39 MELACHOS CHABURA
With Rabbi Yaakov Zalman Labinsky

Seeing the Underlying Act of Creation & How to Use it to Grow Closer to Hashem.

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More Shiurim
by Rabbi Labinsky

MOTHER NATURE
Relating to Space 2-14-22 Purim Katan

It is Purim Koton, 30 days before Purim.

How do we relate to and fix and orient with space, emotionally and practically?We are using the Melachos of gathering and kneading.

Things become more revealed now in space.

We are in gathering and kneading, in space.

A quick review: there is the process of tikkun, correction, fixing soul, in time and through space. The root is the soul, the intermediary is through time and in space. Space is like the third trimester where things come to full expression materially, length within height,and width….

The challenge is how do we relate to this physical world? 

As it relates to Purim Koton, 30 days before Purim, let’s relate to Purim according to space.

It is equisite.

How is your sense of space. Orderly, cluttering? 

How do you relate to objects for a mitzvah? How do you relate to tevah, the physical world. There is tension between the nefesh elokis and the nefesh behama, a dynamic tension. 

Mother Nature

Nature is one word, mother, the external way of looking at space, mother nature, mother earth, getting down to the ground, birth, renewal.  Euphimisticaly, it is tied to the female dimension, something coming to full actualization.  Is it realy just about mother nature?

Go a little deeper. There is a physical (according to michtav eliahu), mother nature. All her wonder and gloriousness in the world, all her majesty.  Mother Nature, I want to ask heartfeltly, are you the source of your own existence and she says great question.  NO. I am not the origin of my own existence.  As great as she is, and we are giving her all the accolades, and she says she is not her own source. My Jewish name is olam, world, and world means existence.  There is a secret in olam, to hide, to conceal.  For everyone who praises mother nature or sees hurricanes, fires, earthquakes and has awe, mother nature has no independent existence, appointed by Hashem.  Earth is veiled.  Who earth is to hide and conceal. The internal reality is power is only a reflection of Hashem, the creator. All the powers of the earth are all His.

Mother nature is concealing Hashem and there is an internal thread of divine light pulsating through it, enclothed in the physicality and to the outside world it is called mother nature.  This is the core tension between the animal and divine soul.  our job is to break through the outer form and say despite how beautiful it is the Borei Olam enclothed and hidden, asking us to come seek Hashem out and find Him and have a sense of closeness for having been sought out and found. That is nefesh elokis. When we remove the veil, the concealment, of the infinite reality in a finite form, that is what Purim is coming to do.

How do we relate to it? this tension is what we are dealing with.  Michtam Eliahu and World Mask discuss this. There are five levels of looking at the natural. The lowest is pure physicality that has no understanding of anything divine, and then the proportions go up until the highest level, no physicality purely divine. We are unmasking the mask of nature, unveiling the veil of nature, taking concealment that wants to say there is no spirituality to look behind that and see the internal aspect of A-F-A-R where space is, see the inner Elokus, see the inner sparks in everything and it is there we unmask nature.

As you get closer to ruchnius, the external dimension shrinks. We want to shrink the physical and awaken the internal part, unmasking the mask of nature, unveiling the concealment of Hashem’s divine reality. That is what Purim is all about.

It is in the second trimester because the fetus is recognizable. We redefine our orientation to physicality.  We are learning the inner mechanics of the bais hamikdosh and the place of divine service. How do we look at our own relation to the world.

Ask yourself – shall we just have a good time?

Our theme all day is to unveil Hashem, going to some aspect of the natural world, uncover it, connect it back and draw down light. How do you relate to mother nature.

The whole lower world is built into Torah and when you bring all this down, we see this world is a veil. That is where the power of evil comes.  We can live with Hashem’s divine reality, subjugate the evil.  No independent reality. That comes from the power of purim . the day is so luminescent that we can see through teva. It is a bright flashlight over a thin sheet. That is the kedusha of purim.

Purim is 30 days before Pesach where we extend that to our own nature. Our elements can be seen as mother nature. Our core middos and individualized capacities is all rooted in how we view our own ARMA. Same within ourselves, we can call ourselves a G-dly being or human, about Him or about me.

The concealment is meant to trick us up and awaken a deep yearning to peel back the veils and discover who our nature is, go into yourselves and peel back your consciousness and how you relate to space. Peel that away and come inside to see AFAR, where is the inner divinity, the name of Hashem, and how is that expressed in divine attributes and how is that expressed in our life purpose.

