zeir matures in gradual developement ,called mohin;

involving hokmah,binah and daath;

the mohin should be thought as aspects of divine intellect that server to produce
consciousness;
they descend to zeir in three dinstict stages ,corresponding to three periods of
pregnancy ,nursing and weaning;

In the satge of mohin of ibbur (pregnancy), moha of daath is absent and other two
present in latent stage;

During the second stage , mohin of qatnut,mohin exists in weeek state;mooa of daath
are not completele developed;
This corresponds to nursing ;

During The third stage mohin of gadlut ,all three mohin present in mature
states,something that takes place after zeir is
weaned from its mothers breasts;

zeir receives from both amma and ibba ;

at first , mohin descends from imma and then starts to descend from abba;

Similar process takes place within nuqba de zier;

continous love between abba and imma;

Similar love between zeir anpin and nuqba de zeir , through face to face;

---------------------------
adam and eve born as result of martial relations between zeir and nuqba de zeir ,
in face to face;
at the time of this creation ,adam was purely spritual in nature;
having no parts in world as we know it;
his spritual body derived from ,next to lowest world of yetsirah;
His lower soul(nefesh) from beriah;
his middle soul(rual) from nuqbah of the world of atsilut;
still higher soul(neshemah),originated in zeir anpin of the world of atsilut;
neshemah of neshama(still higher soul) ,come from sphere of abba and imma of
atsilut;
-------------------------------------
at the time of adam's birth,on the sixth day of creation,the holy one , blessed be
he,
brought him into garden of eden;

when adam was born , the various structures of divinity has already begun to
reestablish
themselves ;

the entirety of worlds of atsilut and beriah , as well as the first four sefirot
belonging to yetsirah,
had reascended to the same level occupied , presently be atsilut alone;

the rest of sefiroth has also began to rise from the depthes to which they
succumbed
following the shevirah;
this process of mending accelarated ,as the onset of sabbaoth approached;

For example , zeir anpin ascended to the place , in which arik anpin is found today

, where nuqba de zeir ascended to the place where abba is presently located ;
the world of beriah rose to where imma is found today and world of yetsirah
ascended to the place
where zeir ainpin is now located ;

in other words, all the structures of the cosmos had began to occupy levels that
are higher than is presently the case;
--------------------------------
as for adam himself ,his pritual position also improved , as sabbaoth approached ;
whereas when he was born uppper part of the body is located in garde of eden(Gan
eden) , now his entire body resided there;
----------------
had adam acted as he shoud have ,the entirety of divine pleroma would have reached
its highest
spritual level at the moment of afternoon prayers of sabbath day;
None of this came out , however as a conscequence of adam's trangression;

--------------------------
If adam ha rishon had not trangressed by eating the tree of knowledge , he would
have been
able to raise up all worlds , to still higher levels, by means of his contemplative

devotion on that first sabboath day;

with each and every set of prayers,

evening(aravit)
morning(shaharit)
additional(mussaf)
afternoon(minhah)
,he would have raised them up higher and higher;
-------------------------------------------------------
every sabbath in present represents an oppturnity ,to faciliate the process of
tiqqun;
on the evening of sabbath ,the worlds begin to ascend, level by level, until the
afternoon
prayers of sabboath;
I replication of original sabbaoth , the processs begins to occur from
the fifth hour of the day before;

By the time of additional prayers (musaf),of sabbaoth morning ,the worlds achive
the same status
they once occupied at the time of adams birth;
that is a status significantly below that at the additional service of sabbaoth
level;

In turn , the highest level the worlds can ascend currently ,at the sabbath
afternoon prayers,
is the level occupied immediately before the onset of the original sabbath;
-------------------------------------------------
In orgininal sabbaoth,(penimiyut) inner aspects of world as well
hitsoniyut(external) ,
joined toghether in their elevation on high , but in subsequent sabath , only
inner(penimiyut) ascends;
-----------------------------

In sabboth devotion provides individuals with the opportunity to assist in tiqqun ,

ther are limits to waht cabn be achieved by this means;
By contrast , adams's original opportunity has been infintely greater;
Had he acted properly , the cosmos would have achieved a state of harmonious
balance and utter perfection;
-------------------------------
the other pricipal consequence adam's trangression was fall into qelippot of the
future souls ,
contained within adam's own soul;
whil some souls departed from adam's prior to his trangression and ascended to the
realm of divine
without being implicated in sin , all other souls eventually fell into the realm of
qelippot;
There they remain imprisoned , awaiting liberation as as to reunite with the sourse
on high ,
from which ther were oginially hewn;
----------------------------
first man , adam ha rishon and patterned after adam qatman;
------------------------------
letters present in nefesh are small;
those of ruah are of medium size;
those of the neshamah are largest of all ;

man is created from matter and form ;

the latter congains soul(nefesh),sprit(ruah) and super soul(neshamah);
thge divine portion from above ;
God had breathed into his nostrils the breath (nishmat) of life ;

his body is dark matter ;

