This text is discussing the phrase "כימי צאתך מארץ מצרים אראנו נפלאות" ("As in the days of your exodus from the land of Egypt, I will show you wonders") from the book of Micah in the Hebrew Bible. The author suggests that the future redemption will be even greater than the exodus from Egypt, and that the phrase "I will show you wonders" refers to the revelation of God's power during the redemption. The author also notes that the use of the word "אראנו" ("I will show you") is in a hidden or mysterious language, and explains that this is because the phrase originally referred to Moses seeing the wonders, but now refers to the entire Jewish people. The text emphasizes the greatness of the future redemption and the importance of understanding the language used in the biblical text.

Not necessarily. In this context, the term "hidden language" (in Hebrew, "לשון נסתר") refers to a language that is not immediately clear or obvious in its meaning. It may include words or phrases that are difficult to interpret, or language that is used in an unconventional way. The use of the third person is one way that a hidden or mysterious meaning can be conveyed, but it is not the only way. Other linguistic devices, such as metaphors, allusions, or wordplay, can also be used to convey hidden or deeper meanings.

I apologize for the confusion earlier. You are correct that the phrase "אראנו" ("I will show him/us") is in the third person, not the second person. The use of the third person in this context can be seen as a way of conveying a hidden or mysterious meaning, as the phrase is not directly addressing the listener or reader. Instead, it suggests that there is a deeper or hidden meaning to be uncovered through interpretation. The phrase "כימי צאתך מארץ מצרים" ("like the days you went out of Egypt") is in the second person, but the phrase that follows, "אראנו נפלאות" ("I will show him wonders"), shifts to the third person. This may be seen as a deliberate choice by the author to convey a sense of mystery or enigma in the text.

The passage discusses two types of miracles, those that are above nature, such as the plagues in Egypt and the splitting of the Red Sea, and those that are within the natural order. The latter type of miracles can manifest in two ways: miracles that are noticeable as miracles despite being clothed in natural processes, such as the miracles of Hanukkah and Purim, and miracles that are so deeply rooted in natural processes that they are not recognizable as miracles, even when the natural processes involved are seen as miraculous.

The passage emphasizes that the root of the miracles that are clothed in nature is even higher than the root of miracles that are above nature. These miracles are so deeply embedded in the natural order that they are hidden even from the person experiencing them.

A possible beginning of a story based on this idea:

Sara had always been fascinated by the natural world. She loved the way that every living thing seemed to fit together in a perfect puzzle, the way that the smallest details could have such a huge impact on the way the world worked. She spent hours studying the plants and animals around her, trying to understand the patterns that underlay the world's complexity.

One day, as she was walking through the forest, she noticed something strange. A tree that had been dead for years had suddenly sprouted new leaves, bursting with life. She was amazed by this miracle, and she knew that it was something special.

But as she investigated further, she realized that this was no ordinary miracle. The tree had been planted by a stream, and over the years, the water had slowly worked its way into the tree's roots, nourishing it from the inside out. It was a natural miracle, hidden in plain sight.

As she thought about this, Sara realized that there were probably many other miracles happening around her every day, miracles that were so deeply embedded in the natural world that they went unnoticed. She resolved to keep her eyes open and her mind curious, knowing that there was always more to discover in the world around her.

This section discusses a new concept regarding the future redemption, which is that the miracles that will occur in that time will be solely from God himself. This is different from the miracles that occurred during the exodus from Egypt, which were carried out through Moses and the court of law. The new miracles will be solely from God without any intermediary.

The author emphasizes that even though the miracles will be solely from God, they will still be recognizable as miracles. In other words, they will not be natural occurrences, but rather supernatural events that defy explanation. This is the new idea presented in this section, that even though the miracles will be carried out by God alone, they will still be apparent and recognized as miracles.

As for the beginning of a script of a story about this, perhaps we can start with a character who has lost faith in miracles and believes that everything in the world can be explained through science and reason. However, they begin to experience strange events that cannot be explained by natural means. As these events become more frequent and more extreme, the character realizes that they are witnessing miracles, but they cannot understand why they are happening. The story could then explore the character's struggle to come to terms with these miracles and what they mean for their worldview.

This passage discusses the significance of the phrase "כימי צאתך מארץ מצרים" ("like the days of your departure from Egypt"), which appears in the book of Micah (7:15) and is often used to refer to the future redemption of the Jewish people. The author notes that although the Exodus from Egypt took place over the course of one day, the phrase "כימי לשון רבים" ("like the days of many") is used to describe it. This is because the Exodus includes not only the departure from Egypt, but also the splitting of the Red Sea.

The author explains that the commandment to remember the Exodus from Egypt includes the remembrance of the splitting of the Red Sea. This is also true of the Passover Seder, where the retelling of the Exodus story should include the story of the splitting of the Red Sea.

The author then goes on to explain that the phrase "כימי צאתך מארץ מצרים אראנו נפלאות" ("like the days of your departure from Egypt, I will show you wonders") refers not only to the miracles of the Exodus from Egypt, but also to the miracles that will accompany the future redemption of the Jewish people. This includes the miracle of the splitting of the Red Sea.

Overall, the passage emphasizes the importance of remembering the miracles of the Exodus from Egypt and how they relate to the future redemption of the Jewish people.

This appears to be a passage in Hebrew discussing the nature of miracles and their relationship to the natural world. The author seems to be arguing that miracles have their roots in a higher realm than the natural world, but are manifested in the world through a process of revelation.

The author also suggests that the nature of miracles differs depending on whether they are "embedded" in the natural world or "above" it. Miracles that are embedded in the natural world reveal that the divine is in control of nature itself, while miracles that are above the natural world reveal the transcendence of the divine over the natural world.

The author concludes by suggesting that the manifestation of miracles in the natural world is accomplished through the use of the divine energy that is present in all things, and that the purpose of miracles is to reveal the sovereignty of the divine over the natural world.

Sure, I can help with the footnotes. Here they are:

*Note 1: Even when the laws of nature are such that the miracle is not recognizable by the miracle's recipient, since the concept of miracles (even in this way) is that it occurs in the world in a way that is not according to the laws of nature, the concealment is only that people do not recognize the miracle, but regarding the world, through the miracle (a change in the world that is not according to the laws of nature) there is a revelation in the world of the "Aleph" (the One) that is in the "Beit" (the created world).

Footnote 23: See Tanya, Kuntres Acharon, end of chapter 42.

Footnote 24: See Sha'ar HaEmunah of Admor HaZaken, Part 5 (50), chapter 1: "For the miracle that occurs through the laws of nature is really a matter of divine governance over the very forces of nature, to change them from one extreme to another."

Sure, I'll do my best to explain it again in simpler terms.

The term "Ohr Ein Sof" refers to the infinite divine light that is the source of all creation and existence. This light is beyond any limitations or boundaries (bli gvul in Hebrew) and is therefore capable of performing miracles that transcend the natural order of things.

In the context of the footnotes you provided, the Lubavitcher Rebbe is discussing how even when miracles occur in a way that seems natural and follows the laws of nature, they are still considered miraculous because they are a result of the Ohr Ein Sof causing a change in the natural order of things. This change, which is beyond the limitations of the natural order, is what is referred to as "d'oraisa haBli Gvul" or the manifestation of the Ohr Ein Sof in the revealed world.

So in summary, the Ohr Ein Sof is the source of miraculous events and even when those events seem natural, they are still considered miraculous because they are a result of the Ohr Ein Sof causing a change in the natural order of things.

Title: The Power Beyond Nature

Fade in:

INT. A SYNAGOGUE - DAY

Rabbi Cohen is giving a sermon to a group of congregants. He stands in front of the Ark, with the Torah scrolls inside. He addresses the crowd.

RABBI COHEN Friends, today I want to talk to you about the power beyond nature. As we all know, the world operates according to certain natural laws, which we call the laws of nature. These laws govern everything from the movement of the planets to the growth of plants and animals. But there is a power beyond nature that we can tap into, and that power is the power of miracles.

A member of the congregation raises their hand.

CONGREGANT 1 But Rabbi, isn't everything in the world a product of nature? How can there be a power beyond nature?

RABBI COHEN Excellent question. Yes, everything in the world is a product of nature, but nature itself is a product of the name Elokim. This is the name that represents God's attribute of justice and judgment. It is through the workings of nature that God maintains the order of the universe.

Another member of the congregation raises their hand.

CONGREGANT 2 So, where do miracles come from?

RABBI COHEN Miracles come from the name Sha-ddai. This name represents God's attribute of mercy and compassion. It is through this attribute that God intervenes in the natural order of things and performs miracles.

Suddenly, there is a loud crash and the Torah scrolls fall out of the Ark.

CONGREGANT 3 Oh no! The Torah scrolls!

RABBI COHEN Don't worry, everyone. This is a perfect example of the power beyond nature that we were just discussing. Watch this.

Rabbi Cohen walks over to the Torah scrolls and picks them up. He places them back in the Ark and closes the doors.

RABBI COHEN (continuing) You see, even though the natural order was disrupted, we were able to restore it through the power of prayer and faith.

CONGREGANT 1 So, are you saying that miracles can happen at any time?

RABBI COHEN Yes, that's exactly what I'm saying. Miracles can happen at any time, but we have to be open to them and willing to recognize them when they occur.

The congregation nods in agreement, and Rabbi Cohen ends the sermon with a prayer.

FADE OUT.

The explanation of the difference between the two explanations of the level of miracles that are embedded in nature will be understood by first mentioning what was said in the Akedah (the story of the binding of Isaac)26 that from the management of nature it is possible to know the greatness of the Creator. In addition to this, by contemplating the management of creation (the movement of the constellations, etc.), one comes to recognize that there is a purpose for this universe27. Through contemplating this, one realizes that the management of nature is always constant, without any change, as it is written in the scripture28 "they do not rest," even though it has already been close to six thousand years and still there is no weakness in natural management. Also, throughout all this time, there is no weakness in the power of the created beings, as the army of heaven exists in their own unique way and the army of the earth exists in their own unique way, and they are strong like the day they were created29. Therefore, through this understanding, one can come to know the greatness of the Creator, who is the source of influence in the world, and who is the Ohr Ein Sof and Bli Gvul.

In this section, Rabbi Chaim Volozhin discusses the distinction between the two types of miracles: those that are apparent in nature and those that are not. He explains that even from observing the regularities of nature, such as the movements of the stars and planets, one can come to recognize the greatness of the Creator. By recognizing that the laws of nature have remained constant for thousands of years without any weakening or change, we can understand the power of the Creator. Furthermore, the fact that all creatures maintain their strength and vitality throughout their existence also reflects the greatness of the Creator. These realizations lead us to understand that the Source of all influence in the world is the Infinite (אין סוף), who is beyond all limitations (בלי גבול). Rabbi Chaim Volozhin supports his argument with references to various sources, including the book Akeidat Yitzchak and the works of Maimonides. He also cites the teachings of Rabbi Raphael of Bershid, who explains that the laws of nature originate from the name Elokim, while the hidden miracles in nature stem from the name Sha-dai.

Yes, the earlier snippet explained that natural miracles are better than overt miracles because they reveal the greatness of God in a more profound way. There were two explanations given for this:

1. Natural miracles reveal the ongoing presence of God in the world through the natural order of things, and therefore demonstrate that God is not just a Creator who set the world in motion and then stepped back, but is constantly involved in sustaining and guiding it.

2. Natural miracles reveal the unlimited nature of God's power, as they demonstrate that God is able to achieve His will through the natural order of things, without having to suspend or override it. In this way, natural miracles are a greater manifestation of God's infinite power than overt miracles, which require a suspension of the natural order.

Sure, please remind me.

Yes, I remember. The two advantages of natural miracles are:

1. They reveal the greatness of the Creator through the regular functioning of the natural world, which is sustained by Him. By observing the natural world and its laws, one can come to recognize the greatness of the Creator.

2. The fact that the natural order of the world is consistent and unchanging demonstrates the constant and unwavering power of the Creator. This reveals His omnipotence and that He is always in control, without any weakening or diminishment of His power over time.

No problem, here's the translation of the original snippet:

"The advantage of natural miracles is that the root of the miracles embedded in nature is from a higher place than the miracles above nature. In the miracles above nature, the revelation of the aspect of Ein Sof light of the higher worlds (from which the miracles are drawn) is in a manner that nullifies nature through the revelation, which isolates the systems of nature. Therefore, the revelation does not continue in the world. However, in the miracles embedded in nature, the revelation of the aspect of Ein Sof light of the higher worlds is in the world itself. And since the world itself is a boundary, and boundary and Ein Sof are opposites, in order for the revelation of the aspect of Ein Sof to be at the boundary of the world, it is by drawing from the attributes of Ein Sof that are found everywhere, including the boundary (and nature) of the world. Another explanation of the superiority of miracles embedded in nature over miracles above nature is that through them, it is revealed that God rules and controls nature. This matter is more revealed in the miracles embedded in nature. The revelation of God's rule through the miracles above nature is that through His power, He can cancel and destroy the laws of nature. In the miracles embedded in nature, it is revealed that Ein Sof rules and controls nature itself, so that nature will be according to His will."

The passage discusses the two advantages of natural miracles. The first advantage is that the root of the miracles embedded in nature is higher than the miracles above nature. This is because in the miracles above nature, the revelation of the higher worlds from which the miracles emanate nullifies the natural order, and thus the revelation does not continue in the world. On the other hand, in the miracles embedded in nature, the revelation of the higher worlds is within the world itself. Since the world itself is a boundary and limit, the revelation of the higher worlds must come through the world and be accessible at the boundary of the world. This is why the miracles embedded in nature are considered higher than the miracles above nature.

The second advantage is that the miracles embedded in nature reveal that God is the ruler and controller of nature. The revelation of God's rule is more apparent in the miracles embedded in nature because it is through them that God's ability to cancel and override the laws of nature is demonstrated. In contrast, the miracles above nature reveal God's sovereignty indirectly, through the revelation of the higher worlds from which the miracles emanate. Therefore, the miracles embedded in nature are considered to be a greater revelation of God's rule and sovereignty over the natural world.

I'm sorry if there was a misunderstanding in my explanation. Please let me know which part of the explanation you think needs clarification, and I'll do my best to help.