If we have big egos, people take up much space. The more humble the less room we take up.

Purim Koton comes to say physicality is an enclothement of Divine Oneness in a natural way that we are to unveil and let shine. We do that in the special realm. Develop the senses to see inwardly. Don’t look at things but into things, don’t just look with the outer ear and the message. Listen to the spiritual reality of someone else’s soul, what is it saying? It is a divine message.

Thank Hashem for the Arizal over 500 years ago that he could be attuned to the messages in every rock and stone.

We can develop an inner ear, the reality of the physical world.  Same with taste, if we taste, we give the sweetness of the taste back to Him. What we want to do is use AFAR to get back to the inner G-dly being to choose and unveil our own humanness and see we are divine beings. Be willing to unmask the veils.

60 days before Pesach be free to be our ultimate self to bring ourselves to the geula.

How we releate to ourselves veiled or unveiled matters.

The more we uplift enclothements, the world will appear revealed. We want divinity on the ground, relate to everything in a soul way, then through time, and then through space. That brings togetherness, order and all the physical things we otherwise get caught in. those are counterfeit spatial relationships, when we look only at the external.

We want to join with space, with mother nature, to make definitive statement that nature is a veiled place with Hashem’s infinite reality enclothed in it. We want to challenge what gets in the way. Every barrier must be breached.

In the weeks to come, develop a more intimate divine oriented relationship with Hashem. to feel Him and bring out His ultimate glory.

Seek out the spatial element and how you see it in time.

“B’SEDER”: RELATING TO SPACE

Developing a divine consciousness in our own space…
It will parallel our inner space

2-21-22

Today we will talk about more physical, order, what does order and cleanliness mean in our own lives and marriages. We will hear core principles and get a bigger understanding of orderliness and cleanliness. Then lets see where we relate to it.

Each week we will pick a complementary topic. We will be off next week and resume in two weeks.

We started to get into how to bring down the consciousness of soul through time into space. That is how we make a soul correction, to go from separateness to togetherness and then unified. That is the koach of gathering and kneading.

We are talking today about physical space from a few angles.

To make it experientially real, our physical space, our indoors. Let’s say people are in a dorm and have four roommates, from a young age they become mindful of physical space in relation to others. Lets me mindful of space. My space versus your space. People are protective and territorial about their space. For one person it is called organized, for another it is disarray.  People like their space a certain way. Is it conditioning? Is it who we are? Or does their space not work for them and maybe they don’t know how to use space.

When it comes to marriage and shared space, there are many things that come up. Is space just about space or is it a manifestation of one’s soul through time that comes into space.

What are my orientations, patterns, and what does space mean to me?

Some come from hyperclean homes and others from chaotic homes, both physically and emotionally. As we orient to this, where is the soul component and how does it relate to space.

The basis today and the practical application can be shown by our greeting, how are you, ma shelomeich.  Beseder means in order. That asks the question does being in order mean fine? What does the word seder really mean and how does that mean fine?

Bseder means order. Things are going according to plan. Lined up in a good place.  We go to the real meaning, order, and by whose standard?  If you look at the word seder, samech daled reish.  Samech corresponds to sod, daled to drash and reish to remez,. This is like pardes, the four dimensions of torah.

How does it help to show a hint to pardes in the word seder. Just like we said, the four elements fire wind water and earth are in order of shem havaya, yud k vav k, the books say the upper three are the male emanations and the earth is the female, it has nothing of its own. There is an order of shem havaya. All is built from His Name. the name corresponds to the four elements.

If we look at pardes, the four levels of toray sod is the yud, reish is the hei, homiletical is the vav water, and the final hei is pshat. Pardes corresponds to shem havaya  and the elements. Seder is the order and structure and creation, sod remes, homiletic and drash, just as earth is the receiving, the upper three give to it. Pshat corresponds to earth, the physicality.

Seder means the higher realms of fire wind and water coming to earth that comes to a physical structure, and a spiritual structure from fire wind water, sod remez druz into pshat.  The pshat is the fundamental base way of understanding. The pshat reflects from above and has nothing of its own.

That is what space means. That is why there is no pshat in seder.  Once space takes on an order, a structure and that corresponds to something divine in itself reflecting something higher, then the phshat level is reconfigured to something with order. Seder means sod remes and drash create order. There is an external part of physicality, and an internal penimi part. It sounds logical but when you develop the soul part, there is a physical order. Each vessel, how it is defined and created, who interacted with it, for what purpose and the structure of the Bais HaMikdosh is the ultimate structure for the world.

