Integral Torah Perspectives

How can you understand that sparks remain in the vessels that were broken in the world of Tohu? If the lights can be 'broken' and simply were nistalk - (removed themselves upwards) , how can any lights remain in the vessels? The mashal - an allegory to understand this are the sparks that remain from the letters of your thoughts and speech during the day that form the dreams you have at night. (Dreams are a birrur - purification/elevation of these netzuzot - similar to how mitzvot - good deeds are mevarer - purify the sparks in klipat noga) Rebbe Rashab - 1905 Ve'yigdelu ha'ne'arim

We say 'meshubach u'mefoar adei ad. That is, lo ad bichlal, since you can never actually reach the end... -Ube'vo'a

Yehoshua is compared to the moon who must have a constant radiance from the sun to shine. So to it says by Yehoshua, 'lo yamush me'toch ha'ohel'. Because of the encompassing light that is represented by a full moon, like Yehoshuda, that is why they read Megillah on the 15th in cities that are 'encompassed' from the days of Yehoshua, that still retain some of his quality of radiance. In the days of mashiach, however, Yerushalayim will be without boundries, beyond even this. Therefore there will no longer be this distinction between walled and non-walled cities in the time to come. -Ve'kibel Hayehudim

All of the holidays will be nullified in the time to come except for Yom Kippur and Purim. (see medrash Milshlei 9:b, Yalkut shimoni remez 944)

Hashem is so beyond all order of creation that non-Jews dancing in during the destruction of the beit hamikdash are like a small creature in the corner of the kings palace that does not even get noticed.

There are 2 ways to view the 7 'Hashem Hu Ha'E-lokim' by neilah: Either Hashem comes down 7 levels into E-lokim or E-lokim gets Elavated 7 levels up into shem Hashem. This is accomplished through the 5 viduyim that we say on yom Kippur.

This that it says 'malachei E-lokim Olim ve'yordim bo'  does not refer to actual elavation of the level of the malachim. Rather, it refers to some shlichut that they were sent on, or are coming back from. (In a mamar from the R' Rashab I saw that it is davka through our avodah that they have aliyah, and not on their own.)

The reason it says in 10 hadibrot 'Anochi Hashem E-lokecha' and 'lo yihiye lecha', even though it would seem so obvious that you would not even have to say this,  since "kola kamei ke'lo chashiv'. It says it because on the level where both good and evil are equal, Hashem still chooses, bnei Yisrael. The stress is that Hashem is E-lokecha, 'yours', as apposed to being beyond favoritisim. That is why we say that we heard it me'pi ha'gevura, since even on that level, Hashem made a distinction, as with gevura, to choose Bnei Yisrael.

Kafa aleihem hahar ke'gigit is like if when a person is trapped in a barrel and can not escape. So to bnei Yisrael were trapped in their beleif in achdut Hashem, beyond their free choice.

Kol ha'mekabel alav ol Torah, porkin mimenu ol derech eretz. There are two ways to change the darkness to light. You can either fullfil it through spiritual avoda effort or physical effort.

During the day, kindesses come down before strictness, first 4 hours are of Torah, then 3 hours of sustaining things with gevurah (also 3 hours of judgment). At night, it is the opposite. There are gevurot until chatzot, and then chassadim afterwards. Amal Torah, when you learn Torah Shebeal pe specifically at night time, which is also compared to galut. The hard work of chomer u'leveinim (kal ve'chomer libun hilchata) This changes the night to 'layla ha'ze' of yetziat metzrayim, like 'va'ya'er et halayla. The other way to change darkness to light is amal sicha. This refers to tefilah, calling out to hashem from the actual physical avoda kasha and tirdot ha'parnasa or any other tzar. In this vein, Hashem answers you in the difficulties you are in. There is also another type of calling out to Hashem, like a child to a father. This is where the father or mother has mercy on the child, not because of the pain they are in, but simply because

The fact that women have more beauty than men is similarly because of the dam tame na'ase hayofi be'muvchar ha'damim

'Shoshana bein hachochim' does not actually refer to the rose's own thorns. Rather, the thorns here refer to the tall thorny cedars growing in forest around it that overshadow it with their dark shade. It is specifically in this darkness with witch it flourishes and grows.

"le'olam Hashem dvarcha nitzav ba'shamayim." refers to keter of malchut that never descends, while  the other 9 seforot of Malchut go down to shine in lower realms. The hidden stat is 'kevod E-lokim Hester Davar' while the revealed state is 'kevod melachim, chakor davar."

The Otzar of Yirat Shamayim is specifically a concept that applies after the destruction of the mikdash, when it says ve'anochi haster astir panai. Thus is says that 'im kematmonim tachpesena' that it is something you much search for, since it is only available in this hidden state. Kvod melachim chakor dvar is when malchut is in a revealed state. However, kvod E-lokim Hester davar is hitnasut ha'atzmi of keter of malchut that never descends, a hidden state than can never be revealed below. On this it states, "le'olam Hashem dvarcha nitzav ba'shamayim." Because this level never descends, while the other 9 sefirot of Malchut do. Or: 'im kematmonim tachpesena' refers to searching for the Otzar of Yirat shamayim that is only accessible during galut, when it says, ve'anochi haster astir panai.