In simpler terms, the first explanation is saying that natural miracles have a higher root than miracles that are above nature because the revelation of Godliness in the higher miracles is so powerful that it suspends the natural order of things. This means that the revelation is not able to continue in the world and is therefore disconnected from it. In contrast, the revelation of Godliness in natural miracles is in a way that is connected to the world and is able to continue within it. Therefore, natural miracles have a higher root because they are more closely connected to the world.

Certainly, I'll do my best to explain this part as well. So, as you mentioned, the first explanation discusses how the manifestation of miracles that occur above the natural order of the world (i.e., the revealed aspects of the divine emanations) cancel out the natural order and systems of the world, making it impossible for these miracles to manifest within the world itself.

However, with regard to the miracles that are "embedded" within nature, the divine emanations that enable these miracles to occur can manifest within the world itself because the natural order and systems of the world are not completely canceled out by these miracles.

Now, the further explanation you provided discusses the concept of "boundary" or "limit" in relation to the world. The world itself is a boundary, and the concepts of "revealed" and "concealed" aspects of divine emanations are opposite sides of that boundary. Therefore, for the revealed aspect of the divine emanations to be manifested within the boundary of the world, it requires that the extension of the concealed aspects of the emanations (the concept of "revealed" and "concealed" being opposite sides of the same coin) extends from the essence of the divine that exists everywhere, even within the boundary of the world and nature itself. This enables the manifestation of these miracles within the world and nature.

Yes, I think I understand. Let me try to explain it in my own words:

The first explanation is talking about the concept of "nesim" (miracles) and how they are rooted in a higher place than the natural world. The root of the "nesim" that are embodied in nature is from a higher place than the root of the "nesim" above nature. The reason for this is that in the "nesim" above nature, the revelation of the divine light is so great that it nullifies the natural world, whereas in the "nesim" embodied in nature, the divine light is revealed within the world itself.

The second part of the explanation is talking about how the world itself is a boundary, and boundaries and infinity are opposites. In order for the revelation of the divine light in the "nesim" to be at the boundary of the world, it needs to be drawn down from the infinite aspects of the divine that are present both within and beyond the boundaries of the world. This is because the infinite aspects of the divine exist in every place, including at the boundary (and within) the natural world.

Does that help?

Yes, I understand the concept. The idea is that the essence of something, in this case, the essence of the miracles, is found both in the infinite and finite at the same time. In other words, the essence of the miracles is not limited by the boundaries of the natural world, but it also exists within the boundaries of the natural world. This is possible because the essence of the miracles is rooted in a place that is higher than the natural world, but it also extends down into the natural world.

In this way, the miracles can be seen as a bridge between the infinite and the finite, connecting two seemingly opposite realms. The fact that the essence of the miracles is found in both realms at the same time allows for the miracles to be experienced and understood by both.

The second explanation given by the author discusses the concept of miracles and how they relate to the natural world. The author explains that through miracles, the revelation of God's sovereignty and control over the natural world is made apparent. This is more evident in miracles that occur within the natural world itself, as they demonstrate that the essence of God is able to control and govern nature according to His will. In contrast, miracles that occur outside of the natural world demonstrate the ability of God's essence to nullify and supersede the laws of nature. Therefore, the author suggests that the miracles that occur within the natural world are a greater expression of God's control and sovereignty over creation.

Yes, the first explanation focuses on the idea that the essence of the infinite is present both in the infinite and the finite, and that the revelation of the infinite is greater in the finite, while the second explanation focuses on the idea that through miracles, God's sovereignty and control over nature is demonstrated. The second explanation highlights the way in which miracles reveal God's control over nature, while the first explanation emphasizes the presence of the infinite in the finite.

This paragraph explains the difference between the two explanations of the essence being found in both the infinite and finite. The author first explains that we can understand the greatness of the Creator not only through His intervention in nature but also through the observation of the natural world and its order. By studying the natural world, we can recognize the consistency and constancy of its order, which has been maintained for thousands of years without any weakening.

The author then explains that the distinction between the two explanations lies in the fact that the first explanation relates to the infinite, transcendent aspect of God's essence, while the second explanation relates to the way God's essence is manifest in the finite world. In other words, the first explanation emphasizes God's essence as it exists in a state beyond nature, while the second explanation emphasizes God's essence as it is expressed through nature.

Thus, the first explanation emphasizes the aspect of God's essence that is beyond nature, while the second explanation emphasizes the aspect of God's essence that is manifest within nature.

Sure, in this preface, the author is introducing the idea that we can learn about the greatness of the Creator not only from supernatural miracles but also from observing the natural world and its constant order and regularity. By contemplating the natural world and its regularities, we can understand that the Creator is infinitely powerful and wise, as He sustains and directs the natural world without any weakness or change. Therefore, the author argues that through observing the constant and unchanging order of the natural world, we can understand the greatness of the Creator and the perfection of His wisdom.

The author also mentions that the natural world has been functioning in the same way for thousands of years, without any weakening in its power, and that the various creatures in the world, both heavenly and earthly, are all strong and resilient, which further demonstrates the perfection of the Creator's wisdom and power. In this way, the author sets the stage for explaining the difference between the two explanations of the essence of the Creator that were previously mentioned.

This passage discusses the difference between the limited nature of creation and the unlimited nature of the divine force that governs it. It explains that every creation has a unique nature according to the type of animal that the divine force, which is clothed in them, inhabits. The nature of the animals that the divine force inhabits is limited, but the constant management of nature, which has no change or weakness, is due to the unlimited power of the divine force above the clothing. However, to understand the greatness of the Creator through the management of nature, one needs to contemplate it. When one sees a miracle or a change in nature, one can immediately see that it comes from an unlimited force beyond the world.

Furthermore, there is a higher level of miracles regarding the management of nature, which is the revelation of the unlimited divine force itself through the constant management of nature. The clothing of the divine force in the limits of nature is manifested through the management of nature, which has no change or cessation, and through miracles, one can observe the revelation of the unlimited divine force itself. However, despite this, there is still a higher level of revelation of the unlimited divine force, which is revealed through the constant management of nature concerning the revelation of the divine force through miracles.

The concept of the unlimited force beyond the world, which is revealed through miracles, does not belong to the world. Through the constant management of nature, one can see that even the creatures of the world are connected to the unlimited force beyond the world.

Sure, let me try to summarize the main points of the passage.

The passage discusses the concept of nature and how it relates to God's role in creation. According to the author, every created being has a unique nature, which is a manifestation of the divine energy that animates it. However, this energy is limited in its expression, and therefore the animals that embody it are also limited.

Despite this limitation, the author notes that there is a constant and unchanging aspect to the workings of nature, which reflects the infinite power of God. This power is beyond the limitations of the created world, and it is only through careful observation and contemplation that we can begin to grasp its magnitude.

The author argues that when we witness a miracle or an event that seems to defy the laws of nature, we are seeing a glimpse of this infinite power at work. In these moments, we recognize that there is something greater than the natural order governing our world.

At the same time, the author also emphasizes the importance of recognizing the role of the natural order in our understanding of God's power. The regularity and predictability of nature are also manifestations of God's power, and they provide a framework for us to comprehend the divine.

Finally, the author suggests that the true nature of God's power can only be fully revealed through miracles. These miraculous events show us that there is a realm beyond the limitations of our world, and they demonstrate the infinite potential of God's energy.

Sure! In Jewish mystical tradition, the term "chayos" refers to the divine life force that animates all of creation. According to this worldview, every creature in the universe is imbued with this life force, and it is what gives them their unique nature and character. However, because this life force is a limited expression of the infinite divine essence, it is necessarily limited and finite in its expression.

The regular, unchanging patterns of nature are seen as expressions of this limited life force, whereas the miraculous and unexpected events that occasionally occur are seen as expressions of the infinite divine essence, which is not bound by the limitations of the natural world. When one witnesses a miracle, it becomes clear that there is a higher power at work beyond the limits of the natural world.

Furthermore, even within the boundaries of the natural world, there is a higher level of revelation of the divine essence that can be perceived through contemplation of the patterns of nature. Although the natural world may seem fixed and unchanging, this regularity and consistency itself is seen as an expression of the infinite divine essence, which permeates all of creation. Ultimately, the goal of contemplation and spiritual practice is to gain a deeper understanding and connection to this divine essence, and to live one's life in accordance with its guiding principles.

Sure! So the text is discussing the concept of the "life force" or "divine energy" that animates all of creation. This life force is associated with the animals, or "chayot," which are seen as vessels for this energy. Each creation has its own unique nature, which is determined by the particular form of animal that it embodies.

However, the constant and unchanging direction of nature is actually rooted in the unlimited power of the Creator that transcends the limitations of the natural world. This power is expressed through the consistent and unwavering direction of nature, which is never subject to change or weakness. In order to truly appreciate the greatness of the Creator's power as expressed through nature, one must make a concerted effort to contemplate and understand it.

When one witnesses a miracle or a change in the natural order, it becomes immediately apparent that such events originate from a power that is beyond the limitations of the natural world. This power is even greater than the constant and unchanging direction of nature itself. This power is associated with the concept of the "balag" or "boundary," which refers to the unchanging limits of nature that are never subject to change or interruption.

However, even though the concept of the "balag" represents the unchanging limits of nature, it is important to recognize that this concept itself is not bound by the limitations of the natural world. Through miracles and other divine interventions, the power of the Creator that transcends the natural order becomes apparent, revealing a glimpse of the unlimited power that lies beyond the boundaries of nature.

Sure, I apologize for any confusion. In this context, "chayot" does not refer to animals, but rather to the life force or vitality that animates all of creation, which comes from God.

The term "balag" is an abbreviation of "bli gvul," which means "without limits" or "boundless." It refers to the divine energy that flows from God without any limitations or boundaries, and is therefore beyond our understanding or comprehension.

The idea being discussed is that while the life force within creation is a limited manifestation of the divine energy, the constant and unchanging nature of the natural world is actually a result of the "balag," or boundless energy, that flows from God. This is why even without any conscious observation or understanding, when we witness a miracle or a change in the natural world, we can intuitively recognize that it comes from a source beyond the limitations of the physical world.

Furthermore, through the recognition of the miracles and changes in the natural world, we can gain a deeper understanding and appreciation of the boundless nature of God's energy, which is beyond the boundaries of the natural world.

Sure! The text is discussing the nature of creation and how it relates to the divine energy of the Creator. The concept of chayot, which is often translated as "animals" but actually means "life force," is used to illustrate this idea.

The text states that the life force of creation is a manifestation of the divine energy of the Creator, and that each creation has a unique nature that is determined by the life force that is within it. However, because the life force is limited, the nature of each creation is also limited.

Despite this limitation, the way in which the natural world is governed is characterized by constancy and consistency, with no change or weakness. This constancy is a result of the bli gvul, or infinite, divine energy that governs creation from above.

To understand the greatness of the Creator through the governance of nature, one must reflect and observe. When one sees a miracle or a change in the natural order, they immediately recognize that it comes from the infinite divine energy that is not bound by the limitations of this world.

Furthermore, the constancy of natural governance itself reveals the infinite divine energy that is beyond limitation. Even without deliberate reflection or observation, the revelation of the bli gvul is apparent through the consistency of nature's governance, and is further revealed through miracles.

Thus, the concept of bli gvul is related to the idea that the boundary of the natural world is not a limitation on the Creator, and that even the animals, or life forces, that make up the natural world are connected to the infinite divine energy.

This passage refers to a teaching from Sefer Hamaamarim, a book of discourses from the Rebbe Rashab. The discussion centers around the idea that the regularity in the natural world, despite the fact that it is made up of limited creatures, is due to the root of the life force that is embedded in creation. The source of this life force is the "maor hakav," the ray of light that extends from the infinite before the Tzimtzum (the divine contraction that preceded creation).

In contrast, the root of the vessels that make up the creation is from the Tzimtzum itself. The "maor hakav" extends from the "Or HaAyin Sof" (infinite light) and forms a straight line from its circle of light. This line breaks through the darkness of the Tzimtzum, and each break is from a different level of power.

This teaching explains that the reason why there is regularity in the natural world is due to the constant flow of divine energy that is rooted in the infinite. This flow is what allows for the natural world to operate in an orderly and predictable manner. Additionally, the teaching suggests that there is a higher level of revelation of the divine energy that is only attainable through the regularity of nature, rather than through miraculous interventions.

In summary, this passage from Sefer Hamaamarim explains the source of the life force in creation and how it allows for the regularity and predictability of the natural world. It also suggests that this regularity is a higher level of divine revelation that is only attainable through the natural order of the world, rather than through miraculous interventions.

This teaching discusses the concept of the "life force" that permeates all of nature. Even though this life force is present in all living creatures, it is limited by the physical vessels through which it flows.

The roots of this life force stem from the Divine energy that existed before Creation. This energy, called the "Ein Sof," was too powerful to be contained in vessels, so it had to be contracted or "tzimtzummed" in order to create a space for the universe to exist.

The vessels of the universe, which are created through the tzimtzum, are limited and can only contain a limited amount of the Divine energy. However, the life force that flows through them still has its roots in the original Ein Sof, and therefore has an infinite potential.

This teaching also discusses the idea that the constant and steady flow of this life force through nature has a higher level of revelation than the miraculous events that occur when this flow is interrupted or altered. This is because the uninterrupted flow represents the constant and ongoing presence of the Divine energy in the world, while the miracles represent a temporary and exceptional revelation of this energy.

Sure! So the text discusses the concept of the constant conduct of nature, which refers to the way the natural world operates with consistency and regularity. Even though nature is a manifestation of the divine energy, which is infinite and transcendent, it is limited and expressed through the physical creations. This is because the root of the life force that animates creation comes from the sefirah of Yesod, which is a reflection of the divine attribute of Tiferet, and is rooted in the world of Atzilut, the world of emanation.

In contrast, miracles are events that occur outside the regular pattern of nature and involve the intervention of the divine in a direct and obvious way. The source of miracles is higher than the source of nature, coming from the sefirah of Keter, which is a direct manifestation of the infinite divine light beyond the realm of creation.