All of this has a higher order in the physical world reflecting a higher order. We say seder meaning there is a higher order that is coming into the spatial realm. The spatial is not just about physical objects. It is a sensitivity to physical things that have a spiritual purpose that we have them in order to use them to serve Hashem. how do we relate spatially? Is it chaotic? 

The higher order of soul coming through the middle order of time to the lower order of space. The seder is a hint to pardes, sod remes drash, and in the physicality of itself it does not have to be mentioned.  When you give order to physicality, it is an expression of the home or bais hamikdosh. Like a table is keneged the altar. It is our personal misbeach offering our own personal korbon to Hashem.  we are eating for and with Hashem.

The nature of that which is physical in actuality is not. Physicality is nekeva, it comes from time and divinity.  The details and spatial relationships are all the divine part of space itself. When we say things are bseder, we are saying that when someone says how are you, and I say bseder, we say my life into space is in aligned with a divine order, through time, into physicality and the physicality is itself spiritual object with a spiritual function to serve hashem and in so doing we activate the spiritual realm in the physical by how we relate to it.  if you want to call it ohr ein sof, we are reworking the order of this world. It is a higher order divine world in every way. When we say bseder, we are thinking how it parallesl pardes, and afar and shem havaya. I am fine when I am in order, from soul through time into space and then I can truly say I am fine because my being is brought into alignment. What objects do we own do I really need it spatially.  How do we use it?

The spatial realm then takes on a divine quality. We relate to  physicality and order differently.  What do we have, what do we do with them, how do we position them, how do we engage in them. We have the object, we position them, we manage them. Pshat and physical space have nothing of their own.  It is spirituality enclothed in physical form.

Understand when we talk about the order of physical things, it is pshat in relation to the other three. From top down there is no true reality to physicality.  We can have a divine consciousness for our own space. And that parallels the clarity of mind.  Do we have a cluttered mind? Am I preoccupied?  Is my mind chaotic? Am I select about what I bring into my mind?  If we say bseder, we mean my internal world is revealed in my outer world. The outside or lack thereof manifests as a lack of integration inside. Sometimes people feel safe in chaos because that is their inner world. If the outer world looks chaotic and we have so much floating in the mind and it is not organized, and we can’t associate things together, then physical space will be chaotic.

Outside order can play out in a person’s life and home and how it relates to their internal order. When we reference pardes, arma, shem havaya, we see that the lower order is meant to reflect higher order. What iwe are trying to create a healthy sense of clarity and focus of how things are mapped, and also in our heart, our emotions, then when we declutter we are trying to bring outer order to be orderly.  If we want a clean home, do we want a clean heart?

It is the opportunity to relate to things. When we say beseder, good. But if we are beseder, our inner world and outer world, then what needs to be discarded…push out what is disorderly and bring you back to that mind state where we ultimately physically be a makom for klal Yisrael. The alignment of shem havaya all the way to pshat, it is not really physical. As we relate to it more, we feel the divinity in space and how the Torah askes us to run our homes. What we bring into the home and what we don’t allow.  The divine consciousness and inner sanctity of the home is tightening up your own inner world.  We want to say bseder. Our life is bseder, true divine spiritual alignment

That is the introduction to see the physical structure of our space.

It is not that we are neat freaks. What is that saying about our soul spiritually.

Adar rishon 20
How to bring down the consciousness of soul from time and space

When it comes to people physical space
A very strong mindful awareness of space
People can get very protective and territorial

Why do we want our space in a particular way
Maybe they don’t know how to relate to their space
When it comes to shared room space

Is space just about space
How is it a manifestation of ones soul
How do I understand what space means to me?

Where is the soul component in the realm of space?

When you greet someone in Israel the answer is Hakol Beseder
meaning “in order”
Does that mean fine?
What does seder really mean?

