly light into numerous tzimtzumim and concealments. This teaching is in line with what is written, “And man is bowed down, and man shall be brought low”: Since “man is bowed down” below in this world, allowing the evil aspect of his body to be drawn after lusts and material pleasures, this causes, “and man [here meaning Supernal Man, G-dliness] shall be brought low,” the decent and lowering, as it were, of G-dly light into many tzimtzumim and concealments.

Now, even according to the natural order, according to the measure determined by the Kav HaMidda (the Divine arbiter of G-dly vitality), the unholy forces receive G-dly energy from the many tzimtzumim. Since these forces originate from the act of Creation, it is, therefore, necessary to say that they must have some life-force. Thus, it is written, “And You enliven them all” – even Klipa and Sitra Achara. However, this necessary yenika, which is required for the sake of their being sustained, is highly contracted and extremely precise. It is only on account of sin and inequity, G-d forbid, that additional yenika is drawn to the unholy forces, more than what is delineated for them by the Kav HaMidda.

This concept is understood in light of the explanation found in Eitz Chaim, Shaar Miut HaYareiach, regarding the concept of the difference between the diminishment caused by the kitrug against the moon (the judgment against it that it should be decreased in its size and glory) and the spiritual diminishment that resulted from the Sin of eating of the Tree of Knowledge. Although in both cases, S’firas HaMalchus was rendered as no more than a singular point, the seminal root point, nevertheless, there is a big difference between the two diminutions. Namely, at the time of the kitrug of the moon, the Nine S’firos departed and ascended, whereas the sin of the Tree of Knowledge caused the Nine S’firos to descend into the domain of klipos. Thus, the sin caused additional yenika to be drawn down to the unholy forces. Sin, therefore, brings about something worse [than the diminishment of the moon], insofar as it brings about the state On High whereby the tzimtzumim become obligatory, incumbent upon G-d, as it were.

Tzimtzum, in the framework of the natural order, is something that is directly in line with G-d’s will, for it really isn’t a tzimtzum at all. This is as explained elsewhere – that a willful boundary or limitation is no limitation at all. On the same basis, a willful tzimtzum is not a tzimtzum at all. In this sense, with regard to all tzimtzumim that G-d imposes upon Himself, in whatever manner by which He contracts Himself and in every dimension that He does so, even at the lowest levels, none of it is obligatory; G-d is not compelled, as it were, to do so. Rather, these tzimtzumim are done willfully, being G-d’s will.

However, sin, G-d forbid, causes the tzimtzumim to become as if they are obligatory upon G-d. Although one cannot say that G-d is compelled to do anything, chas v’shalom, nevertheless, in virtue of hiskashrus, that He is connected with the Jewish people (the fact that G-d is bound, as it were, with the souls of the Jewish people), the conduct of Jews below in this world determines and elicits a matching response from On High. Thus, the tzimtzumim that are caused from sin and iniquity are as if they are forced, G-d forbid, as expressed in the saying, “all those who walk with an erect stature, it is as if they push away the legs of the Divine Presence,” for it causes the tzimtzum.

However, the positive aspect of Divinity is, of course, stronger. Thus, every good thing a person does – not just fulfilling Torah and Mitzvos, but even proper conduct, such as beautifying Mitzvos or supporting Torah scholars financially – brings about a revelation of G-dly light in the world. Indeed, it is within the power of every single Jew to bring G-dliness into the world in this manner, as it is written, “For the portion of G-d is His nation; Yaakov is the rope of His inheritance.” This verse employs the analogy of a rope whose upper end is tied above and the lower end is tied below. When one shakes the lower end, the top end also moves. So too with the Jewish people: The manner of the avoda of Jews below determines what is elicited from Above.

(Kuntreisim Vol 1, pg. 181-2)

 

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