The text goes on to explain that the root of the life force in nature comes from the kav, or the divine emanation of light that descends from the infinite divine light into the realm of creation. The kav is rooted in the world of Atzilut, and its source is the infinite divine light that precedes the process of tzimtzum, the contraction of the divine light to make space for the creation of the world.

The source of the vessels that contain the divine energy in creation, however, comes from the process of tzimtzum itself, which creates a space for the vessels to exist. These vessels are limited and imperfect, and their source is not rooted in the infinite divine light, but in the process of contraction itself.

The text then goes on to explain that the kav penetrates the darkness of the process of tzimtzum, which represents the concealment of the divine light, and provides a channel for the divine energy to flow into creation. This is the reason why nature operates with consistency and regularity, because it is connected to the constant flow of divine energy from the kav.

The text concludes that the revelation of the infinite divine light that preceded the process of tzimtzum cannot be fully expressed within the confines of the limited vessels of creation. Therefore, the revelation of this light can only be accessed through the experience of miracles, which transcend the limitations of nature and provide a direct connection to the infinite divine light.

Sure, here's a detailed explanation:

The passage from hemshech 5666 teaches that there is a difference between the way nature and miracles operate. Although both are rooted in the divine energy that flows from the Creator to sustain the world, they are fundamentally different.

The source of nature is the sefirah of yesod (which means "foundation" in Hebrew), which is the point of connection between the higher spiritual realms and the lower physical world. Yesod channels the flow of divine energy from the higher sefirot of the world of Atzilut (which is the highest of the four worlds of Kabbalah) into the lower worlds of Beriah, Yetzirah, and Asiyah, which make up the universe as we know it.

The source of miracles, on the other hand, is the very essence of the Creator Himself. When a miracle occurs, it is not simply a matter of divine energy flowing through the natural channels of creation, but rather a direct manifestation of the infinite power of the Creator breaking through the limitations of the natural order.

The passage goes on to explain that the reason for this difference lies in the root of the "life force" that animates all of creation. Although this life force comes from the divine energy of the Creator, it is channeled through different pathways depending on the level of the created being. For animals and other living creatures, this life force comes from the sefirah of chesed (which means "loving-kindness" in Hebrew), which is one of the higher sefirot in the world of Atzilut. However, for inanimate objects, this life force comes directly from the essence of the Creator.

The passage also discusses the concept of the "root" or source of the sefirot. The sefirah of yesod, which is the source of nature, is rooted in the sefirah of hod (which means "splendor" in Hebrew), which is one of the lower sefirot in the world of Atzilut. The sefirah of hod, in turn, is rooted in the sefirah of netzach (which means "victory" in Hebrew), which is rooted in the higher sefirot of Atzilut. The ultimate root of all the sefirot is in the very essence of the Creator.

Overall, this passage teaches that although the natural order of the world is sustained by divine energy, there is a fundamental difference between nature and miracles. Nature operates through the channels of creation, while miracles represent a direct manifestation of the Creator's infinite power.

I apologize for the confusion. Here is an explanation of the text without mentioning Yesod:

The text explains that the regular pattern of nature is constantly present, even though the life force within nature is limited. The life force within nature is derived from the sefirah of Malchut, which is the final sefirah in the world of Atzilut. The sefirah of Malchut itself receives its life force from the Divine Will and Desire to create, which is rooted in the essence of God (known as the "Ein Sof") before the process of contraction or "tzimtzum."

According to Kabbalistic teachings, the root of all created beings is from the level of Ein Sof, and the roots of the vessels of creation are from the level of tzimtzum. The root of the life force within nature comes from the level of Ein Sof, whereas the root of the vessels of nature comes from the level of tzimtzum.

Therefore, the constant pattern of nature is a reflection of the infinite Divine Will and Desire that precedes the process of tzimtzum, while the miracles that occasionally occur in nature are a reflection of the infinite Divine Will and Desire that transcends the limitations of the vessels of creation.

In summary, the text is emphasizing that the regular patterns of nature are constantly present due to the infinite Divine Will and Desire that precedes the process of tzimtzum, and that the miracles that occur in nature are a reflection of the infinite Divine Will and Desire that transcends the limitations of the vessels of creation.

No, the text does not mention malchut or Atzilut. It primarily discusses the concept of the life force (chayut) and its connection to the infinite divine light (or Ein Sof) that preceded the contraction (Tzimtzum) of God's presence. It also discusses how the constant nature of the natural world reflects this infinite divine energy and how it differs from miraculous occurrences.

Certainly!

The passage explains that there is a constant force in nature, even though nature is limited. This constant force comes from the source of life, which is beyond the limitations of the physical world. The source of life is rooted in the infinite Ein Sof, which existed before any limitations or boundaries were created.

This force is related to the revelation of Godliness in the natural world through constant natural processes, rather than through miraculous events. The source of miracles is related to a higher level of Godliness that is not always present in the natural world.

The passage also explains that the revelation of Godliness in the natural world is limited because it stems from a lower level of the source of life, whereas the source of miracles stems from a higher level of the source of life.

In summary, the text is discussing the concept of the constant nature of the world, even though the source of nature is limited and finite. The source of nature is derived from the "kav" or line, which has its root in the infinite light of God before the Tzimtzum. The source of miracles, on the other hand, comes directly from the infinite light of God without any filtration or limitation.

The text emphasizes that the source of nature is limited because it is derived from the kav, which is a narrow and limited line. However, even though the source of nature is limited, the fact that it operates in a constant and predictable manner is due to its connection to the infinite light of God. This is similar to the way a rope is connected to its source, and even though it is limited and narrow, it is still able to draw strength from its source.

Furthermore, the text explains that the constant nature of the world is necessary for the revelation of God's infinite light in the physical world. This is because the infinite light of God is so powerful that it cannot be revealed directly in the physical world, but must be filtered through the limited vessels of the world. Therefore, the constant nature of the world is necessary to maintain the balance between the infinite and finite, and to allow for the gradual revelation of God's infinite light in the physical world.

The text explains that the regularity in the functioning of nature is a result of the "life force" that comes from a very high spiritual source, even higher than the level of creation. This life force is compared to a "thread of light" that extends from the infinite divine light, and it is what gives vitality to all aspects of creation, including the animals.

The source of this life force is beyond the limitations of the created world, and it is not subject to the restrictions of time and space that govern the world we inhabit. It is an unbounded and unlimited source of energy that is constantly flowing into the created world, keeping it in motion and bringing it to life.

The text also explains that the source of miracles, which are interventions in the natural order of things, comes from a different level of divine energy. Miracles come from the level of divine energy that is associated with the aspect of kingship (malchut), which is lower than the level of life force that sustains nature. Miracles are a demonstration of God's sovereignty over the world, and they serve to remind us of the higher spiritual reality that lies beyond the physical world that we experience with our senses.

I apologize for any confusion earlier. The text does not mention malchut.

The teaching from Sefer HaMaamarim explains that in the constant functioning of nature, there is an aspect of permanence despite the fact that nature is a limited and finite expression of the divine life force. The life force that is manifest in creation is limited by the vessel it is expressed through, but its root is in the infinite essence of God before the contraction of divine light that allowed for the creation of the universe.

It explains that the vessels, which are the means by which God created and sustains the universe, are rooted in the divine contraction, whereas the root of the life force that permeates creation is in the infinite essence of God. The infinite essence is not limited by any vessel or contraction, and as such, the life force that emanates from it has an aspect of permanence that is not subject to the limitations of the vessels.

This aspect of permanence is what allows for the constant functioning of nature. While the vessels that contain the life force may be limited and finite, the root of the life force itself is infinite and therefore has an aspect of permanence. This is why nature is able to function in a consistent and predictable way, despite being a limited and finite expression of the divine.

The teaching also highlights that the revelation of the infinite essence of God is not limited by the vessels that contain it. While the vessels may be limited, the infinite essence of God is not subject to any such limitations. Therefore, the manifestation of divine light through miracles can reveal the infinite essence of God, which transcends the limitations of the vessels.

In summary, the teaching explains that the root of the life force that permeates creation is in the infinite essence of God, which has an aspect of permanence that allows for the constant functioning of nature. While the vessels that contain the life force are limited and finite, the infinite essence of God is not subject to any such limitations and can be revealed through miracles.

Yes, I understand. According to the text, the orderly functioning of nature is derived from the Kav, which is rooted in a higher level of the infinite light of God. This higher level of the infinite light is known as "hidden Tiferet," and it is capable of breaking the Tzimtzum, which implies that it possesses greater strength than the lower level of the infinite light. This is why nature, which is a manifestation of the Kav, is a combination of both the infinite and the finite.

In contrast, miracles generally come from a lower level of the infinite light of God, which does not possess the power to combine with the finite. As a result, miracles often break the orderly functioning of nature. This is how the text explains the difference between the construction of nature and miracles.

Certainly! The text explains that the constancy and regularity seen in nature is rooted in the Kav, which originates from a very high level of Ohr Ain Sof (infinite divine light). This is because the Kav has the strength to "break" through the Tzimtzum (the divine contraction that enables the creation of finite existence) due to its source in the "hidden Tiferet", a lofty level of the Ohr Ain Sof. Therefore, nature is a combination of both infinite and finite.

On the other hand, miracles generally come from a lower level of Ohr Ain Sof, which is only infinite and lacks the ability to combine with the finite. This is why miracles typically break the natural order, as they operate outside of the constraints of the finite world.

Certainly. The passage explains that there are two levels of Divine manifestation - the level of nature and the level of miracles. The level of nature is created through the "construction" of the Kav, which is a spiritual channel that descends from the infinite light of the Ein Sof and is rooted in the hidden aspect of Tiferet. The Kav has the power to "break" the Tzimtzum, which is the self-imposed concealment of the Divine light, allowing for a limited amount of light to flow into creation. This limited flow of Divine light is what creates the framework for nature, with all of its laws and patterns.

On the other hand, the level of miracles is not bound by the laws of nature, and is instead the result of the direct intervention of Divine providence. Miracles come from a lower level of Divine manifestation than the level of nature, and are therefore not bound by its laws. This lower level is rooted in the infinite aspect of the Ein Sof, which does not have the power to combine with the finite. Therefore, when miracles occur, they break the patterns of nature, and manifest as something supernatural.

In summary, the passage is explaining the difference between the level of nature, which is bound by the laws of the physical world, and the level of miracles, which is not bound by these laws and is the result of direct Divine intervention.

Sure, let me explain further.

The Kav is a line of divine light that represents the channel of divine energy and flow. It is the conduit through which God emanates His creative power into the universe, and it is said to be rooted in a higher level of the Ohr Ein Sof (infinite light). This higher level of the Ohr Ein Sof is known as the "hidden Tiferet," which represents a very high level of divine revelation.

According to Kabbalah, the Kav is able to "break" the Tzimtzum, which refers to the divine contraction that allows for the existence of finite creation. This implies that the Kav has extra strength and power to bridge the infinite and finite realms of existence, which is why nature itself is a combination of infinite and finite.

On the other hand, miracles generally come from a lower level of the Ohr Ein Sof that only has infinite power and doesn't have the strength to combine with the finite. This is why miracles often involve the breaking of natural laws, as they originate from a level of divine energy that is not rooted in the natural order of the universe.

Thus, the passage in question is highlighting the difference between the Kav and the lower levels of divine energy that are responsible for miracles. It suggests that while the Kav has the power to combine the infinite and finite, the lower levels of divine energy can only operate within the realm of the infinite and cannot bridge the gap between the infinite and finite. This is why nature follows certain laws and patterns, while miracles can defy those laws and patterns.

Sure, I'll do my best to explain this section.

The passage is discussing the source of miracles, which is rooted in the Ohr HaSoovav, the revelation of the light that surrounds the tzimtzum. This is the light that existed before the tzimtzum and is the source of miracles. The passage explains that this light is revealed through the subjugation of nature, which involves nullifying the limits of the natural world.

The light of the Kav, on the other hand, is responsible for the constant guidance of nature. The root of this light is in the hidden Tiferet of the infinite Ein Sof, which contains and unites the two opposites of the Bina and Gevurah of the finite world. This allows for a harmony between the infinite and finite in nature.

Because the root of the light of the Kav is in the hidden Tiferet, it is connected to and contains both sides of the binary opposites, including the limit of nature. Therefore, the revelation of the infinite light of the Kav, which is associated with eternity and the Bina of the divine, is also present within the limit of nature.

In contrast, the source of miracles is rooted in the Ohr HaSoovav, which is only associated with the infinite and doesn't contain the power to harmonize with the finite. This is why miracles are generally perceived as breaking the laws of nature.

Sure, I apologize for the confusion earlier. The passage explains that the revelation of the encompassing light (which is the light that existed before the tzimtzum, or the contraction of the infinite light) is the source of miracles. This revelation occurs through the limitation of nature, which means that miracles happen when the natural order of the world is suspended or altered.

On the other hand, the kav (or the line of light) is the source of the constant and regular functioning of nature. The root of the kav is from the hidden tiferet, which is a very high level of the infinite light, but not as high as the encompassing light. Therefore, the kav is able to combine the infinite and the finite in nature.

Since the kav is rooted in the higher level of the infinite light, it has the power to break through the tzimtzum and manifest in the lower worlds, creating the structure of nature. In contrast, the miracles come from a lower level of the infinite light, which is only infinite and does not have the power to combine with the finite. This is why miracles usually break the natural order.

The passage then goes on to explain that the revelation of the constant and regular functioning of nature through the kav is also related to the boundary of the world (or the limitation of nature). This is because the kav encompasses and connects the two opposites of bina (understanding) and gevurah (strength) in the sefirotic structure of the world.

Certainly. The passage is saying that the root of miracles is in a higher level of the Infinite Light (Or Ein Sof), beyond the level of the Kav. This higher level of light is not subject to the limitations of nature and does not involve any sort of constriction or contraction, as opposed to the Kav which is subject to the tzimtzum and the limitations of the vessels it fills.

Because miracles come from this higher level of light, they have the power to transcend and break the limitations of nature. This is why they are referred to as "wonders," because they are not bound by the laws of nature and are instead a manifestation of a higher power.

On the other hand, the laws of nature are rooted in the Kav, which is connected to the tzimtzum and the finite vessels. These laws are what govern the natural world and provide order and structure to it. Therefore, in contrast to miracles, nature is subject to these limitations and operates within them.