The real definition means order
And by whose standards

Seder
Somech sod
Daled dras
Reish remez

Reference to Pardes
Where the Pshat?
Why would it help in any possible way

The 4 element fire wind water earth
They are in the order of YKVK
The upper 3 are the male orientation
The earth is the female orientation

If we look at Pardes
4 elements
Chaim havaya
What is seder
The order and structure of creation

Earth is makabel
The upper three are mashpia

The pshat is the earth which is space
Seder means the higher realms of fire, wind and water
Coming down to earth

Taking on the physical structure

The pshat itself is the functioning of the simple understanding of the world

But it only reflects the realities of the above
Perhaps that what space means
There is no peh in the word seder

That structure responds to something divine
The space itself
Pshat level
Is receiving from above
You don’t need the pshat
The sod remez and trash
Once coming into the physical world has order

Sounds logical
There’s a spiritual order to the physical order of the world
The macro structure of the Bais hamikdash
Every part all had a higher order

So when we say bseder
In seder
A higher order
Through soul, through time into space

Its not just about clutter
Its a sensitivity to physical things that have a spiritual purpose
We aren’t about acquiring things
Or holding things that I can’t let go of
It feels very chaotic

Manifestations
Higher order of soul
Through middle order of time
Lower order of space

Pshat doesn’t have to be mentioned
Its aligned
The very nature of physical
Seems to physical
The physicality received
From time to soul

How once object is positioned to another
The divine part of space itself

“bSeder”
We are really saying
My life in soul time and into space
Are aligned to the divine order

The physicality is not just physical
Its a Dakar ruchni
To allow us to serve HKBH
We activate through the pshat
How we relate to the higher order
To be mamshich
The higher light into the physical world

We are reordering the world
bseder
Im fine when my life is in order
When its built into hashems reality
When that consciousness is brought to the spacial realm
Where does it belong

What starts to happen
The spacial space takes on a divine quality
No ones root soul is the same
There are different ways of creating rhythmic ordering your space
How do engage with them on the Pshat level?
Having objects, positioning them,
Physical space has nothing of its own
The final endpoint of spirituality unclothed in physical form

Physical level in relation to the other 3
We are trying to develop a divine consciousness in our own space
It will parallel our inner space
Do I have a mind preoccupied?
Is my mind chaotic or does it have a higher order

Makom – Converting our space to be a Place He dwells in

March 7, 2022

Aloneness > Togetherness > to Oneness

Another aspect of space. The main point is we want to internalize ein od milvado. We live in a world of pirud so how do we bridge it?  aloneness > togetherness > to one. Togetherness is a bridging point. The two aspects of gathering (maamer) and kneading (Laash), represents two dimensions of togetherness. The bouquet is together with separateness and if I am feeling alone, then go to a first degree of together.  Kneading bridges upwards to oneness.  The main thing is to get from existential alone-ness to existential oneness.

 We want to do this in space.  

Today we will get into the word – when a person goes to a shiva house we say the phrase before leaving, may Hashem give comfort to the mourners ….it Makom means the place. Also in the hagadda we say baruch haMakom baruch hu. It is an expression of a name of Hashem. Makom. The Place. The simple way to do it is to say He is a place. If we call Him a place, we go towards anthromorphism so that cannot be what Chazal is telling us

Arizal says that haMakom means – just like a woman who is expecting, b’sha tova, in a sense she is a Makom for carrying the child, life within life. Her whole existence, her Makom is a place in which this whole new being is born into reality until it is actualized in birth. She is the child’s whole existence.  So too Hashem. He is the Makom. All finite existence is alive within His infinite reality, the place he holds space within finite existence.

Makom or HaMakom does not mean a physical limitation in space. It is teaching us that He is the ultimate space in which all finite existence is.  it is Shem havaya, the ultimate name, Shem havaya. Yud K vav K, square it, 100, 25, 36, 25 = 186 which is the gematria of Makom. Hashem doubles His Name that enclothes Infinite reality into its finite form. The word Makom is a created reality where all existence takes place.

We want to get from aloneness to oneness, we have to convert our space to be a Place He dwells in. both in negative forms of space, the lack of order, all on the tzur me ra. But on ase tov, each caring (keren/corner) we have in physical space is to perform a specific mitzvah in practical service. That physical object is a tool to do a mitzvah.  Mem tzadi vav hei מצוה corresponds to shem havaya.  There are many ways Hashem assigns His Name.  In at-bash, mem tzadi מצ become yud k – a mitzvah done with the right intent and purpose correctly with kavanna, then the intent and purpose and action bring a revelation of Hashem. Every physical object can be a way to reveal Him. It is all for revelation.  It is all meant to be used for a mitzvah. That object is to turn our space into a place to serve Hashem. When we do it holistically, just like fire wind water and earth, that physical space is a place to reveal His light. That is what Makom is for.

He enclothes within the physical realm. Our job is to emulate His ways. Just like He is the Makom. We want to make space for Him to exist in this world. Our daled amos that we walk in is our divine space, the space we reveal Kavod shemayim. Then our existence creates Makom, spiritual space. 

