כיבוד אב ואם ג

To generate index: References → Insert Index "Honor your father and your mother, so that your days may be lengthened" etc. According to the Torah "And where (vi'ayay) is the lamb for the burnt-offering?" (in Likutay Tinyana, Torah 12); see there well.

And the general principle is that the primary creation is for the sake of His glory, blessed be He. And therefore the kavod is the root of the entire creation. And everything that was created in the six days of Beraishis — the root of everything is the kavod, for the sake of which everything was created. And in each and every ma'amar [utterance] of the Ten Utterances through which the world was created, there is in it an aspect of a specific kavod for the sake of which this ma'amar existed — through which a particular portion of the creation was created. For "the whole earth is full of His glory" (Isaiah 6:3) — for the kavod sustains everything.

But nevertheless, there is a boundary to the kavod within each ma'amar — that it should not extend to the external places and the sitra achra, which are the aspect of the filthy places (mekomos hametunafim), in the aspect of "and My glory I will not give to another" (Isaiah 42:8). But if so, from where do these places receive vitality? For certainly even they receive vitality from Him, blessed be He. But they receive vitality from the aspect of Beraishis — the ma'amar sasum [sealed/hidden utterance] — which includes all the ma'amaros, and all of them receive vitality from it. And the kavod of the ma'amar sasum is sealed and concealed in the ultimate concealment. And from there specifically the sitra achra and the external places receive vitality etc.

Likutay Halachos

And therefore, when a person falls, G-d forbid, to the aspect of these places — that is, to the aspect of the filthy places etc. — and then he begins to look at himself and sees that he is very far from His glory, blessed be He, and asks and seeks "where (ayay) is the place of His glory?" etc. — through this is his primary rectification and ascent, in the aspect of "the descent is for the purpose of the ascent" etc. For "ayay is the place of His glory" — this is the aspect of the supernal kavod of the supernal ma'amar, which is the ma'amar sasum Beraishis, as mentioned above. For from there vitality is drawn to these places etc.; see there all this well.

A Collection of Laws — Shulchan Aruch And this is the aspect of kibud av va'aim. For the primary holadah [birth/procreation] is drawn from the aspect of the aforementioned supernal ma'amar — the aspect of Beraishis, the ma'amar sasum — from which all the portions of kavod that are clothed in all the ma'amaros receive — through which all the particulars of the world were created, whose root is entirely the kavod, as mentioned above.