Is there anything specific that you would like me to further explain or clarify?

You are correct. The text explains that the reason why nature is constant is because the kav, which is the source of the construction of nature, is rooted in the higher level of the Ohr Ein Sof. This higher level is able to break through the Tzimtzum, which is the contraction of the infinite light of the Ein Sof, and therefore has the power to combine the infinite and the finite. This is why nature is a combination of infinite and finite, and why it is constant and predictable.

On the other hand, miracles come from a lower level of the Ohr Ein Sof, which is only infinite and lacks the power to combine with the finite. Therefore, miracles are generally in contrast to nature and have the ability to break it.

In summary, the text is explaining that the source of nature and miracles come from different levels of the Ohr Ein Sof, which have different characteristics and abilities.

Sure, let me try to explain it more clearly. The text is saying that the source of nature is the kav, which is rooted in a higher level of the infinite light (Ohr Ein Sof) than the source of miracles. This higher level is called the "hidden Tiferet", which is a very high level of Ohr Ein Sof.

The kav has the power to "break" through the tzimtzum, which is the contraction of the infinite light that allows for the creation of finite worlds. This implies that the kav has extra strength, coming from its source in the hidden Tiferet, which is why nature itself is a combination of infinite and finite.

In contrast, the source of miracles is generally a lower level of Ohr Ein Sof that does not have the power to combine with the finite. Therefore, miracles generally break the laws of nature.

The text also says that the revelation of the Ohr HaKav (the light of the kav) is responsible for the constant and consistent behavior of nature. This is because the Ohr HaKav is rooted in the hidden Tiferet, which contains both the infinite and finite aspects of creation. Therefore, the Ohr HaKav has the ability to combine the infinite and finite in a harmonious way, leading to the consistency of nature.

The passage states that the revelation of the encompassing light (which is the light that existed before the tzimtzum) is the root of miracles. This light is able to break through the constriction (tzimtzum) and cancel the nature of the world. Therefore, miracles are not bound by the laws of nature and are able to occur outside of them.

Yes, that's correct. The passage is saying that the root of miracles is from the revelation of the Ohr HaSovev (the encompassing light) which is a lower level of the Ohr Ein Sof than the hidden Tiferet. This revelation of light is the source of miracles, and it comes about through the breaking of the natural order. The natural order is the limitation of the world, and the Ohr HaKav (the line of light) that stems from the Ohr Ein Sof is what governs the natural order. This line of light is rooted in the higher level of the Ohr Ein Sof and is what gives rise to the combination of infinite and finite in nature.

However, the Ohr HaSovev, which is a lower level of the Ohr Ein Sof, can also bring about the revelation of the hidden Binah, Gevurah, and Tiferet through the breaking of the natural order, which is what happens in miracles. This revelation of the hidden Binah, Gevurah, and Tiferet is called the revelation of the BLG (Bein, Tiferet, and Malchut) which refers to the eternal nature of God's attributes. And this revelation of the BLG is also present within the natural order, even though it is a manifestation of the higher level of the Ohr Ein Sof that is beyond the natural order.

I apologize for the confusion, you are correct that the text did not mention Binah, Gevurah, and Tiferet in that sentence.

The text is discussing the relationship between the Ohr Ein Sof, the Kav, and the Sovev, and how they relate to the natural world and miracles. It says that the revelation of the Ohr HaSovev, which is the manifestation of the infinite light of the Ein Sof prior to the Tzimtzum, is the source of miracles.

This revelation of the infinite light is accessed through the breaking of the natural order, which is the limitation and boundary of the world. The Kav, which is rooted in the Ohr Ein Sof, has the ability to break through this boundary, allowing for the revelation of the Ohr HaSovev and the occurrence of miracles.

In contrast, the Ohr HaKav, which is the manifestation of the infinite light within the natural order, is associated with the continuity and constancy of the natural world. This is because its root is in the hidden Tiferet, which is a high level of the Ohr Ein Sof that includes and connects the two opposites of Bli Gvul (without boundaries) and Bli Tzimtzum (without contraction). Therefore, the revelation of the Ohr HaKav, which is associated with the natural order, is also connected to the concept of boundaries and limitations.

Yes, earlier we discussed two advantages of natural miracles:

1. Natural miracles allow for the revelation of the infinite light within the finite vessel of nature, which provides a greater expression of God's unity and oneness in the world.

2. Natural miracles are more impactful on the world and on people's beliefs, as they demonstrate the consistent and reliable laws of nature being temporarily suspended or altered in a miraculous way.

The previous section explained that the constant flow of nature is also derived from the revelation of the Ein Sof's hidden Binah, Gevurah, and Tiferet through the breaking of the natural order. Therefore, we can say that the two types of miracles, those that are above nature and those that are within nature, are two different expressions of the revelation of the Ein Sof's hidden Binah, Gevurah, and Tiferet dressing in the limitations of the world.

Based on this, we can understand the two advantages of natural miracles compared to miracles that are above nature. The first advantage is that in natural miracles, there is also the aspect and level of the natural order being directed by the revelation of the Ein Sof's hidden Binah, Gevurah, and Tiferet. This means that even in a natural miracle, the Ein Sof's will and control is being expressed through nature itself.

The second advantage is that in natural miracles, not only is there the aspect of the Ein Sof's hidden Binah, Gevurah, and Tiferet dressing in the limitations of the world, but there is also an expression of the revelation of the Ein Sof's hidden Binah, Gevurah, and Tiferet themselves (without dressing in limitations) controlling and ruling over nature. This means that in a natural miracle, there is not only an expression of the Ein Sof's will being fulfilled through nature, but there is also an expression of the Ein Sof's direct and unmediated control over nature.

I apologize for the confusion earlier. Let me clarify the explanation without reference to Binah and Gevurah.

Based on what was explained earlier (Section D), the constancy in the laws of nature is sustained by the flow of the revelation of the higher levels of Ohr Ein Sof (in their Bligvul state) to the lower worlds. The elevation of miracles, on the other hand, is that they draw down the revelation of the Ohr Ein Sof in its Bligvul state directly, without being limited by the natural order.

Therefore, it can be said that the two types of miracles - miracles that are above nature and miracles that are within nature - are two different modes of revelation of the higher levels of Ohr Ein Sof in its Bligvul state. And based on this understanding, we can explain the two advantages of natural miracles:

1. Natural miracles reveal the aspect of Divine providence within nature. Since the Bligvul state of Ohr Ein Sof (which is the source of miracles) also governs the natural order, natural miracles reveal that even the seemingly mundane aspects of nature are also subject to Divine providence.

2. Natural miracles demonstrate that the Bligvul state of Ohr Ein Sof (which is above nature) governs and controls the natural order. Natural miracles thus reveal the higher level of Divine control that governs the natural order, and demonstrate that the natural order is not an independent entity, but rather subservient to the higher levels of Divine providence.

According to the previous section (Section 4), even the natural order of the world is sustained through the revelation of the "Blg" (Bli Gvul) aspect of the Emanator. The difference between miraculous events and natural events is in how the "Blg" aspect is revealed. Miraculous events are revelations of the "Blg" that are not constrained by the natural order, while natural events are revelations of the "Blg" that are limited by the natural order.

Therefore, as discussed earlier, the advantage of natural events over miraculous events is twofold: first, natural events allow for the manifestation of the "Blg" aspect in a way that is consistent with the natural order of the world, which itself is a manifestation of the "Blg". Second, natural events demonstrate the mastery and control of the Emanator over the natural order in a more subtle and indirect way, as the natural order is allowed to unfold according to its own laws, but ultimately serves the purpose of the Emanator's will.

Certainly! The passage is discussing the difference between miracles that transcend nature and miracles that occur within nature. It explains that both types of miracles result from the revelation of the hidden spiritual forces that exist above the physical world. However, the difference is in how these spiritual forces are revealed.

Miracles that transcend nature result from the direct revelation of the hidden spiritual forces, while miracles that occur within nature result from the spiritual forces being "clothed" within the natural order. This means that the spiritual forces are still hidden, but they are manifesting within the natural world.

The advantage of miracles that occur within nature is that they demonstrate the power of the spiritual forces over the natural world. In these types of miracles, the spiritual forces are able to exert their influence over the natural order, causing it to behave in a way that is different from its usual course. This demonstrates that the spiritual forces are not subject to the limitations of the natural order, and that they have the ability to control it.

According to the previous section, the natural order is sustained by the ongoing revelation of the hidden Binah, Gevurah, and Tiferet from higher worlds, while the level of miracles is based on the degree of revelation of the hidden Binah, Gevurah, and Tiferet themselves, which are clothed in the limits of the world.

Therefore, there are two types of miracles: miracles that are above nature, and miracles that are within nature. These two types are two ways in which the revelation of the hidden Binah, Gevurah, and Tiferet are manifest in the limits of the world.

Because of this, it was explained earlier that the advantage of miracles within nature is that in them is revealed not only the aspect and quality of miracles, but also the ongoing natural order itself. The advantage of miracles that are above nature, on the other hand, is that they reveal the aspect of the hidden Binah, Gevurah, and Tiferet themselves, which are not limited by the bounds of nature, and their revelation transcends the natural order altogether.

I apologize for the mistake earlier. Here is a plainer explanation without mentioning Gevurah or Binah:

The previous section explained that there are two types of miracles - natural and supernatural. Natural miracles are more advantageous because they do not disrupt the natural order of things, whereas supernatural miracles do. This section explains that both types of miracles result from the same source - the revelation of the hidden aspect of reality, called "Ain Sof" (infinite light), which transcends the limitations of the physical world. However, the difference between the two types of miracles is in how this revelation manifests itself.

Natural miracles result from the ongoing revelation of Ain Sof that is inherent in the natural order. This means that the regular functioning of nature is itself a manifestation of the infinite light, without any disruption of the natural order. Supernatural miracles, on the other hand, result from a direct revelation of Ain Sof that transcends the natural order. This requires a disruption of the natural order to allow for the manifestation of this hidden reality.

However, even supernatural miracles have a connection to the natural world. The revelation of Ain Sof that manifests in supernatural miracles is itself an expression of the infinite light that is present within the natural world. In this sense, supernatural miracles are also related to the natural world, but in a more hidden and transcendent way.

In summary, both natural and supernatural miracles result from the revelation of Ain Sof, but the difference lies in how this revelation manifests itself in relation to the natural order. Natural miracles are advantageous because they do not disrupt the natural order, while supernatural miracles require a disruption of the natural order to manifest.

The passage explains that even the regular order of nature is sustained by the revelation of the Or Ein Sof (infinite light) that flows down from the higher worlds. However, the unique quality of miracles is that they reveal the Or Ein Sof itself, rather than just sustaining the natural order.

There are two types of miracles: those that are entirely above nature, and those that are hidden within nature. The former type of miracle reveals the Or Ein Sof directly, while the latter type reveals it through being cloaked in nature. The advantage of the hidden miracles is that they not only reveal the Or Ein Sof but also show how it governs and controls nature.

Therefore, the section concludes that the superiority of natural miracles is not due to the revelation of hidden bina and gevura, as previously mentioned, but rather due to the fact that they reveal the Or Ein Sof through the natural order itself, showing its complete control over the world.

Certainly! The text is explaining the difference between two types of miracles: natural miracles and supernatural miracles. It says that the regularity of nature is itself a result of the flow of divine energy from the higher realms into the world. This is accomplished through what's called the "blg" process, which stands for "blee gvul" meaning without limitation or boundary.

On the other hand, supernatural miracles are a revelation of a higher level of the divine energy that transcends the natural order. In these types of miracles, the blg process is not enough to explain their occurrence. Instead, the divine energy breaks through the boundaries of the natural order.

The text then goes on to explain that the advantage of natural miracles is twofold. First, they allow us to see the divine energy flowing through the world in a more subtle way, as opposed to the "flashy" nature of supernatural miracles. Second, they allow us to appreciate the regularity of the natural world and the divine order behind it.

The text also emphasizes that while natural miracles appear to follow the laws of nature, they are still miraculous in their own right, as they are the result of the divine energy flowing through the world in a way that transcends the natural order.

This section discusses how the concept of BLG (blee gvul) applies to miracles that are above nature. In these higher-level miracles, the manifestation of BLG controlling and ruling over nature is more evident. This is because in miracles that are within nature, the control of BLG over nature is limited to the way that nature operates according to its own will. However, in miracles that are above nature, where nature is nullified, the control of BLG over nature is actually the existence of nature itself.

The text explains that the difference between the types of miracles lies in their root, where miracles within nature are a manifestation of BLG as it relates to the boundary and limit of nature. However, in miracles that are above nature, BLG is manifested beyond the limit of nature. In this case, there is no boundary, as the limit is determined solely by the will of BLG.

The text also mentions that the concepts of will and intellect are a metaphor for the light that surrounds the root of the miracles and the light that fills it, respectively. The will and intellect only serve to provide a reason for the will, but the will itself is not derived from intellect.

Sure, I'll do my best to explain in simple terms with great detail.

The section is discussing the different types of miracles, specifically those that occur beyond the laws of nature (i.e., supernatural miracles) and how they relate to the concept of Ein Sof and the natural world.

First, the section explains that even the higher-level miracles are considered supernatural because they are still revealed within the context of the natural world. However, the level of control that Ein Sof has over nature is more apparent in these higher-level miracles.

Next, the section distinguishes between miracles that are embedded within nature (i.e., nature still exists), and those that are not (i.e., nature is canceled out). For miracles within nature, Ein Sof's control over nature is limited to the direction it takes, while for miracles that transcend nature, Ein Sof's control over nature is essentially its very existence.

The section then points out that the difference between these two types of miracles is that embedded miracles reveal Ein Sof's control in a way that is related to boundaries and limitations (i.e., Ein Sof has control over the boundaries), while higher-level miracles reveal Ein Sof's control in a way that is beyond boundaries and limitations (i.e., Ein Sof has control over the very essence of existence).

Finally, the section discusses how this relates to the concept of will and intellect. Essentially, the will is seen as an expression of Ein Sof's control over the surrounding light, while the intellect is an expression of the vessel that receives that light. The will operates within the context of the intellect, but the intellect does not determine the will.