----------------------
As you know, Zeir Anpin develops through three states of consciousness:
fetal [ibur], suckling [yenika], and mature [gadlut].
Similarly, every soul develops through these states of consciousness.
-------------------
Physically, a person develops through three stages of deriving nourishment:
When he exists as an embryo inside his mother's womb, he is nourished directly
through her;
when he is a suckling infant, he still receives his nourishment from his mother
but does so through his own active involvement;
after he is weaned, he eats on his own.
---------------------
This process initially occurs in tandem with the physical development,
that is, in the embryonic stage, the soul functions at the level of fetal
consciousness;
in the nursing stage, the soul functions at the level of suckling consciousness;
and after weaning, the soul achieves mature consciousness.
But relatively, an individual can experience and
pass through these three stages on different levels during the course of his life.
---------------------------
Both the physical phenomenon of these three stages and the mental/spiritual
phenomenon experienced by the soul derive from the parallel process that occurs in
the development of the partzuf of Zeir Anpin. Let us remember that Zeir Anpin is
the partzuf of the midot, the emotions.
---------------
Now, G-d blesses the leader of every generation with wisdom concomitant with the
collective refinement of the generation. (Arachin 17a) Therefore, when Israel
sinned in the incident of the Golden Calf, they caused their leader, Moses, to
regress to fetal consciousness and lose whatever "lights" he had achieved until
then. He was thus bereft of his suckling and mature consciousness, and was left
only with fetal consciousness.Now, G-d blesses the leader of every generation with
wisdom concomitant with the collective refinement of the generation. (Arachin 17a)
Therefore, when Israel sinned in the incident of the Golden Calf, they caused their
leader, Moses, to regress to fetal consciousness and lose whatever "lights" he had
achieved until then. He was thus bereft of his suckling and mature consciousness,
and was left only with fetal consciousness.
------------------
The Torah alludes to this when G-d tells Moses after the sin of the Golden Calf,
"Go down, for your people, who you brought up out of the land of Egypt, have
corrupted themselves." (Ex. 32:7). Our sages say this means: "Descend from your
greatness, for I have given you greatness only on their account" (Berachot 32a ).
"At that moment, Moses was expelled from the heavenly court" (Midrash Tanchuma, ad
loc.)
-------------------
Now, Zeir Anpin spends its fetal period in the womb of Imma, which is also known as
the "Jubilee". Therefore, the initials of [the four Hebrew words that make up] the
verse, "And G-d became angry with me because of you" ["vayitaber y-h-v-h bi
lemaanchem - may be permuted to] spell the word for "jubilee" ["yovel", spelled
yud, vav, vet, lamed].
------------------
And G-d made me regress into the fetal state, i.e. return into the womb of Imma,
which is called 'jubilee', because of you".

Thus, Moses regressed and re-entered, i.e. re-impregnated in, Imma,

which is termed "Jubilee".
The name Havayah in this verse signifies the partzuf of Imma.
This is the mystical meaning of the phrase, "And G-d became angry with me".
--------------------------------------------
"My beloved went down to his garden, to the bed of spices,
to browse in the gardens and pick lilies" (Songs 6:2).
The initials of the words for "to browse in the gardens and pick lilies"
[in Hebrew, "lir'ot baganim velilkot shoshanim", lamed-beit-vav-shin] spell the
word
for "garment" ["levush"].

------------------------------------------------
Now, there are twelve months in a year; this number is the numerical value of the
letter vav when it is spelled out with another vav. In a leap year, there are
thirteen months, this number being the numerical value of the letter vav when it is
spelled out vav-alef-vav.

Moses passed away specifically in the month associated with the leap year….
The vav is spelled vav-vav in the spelling of the name Havayah
whose numerical value is 52, while it is spelled vav-alef-vav
in the spelling of the name Havayah whose numerical value is 45.
As we have mentioned previously, the 52-value name is associated with the
sefira of malchut (or the partzuf of Nukva),
while the 45-value name is associated with the midot (or the partzuf of Zeir Anpin)
---------------------------------------------------
Moses is associated with the letter vav spelled vav-alef-vav, which relates to the
sefira of tiferet.