Volume 10 · Orach Chaim

For the primary obligation to beget children is for the sake of His glory, blessed be He — so that the world should be sustained, so that his children should remain after him from generation to generation to reveal His glory in the world, for the sake of which everything was created. For everything was created only for the sake of the kavod, as it is written, "Everything that is called by My Name, and for My glory I created it" (Isaiah 43:7) etc., as mentioned above. And the primary revelation of His glory is only through man (adam), for there is no one who magnifies and sanctifies His glory, blessed be He, like man — for whose sake everything was created, so that he would make known the splendor of His glory, blessed be He, that is in every particular of the creation (as is brought elsewhere). And for this reason one is obligated to establish offspring, so that people should multiply in the world who will make known His glory, blessed be He. And for this very reason Hashem, blessed be He, gave such a power to man — that he can beget in his image children. And this is among His awesome wonders, as it is written, "I am fearfully and wonderfully made; wondrous are Your works" (Psalms 139:14) etc. — as our Sages of blessed memory said. And everything is for the sake of His glory, blessed be He — so that people should be sustained in the world from generation to generation to magnify His glory, blessed be He, as mentioned above. It turns out that the primary root of the power of holadah is drawn from kavod, which is the root of the entire creation. And similarly, the sustaining of the entire creation — everything that is born at every moment, whether plants, whether animals, and whether people — all His awesome wonders, blessed be He, that He performs at every moment: that He gives the power that such a tree should grow from one seed, or that the animal should give birth in its likeness, and similarly the birth of man — the root of everything is the kavod, as mentioned above. And the primary thing is man, for all His glory, blessed be He, depends on him, as mentioned above. And therefore, all the power of holadah of man is drawn from kavod, as mentioned above. But the portions of kavod that are clothed in each one do not have the power to beget until they receive from their root — that is, from the roots of the portions of kavod that are clothed in the Ten Utterances through which the world was created, and through them come all the births in the world, which are the sustaining of the world. And also these portions of kavod do not have the power to beget until they receive from their supernal root, which is the root of all the ma'amaros — which is the ma'amar sasum Beraishis, which is the root of everything. And from there all the portions of kavod of all the Ten Utterances receive — to sustain the world, to give the power to draw forth all the births in the world. And in particular the birth of man, which is the primary thing — for it is impossible to draw his neshamah and vitality except from the root of everything, which is the aspect of ayay, the aspect of Beraishis ma'amar sasum, as mentioned above. And so too it is understood from the writings of the Ari z"l: that it is impossible to draw the neshamos of the unions except when one receives mochin from a higher level, and that level from a still higher level, and so on, higher and higher, until the root of everything. And from there an additional illumination is drawn to the mochin, from level to level, until the neshamah is born and drawn downward etc.; see there. That is, as mentioned above — that one must draw the holadah from the root of everything, which is the aspect of Beraishis ma'amar sasum, as mentioned above. And since from the aspect of the ma'amar sasum — from there specifically the external forces and the filthy places nurse, due to the greatness of the concealment and hiddenness etc., as mentioned above — therefore, in this world, for the most part, the intense grip of the sitra achra takes hold in all the unions of most people, as it is brought in the Zohar. For it is impossible for a person to ascend there, to the aspect of ma'amar sasum etc., except when he first descends to clarify nitzotzos from the depths of the klipos, which are the aspect of the filthy places, to which many nitzotzos and neshamos fell from the sin of Adam HaRishon. And when he descends, he searches and seeks "ayay — where is the place of His glory?" — and then he ascends in the ultimate ascent and draws the neshamah from there, from the aspect of ayay, the ma'amar sasum that is the root of everything, as mentioned above. And therefore in the matter of the union there is a very great and awesome battle, as is known. And few are they who merit winning this battle in completeness. And there are in this thousands and myriads of levels. For there are very awesome tzadikim who, even though they descend to raise nitzotzos from the place where they need to raise them, nevertheless, through the greatness of their power, they overcome so that no hold whatsoever from the contamination of the filthy places takes hold in them — from which comes the intensity of the overpowering of this desire. Rather, they emerge from there in peace. And therefore in truth they draw very lofty neshamos from the place from which they draw. But in any case, however it may be, since it is done in the permitted manner according to the law of the holy Torah, lofty and holy neshamos are drawn in every birth — even though there is some hold in it from the contamination, as it is written, "Behold, in iniquity I was formed" (Psalms 51:7) etc. Nevertheless, the neshamah is drawn from a very lofty place, from the aspect of the aforementioned ma'amar sasum — that is, in the aspect of the aforementioned: the descent is for the purpose of the ascent. For specifically because he must descend to these places that are very far from His glory, blessed be He — whose nurture is from the ma'amar sasum, from which comes the overpowering of all the desires, this desire in particular — therefore through his descent there in the permitted manner, to fulfill the mitzvah of the Torah, and then he asks and searches and seeks "ayay — where is the place of His glory?" in such places — then he ascends in the ultimate ascent to the aspect of ayay, the aspect of Beraishis ma'amar sasum, from which comes the neshamah of the holadah. And even one who does not merit to know of this — to ask and search then "ayay — where is the place of His glory?" — nevertheless, since it is done in the permitted manner, all this is accomplished automatically through the power of the tzadikim who engage in this. For the tzadikim sustain all the worlds, and through their power and through them come all the births in the world. For the primary root of holadah is from the aspect of ayay, the ma'amar sasum, from which specifically comes the nurture of the aforementioned places, from which is drawn the contamination and the overpowering of the desire that takes hold in the holadah. And through this specifically — that they overcome — through this specifically they ascend from there to the aspect of ayay, which is their root, from which comes the primary holadah, as mentioned above. And for this reason Hashem, blessed be He, warned us in the Ten Commandments