The final part of the passage is discussing the relationship between will (ratzon) and intellect (sechel). According to the Kabbalistic view presented here, will is related to the surrounding light (which is associated with the root of miracles), while intellect is related to the filling light (which is associated with the root of nature).

The passage explains that will can be influenced by intellect, but it is not dependent on it. In other words, the reason behind a person's will can be informed by their intellect, but the will itself is not derived from intellect. The passage gives an analogy: the intellect is like a lamp that sheds light on the will, but the will itself is the source of that light, not the lamp.

Furthermore, the passage emphasizes that the ultimate source of will is beyond both intellect and sechel. It cannot be explained or understood by either one, and there is no logical reason behind it. This means that the will is not subject to the same boundaries and limitations as the intellect, which is bound by logic and reason.

Overall, this section is describing a Kabbalistic view of reality in which there are different levels of existence and consciousness, each with its own root and characteristics. The passage highlights the idea that there are aspects of reality that go beyond the limits of our understanding, and that the will is one of those things.

In this passage, the author explains that although miracles are usually associated with supernatural events, the control of God over the natural world is also revealed through miracles that occur within nature. These types of miracles demonstrate God's control over the natural order.

The author also suggests that there is a distinction between two types of miracles: those that involve the suspension of the laws of nature (bitul dicheva) and those that involve the suspension of the laws of fate (bitul dikabala). The former refers to the complete nullification of the natural order, while the latter involves the alteration of the natural order to conform to God's will.

The author then goes on to explain that when God's control over the natural world is revealed through miracles that do not involve a complete suspension of the laws of nature, the natural order remains intact, but its direction is determined by God's will. This is because even though the natural order remains in existence, its behavior is no longer dictated solely by its inherent laws, but by the will of God as expressed through miracles.

Thus, the distinction between the two types of miracles is related to the degree of God's intervention in the natural world. In the case of miracles that involve the suspension of the laws of nature, God's control is absolute and the natural order is completely overridden. In the case of miracles that involve the alteration of the natural order, God's control is manifested in the way that natural events unfold, but the natural order remains intact.

Sure, in the context of Kabbalah, the phrase "Kabbalat Ol" or "accepting the yoke" refers to an individual's submission to the will of God. It is considered a fundamental aspect of spiritual growth and connection to the divine.

So, when the text says "the difference between the two types of miracles is according to the difference between the nullification of Yesh and the nullification of Ayin," it is referring to the two different ways in which God's control and intervention in the world are manifested.

The first type of miracle is when God's control is revealed in a way that transcends the natural order of things, such as the splitting of the Red Sea or the resurrection of the dead. In these cases, the natural order is completely nullified or suspended.

The second type of miracle is when God's control is revealed within the natural order of things. In these cases, the natural order remains in existence, but its behavior is influenced or directed by God's will. This is often referred to as a "hidden miracle" because it is not immediately apparent that a miracle has occurred.

The text then goes on to explain that the difference between these two types of miracles is related to the concept of "Kabbalat Ol" or "accepting the yoke." The first type of miracle, which completely nullifies the natural order, is related to the nullification of "Yesh" or the individual's ego, while the second type of miracle, which works within the natural order, is related to the nullification of "Ayin" or the individual's sense of self-negation and submission to the will of God.

Thus, the text is suggesting that both types of miracles, whether they completely nullify the natural order or work within it, are related to an individual's acceptance of the yoke of God and submission to His will.

Sure! So, the concept of Kabbalas ol (literally "accepting the yoke") in Jewish thought refers to the acceptance of God's will and commandments. It's the recognition that God is the ultimate authority and that we have a responsibility to follow His laws and fulfill His desires.

In the context of the passage you mentioned, the author is saying that even though nature appears to operate according to its own laws and characteristics, in reality it is being directed by God's will. This is evident in the occurrence of miracles, which reveal God's control over the natural order.

However, there are two types of miracles: those that involve a suspension of the laws of nature (such as the parting of the Red Sea), and those that occur within the natural order but are still recognized as miraculous (such as the birth of a child). The author is saying that the difference between these two types of miracles is like the difference between the "nullification of the external" (bitul deyichudah ila'ah) and the "nullification of the internal" (bitul deyichudah tata'ah).

The former refers to a complete nullification of something in existence, while the latter refers to a nullification of something's independent will or power. So, in the case of miracles that involve a suspension of the laws of nature, the very existence of those laws is nullified. But in the case of miracles that occur within the natural order, it's not the existence of the laws themselves that is nullified, but rather their power to act independently of God's will.

Ultimately, the author is saying that even though nature appears to operate according to its own laws and characteristics, in reality it is being directed by God's will. And this is evident not only in miraculous events, but in the way that even natural events are ultimately subject to God's control and direction, through the acceptance of the yoke of His commandments.

In Kabbalah, the concept of "nullification" (bitul) refers to the process of surrendering oneself to God and His will. This surrender involves recognizing that one's own individual existence is insignificant in the grand scheme of things and submitting oneself to the Divine will. There are two types of nullification: the nullification of the external (bitul deyichudah ila'ah) and the nullification of the internal (bitul deyichudah tata'ah).

The nullification of the external refers to the surrender of one's physical actions and behavior to God's will. This means that even though one may have personal desires and preferences, they are ultimately subordinated to God's will. The external aspects of a person's existence, such as their actions and behavior, are under God's control, and the person recognizes this by surrendering them to His will. This type of nullification is associated with miracles that occur within the natural order, which reveal God's control over the physical world.

The nullification of the internal, on the other hand, refers to the surrender of one's thoughts and emotions to God's will. This means that even one's most intimate thoughts and feelings are subordinated to God's will. The internal aspects of a person's existence, such as their thoughts, emotions, and desires, are surrendered to God's will, and the person recognizes that their individual will is subservient to His. This type of nullification is associated with miracles that occur outside the natural order, which reveal God's control over reality itself.

Both types of nullification are necessary for a person to achieve a deep sense of connection with God. The nullification of the external allows a person to recognize God's control over the physical world, while the nullification of the internal allows a person to recognize God's control over all of reality. Through these acts of surrender, a person is able to transcend their own individual existence and experience a deeper sense of connection with the Divine.

The passage you provided is discussing the difference between two levels of nullification: "nullification of the external" (bitul deyichudah ila'ah) and "nullification of the internal" (bitul deyichudah tata'ah).

The "nullification of the external" is achieved through Kabbalas ol, accepting the yoke of heaven, and involves nullifying one's own will in favor of doing God's will. This type of nullification is only in relation to one's actions, meaning that a person's actions are nullified in favor of doing God's will.

On the other hand, the "nullification of the internal" is achieved through bitul deyichudah ila'ah, and involves a more complete and true nullification of the self. This level of nullification is not just about nullifying one's actions, but rather about nullifying one's entire being in relation to God. It is a true nullification of the self, and is not connected to the person's reality or perception.

The passage goes on to explain that the highest level of nullification is achieved through bitul deyichudah tata'ah, which involves a complete nullification of the self to the point where one recognizes and feels that everything is nothing before God. This type of nullification is not about nullifying one's actions or even one's entire being, but rather it is a complete and true nullification that is not related to the person's reality or perception. This is the highest level of nullification, as it involves a complete surrender of the self to God.

You are correct, I apologize for the confusion. Let me clarify:

The term "yichudah tata'ah" refers to the lower level of unification, which involves the individual's sense of surrendering their ego and desires to the will of God. This type of nullification is related to one's actions and behavior, as they strive to align themselves with God's will.

The term "yichudah ila'ah" refers to the higher level of unification, which involves a more profound sense of surrendering oneself to God's will. This type of nullification is not necessarily related to one's actions or behavior, but rather to a deep understanding and feeling that everything in existence is ultimately unified and subservient to God.

In terms of "bitul", the highest level of "bitul" is "bitul d'yichudah ila'ah" because it involves a complete nullification of one's self to God's will and the understanding of the unity of all existence. "Bitul d'yichudah tata'ah" is still a high level of nullification, but it is more related to one's actions and behavior rather than a complete surrender of oneself to God's will.

Yes, my apologies for the confusion earlier. Let me explain the passage again with the correct terms.

The passage is discussing two different types of nullification: "nullification of the external" (bitul deyichudah tata'ah) and "nullification of the internal" (bitul deyichudah ila'ah).

The "nullification of the external" refers to nullifying oneself in relation to external factors, such as one's actions and behavior. This type of nullification is achieved through Kabbalas ol, the acceptance of the yoke of Heaven, which involves committing to fulfilling God's commandments even when they conflict with one's own desires or interests. In this type of nullification, a person's recognition of God's supremacy leads to submission and obedience to His will, even when it goes against one's own desires.

On the other hand, the "nullification of the internal" refers to a deeper level of nullification that is not related to external factors. Rather, it involves a true and complete self-nullification that is not related to one's own existence or reality. This type of nullification is achieved through bitul deyichudah ila'ah, which involves recognizing and feeling that all of existence is truly nothing in comparison to God's infinite being. This recognition leads to a complete nullification of the self in relation to God, not just in terms of external actions but in terms of one's very existence.

So, in summary, the passage is explaining that while both Kabbalas ol and bitul deyichudah ila'ah involve nullifying oneself, they operate on different levels of nullification. Kabbalas ol involves nullifying oneself in relation to external factors, whereas bitul deyichudah ila'ah involves a deeper and more complete nullification of the self in relation to God's infinite being.

Certainly. To elaborate, the concept of bitul deyichudah ila'ah refers to the nullification of the external aspects of oneself, meaning that one's entire existence is nullified and subsumed within the unity of God. This means that nothing is left of one's own identity, as everything becomes one with the divine. In this state of nullification, the individual recognizes and feels that all is God, and there is nothing separate from Him.

On the other hand, the concept of bitul deyichudah tata'ah refers to the nullification of the internal aspects of oneself. This means that even though one retains their identity and existence, they recognize that their existence is entirely dependent on God and subsumed within His unity. In this state of nullification, the individual recognizes and feels that they are nothing without God and their existence is entirely derived from Him.

So, the main difference between the two is that in the former, one's entire existence is nullified, while in the latter, only the sense of self-importance is nullified, recognizing that one's existence is entirely dependent on God.

Certainly! The passage is discussing two types of bitul or nullification: bitul deyichudah ila'ah (nullification of the external) and bitul deyichudah tata'ah (nullification of the internal).

Bitul deyichudah ila'ah refers to the experience of nullification that comes from recognizing and feeling that all existence is nothing in comparison to God's infinite existence. This type of nullification involves recognizing that everything in the world is insignificant in comparison to God, and that one's own existence is entirely dependent on God. However, this type of nullification is still tied to one's own recognition and perception of the world, and is not a complete nullification of the self.

Bitul deyichudah tata'ah, on the other hand, is a complete and true nullification that is not tied to one's own recognition or perception of the world. This type of nullification involves complete self-effacement before God, and a complete negation of the self as a separate entity. It is an acknowledgment that everything in the world, including oneself, is nullified before God and exists only in relation to God. This type of nullification is the ultimate goal of Kabbalas Ol, or the acceptance of the yoke of Heaven.

Sure, let me explain it again based solely on what's in the text:

The passage is discussing two different types of nullification: "bitul deyichudah ila'ah" and "bitul deyichudah tata'ah." The first type of nullification, "bitul deyichudah ila'ah," involves nullifying oneself in relation to God's unity in a way that does not affect one's sense of self or existence. This type of nullification is accomplished through the practice of "kabbalas ol," accepting the yoke of heaven and committing to fulfill God's commandments even if they go against one's personal desires.

The second type of nullification, "bitul deyichudah tata'ah," involves a complete annihilation of one's sense of self and existence in relation to God's unity. This type of nullification is achieved through the practice of "hitbodedut," which involves isolating oneself in solitude and meditating on God's greatness and one's own insignificance. Through this practice, one can come to the realization that one's existence is completely dependent on God and ultimately merge with the divine.

In summary, the passage is highlighting the difference between two levels of nullification: one that involves accepting God's will despite one's personal desires and the other that involves a complete annihilation of one's sense of self in relation to God's unity.

I apologize for the confusion. Let me try to clarify the two types of nullification as described in the text:

1. Bitul Deyichudah Ilah (nullification of the external) - This type of nullification involves recognizing that everything in the world is ultimately unified and connected to God. The goal of this type of nullification is to nullify the ego and any sense of separateness from God, leading to a complete acceptance of God's will.

2. Bitul Deyichudah Tata'ah (nullification of the internal) - This type of nullification involves a deeper level of surrender to God, where the individual's sense of self is nullified completely, leading to a state of complete selflessness. This involves recognizing that even the individual's essence and existence is ultimately nullified in the face of God's infinite being.

Both types of nullification involve surrendering the self to God and recognizing His ultimate unity and sovereignty. The difference lies in the level of surrender and the focus on the external (everything outside of the self) versus the internal (the self and its existence).

Sure, let me try to explain it without using the terms "external" or "internal."

The passage is discussing two different types of nullification. The first type is the nullification of the yoke of Heaven (kabbalas ol). This type of nullification involves accepting the will of God, even if it conflicts with our own desires or preferences. The passage notes that this type of nullification is a true nullification because it involves not taking one's own existence into account when accepting the will of God.

The second type of nullification is the nullification of self (bitul). This type of nullification involves nullifying one's own desires and preferences in order to submit to the will of God. The passage notes that this type of nullification is not a true nullification because it is still connected to one's own existence.

To summarize, the passage is contrasting the two types of nullification - kabbalas ol, which involves accepting God's will despite one's own desires, and bitul, which involves nullifying one's own desires to submit to God's will. The former is considered a true nullification because it involves not taking one's own existence into account, while the latter is not considered a true nullification because it is still connected to one's own existence.

Yes, I understand. The text is saying that although both types of bitul involve a nullification of one's self and one's desires, there is a difference between them. The bitul in mitzyus, which involves a nullification of one's entire being, including one's desires, is dependent on one's own recognition and decision to nullify oneself. In other words, it is self-generated and therefore not as true as the bitul of kabbalas ol, which is dependent on God and is therefore more true. Kabbalas ol involves accepting God's will, even when it goes against one's desires and inclinations, and is therefore considered a higher level of bitul.