Moses, as we saw above, is, in the present context,

the earthly personification of Zeir Anpin, the pivot sefira of which is tiferet.
-----------------------------------------------------
The month added in a leap year is always Adar. This explains why Moses passed away
in the month of Adar: his death alluded to this phenomenon.

Moses passed away specifically in the month associated with the leap year, to
indicate that he is associated with the spelling of the letter vav whose numerical
value is 13, the number of months in such years. Furthermore, the Hebrew term for
"leap year", "shana me'uberet", literally means "impregnated year", i.e. the year
is "impregnated" with an additional month. Thus, Moses' passing away in the
"impregnated" month alludes to the fact that when the righteous die, G-d becomes
"impregnated" within them in order to channel His holiness into the world most
effectively, as explained.
---------------------------------------------

4th son is yehudah

havayah is 45 or 26 or 42;
The harp of theBeis HaMikdash had seven strings..., and
the harp of the Days ofMashiach will have eight"[411]

The word for harp - kinor - is made up[412] of the letters chof vov ner.
The first two letters signify 26, which is the numerical equivalent of the
Divine Name Havayah;
the last two letters comprise the word ner ("lamp"),
for the soul is called[413] "a lamp of G-d."
The word kinor thus alludes to the spiritual light of the Name Havayah that shines
into the soul.

This takes place in either of two modes.

The kinor of seven strings signifies an elicitation of the Name Havayah in the
manner
in which it is revealed within the seven Supernal attributes.[414]
The kinor of eight strings, by contrast, signifies the revelation of the
Name Havayah in a manner which transcends the seven Supernal attributes.
This mode of revelation transcends the limitations of Hishtalshelus,
the chainlike downward progression whereby the ethereal, pristine,
spiritual light undergoes successive stages of self-imposed screening and
condensation.
---------------------------------------------------------
In the Merit of Righteous Women
"The generations will be redeemed only in the merit of the righteous women of each
generation"[441]
This teaching is also true of our forefathers' redemption from Egypt.[442] Since
this redemption took place for the sake of the Giving of the Torah at Mt. Sinai
soon after,[443] the women were given precedence at that time. This is seen in the
comment of Rashi on the verse,[444] "Thus shall you say to the House of Yaakov
(Rashi: 'This refers to the women') and speak to the Children of Israel" (Rashi:
'This refers to the men')."

The same will be true of the future Redemption: since it will come about in the
merit of the righteous women of Israel, they will likewise be shown precedence with
regard to the Torah teachings of Mashiach, concerning which it is written,[445] "A
renewed Torah shall go forth from Me."

This parallel is reinforced by the teaching[446] that our generation is a

reincarnation of the generation that was redeemed from Egypt.
-------------------------------
Similarly, [with regard to the parallel within our] Divine service,
when a person attaches himself to the rung of yichuda tata’ah alone,
without any influence of yichuda ila’ah, he will fall from his rung,
because he shares a connection with yeshus.
Thus the yeshus overpowers him and causes him to descend.
---------------------------------
Instead, a person must [combine the approach of] yichuda ila’ah.
When this [is accomplished], even when he is enclothed in the animal
soul to refine it through the Divine service of yichuda tata’ah,
he will not fall from his spiritual level. On the contrary, he will refine the
animal soul
----------------------------------------------
On this basis, we can understand the continuation of the passage from the Zohar:]
“This is [the nature of] the first sin of the world, [i.e., the sin committed by
Adam, the first man]. Adam’s sin was that he attached himself to the level of
Malchus alone, and rejected the level of Tiferes which is referred to as “the sun
of Havayah,”[234] i.e., he did not desire the bittul of yichuda ila’ah, to be
nullified like the radiance of the sun within the sun itself. Instead, “his labor”
was “perform[ed] beneath the sun,” i.e., with the attribute of Malchus alone. For
this reason, he fell among the kelipah and sitra achra.

This explains his attachment to the Tree of Knowledge. For the Tree of Knowledge
refers to the attribute of Malchus whose “feet descend to death,”[235] to give life
to the seventy archangels. When he attached himself to the Tree of Knowledge
without [the influence of] the Tree of Life, Za’er Anpin, “he attached himself to
death,” for this enables the external forces to prevail.

This is implied by the statements of the Zohar in Parshas Vayechi [cited in ch. 5]:
“Certainly death is before you, as it is written: ‘Her feet descend to death.’”
Although it is stated that death is merely “before you,” for it is only the feet
[of Malchus] which “descend to death,” nevertheless, concerning this it is said:
“You abandoned life, and clung to death.” For when Malchus is taken alone, it is
natural for the external forces to prevail. Therefore, the influence of the Tree of
Life is also necessary. As the Mikdash Melech states in the name of Rabbi Chayim
Vital, Adam should have first eaten from the Tree of Life, or he should have eaten
from both Trees together, so that there would be a congruence of the Tree of Life
and the Tree of Knowledge. When this is accomplished, even the Tree of Knowledge
will not provide a source of nurture for the external forces. On the contrary, it
will refine them.

