20. Kimei Tzeischa 5718

Kimei Tzeischa 5718, Class One
Second Ma’amar in a Hemshech.
The first one spoke (only) of Giluyim (3 levels of הוי’ה) this one adds and focuses on עצמות.
The three הויות the מאמר speaks of bring together opposites with the כח of עצמות the גילויים are greatest after Moshiach comes, but the עצמות that brings together the opposites is now.
This is the meaning of כימי צאתך מארץ מצרים אראנו נפלאות it all begins (כל התחלות קשות) with יציאת מצרים and מתן תורה.

Kimei Tzeischa 5718, Class Two.
(Review [with significant changes] from the last Ma’amar about) The difference between the meeting of land and sea in the creation account יקוו המים אל מקום אחד ותראה היבשה and that meeting by קריאת ים סוף.
The former displaces the sea with land and it retains it’s moisture (for the sake of creating life)
And the latter transforms land to sea and reveals something above the concept of Tzitzum.
In this Ma’amar this includes (not only) הוי דלעילא (but also) and הוי’ שבעצמות.
What is new in this Ma’amar: it is the Koach (עצמות ממש) of Moshe that brings together the opposites.
[עצמות and גילוי העצמות will be shown to be very different ideas].

Kimei Tzeischa 5718, Class Three.
The difference between the meeting of land and sea at יציאת מצרים and how it will be לעתיד לבוא.
The Mashal for קריעת ים סוף is like getting past the “limits” of the spoken words: 1) to an intelligent listener, 2) one idea and one word at a time, 3) limited intensity (air) can be communicated. All this has spiritua; meanings and at קריעת ים סוף they were violated.
The Mashal for בקיעת הנהר לעתיד לבוא is like getting past the “limits” of thought, that also has rules and order: the power of the subconscious must be suppressed for it to manifest constructively. Liasid this limit will be exceeded also.
In גיוליים Moshe is lower than Moshiach; however Moshe has two ideas: 1) what he reveals 2) he empowers the bringing together of the opposites and in as much as that is concerned Moshe is much higher even than Moshiach.

Kimei Tzeischa 5718, Class Four.
In this part of the Ma’amar the issue of גילויים vs עצמות (or: the advantage of עולם הזה- עצמות vs עולם הבא- גילויים) is fully explored.
Two models are introduced (in addition to the two concepts (גילויים vs עצמות) already discussed regarding משה רבינו):
1) שמחה של מצוה has two ideas A. it enlivens the performance of Mitzvos (גילויים) and motivates acting on them with קבלת עול (this is עצמות).
2) The question of מצות צריכות כונה or not: Are Mitzvos better off with כונה (this is גילויים) or without them (עצמות).
The point: עצמות is now!!! גילויים is לעתיד לבוא.