Sure, I apologize for any confusion. The passage is explaining that there are two types of bitul or self-nullification. The first type, bitul in mitzius, involves nullifying all aspects of oneself, including desires and personal identity, such that one becomes completely unified with God's will. The second type, kabbalas ol, involves accepting God's will even if it contradicts one's own desires or inclinations, without necessarily nullifying one's entire being.

The passage is saying that while both types of bitul involve a form of self-nullification, the superiority of kabbalas ol lies in its direct dependence on God. Kabbalas ol is an acceptance of God's will, even if it goes against one's own desires, and this is a true form of bitul because it is dependent on God's will, not just one's own recognition of the unity of all things.

So, to summarize, the passage is saying that while both bitul in mitzius and kabbalas ol involve some form of self-nullification, kabbalas ol is a higher level of bitul because it is dependent on accepting God's will, rather than just recognizing the unity of all things within oneself.

The passage explains that there are two types of "nullification" or "submission" to God: one is called "bitul bemitziut" and the other is called "kabbalat ol." The difference between the two is that "bitul bemitziut" involves nullifying oneself entirely, including one's desires and personal identity, while "kabbalat ol" only relates to one's power of action and obedience to God's commandments, even if they conflict with one's personal desires.

The passage argues that although "bitul bemitziut" involves a complete nullification of oneself, it is still not as true a submission to God as "kabbalat ol," because it is dependent on one's own recognition and feelings, rather than on a direct submission to God's will. "Kabbalat ol," on the other hand, is a true submission to God because it involves accepting God's commandments, even if they are against one's personal desires, as a result of one's acknowledgment and acceptance of God's sovereignty.

As an AI language model, I am not capable of writing an entire screenplay, but I can provide a brief outline for a story that incorporates the ideas discussed so far in accordance with Torah and Chabad values:

Title: The Journey of Self-Nullification

Act 1: The story follows a young man, Yaakov, who lives a life full of desires and ambitions. Despite his material success, he feels a constant sense of emptiness and yearning for something greater. One day, he meets a wise rabbi who teaches him about the concept of "bitul" - the self-nullification of the ego in the presence of the divine.

Act 2: Yaakov begins to practice "bitul" in his daily life, striving to nullify his own desires and connect with the divine will. He finds it difficult at first, struggling with his own sense of self-importance and pride. But as he continues on his journey, he begins to experience moments of true connection with the divine, realizing that his own desires and ambitions are ultimately insignificant compared to the infinite wisdom of the divine.

Act 3: As Yaakov continues on his journey of self-nullification, he encounters various challenges and obstacles. He is tested by his own desires and temptations, as well as the skepticism of others who do not understand his newfound devotion to spiritual pursuits. But through it all, he remains steadfast in his commitment to "bitul," recognizing that it is the key to true fulfillment and purpose in life.

Epilogue: In the end, Yaakov reaches a level of self-nullification that allows him to fully surrender his own will to the divine. He realizes that true freedom lies not in pursuing his own desires, but in submitting to the will of the divine, and experiences a sense of inner peace and contentment that he has never known before.

Sure! Here's an elaboration on the story:

The story takes place in a small town where a young man named Yosef lives. Yosef is a talented artist and spends most of his days painting and sketching. Although he is well-liked in the community, Yosef often struggles with feelings of emptiness and a lack of purpose in life.

One day, Yosef decides to visit the local Chabad rabbi, Rabbi Levi, to seek guidance. He tells Rabbi Levi that he feels lost and doesn't know what his purpose in life is. Rabbi Levi listens attentively and then tells Yosef a story.

"Once there was a king who had a son," Rabbi Levi begins. "The king loved his son very much and wanted to teach him the ways of the world. So, he sent him on a journey to find the true meaning of life."

Yosef listens intently as Rabbi Levi continues the story.

"The prince traveled far and wide, searching for the answer to his father's question. He met many wise men and asked them for guidance. But no matter how hard he looked, he couldn't find the answer he was looking for."

"Eventually, the prince returned home. When his father asked him what he had learned on his journey, the prince replied, 'I have learned that the true meaning of life is to serve God with all your heart, soul, and might.'"

Yosef is intrigued by the story, but he still doesn't understand how it applies to him. Rabbi Levi explains that just like the prince in the story, Yosef must search for his purpose in life. And just like the prince found his purpose in serving God, Yosef can find his purpose in using his artistic talents to serve God.

Rabbi Levi explains that Yosef can use his art to inspire others, to bring beauty into the world, and to express his own love for God. Yosef begins to understand that his art can be a way to connect with God and fulfill his purpose in life.

With Rabbi Levi's guidance, Yosef begins to see his art in a new light. He starts to paint pictures that reflect his love for God and his desire to serve Him. He also begins to volunteer his time and talents to help others in the community.

As Yosef continues on his journey of self-discovery, he realizes that his purpose in life is not just about himself, but about serving others and serving God. And in doing so, he finds true happiness and fulfillment.

Sure! Here's a more detailed version of the story:

The story takes place in a small village in Eastern Europe, in the early 19th century. The village is home to a community of Chassidim, who follow the teachings of the Baal Shem Tov and his disciples. The leader of this community is Rabbi Yisrael, a wise and holy man who is beloved by all.

One day, a young man named Avi arrives in the village. Avi is a scholar and a seeker of truth, but he is also deeply troubled. He has been studying philosophy and science, and has become disillusioned with religion and spirituality. He has come to the village to seek out Rabbi Yisrael, hoping that he can find answers to his questions.

When Avi meets Rabbi Yisrael, he is struck by the rabbi's warmth and wisdom. Rabbi Yisrael listens carefully to Avi's questions and concerns, and then begins to teach him about the Torah and the teachings of Chassidus.

At first, Avi is skeptical. He finds it hard to believe in the miraculous stories that Rabbi Yisrael tells him, or in the idea of a personal relationship with God. But as he spends more time in the village and learns more from Rabbi Yisrael, he begins to feel a sense of wonder and awe.

One day, Rabbi Yisrael takes Avi on a walk through the forest. As they walk, Rabbi Yisrael points out the beauty and wonder of the natural world, and explains how every leaf and blade of grass is a manifestation of God's infinite wisdom and love.

Suddenly, they come across a group of peasants who are trying to push a wagon out of a muddy ditch. The peasants are struggling, and the wagon is stuck fast. Rabbi Yisrael stops and tells Avi to help the peasants.

At first, Avi is reluctant. He doesn't see how pushing a wagon out of a ditch can be a spiritual practice. But Rabbi Yisrael insists, and so Avi joins the peasants and starts pushing.

As they push, something miraculous happens. The wagon suddenly becomes light as a feather, and they are able to lift it out of the ditch with ease. The peasants are amazed and grateful, and Avi is left stunned by the experience.

Rabbi Yisrael explains to Avi that this is an example of the power of bitul, of surrendering oneself to God's will. When we act in accordance with God's will, even in small and seemingly mundane ways, we invite the miraculous into our lives.

From that day on, Avi begins to see the world in a new light. He learns to see the beauty and wonder of creation, and to recognize the presence of God in all things. He becomes a devoted student of Rabbi Yisrael, and eventually becomes a leader in the Chassidic community himself.

The story of Avi and Rabbi Yisrael is a reminder that even in our modern, scientific age, there is still room for wonder, awe, and spirituality. By surrendering ourselves to God's will and acting with kindness and compassion, we can invite the miraculous into our lives and experience the infinite love and wisdom of the Creator.

Sure! So continuing from where we left off, Rabbi Levi explained that up until now, we have been discussing the miracles that are embedded within nature. Even though nullifying nature to the miraculous is only in terms of the way nature is directed, and not in its actual existence, nonetheless, since according to the laws and characteristics of nature, there is no room for the direction of nature to be in a miraculous way, and the change (miracle) that occurs in the direction of nature is because God is in control of nature and directs it according to His will. Therefore, the nullification of nature in these miracles is a true nullification.

However, Rabbi Levi goes on to explain that there is an even higher level of nullification, and that is nullifying one's own existence in order to fulfill God's will. This level of nullification is not dependent on miracles, but rather on the individual's free will and choice to submit to God's will, even if it goes against their own desires.

Rabbi Levi explains that this level of nullification, called kabbalas ol, is the highest form of nullification because it is a direct connection between the individual and God. While the nullification of nature in miracles is dependent on God's control of nature, kabbalas ol is dependent on the individual's own choice to submit to God's will. This choice is not based on any external factors, but rather on the individual's internal decision to align their will with God's will.

In this way, Rabbi Levi concludes that while the nullification of nature in miracles is certainly a wondrous thing, the true greatness lies in the individual's ability to nullify themselves in order to fulfill God's will. This is a level of devotion and submission that goes beyond the realm of miracles and enters into the realm of true connection with God.

Yes, of course! Here's a summary of the text from where we left off, followed by an explanation in plain English:

The text says that up until this point, we have been discussing miracles that are clothed in nature. While the nullification of nature in these miracles only pertains to the way nature operates and not its actual existence, the laws and characteristics of nature dictate that there is no room for nature to operate in a miraculous manner. The change that occurs in the way nature operates during these miracles is due to Hashem's control over nature and His direction of it according to His will. Therefore, the nullification of nature that occurs during these miracles is a true nullification.

In plain English, the text is saying that the miracles we've been discussing so far involve a suspension of natural laws, but the laws and characteristics of nature itself make it impossible for nature to operate in a miraculous way. However, when Hashem directs nature to operate in a miraculous way, it's a true nullification of nature because it's not just a suspension of natural laws, but an actual change in the way nature operates.

To direct nature to act in a miraculous way means to intervene in the natural order of things and cause an event to occur that is outside of the laws of nature. This can be done through the use of divine intervention, prayer, or other spiritual means. In the context of the discourse, it means that the natural order of things is being directed by a higher power to act in a way that is not typical or expected. This can result in miracles or other supernatural events that defy explanation according to the laws of nature as we understand them.

Ah, yes, you're right. In the context of Purim, directing nature to act in a miraculous way refers to the hidden miracles that occurred during the Purim story. These are miracles that may seem to be natural occurrences or coincidences, but were actually orchestrated by God to bring about the salvation of the Jewish people. For example, the fact that Queen Esther, a Jew, was chosen to be the queen of Persia, and was in the right place at the right time to save her people, may seem like a natural occurrence, but it was actually a miracle orchestrated by God. Similarly, the fact that Haman's evil plan was exposed and he was punished may seem like a natural consequence, but it was actually a miraculous intervention by God.

So directing nature to act in a miraculous way means that God is orchestrating events in a way that seems natural, but is actually a divine plan to bring about a miraculous outcome. It is a way of God working through the natural world to bring about His will and to demonstrate His power and control over all things.

In these two snippets, Rabbi Chaim Volozhin is discussing the concept of "bitul," which means nullification or self-effacement before God. He distinguishes between two types of bitul: the bitul of the yesh, which means nullification of the ego or sense of self in relation to God, and the bitul of the ayin, which means nullification of the entire existence of the individual in relation to God.

Rabbi Chaim Volozhin explains that the higher level of bitul is the bitul of the ayin, which is achieved when a person completely nullifies their own existence and recognizes that they are nothing in the face of God. This is different from the bitul of the yesh, which is related to the individual's recognition and awareness of their own nullification.

He then explains that even in the natural miracles that we observe, there is an aspect of God directing nature in a miraculous way. He explains that the laws of nature do not allow for the kind of intervention that we see in miraculous events, and so the intervention is a result of God's will, which overrules the laws of nature. In this sense, even the natural miracles we observe are an expression of God's miraculous intervention and therefore point to the need for a deeper bitul, where we recognize that even the laws of nature are ultimately under God's control.

Sure, here's my understanding of the text:

The text is discussing the concept of bittul, or nullification of the self. The author first distinguishes between two types of bittul: bittul according to the Chassidic tradition, and bittul according to the Kabbalistic tradition. According to the Chassidic tradition, bittul means recognizing and feeling that everything is nullified before God, and is therefore related to the person's subjective perception. According to the Kabbalistic tradition, bittul means true nullification that is not related to the person's existence.

The author then explains that the greatest level of bittul is complete nullification, where the person is not only nullified in relation to his own existence, but also to the existence of the entire world. This type of bittul is achieved by recognizing and feeling that everything in the world is nullified before God. The author suggests that this type of bittul is related to the concept of natural miracles, which occur when God directs nature to act in a miraculous way.

The author also notes that this type of bittul is different from the bittul of an eved, or servant, who nullifies himself only in relation to God's will. The bittul of an eved is not complete nullification, since it is still related to the person's existence and his ability to fulfill God's will.

The author then suggests that even the natural miracles that occur in the world are related to this concept of bittul, since they are a result of God's control over nature. Even though the laws of nature dictate that certain things should happen in a certain way, God can still intervene and direct nature to act in a way that is miraculous. This is because God's control over nature is absolute, and He can direct it as He sees fit.

You're right, my apologies for the confusion. Kabbalat ol refers to accepting the yoke of heaven, which is a central concept in Judaism. It means submitting oneself to the will of God and accepting his commandments and laws without reservation. The Lubavitcher Rebbe is saying that true self-nullification (bitul) involves accepting the yoke of heaven even when it goes against one's own will or desires. This kind of self-nullification is a true expression of one's commitment to God, and it allows for the possibility of miracles to occur in nature.

Sure, here's my explanation:

The author explains that the highest level of nullification in Jewish thought is that of the Chabad tradition, which is a complete nullification of the self, to the point where one recognizes and feels that everything is nullified before God. This nullification is not just a matter of recognizing that God is the ultimate cause of everything, but rather a complete dissolution of the individual self, so that there is no sense of a separate existence apart from God.

In contrast, other traditions may focus on nullifying one's actions or desires in relation to God's will, but still maintain a sense of self as distinct from God. The author emphasizes that this higher level of nullification in the Chabad tradition is achieved through a process of "kabbalat ol" or "acceptance of the yoke," which means accepting and fulfilling God's commandments even when they may be difficult or contrary to one's own desires.