Then the level of Malchus becomes “a living G-d and eternal King.”[236] An
advantage is granted to it because of the work of refinement. [This will be
revealed] in the era of the Redemption when Malchus will be [granted prominence, as
implied by the verse:][237] “A woman of valor is the crown of her husband.”[238]
For as explained in the Maamorei Zohar, Parshas Chukas, when the potion of death is
transformed into life, it is the ultimate of good and life.
---------------------------
This is reflected by David who was a medium for the attribute of Malchus, who would
bind Malchus together with Tiferes, as implied by his words:[239] “And you shall
say: ‘May it be so throughout life.’” “So,” koh in Hebrew, is a reference to
Malchus. “Life,” chai, is a reference to the level of Za’er Anpin. [“And you shall
say” can be interpreted as a charge to] connect and interrelate these two spiritual
qualities. [When this is accomplished,] Malchus is called “the living G-d.”
------------------
These concepts are also reflected in our Sages’ statement (Sanhedrin 38b)
that Adam extended his foreskin.
For the source for the concealment of the foreskin is
drawn down from the name Elokim. For as explained above,
when the name Elokim is separated from the name Havayah,
complete and utter concealment and hiddenness is drawn down from this.
This is [the implication of Adam] extending his foreskin,
that he drew down the concealment of the foreskin by separating [the name Elokim,]

the source of all concealment from the name Havayah which is described
with the analogy of the sun.
-------------------------
This is also the intent of Rabbi Shimon bar Yochai in [the passage from] the
Midrash Rabbah[241] [cited in ch. 5] that the Tree of Knowledge was a fig tree. The
fig tree refers to the level of Malchus. [Adam] took the fig, i.e., he attached
himself to the level of Malchus, “without its owner.” He separated Malchus from
Tiferes. Through this he brought grief and wailing to the world. For this resulted
in the strengthening of the external forces which caused death.

Therefore when Adam returned to G-d in teshuvah, it is written:[242] “And they

sewed fig leaves.” [Commenting on that phrase,] the Midrash Rabbah11 quotes Rabbi
Yitzchak [who explains that G-d rebuked Adam, telling him]: “You ruined your deeds.
[Now] take a thread and mend.”

“You ruined your deeds,” by separating the Tree of Knowledge [from the Tree of
Life]. “Take a thread and mend”: “sew fig leaves,” i.e., join the fig tree, the
Tree of Knowledge, with the Tree of Life, i.e., fuse together yichuda ila’ah with
yichuda tata’ah as explained above, so that the bittul of yichuda ila’ah will be
intermingled even [within the Divine service of] yichuda tata’ah. This will endow
it with life and goodness.
------------------------
in order that the soul be able to become enclothed in a physical body in
this corporeal world, it had to descend through ever more
concealing planes by means of the letters that comprise the
Divine Utterance, “Let us make man.”

Deriving as it does from the internal aspect of the Divine life-force,

the soul itself is thus loftier than the degree of Supernal speech;
it merely undergoes a descent through Divine speech.
It is for this reason that concerning the infusion of man’s soul into
the body the Torah uses the expression “He blew,”
indicating that it comes from an internal level, for
“he who blows, does so from the innermost aspect of his being.”
This is the “breath” of the Supreme One that is indicated in the latter hei
[of Havayah, the Four-Letter Name of G-d] discussed above;
As Scripture states concerning the vestiture of the soul within the body,
“He blew into his nostrils a breath of life, and man became a living creature,”
and “he who blows, does so from within him, [from his inwardness and innermost
being].”

This, then, is the meaning of the verse, “For [G-d’s] people is a part of G-d;
Jacob is the rope of His inheritance.”

his verse implies that within the soul there are to be found two levels: the
internal aspect of the soul is “part of G-d”; the external aspect of the soul is
the “rope of His inheritance.”
The analogy is of a rope, whose upper end is bound above and the lower end below;
so, too, the “upper end” of the soul is “bound Above” and its “lower end” is
enclothed within the body.