Where is the reference of our divine space?
Halachos. 

The daled amos of halachos refer to yud k vav k.We define our physical reality as we define space.  We have to imagine we are the center point of a physical space where we are Makom of divine space. So empty out the ego. The paradox is in anochius. We want to emulate Him, create Makom, an entry point for Him and empty everything out, healthy bitul, and then in the place where I am not, You can be… and I want to manifest Your Light.

We want our physical presence to be a Makom to be a place.  I want to be committed to empty out the ani to go to ayin. The self orientation to the revelation of Hashem. 

When someone dies, there is a profound sense of loss. Hashem is concealed but always present. The word Makom references Havaya in a concealed form. Even in a place of grief we feel Your presence.  A person is not existing but has moved somewhere else. Hashem holds space for all our emotions and hardships and questions. I don’t understand why. Our hearts are ripped open. Hashem carries the space.  We surround ourselves with other people and He carries us through. Then everything feels so dark and bleak, there is no existence, it feels like it is over, there is no comfort. We say “HaMakom”. There is life. It continues. You are part of His world. We continue on and move forward to be a Makom of His presence in this world.

Could we do that in this world? How we relate to space we understand, when we are learning or praying. But in the physical and time and space realm, spatial relationships, it is easy to get caught up in how things look. The Gdly part goes into concealment, the ego is bigger and we get caught up, whether peace or war, and it is so easy to fall out of divine space, that we are Makom in this world. We have to be mindful that He is with us forever.

A mourner comes in contact with death but there is a purpose in living. We have to be a place for living, for bringing divine consciousness to our space, and interact with the physical portion of life. Bring out Hashem through a mitzvah. The physical objects are clothed but spatially they are really divine. That is togetherness and higher, kneaded together.

When we relate to the world in a spiritual way the world conforms to spiritual truth.

Hamakem yirachaim, leading to blessings. There is no place even in darkness, Hashem may be more hidden but still presence. We have to relate to Him as the ultimate.  We are finite light contained within infinite light. Understand our existence and the global existence, every experience. We become part of that Makom. 

We are part of Makom.  We create it in  the world. We have permanence within ourselves but bring it with us in this world. Our divine space for shem havaya around us is the way to relate to physical space.

In Vayikra we will see how to do the avoda, to come closer to Shechina.  It is a continuation of Makom in this world, we light up the darkness. The world has tremendous light.  To the extent we see ourselves as Makom, we are drawn to the world as a place of abundance, not to collect or what I am because that is anochius, but rather I am nothing, look at His existence, feel it?  feel the space around you and bring people into that space. Come into my space and feel His presence. It is His existence. Everything. When we experience that, it is Hashem is. pure existence. That is the reality of Makom, of what we are trying to emulate.

All the afflictions in the hagadda, baruch haMakom baruch hu, blessed is His place, he threw us in to bring us to a greater place of correction and He brought us out.  early on in the hagadda, we sing this, to praise Him as the source of all, the broken sefira, and the rectification. We praise Him as the source of all blessings.

The word Makom and how it relates to space.

Space exudes divine presence, like bais hamikdosh and that is what our soul yearns for.

How do I create space when I am busy, with all I have to take care of. How do I create Makom for His presence. The more I correct and bring His presence into this world, my own daled amos, my own unique space, how much am I aware of and how much do I bring in and what do I keep out, what do I bring in and push out? how do I use a Makom so that it is more portable so it comes with me when I go shopping? The daled amos within me.  My private domain coming into the public domain. Sometimes we have to stay away from things.  Sensitivity to space bring time and soul to bring out a Gdly existence, the kedusha of Makom. We want to emulate that and we want to bring out His reality in this world through the four elements

The more we work on the elements, we create more Makom for Hashem.

Space is really a soul thing embedded in time.  

This is what Chazal meant as ultimate blessing in the seder. The perception is that it is a physical world. True perception is that everything is only an outer garment to Hashem’s pure existence, that is everywhere at all times.

We praise the Shechina and the darkness.

To bring it into a moment to moment level, that is where Makom is. loftly living on the ground. How you relate to space. Get a taste for what this means and to bring His presence into the physical world. The outer appearance seems one way but it is ultimately divine space. The soul realizes that and becomes the vehicle for true expression.

We should be zocheh to relate as part of Him, emulate Him and create space for other people’s existence. We are coming to know ourselves.