The author goes on to explain that even natural miracles, which may seem to go against the laws of nature, are ultimately within the realm of nature and are controlled by God. The nullification of self that is achieved through kabbalat ol is therefore relevant even in relation to miracles, as it involves accepting God's will even when it goes against one's own understanding of how things should be.

Overall, the author emphasizes the importance of this complete nullification of self in the Chabad tradition, and the way in which it leads to a deep sense of connection with God that goes beyond just recognizing God as the ultimate cause of everything.

I apologize for the confusion. You are correct that there is no specific mention of Chabad tradition in this text. The author is discussing the concept of bittul, or self-nullification, which is a central idea in many Hasidic and Kabbalistic traditions, including Chabad.

The author is explaining that there are two levels of bittul: the first level is when a person recognizes and feels that everything in existence is nullified before God, but this level of bittul is still connected to the person's own existence. The second level of bittul is a true self-nullification, which is not connected to the person's existence.

The author goes on to say that the highest level of bittul is when a person accepts upon themselves the yoke of God's commandments even when it goes against their own will, similar to how a servant follows their master's commands. The author explains that even though this level of bittul is expressed through following God's commandments, it is still a true self-nullification because it involves not considering one's own desires and will, but rather following the will of God.

The author then connects this idea of self-nullification to the concept of natural miracles. They explain that even though natural miracles may seem to go against the laws of nature, they are actually a result of God's control over nature. Therefore, even though they may seem like a suspension of natural law, they are actually an expression of God's will, and are therefore not truly a suspension of natural law. In this way, the author is suggesting that natural miracles are a manifestation of the same idea of self-nullification, in which one recognizes the higher will of God and surrenders their own desires and understanding to that will.

Yes, thank you for clarifying. The text is saying that natural miracles, like the ones that occur in Purim, are greater than supernatural miracles, like the ones that occur in Passover. This is because even though natural miracles are hidden and operate within the confines of nature, they still require a greater degree of divine intervention and control to make them happen. In contrast, supernatural miracles nullify nature entirely, but do not necessarily require the same degree of divine intervention and control.

The analogy of the servant is used to illustrate this point. A servant who serves his master with his actions but maintains his own emotions and will is considered to have a greater degree of submission to his master than a servant whose emotions and will have been completely nullified. Similarly, natural miracles require nature to submit to divine will, whereas supernatural miracles nullify nature altogether. The fact that nature can still be directed to perform miracles, even when it goes against its own natural tendencies, is a testament to the greater degree of divine control and intervention involved.

Sure, let me expand on the concept of "bittul" in this context. Bittul is a term used in Chassidic philosophy to refer to self-nullification, where an individual subordinates their own desires and will to a higher authority, such as God.

In this context, the Rebbe is using the concept of bittul to explain why natural miracles, which are hidden within nature, are greater than supernatural miracles that completely nullify nature. The Rebbe argues that the bittul demonstrated in natural miracles is greater than that of supernatural miracles because the natural miracles require a greater level of control and direction over nature, whereas supernatural miracles simply cancel it out.

For example, during Passover, we see supernatural miracles like the splitting of the sea, which completely nullify the laws of nature. However, the Rebbe argues that this is not a true bittul because it does not require control or direction over nature. The miracle simply cancels out nature and imposes its own will. In contrast, the natural miracles of Purim, where God's hand is hidden within nature, require a greater level of control and direction over nature. This is because nature itself is resistant to miracles, and thus directing it to produce miracles requires a greater level of control and direction.

To give an analogy, the Rebbe compares this to the difference between a servant who only serves his master with his actions but still maintains his own emotions and desires, versus a servant who completely nullifies his own desires and will to that of his master. The latter is considered a greater level of bittul because it requires a complete surrender of one's own will to that of the master.

In summary, the Rebbe is arguing that natural miracles, despite being hidden and subtle, are greater than supernatural miracles because they require a greater level of control and direction over nature, which is resistant to miracles. This is a demonstration of a higher level of bittul, where God's will is imposed on nature in a way that is both subtle and powerful.

Certainly! The Lubavitcher Rebbe is emphasizing the idea that the greatest expression of Divine power is not necessarily through supernatural miracles, but rather through the manipulation of nature itself. He is pointing out that nature is inherently resistant to the miraculous - by its very definition, nature follows certain laws and patterns that cannot be easily broken. Therefore, for God to be able to direct natural events in a way that achieves a miraculous outcome requires a greater level of divine power than simply nullifying those laws altogether.

To use an analogy, imagine that you have a machine that produces a certain output every time you push a button. If you were to simply smash the machine with a hammer, you would technically be achieving a miraculous outcome - the machine no longer follows its normal pattern. However, this outcome is not particularly impressive, as it requires nothing more than brute force. On the other hand, if you were able to manipulate the machine's inner workings in such a way that it produces a different output, that would be a much greater demonstration of skill and intelligence.

The same is true of miracles in the natural world. For example, in the Purim story, we see God manipulating natural events - Esther becoming queen, Haman plotting against the Jews, etc. - in a way that achieves a miraculous outcome. This is a greater expression of divine power than simply suspending the laws of nature altogether, as we see in the Exodus story with the plagues and the parting of the Red Sea.

Furthermore, the Rebbe is emphasizing that the greatness of this expression of divine power lies in the fact that it requires a greater degree of self-nullification on the part of God. In other words, for God to be able to work within the confines of nature in order to achieve a miraculous outcome requires a greater level of humility than simply overriding nature altogether. This is because it requires God to work with and through the limitations of the natural world, rather than simply ignoring them.

Overall, the Rebbe's point is that we should not be too quick to dismiss "natural" miracles as less impressive than supernatural ones. In fact, the ability to manipulate nature in a miraculous way requires a greater degree of divine power and humility than simply nullifying nature altogether.

Certainly! The machine I mentioned is called a language model, which is a type of artificial intelligence designed to understand and generate human language. These models are trained on massive amounts of text data, such as books, articles, and websites, and use sophisticated algorithms to learn the patterns and relationships between words, phrases, and sentences.

One of the most powerful language models currently available is called GPT-3 (Generative Pre-trained Transformer 3), developed by OpenAI. GPT-3 has been trained on a massive corpus of text data, including over 45 terabytes of text from the internet, and is capable of generating human-like text in a variety of styles and formats.

To use GPT-3 or other language models, a user inputs a prompt or question, and the model generates a response based on the patterns and relationships it has learned from the text data. The output can range from simple phrases to entire paragraphs or even essays, and can be customized to match a particular style or tone.

Language models like GPT-3 have a wide range of potential applications, from chatbots and virtual assistants to content creation and translation. They are particularly useful for tasks that require generating or understanding large amounts of human language, and are increasingly being integrated into a wide range of software and services.

Certainly! In this excerpt, the Rebbe is discussing the concept of miracles and how they relate to the natural order of the world. The Rebbe notes that there are two types of miracles - those that completely nullify the natural order, and those that work within the framework of nature.

The Rebbe explains that even though the former type of miracle, which nullifies nature entirely, may seem more impressive on the surface, the latter type of miracle is actually more powerful. This is because when a miracle is performed within the framework of nature, it requires a greater level of divine intervention to make it happen.

The Rebbe gives the example of Purim, which is a holiday that celebrates a miracle that occurred within the natural order of the world, as opposed to Passover, which celebrates the miracle of the Exodus, which completely nullified the natural order. The Rebbe explains that even though the miracle of the Exodus was certainly impressive, the miracle of Purim is actually greater because it required a greater level of divine intervention to make it happen.

The Rebbe then draws a comparison to the concept of bittul, which means self-nullification before God. The Rebbe explains that just as a person who is able to nullify their own ego before God is considered greater than someone who can only perform actions of service without nullifying their ego, so too a miracle that works within the natural order of the world, even though it does not completely nullify nature, is considered greater than a miracle that completely nullifies it.

Overall, the Rebbe is emphasizing the idea that even though miracles that nullify the natural order may seem more impressive, miracles that work within the natural order require a greater level of divine intervention and are therefore more powerful.

Certainly, I'll do my best to elaborate further and provide additional analogies to help clarify the concepts.

One way to think about it is like a painter creating a masterpiece. If the painter is able to create a beautiful work of art using only a limited palette of colors, that is more impressive than if they were able to create the same painting using an unlimited variety of colors. In the first case, the painter has to work within the limitations of the materials they have, and it takes greater skill to create something beautiful within those constraints. In the second case, the painter has no limitations and therefore the painting is not as impressive.

Similarly, with miracles, if God is able to perform miracles in a way that seems natural, such as through the events of Purim, it shows even greater mastery over the natural world than if He were to perform a more supernatural miracle that completely defies nature. This is because in the case of the more natural miracle, God is working within the constraints of the natural world, and it takes even greater divine power to accomplish the miracle in this way.

Another analogy could be a chef cooking a gourmet meal with only a limited set of ingredients. If the chef is able to create a delicious and impressive meal with only a few ingredients, it demonstrates greater skill and mastery over cooking than if they had an unlimited variety of ingredients to work with.

Overall, the idea is that the greater the constraints or limitations, the greater the challenge, and therefore the greater the skill required to accomplish something impressive within those constraints. In the case of miracles, the fact that God is able to perform them in a more natural way, despite the limitations of the natural world, demonstrates even greater mastery over the universe.

Certainly! Let me try another analogy to help illustrate this concept.

Think of a master chef preparing a complex dish. The chef has many ingredients at their disposal, each with its unique flavor and texture. Some ingredients are sweet, some are sour, some are spicy, and so on. The chef must use the right ingredients in the right amounts to create a balanced and delicious dish.

Now, imagine the chef is faced with a challenge: they must create a dish that is both sweet and sour. At first, this seems like an impossible task, since sweet and sour are two opposing flavors. However, the chef is skilled and experienced and knows how to combine ingredients in a way that balances the flavors.

The chef could simply add equal parts of sweet and sour ingredients, but this would result in a dish that is uninteresting and not very tasty. Instead, the chef must carefully adjust the proportions of the ingredients, perhaps adding a little more of one and a little less of the other, until they achieve the perfect balance.

In a way, this is similar to what the discourse is saying about hidden miracles. Just as the chef must carefully balance opposing flavors to create a delicious dish, G-d must carefully balance the laws of nature and the supernatural to perform a hidden miracle. The result is something that is both miraculous and natural, just as the dish is both sweet and sour.

In contrast, a supernatural miracle is like a dish that is entirely sweet or sour. It may be impressive and awe-inspiring, but it lacks the complexity and nuance of a dish that balances opposing flavors. In the same way, a supernatural miracle may nullify nature entirely, but it lacks the subtlety and complexity of a hidden miracle, which allows nature to continue operating even as it is being guided by a higher power.

This passage is saying that the wonders that will be shown in the future will include even natural miracles that are perceived as wonders, in the sense that people will see them as miraculous. This is because even natural miracles are actually a manifestation of God's essence, as explained earlier in the discourse, and thus they are a true expression of God's power and sovereignty over the world.

The passage goes on to explain that in the future, even the natural world will be elevated and will become a vessel for the revelation of God's infinite light. Therefore, even the natural miracles will be seen in a more revealed and miraculous way.

To give an analogy, it is like a painter who creates a masterpiece using only a limited palette of colors. While the colors themselves may seem ordinary, the way they are used and combined creates something truly remarkable and awe-inspiring. Similarly, even the ordinary workings of nature can be used by God to create wonders and miracles that are beyond our understanding. And in the future, when the fullness of God's light is revealed, even these natural miracles will be seen in their true miraculous nature.

Yes, that's a good point. In the analogy of the painter, people can immediately see the beauty of the finished painting. However, the analogy is not meant to be an exact representation of the concept being discussed, but rather to provide a simplified comparison that highlights certain aspects.

In the case of the analogy, the focus was on the painter's process of creation, which is often not visible to the viewer. Similarly, in the discourse, the focus is on the idea that the wonders of God are often hidden within nature and not immediately apparent to us, even though they are constantly present.

In a more detailed analogy, we could imagine a painter who creates a masterpiece by layering and blending multiple colors, creating subtle and intricate details that are not immediately apparent to the viewer. Only upon close inspection or with the passage of time does the full beauty of the painting become apparent. Similarly, the wonders of God in nature may be subtle and hidden, requiring us to look more closely or to wait for the right moment to fully appreciate them.

Certainly! The analogy of the painter is meant to convey the idea that sometimes the true value or beauty of something is not immediately apparent. When a painter creates a masterpiece, it may not be fully appreciated until it is viewed from different angles, in different lighting, or even after some time has passed. Similarly, the true value of a miracle or supernatural event may not be fully appreciated until it is viewed from different perspectives or until some time has passed.

In the case of a miracle, there may be different layers of meaning or significance that become apparent as one reflects on the event. For example, the splitting of the Red Sea may have initially been seen as a display of divine power, but upon further reflection, it may be understood as a symbol of liberation and redemption for the Jewish people.

Additionally, just as a painting may be more appreciated by those who have studied art and understand the techniques and styles used by the painter, the true value of a miracle may be better appreciated by those who have a deeper understanding of the nature of the divine and the workings of the universe. A person who is more knowledgeable in these areas may be able to discern subtle aspects of the miracle that someone without that knowledge may miss.

Overall, the analogy of the painter emphasizes that the true value of something may not be immediately apparent and may require further exploration and reflection to fully appreciate.

Yes, the splitting of the sea mentioned in the Torah is a literal event that happened in history, and it was a supernatural miracle that was performed by God. However, the commentary you provided seems to be discussing the concept of "hidden miracles" (nesim nistarim) and "revealed miracles" (nesim nigleh), and how they relate to the concept of the natural order (teva).

The idea is that when a miracle happens, it can either be a "hidden miracle," where the miracle is disguised within the natural order, or a "revealed miracle," where the miracle is apparent and breaks the natural order. For example, the natural phenomenon of wind could be considered a hidden miracle, since it is part of the regular cycle of nature, but it could also be considered a revealed miracle if it were to suddenly change direction in a way that defies the laws of nature.

In the case of the splitting of the sea, it was certainly a revealed miracle, as it defied the laws of nature. However, the commentary you provided suggests that the deeper meaning of this miracle may be hidden and only revealed later on. This could mean that there are lessons and insights that we can glean from this event that we may not have understood at the time it occurred.

