Seder hishtalshelus

As opposed to the rest of the world, you see.

Kabbalah and Hasidism talk about something called Hishtalshelus, a chain reaction from God's world all the way down to us.

There's four worlds.

You might be familiar, Atzilut, Briya, Yetzira, Assiya.

It's 100, and somehow that's again multiplied.

So 1,000 is a perfect number of each one of the three worlds.

3,000 means the full Hishtalshelus, the full chain reaction of the three worlds from the original world, which means, in plain English, find something in this world, it can be traced back to Atzilut.

The prime example that's used, you, you have, uh, y- you have a sweet apple.

So the Rebbe teaches what's Shmi? It refers to Shem Havayah.

Shem Havayah includes all levels of Seder Hishtalshelus or really all levels of Giluyim, including the greatest and highest Gili of Ohr before Tzimtzum, the Ohr Hakol Ba'atzmuso.

And now when it says here that Yidden are Nikra Beshmi, what does that mean? That means that really in essence Yidden are higher than the Inyan of the Shem.

Nikra Beshmi means that the Yidden, uh, when they come down, when they are called and come down from their essence of their level, they are Nikra Beshmi, in the name of, uh, Havayah in, uh, all the levels of Giluyim.

Which name is my name? Shem Havaya.

Shem Havaya is a name that in the four letters, Yud Hei Vav Hei, you see all of Seder Hishtalshelus, from the highest level to the lowest level.

All giluyim, all levels of expression, revelation of Godliness.

So here what we learned yesterday, the Rebbe explained that you see Yud Hei Vav Hei corresponds to the four olamot, Brit, Yetzirah, Asiyah.

The four eyseis also correspond to the Eses Sefirot, Chochmah, Binah, the Middot, and Malchut.

Okay.

Now the Rebbe explains how in Shem Havaya you see the entire Seder Hishtalshelus, including above Atzilut.

Kamoi kein, let's continue.

The koach of learning Torah and davening and benching loud, how this arouses the sefirah of Malchus in the world of Atzilus.

So based on the rule of zeh lo umazeh that everything that God created from a certain point in the Hishtalshelus downwards, God created zeh lo umazeh, one opposite that, this opposite that.

So firstly therefore, the nefesh of unholiness, the nefesh of this world also mirrors, and it has in it ten sefiras.

But now here adds the Alter Rebbe something amazing.

Even though it's mislabesh, but being that when the Shechina, that the-- or the level of Godliness of the Shechina that's going into klipa is a minimal, so to say, a minimal amount of Godliness, and even when it is enclothed in klipa, it only gives it life from its external part, bebchina achorayim.

That's why the actual life of the nations of the world during Galus can be very plentiful and very wealthy and very bachavadik, et cetera, et cetera.

Because only when you go up the chain of Hishtalshelus, the greater amount of revelation of Godliness, and when you are the recipient is getting it face to face, there, there is a greater amount of judgment in a positive way.

There's a greater amount of precision.

It's gonna move.

'The inyan tzafinah venegbah heim beis hakavim damshoch vehalem.' So when it says tzafinah venegbah, what does this refer to? The two kavim that there is becholos in the whole Seder Hishtalshelus.

Hamshochah and helem, or chesed and gevurah really.

Hamshochah is a flow, a revelation.

The Aibishter is higher and removed.

And lamatah matah, the hamshochah of the Aibishter, ein sof here.

Sheheim beis hakavim, this is the shoresh of the two kavim in Seder Hishtalshelus, the chesedim u'gvoris.

K'mo sheheim be'ein sof sh'kedem hatzimtzum.

But otherwise, the science itself could cause a person to, uh, drown.

Actually, there was a very big Rav, he died young, sadly, named Rav Ohayon, who was the Talmid Muvhak of Rav Eliyahu Weintraub, [lip smack] and he asked Rav Eliyahu Weintraub that if really all of science is a reflection of the Ribono shel Olam, and it's what's called a Hishtalshelus, it's a chain reaction coming all the way from the Ribono shel Olam, from his Kisei hakavod, from the Olam HaMelachim, all the way down here, there really should be nothing more religious than, uh, studying science.

However, uh, we find that that's not the case, that we don't find that people are busy, uh, taking out, um, you know, science books and maybe even if we could, uh, find kosher v'yashar ways to do it, we don't find that that's what we're doing.

Uh, but Rav Yisrael Eliyahu Weintraub said, "In a Chenami, uh, a person could do this and would find the Ribono shel Olam, but there's a tremendous sakana of separating Hashem, uh, from science." And this is something that the Leshem talks about, the great Leshem, the grandfather of Rav Elyashiv, who wrote the Sefer Leshem Shvei HaAchlama.