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  Izzy -12 years ago

  The Sixth Level?
  The Alter Rebbe brings "the sixth level" of eitz chaim. Can you please explain what that is? I know that these are levels of malchus being sublimated. But what does it mean? Why does malchus have to be sublimated? what are the other levels in Eitz Chaim?
  
  
  
  And does this have to do with the position of womenhood, malchus, changing in history?
  
  
  
  Thank you Rabbi Paltiel.

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    Anonymous -12 years ago

    Re: The Sixth Level?
     
    

    
    In Kabbalah there is talk of seven Aliyos of Malchus. This discussion is found in Eitz Chayim Shaar Miut Hayareiach (Shaar 36) at length. Some of the Aliyos are explained in Hemshech Samach Vov page 284 (new sv p. 377) ff. and in the following Maamar higher Aliyos are explored Page 293 (new sv p. 389) ff. The fith sixthy and seventh Aliyos get quite involved and complicated. See Ranat page 94-5,  Ayin Beis vol. 3 page 1208, 1355 among other sources. The idea is that the seventh Aliy6a is higher than light altogether and wasn’t even reached in the highest oints of history (before the sin of eating from the tree of knowledge of good and evil and in the time of Shlomo Hamelech).
    
    Womanhood and Malchus is mikabel idea that will be revealed to have a higher source than the masculine aspect Leasid. This is the seventh Aliya.

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  Gershon -12 years ago

  The Power of Torah
  Rabbi Paltiel,
  
  
  
  There is something I don't understand: In the time of the bais hamikdash, the first keruv represented Hashem coming into Chachmah and the other sefiros, Torah the way it is in Atzelus; and the second keruv representing the face of the child, Torah of Beriah, which comes from the avodah of the Jews, and this creates the "tzemtzam shechanso bein shnei badei haaron," between the two badim.
  
  
  
  But the first keruv also had the face of the child? No? Is this maamar according to a second opinion?
  
  
  
  Another question: Also the first keruv is between he two staves on which we say "tzemtzam shechenaso," (indeed even chachmah Eilaah is a tzemtzum as explained in the maamar), so why does he bring "Tzemtzam shechenaso" only on the second keruv?
  
  
  
  Also, I don't understand: what caused the hamashacha into the first keruv -- "Sovev" to Chachmah Eilaah -- in the first beis hamikdash? Apparently, it happened on its own. Only the second keruv came through avodah. This then means, that now, through Torah we achieve even more than by the bais hamikdash -- we also access the first keruv?
  
  
  
  I am confused.
  

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    Anonymous -12 years ago

    Re: The Power of Torah
     
    

    
     
    
    1)There are two levels each containing both the male and female forms. In Atzilus neither is called a Keruv, as both are Adam Hagadol. In Briah both are Keruvim. (You may find the Maamarim of Chanuka in Shaarei Orah edifying in this area as he delves at length into the Keruvim being “in the night” vs. the day which refers to Atzilus). Therefore, the question of the young faces falls away. Either they are both adult (Atzilus) or both childlike (Briah).
    
    2) Both Keruvim are between the two staves, and the Shechina rests on (or between) them. The allusion of the Shechina being between the two staves is simply an alternative form for the same idea, from other Maamarei Chazal, that G-dliness is so contracted as to “fit” into a tiny physical space.
    
    3) Of course! The whole idea of the two Keruvim is that the first is where G-dliness is unilaterally (i.e. without Avoda) brought into our worlds to allow for us to connect to G-dliness using this availability. The first Keruv is the Ohr of the Torah whose Ein Sof (or: Pnimiyus) was given to us from on high at Har Sinai and is now found in the Beis Hamikdash. Moreover our ability to bring the Torah down through our Torah study now is (also) predicated on the fact that it was given to us by Hashem to able to access. They are not so different for this reason. But are quite different for various other reasons some of which (as you say) make our Torah study in Galus more affective that the Giluy of the Shechina on the Keruvim in the Beis HaMikdash.
    
    4) Confusion is a sign of intelligence.

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Yossi Paltiel

• February 24, 2012
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• 1 Adar 5772
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