Yaakov Brawer

Although our perception of Divinity is limited to Shem אלקים, we, in fact, draw down and unite with Shem יהוה through our learning of Torah and performance of Mitzvos, albeit in a way of which we are unaware.

Meditation on the fact that all of existence is merely a Ha’orah, engenders the realization that Atzmus Ein Sof endlessly transcends Creation. This stimulates a deep yearning for the Essence of Divinity.

The order of Tefillas Shachris begins with Pesukei D’zimra in which the Ha’orah of Malchus is the dominant theme.

Seder Hishtalshelus comprises an endless sequential series of worlds providing for an endless series of Aliyos, until the end of time as we know it (the seventh millennium called “Shamos”, devastation in the language of Tehillim). In the words of Chazal: ...

Malchus extends after Tzimtzum as a mere Ha’orah from Ana Emloch, itself an ha’orah of Ohr Ein Sof prior to Ttzimtzum. Nonetheless it is unaffected by Tzimtzum to the extent that even as a diminished ray, it retains the quality of Ein Sof and relates to v...

All of levels of SederHishtalshelus exist by virtue of a Ha’orah of Malchus: The Ratzon l’Meluchah, the source of all levels of creation is, itself, only a Ha’orah of Ohr prior to Tzimtzum (Ana Emloch). Thus Malchus, at every level, is only a Ha’orah of a...

All of Seder Hishtalshalus, with all of its distinctions, is brought into being from a Ha’ohrah of the primal Machshavah of Ana Emloch (Hispashtus of Malchus d’Ein Sof).

The ethereal nature of the primal “Yesh” of Briah renders it a world that is Bittul to Ohr, and thus, paradoxically, a world of “darkness”. The world of Yetzira, on the other hand, emerges as a world of reduced Ohr and more palpable Yesh and is thus perce...

We have learned that the proximity of Olam HaBriah to Ohr Ein Sof results in a state of self-negation (Bittul). The maamer now explains that although this phenomenon is most obviously true in the case of Olam HaBriah d’Klallus (Adam Kadmon), it is equally...