Chapter 12: Redemption: Nullifying Your Self (adapted from Bilvavi Mishkan Evneh, Vol 8, Chapter 12)

 
 
Chapter 12: Redemption: Nullifying Your Self 
(adapted from Bilvavi Mishkan Evneh, Vol 8, Chapter 12)
 
The humility of Moshe Rabbeinu: he negated his “I”, recognized it- but chose to lessen his ego rather than enlarge it.
 
The humility of Moshiach: he doesn’t even consider the “I”= absolute humility- knowing the only “I” is Hashem; Ain Od Milvado consciousness (Seforim Hakedoshim say this level will not be completely attained by anyone until the end of the year 10,000- but each person can access this somewhat, according to his level)
 
In summary: two types of avodah- 
 
1. a reality of working within the “I” – lower one’s sense of self and think about lowliness of human being and strive to grow spiritually step by step  
 
2.   a reality above the “I”- leaving the “I”- “redemption of the soul- when a person never thinks about himself and doesn’t live for himself- this is really the secret implication of the term ‘lishma’, (acting for Hashem’s sake only)…
 
The avodah of this 6,000 year period, (termed neshamos) is for us to connect to Hashem with our neshama.  It is to purify our souls- through divesting ourselves of the body, as well as purifying the soul itself as we draw our “I” closer and closer to Hashem-…avodah of the light of Moshiach (also known as Elokus) is to realize there is no “I”- completely integrating with Hashem”
 
The humility and mesirus nefesh of Moshe Rabbeinu has a different definition than that of Moshiach.  Moshe is personified by his da’as- great comprehension merited because of his humility- the humility of Moshiach will reveal new depth to humility and to the meaning of da’as /the da’as of hishtavus- no need to unify and separate- because everything is already unified.
 
“The humility of Moshiach will reveal that there is a Torah above one’s “I”, a Torah of complete Elokus.  The Torah of kabbalah, entirely Elokus, is thus the secret to the redemption….from the actual view of Elokus, the “I” is totally our of the picture.  This is actually the secret meaning of the redemption.”
 
Teshuva:
a. deeds– realm of asiah
b. midos– realm of yetzirah
c. thoughts– realm of beriah
d. return our “I” to its Source– realm of atzilus- to connect ourselves to the state of nothing but Hashem- this is the depth of teshuva.
 
Mesirus nefesh, humility, and teshuva are all synonyms for having no “I”.  
 
In this higher avodah (Elokus), the Torah is all an expression of how to negate one’s “I”, to return to the “I”- Hashem.
 
Shabbos of the future: year 7,000 begins a period of “a day that is entirely Shabbos”- an eternal rest- the only movement will be our “I” =da’as- moving to its root- this is really a rest, but we perceive it as a movement because we are in the 6,000 year era of movement and all that we understand is movement.
 
Before the world: Hashem’s endless light filled all of existence.  Then, Hashem created a space, called chalal = an empty space, and then Hashem created Adam Kadmon.
 
Why did Hashem need to empty out a space to make the universe? to show us that each step represents an avodah:
 
1. Before creation= total integration with Hashem
 
2. chalal= we are able to access a state in which there are no creations, just empty space= no sense of “I”, a state of nothingness (Elokus)
 
3. Adam Kadmon- a person works with his “I” (neshamos)
 
The Fiftieth Gate:
 

 

“Through “denying our I” we use the 50th gate of Holiness to rectify the 50th gate of Impurity (for  a person who denies Hashem)…The light of Moshiach is thus essentially for us to use the 50th gate of Holiness…the holy usage of chalal…to go above the “I”, above the Adam Kadmon.”

Bilvavi on Temimus today in light of our current circumstance

Adapted From Sefer Bilvavi Mishkan Evneh Volume 9, Chap. 8 (“Torah of Moshe and Torah of Moshiach”):

Adapted From Sefer Bilvavi Mishkan Evneh Volume 9, Chap. 8 (“Torah of Moshe and Torah of Moshiach”):

Our sefarim hakedoshim state, “The purpose of knowing is to realize: that we do not “know”. In these words, there is subtlety contained within subtlety.

Let’s say a person thinks, “Hashem does not want to me to know what His ratzon is”, and perhaps he bases this on this well-known quote, “The purpose of “yeda” (knowing) is to realize lo yeda (that we do “not” know).” Yet, even such thinking is not yet accessing lo yeda, because he still thinks that he understands! He thinks that Hashem’s ratzon is that right now he should not know, so he thinks that he knows what Hashem’s ratzon is from him right now. He won’t be able to integrate himself with Hashem yet.

Rather, the more inner perspective to have is that Hashem always wants something from us, but that His ratzon is hidden from us – and it is hidden from us due to our own fault somehow, since we have the power of free will. The proper way to go about doubtful situations is that we are in doubt about what the ratzon of Hashem is, and Hashem indeed wants us to know what His ratzon is – and the only reason that we don’t know His ratzon is somehow due to our own fault.

A person should come to the point in which he has no idea at all what Hashem wants from him: “Maybe He wants me to know what He wants; maybe He wants that I shouldn’t know. Maybe he wants something else from me other than these two options. I have no idea what His ratzon is.” If a person truly gains this perspective, he can then come to feel integrated with Hashem.

“The purpose of knowing is to realize that we do not know.” It is precisely when we feel like we don’t know anything that we truly access the state of lo yeda, and then, we can become integrated with Hashem. As long as we think we understand things – even if it is just about understand what Hashem’s ratzon is – then we are still trying to understand things, and we won’t be able to integrate with Hashem yet. It is precisely when we are totally disoriented about what the ratzon Hashem is that we can come to simply integrate with Him.”