He proposes that the Alter Rebbe added these words in order to

resolve a difficulty which would otherwise be inexplicable.
For according to the Alter Rebbe’s explanation,
the soul is drawn down in a number of successive stages:
its initial source is the internal aspect of the life-force,
and thereafter the internal aspect (the “breath”) of speech.
(Both these concepts are adduced from the words “He blew,”
which indicates inwardness, as mentioned above.)
The soul later progresses through the letters of speech
(for the Utterance “Let us make man” is composed of actual
letters of speech, and does not derive from “blowing”, which is an aspect of
breath)
. Only then does it become actually enclothed within the body of man.
This ultimate stage, then, the implanting of the soul “into his nostrils,”
comes about from speech, not from G-d’s having “blown”.
-------------------
Now speech is heard even if there is an obstruction between speaker and listener.
Accordingly, when describing the soul already situated in the body, how is it
appropriate to use the image of exhaled breath, that can be prevented by an
obstruction from arriving at its destination?
is to “instruct us” that even after the Utterance “Let us make man,” i.e., even
when the investiture of the soul in the body takes place by means of speech, it
still retains the characteristics of “blowing”.
the “rope” drawn from the final hei in the Four-Letter Name of G-d is severed, cut
off.

As a result, the soul clothed within the body is unable to receive vitality from
its source in that Divine Name
This is analogous to a thick rope woven of 613 thin strands.
So, too, the “rope” of the downward flow mentioned above is comprised of the 613
mitzvot, each mitzvah being an individual thin strand.
“For my father and mother have forsaken me,” yet the continuation of the same verse
(Tehillim 27:10) also applies to him: “...but G-d has taken me in.”
--------------------
according to Scripture and our Sages a person who committed a sin punishable by
excision would actually die before his fiftieth year, while one who committed a sin
punishable by death by Divine agency would actually die before his sixtieth year.
0---------------
Jacob is the rope of [G-d’s] inheritance.” This rope is the lifeline through which
G-dliness is drawn down even into the external aspect of the soul that lodges
within the body. Sins, especially those incurring excision, sever this lifeline,
thus preventing the life-force which is “blown” forth to penetrate to the soul that
is invested in the body.
------------------
Your mother” refers to the Divine Presence, the “mother of the children” (as
explained in Part I, ch. 52), also known as Knesset Yisrael, the source of Jewish
souls — the level of Malchut of Atzilut
-------------------
The analogy [compares the soul of a Jew] to a rope, with one end above and the
other end below.
When one pulls the lower end he will move and pull after it the higher end as well,
as far as it can be pulled
It is exactly so with regard to the root of the soul of man and its source in the
lower letter hei.

--------------
As our Sages have commented on this verse, “Scripture does not say, ‘He shall bring
back,’ [but that He Himself will return].”
-------------
IN THE LANGUAGE OF THE ZOHAR, THE LOWER LEVEL OF REPENTANCE ENTAILS RETURNING THE
LOWER LATTER HEI OF THE FOUR-LETTER NAME OF G-D TO ITS RIGHTFUL PLACE — RETURNING
THE SHECHINAH, WHICH IS THE SOURCE OF JEWISH SOULS, FROM THE EXILE TO WHICH IT WAS
BANISHED BY TRANSGRESSION. FOR WHEN A MAN SINS, THE DIVINE VITALITY THAT FLOWS
FORTH FROM THE SHECHINAH DESCENDS INTO THE CHAMBERS OF KELIPAH AND SITRA ACHRA, AND
FROM THERE THAT INDIVIDUAL IN TURN DERIVES NURTURE AT THE TIME OF HIS SINS.
REPENTANCE REDEEMS THE SHECHINAH FROM ITS EXILE AND RETURNS THE FLOW TO ITS PROPER
PLACE.
-----------------
HOWEVER, THE TRUE AND DIRECT PATH TO THE LOWER LEVEL OF TESHUVAH, RETURNING THE
LOWER LETTER HEI AS NOTED ABOVE, INVOLVES TWO GENERAL ELEMENTS.

THESE TWO ELEMENTS ARE: (A) AWAKENING G-D’S SUPREME COMPASSION FOR HIS SOUL, AND
(B) THE SUBJUGATION AND NULLIFICATION OF EVIL. BOTH ARE NECESSARY IN ORDER TO
ENSURE THAT THE LOWER LEVEL OF REPENTANCE WILL BE TRUE AND DIRECT.
THE REBBE NOTES THAT ALTHOUGH WE HAVE PREVIOUSLY LEARNED (CH. 1) THAT THE KERNEL OF
REPENTANCE IS A FIRM AND WHOLEHEARTED RESOLUTION NOT TO COMMIT A PARTICULAR SIN
AGAIN, NEVERTHELESS WITHOUT THE TWO BASIC ELEMENTS ABOUT TO BE DISCUSSED SUCH
REPENTANCE WILL BE NEITHER TRUE NOR DIRECT
--------------

------------------------------
--------------------