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Unread 09-18-2002, 06:24 PM   #1
ailiyooyee
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Chasidus-- "ANI"-- "Sovev" or "Memalay"?

In Tanya perek mem alef it says "hlo es hashamayim ani malay" and this is refering to "SOVEV" -- "ANI" is "SOVEV" mshe"c and "umelo kol ho'orets k'vodo" is "MEMALAY" on the other hand in lku"s chelek tes parshas vayailech it says that "ani yishaina" goes on "memalay" -- "ANI" is "MEMALAY" is doch lichorah shver?
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Unread 09-18-2002, 06:32 PM   #2
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I thought of an answer that ligbay "K'vodo" "ANI" is "SOVEV" but ligabay "Libi" it's "MEMALAY" but I am not that satisfied so I would appreciate if somebody could come up with a better answer.

thanks
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Unread 12-09-2002, 05:37 PM   #3
chassidus
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As far as I know "ani" represents malchus, which can be both sovev and memaleh. For example, Malchus of Ein Sof is sovev. When it is enclothed in A"K it is memaleh.
It seems the posuk "ani yishaina" refers to the histalkus of this revelation from the cochos pnimim. This is called the dormitah di'Z"A.
In other words, ani is like a person's conciousness. It is both sovev and memaleh. When it is enclothed in his mind and emotions it is memaleh. When it leaves to be only in a sovev manner, like when he sleeps only the pnimi is missing, but the makif is still there. On the other hand, even when it is enclothed in his mind and emotions its essence remains makif.
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Unread 12-10-2002, 05:34 PM   #4
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On the above: See Shaar Hayichud (from Ner Mitzvah) beginning of perek 7. There it explains the posuk "Ani rishon Ani acharon" to mean malchus of Ein Sof and malchus of malchus of Asiyah, respectively.
As for this that malchus is in a way of makif before it is enclothed in the lower level and pnimi after, see the siddur p. 35, column 1 and 2.
Although I'm sure there are places that explain all of this more at length, I wanted to give sources for my statements.
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Unread 12-10-2002, 08:49 PM   #5
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True.
But what about the difference between ani and anochi?
And what about Havayah referring to Z"A, and so on?
Elokim to gevurah, Kel to chesed, Hashem Tzivakos to netzach and hod...
Yet all of these refer to G-d Himself.
This is the way it is with any name. If you call your father "Dad" your referring to him himself, yet this is only one of the many ways that he--he himself, his very essence--relates to other people. Yet they all refer to im.
When ever we refer to G-d in any term we are referring to His Essence, and at the same time we are referring to a specific way that we relate to Him.
This is nothing new and I'm not making up this pshat, nor am I trying to exclude any other pshat anywhere else in the Torah.
The Torah is one, yet it speaks on many levels. They all interconnect and they are all interdependent.

In the posuk "es hashomayim v'es hoaretz Ani mala" is refering to the eztem ha'midah which is one with Hashem in the way of Yachid. This is the way the midos are in the Or Ein Sof before the tzimtzum. This is why it is called sovev and sovev refers to the giluy of Hashem's essence as it is (the essence of the Or Ein Sof).
Since this is a giluy of Hashem's Essence as it is, the pshat that it refers to the etzem of the Or and the pshat that it refers to Atzmus is one and the same--haynue hach and huh bi'huh talyah.

After all both sovev and memaleh come from G-d Himself, so there is no contradiction to say that "ani" refers to malchus.

Last edited by chassidus; 12-10-2002 at 08:51 PM.
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Unread 04-22-2008, 12:08 AM   #6
Smirnoff
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כתיב אני ראשון ואני אחרון, וידוע אשר "אני ראשון" הוא בחי' סוכ"ע, "ואני אחרון" בחי' ממכ"ע. וביאור הענין, בחי' "אני ראשון" הוא בחי' הכח השייך להשתלשלו', שהוא בגדר עלמין עכ"פ, ולכן נק' ראשון או קדמון. "ואני אחרון" הוא סוף הכל במל' דמל' דעשי'. וזהו ענין "אני אני הוא" - שכולא חד, שנעוץ תחילתן בסופן וסופן בתחילתן כו' כמבואר בכ"מ.

ולכן נק' "השתלשלות", כמשל השלשלת מהרבה טבעו' קשורים זב"ז, שמהות העליונה נעוץ בתחתונה הימנה, ומהות התחתונה נעוץ בעליונה הימנה. וכן כולם קשורים בזה האופן עד שהתחתונה ביותר אע"פ שכניסתה אינו אלא בעליונה הימנה בלבד, מ"מ היא קשורה בעליונה ביותר עד שכשינענעו אותה תתנענע העליונה ביותר, וכן העליונה אע"פ שכניסתה הוא בתחתונה הימנה בלבד, מ"מ היא קשורה בתחתונה ביותר עד שכשינענעו אותה תתנענע התחתונה ביותר. וכ"ה למע' כו', וד"ל.

וראה בארוכה בליקוטי ביאורים מהרה"פ על שעה"י (לאדמו"ר האמצעי), ביאור "א" או' ז', ח', וט'. ראה גם שערי תשובה עמ' "[צג]". ועוד
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