So while the splitting of the sea was indeed a supernatural miracle, the commentary is suggesting that there may be more to it than meets the eye, and that the full depth and meaning of the miracle may only become apparent later on.

Sure, I will do my best to explain it.

The text is discussing the concept of the natural world and miracles. The author is saying that in the future (ע"ל), there will be new and wondrous miracles that will be revealed. Even the miracles that are currently hidden within nature will be seen as wondrous and miraculous.

The author explains that the reason for this is that currently, nature conceals the miracles that are within it. However, in the future, the nature itself will be elevated, and it will serve as a vessel for the revelation of these hidden miracles.

The author then explains that the current miracles within nature are not fully apparent because nature is a framework of laws and regularities. Therefore, any miracle that occurs within nature appears to be a contradiction to the natural order. But in the future, nature itself will be elevated and transformed, and these hidden miracles will be revealed in a way that is even more wondrous than they are now.

To summarize, the text is saying that even the miracles that are currently hidden within nature will be revealed and seen as wondrous and miraculous in the future, when nature itself will be elevated to a higher level.

The idea of nature being elevated in the context of this text refers to a concept in Jewish mysticism that in the future world (Olam Haba), the physical world will be transformed into a higher state of existence. In this elevated state, the natural world will be more attuned to the spiritual realm and will be a vessel for the revelation of divine light.

This means that the laws of nature as we know them will no longer be fixed and limiting, but rather will be fluid and malleable to the will of the Creator. The laws of nature will no longer constrain or restrict the expression of the divine, but rather will be an integral part of its revelation.

Therefore, in the future world, even the natural phenomena that we see in our world today will take on a miraculous quality, as they will be more closely aligned with the divine will and purpose. In this sense, the natural world itself will become a reflection of the divine, and the miracles embedded within it will be revealed in a more obvious and explicit manner.

Certainly, let me try to explain further. The idea is that in the future, when the world reaches its ultimate perfection, there will be a higher level of awareness and appreciation for the miracles and wonders of nature.

Right now, we tend to take the natural world for granted and often overlook the incredible complexity and beauty that surrounds us. But in the future, as our consciousness and understanding evolve, we will be able to perceive and appreciate the wonders of nature in a way that is currently beyond our comprehension.

Additionally, the text suggests that in the future, even the natural phenomena that we currently understand and take for granted will be seen in a miraculous light. This is because the natural world will be elevated to a higher level of existence, and we will be able to perceive it in a more profound way.

The idea is that as we become more attuned to the divine, we will be able to see the hand of God in everything, even in the seemingly mundane aspects of nature. And as we develop a deeper connection with the divine, we will also develop a deeper appreciation for the natural world and all the miracles it contains.

The concept of nature becoming divine means that the physical world and its laws will be infused with a higher spiritual consciousness, bringing a greater sense of harmony, purpose, and meaning to the natural world. In the Jewish mystical tradition, this idea is associated with the concept of "Olam HaBa," or the "World to Come," which represents a state of spiritual perfection and enlightenment that will come about in the future. In this state, the natural world will be elevated and transformed, and the divine will be revealed in all aspects of creation, including the laws of nature themselves. This idea reflects the belief that the material and spiritual worlds are not separate or opposed, but rather are two aspects of a unified reality that will ultimately be reconciled and unified in the divine plan.

When we say that nature will be elevated, we mean that the physical world, including everything in it, will become more imbued with spiritual energy and divine purpose. This means that the natural world will no longer be seen as separate from the divine, but rather as an integral part of it. In this elevated state, the physical world will serve as a vessel for the expression of divine energy and will manifest the divine will more fully.

In Jewish thought, there is the concept of "gilui Shechinah," which means the revelation of God's presence in the world. According to this idea, as the world becomes more elevated, the Shechinah, or divine presence, will become more manifest in all aspects of creation, including the natural world. This will result in a greater awareness and appreciation of the divine within the physical world.

So, when we talk about the natural world being elevated, we mean that it will become more connected to the divine and more expressive of divine energy and purpose. This will lead to a greater awareness and appreciation of the divine in all aspects of creation, including the physical world.

It's difficult to say for sure what it will look like because it's beyond our current understanding and experience. However, some religious traditions and philosophical ideas suggest that it could involve a world where the natural elements are infused with divine qualities, where the natural laws and forces that govern the universe are seen as expressions of the divine will, and where human beings have a deeper understanding and connection with the natural world.

For example, in some belief systems, the natural world is seen as a manifestation of the divine, and the elevation of nature would involve a recognition and appreciation of this reality. This could involve a shift in how we see and treat the natural world, with a greater emphasis on conservation and preservation of the environment.

In other traditions, the elevation of nature could involve a transformation of the physical world, where the natural elements are no longer subject to decay and destruction, but rather exist in a state of perpetual harmony and balance.

Overall, the idea of the elevation of nature is a complex and multifaceted concept that encompasses a wide range of possibilities and interpretations, and ultimately, its realization may be beyond our current understanding.

This continuation is explaining how the elevation of nature will manifest itself in the future. It states that the "new wonders" that will exist in the future will be seen not only in the revelation of miracles but also in the miracles themselves. Currently, the miracles that are present in nature are hidden and not fully revealed. However, in the future, they will be fully revealed, and there will be two levels of elevation.

The first level is that the revelation of the divine light will exist in nature itself. In other words, the miracles will no longer be hidden within nature but will be openly displayed in the natural world. The second level is that there will be no contradiction between the revealed light and the natural world. This means that nature will no longer be the opposite of the revealed divine light, but rather, nature will be a vessel for the revealed light to shine through. This is because the natural world will also be elevated to a state where it is a vessel for the divine light.

Therefore, in the future, both the miracles themselves and their manifestation in the natural world will be fully revealed, and there will be no contradiction between them.

Sure, I'll do my best to explain in more detail.

The passage is discussing the concept of miracles and how they are perceived in the natural world. The author is saying that the miracles that exist in the natural world are currently hidden because the natural world is governed by the laws of nature. However, in the future, when the world is elevated and transformed, the miracles in the natural world will be revealed.

The author explains that the transformation of the world will involve two stages. The first stage is the revelation of the "divine light" that is currently hidden in the miracles of nature. This means that the miracles of nature will continue to exist, but their true essence as manifestations of the divine will be revealed.

The second stage is the transformation of the natural world itself, so that it becomes a vessel for the divine. In other words, the natural world will be elevated to a level where it is no longer governed by the laws of nature, but instead serves as a vehicle for the divine will. This means that the miracles of nature will no longer be hidden by the laws of nature, but will be fully manifest in the world.

To summarize, the passage is describing a future state where the natural world is transformed and becomes a vessel for the divine. This transformation will involve the revelation of the divine essence of the miracles in nature, as well as the elevation of the natural world to a level where it no longer obscures these miracles but instead fully manifests them.

Yes, nature is ultimately an expression of God's will, and it operates according to the laws that God has established for it. However, when we speak of something being "not governed by the laws of nature," we are referring to something that transcends those laws and operates on a higher level.

For example, a miracle is often described as something that is not governed by the laws of nature. Miracles are events that go beyond what we would normally expect to happen based on the laws of nature. They are manifestations of God's power that are meant to demonstrate His presence and intervention in the world.

Another example would be the human soul. While the body is subject to the laws of nature, the soul is seen as something that transcends those laws and operates on a higher level. The soul is the divine spark within us that connects us to God and enables us to perform acts of kindness, wisdom, and holiness that go beyond what we might normally be capable of based on our physical abilities.

So when we say that something is not governed by the laws of nature, we are referring to something that operates on a higher, more spiritual level than the physical world. This is what is meant by the phrase "elevation of nature" - a state in which the natural world is elevated to a higher level of spirituality and divine consciousness.

Sure, I'll try to explain it more.

In Kabbalah and Chassidut, it is believed that the ultimate purpose of creation is to reveal the infinite light of God in the physical world. This means that everything in creation, including the natural world, is ultimately meant to be a vessel for God's infinite light.

However, currently, the natural world is limited and constrained by the laws of nature, which are themselves limited by the finite vessels of the sefirot. In other words, the natural world as we know it is only a limited expression of God's infinite light.

But in the future, it is believed that the natural world will be elevated and transformed to a state where it can fully manifest God's infinite light. This means that the natural world will no longer be limited by the laws of nature and the finite vessels of the sefirot, but will instead be a vessel for God's infinite light in an unrestricted and unlimited way.

This transformation of the natural world will occur through the revelation of the hidden sefirot of Keter and Chochmah, which are currently concealed and inaccessible to us. These sefirot represent the infinite and unrestricted aspects of God's light, and their revelation will allow the natural world to be elevated to a state where it can fully manifest God's infinite light.

So the elevation of nature means that the natural world will no longer be limited by the laws of nature and the finite vessels of the sefirot, but will instead be a vessel for God's infinite light in an unrestricted and unlimited way, through the revelation of the hidden sefirot of Keter and Chochmah.

Sure, let me try to explain the text in more detail. The passage is discussing the idea that the wondrous renewal that will occur in the future world will be manifested through the creation of new wonders and through the elevation of the existing wonders in nature.

The text suggests that there are two levels of wonders in nature: the hidden wonders that are embodied in the natural world, and the revealed wonders that we experience through our senses. The hidden wonders are associated with the sefirot of Keter and Chochmah, which represent the highest levels of Divine wisdom and creative power.

The revealed wonders of nature that we experience today are a reflection of the hidden wonders, but they are limited by the laws of nature that govern their expression. In the future world, however, the revealed wonders of nature will be elevated to a higher level of expression that transcends the limitations of natural law. This means that the wonders of nature will manifest in a way that is not bound by the laws of nature as we currently understand them.

To give an analogy, imagine a musician who is playing a beautiful piece of music on a piano. The notes that he is playing are limited by the structure of the piano and the laws of music theory. However, if the musician were to elevate his playing to a higher level of expression, he might begin to play notes that are not bound by the laws of music theory as we understand them. Similarly, in the future world, the wonders of nature will be elevated to a higher level of expression that transcends the limitations of natural law, allowing us to experience a new level of wonder and beauty in the world around us.

Sure! Let me try to explain it again with more detail.

In Kabbalistic terminology, Keter is the highest sefirah, the source of all existence and the ultimate point of unity with God. Chochmah, on the other hand, is the sefirah of divine wisdom and creativity, the power of insight and inspiration that flows from Keter.

The text we were discussing earlier mentions the "revelation of the light of the Infinite One" (gilui or haEn Sof) in the world to come. According to Kabbalistic thought, this refers to a state in which the spiritual light of Keter becomes manifest in the lower sefirot, including Chochmah.

The connection to nature is that, in our current reality, the natural world is governed by the laws of cause and effect, which are rooted in the sefirah of Malchut (the lowest sefirah), which is associated with the physical realm. In other words, the natural world we experience is a reflection of the sefirot below Chochmah, which are subject to the limitations of time, space, and causality.

However, in the world to come, the light of Keter will be revealed in Chochmah and other sefirot, including Malchut. This means that even the physical realm will be infused with divine light and no longer governed by the laws of nature as we know them.

Now, to the music analogy. Think of a symphony orchestra. The conductor represents Keter, the ultimate source of the music. The musicians represent the sefirot, each contributing their unique sound and expression to the music. The audience represents the world that receives and experiences the music.

In our current reality, the audience hears the music as a collection of separate sounds and instruments, with a clear beginning, middle, and end. This is like the natural world we experience, with its orderly laws and limitations.

But in the world to come, the conductor's vision (Keter) will be fully realized, and the music (the divine light) will flow freely and fully from each musician (sefirah), creating a unified and transcendent experience for the audience (the world).

Sure, I'll do my best to explain the music analogy further.

Imagine you are listening to a beautiful symphony orchestra playing a piece of music. Each instrument is playing a unique part, contributing to the overall sound of the piece. However, if you were to listen to each instrument separately, it may not sound as beautiful or as meaningful as when all the instruments are played together in harmony.

Similarly, in the analogy given in the text, each aspect of creation has its own unique purpose and contributes to the overall harmony of the universe. However, just as the individual instruments in an orchestra can't fully express the beauty of the music without playing together in harmony, the individual aspects of creation can't fully express the divine will without working together in harmony.

Now, when we talk about chochmah and keter in relation to this analogy, we can see chochmah as the inspiration or idea behind the music, the initial spark of creativity that leads to the composition. Keter, on the other hand, can be seen as the conductor, guiding and directing the orchestra to bring the composer's vision to life.

In the same way, the divine will is the inspiration behind creation, and chochmah is the initial spark of creativity that brings it into being. Keter, as the conductor, directs and guides creation towards fulfilling the divine will. The elevation of nature, then, is the ultimate realization of the divine will, where all aspects of creation are working together in harmony to bring about the highest good.

Certainly! The text is describing how the wonders that we see in nature today will continue to exist in the future world, but in a way that is even more marvelous and amazing. The miracles that we see in nature today are still bound by the laws of nature, even though they are incredible and awe-inspiring. In the future world, however, the miracles of nature will be even more amazing because they will not be bound by the limitations of nature. They will be like music that is played by a master musician who is not bound by the limitations of the musical instrument.

The current wonders of nature are like the music that we hear today, which is beautiful and amazing, but still limited by the capabilities of the instrument being played. In the future world, the wonders of nature will be like music played by a master musician who can make the instrument do things that were previously thought impossible. The limitations of nature will no longer apply, and the miracles of nature will be even more incredible than what we can imagine today.

Verse 8:5 speaks of the ultimate state where the body will be elevated and sustained by Godliness, while the soul is currently sustained by the body. This is similar to the known concept that in the World to Come, the soul will be sustained by the body. Despite the fact that the body will still be physical at that time, it will be sustained by Godliness and will not require physical sustenance. This will result in the body being on a higher level than the soul.

The idea is that when the body nullifies itself to Godliness, it reaches a higher level of nullification than the soul because the soul's nullification is connected to its spirituality and existence. However, when one nullifies the body through spiritual work, the nullification is related to Godliness rather than the body's existence. In the World to Come, the nullification of the body will be in its very existence, resulting in two levels of nullification.

Therefore, in the future, the soul will be sustained by the body, and this will represent the ultimate elevation of the body.