about honoring father and mother — to teach that in truth the holadah comes through the root of the kavod, which is the aspect of ayay, from which all the portions of kavod clothed in all the Ten Utterances are drawn — for the sake of which all the creation was created and sustained, as mentioned above. For this son who was born from the putrid drop of his father and mother — and this is the aspect of the filthy places, the opposite of kavod, for there is the hold of the overpowering of the desires that come from the sitra achra, in the aspect of "Behold, in iniquity I was formed", as mentioned above — when this son turns and gives kavod to his father and mother who begot him, through this he shows that he clarifies and raises and reveals the kavod from the places where the kavod was concealed and hidden — which are the aspect of the filthy places, as mentioned above. For in truth they nurse from the supernal kavod, from the aspect of Beraishis ma'amar sasum, as mentioned above — from which is the primary kavod, as mentioned above. And upon this depends the primary service of man. For the primary service of man is to reveal His glory, blessed be He — for only for this was he created, as mentioned above. That is: even though in truth "the whole earth is full of His glory," nevertheless man is needed to reveal this in the world — that His glory, blessed be He, fills the whole earth. For the klipos, the aspect of the filthy places whose nurture is from the ma'amar sasum, seek to overpower at all times to conceal His glory, blessed be He. From there come all the desires and all the transgressions, G-d forbid — which are the blemish of His glory, G-d forbid. And this is the aspect of the destruction of the Beis HaMikdash. For the primary glory of Hashem, blessed be He, was in the Beis HaMikdash, as it is written, "and the glory of Hashem filled the House" (I Kings 8:11) etc. And because of our many sins, the sitra achra overpowered and destroyed the Beis HaMikdash and concealed His great glory that dwelt there, as it is written, "O G-d, nations have entered Your inheritance, they have defiled Your holy Sanctuary" (Psalms 79:1) etc. And as it is written, "They have profaned to the ground the dwelling-place of Your Name" (Lamentations 2:2). And as we say, "Our glory has gone into exile, and the kavod has been taken from the house of our life" etc. And all our service is to clarify the kavod from the klipos. For even though they cannot nurse from the essence of the kavod, in the aspect of "and My glory I will not give to another," as mentioned above — nevertheless, through nursing from the ma'amar sasum, they seek to overpower to conceal and hide His glory, blessed be He. And this is the aspect of the destruction of the Beis HaMikdash, because of our many sins, as mentioned above. And the primary service is to rectify this — to strive all the days of our life to clarify and raise and reveal the kavod that was hidden and concealed through them. And the primary revelation of the kavod is through knowing that even the filthy places themselves, that are far from His glory, blessed be He — even they nurse from Him, blessed be He, from the ma'amar sasum, which is the root of all the kavod, as mentioned above. And immediately when one knows this and searches and seeks there also for His glory, blessed be He — in the aspect of "ayay — where is the place of His glory?", as mentioned above — then immediately the klipos and all the filthy places are nullified. For all their power and nurture is only from the concealment and hiddenness — because they nurse from the ma'amar sasum and concealed, as mentioned above. But immediately when one knows this — that even their nurture itself is from Hashem, blessed be He, from the aspect of ma'amar sasum — then they no longer have any nurture and are completely nullified. And then, when they are nullified, then His glory, blessed be He, is revealed there again in a great revelation, in the aspect of "Relate among the nations His glory" (Psalms 96:3). And it is written, "Declare My glory among the islands" (Isaiah 66:19) etc. For what at first prevented the kavod from extending there — in the aspect of "and My glory I will not give to another" — that was only because there was an overpowering of the klipos there, the aspect of the filthy places. But immediately when they are nullified — through knowing the truth that their nurture is from Hashem, blessed be He, from the ma'amar sasum, through which they are completely nullified, as mentioned above — then immediately His glory, blessed be He, is revealed there. And this is the primary service of man — to reveal His glory, blessed be He, from all the places where it was hidden and concealed. "So that all the peoples of the earth should know" (I Kings 8:60) the truth — that "the whole earth is full of His glory." And therefore, in truth, the primary service is through the seeking and searching for His glory, blessed be He, as it is written, "Seek Hashem and His strength, seek His face always" (I Chronicles 16:11). And it is written, "And you shall seek from there Hashem your G-d, and you shall find Him, for you shall seek Him" (Deuteronomy 4:29) etc. And it is written, "To You my heart has said, 'Seek My face'; Your face, Hashem, I shall seek" (Psalms 27:8). And so in many verses. For one must seek and search for His glory, blessed be He, in this world greatly, all the days of one's life. For this is the main thing. For it is known that the klipah precedes the fruit, and it is impossible to reach His glory, blessed be He, except by first passing through the klipos — to break them and destroy them. And when one breaks the klipah, then one merits the fruit. And this is the aspect of all the desires and trials and obstacles and confusions and hindrances that surround every person before he merits recognizing His glory, blessed be He. And all this is drawn from the external places, the aspect of the aforementioned filthy places, whose nurture is from the ma'amar sasum, as mentioned above. And when one passes through these places, then his primary rectification is that he should seek and search there also for His glory, blessed be He, in the aspect of "ayay — where is the place of His glory?" etc. Through this he ascends in the ultimate ascent, and all the klipos are nullified, and then His glory is revealed, as mentioned above. It turns out that the primary service of man — which is to reveal His glory, blessed be He — is specifically through the seeking and searching in all the places that are far from holiness etc., as mentioned above. Through knowing that even there His glory, blessed be He, is concealed and hidden — in the aspect of "If a person says to you, 'Where is your G-d?' — tell him, 'In the great city of Rome'", as is brought in the aforementioned Torah. Therefore, through fulfilling the mitzvah of kibud av va'aim, through this one reveals His glory, blessed be He, from all the concealments. For kibud av va'aim is the aspect of clarifying the kavod that was concealed and hidden — from which comes the holadah, as mentioned above. For in this concealed kavod, the klipos were at first greatly taking hold — from which comes the overpowering of this desire through which the holadah takes place. And now, when this son turns and gives kavod to his parents — for he believes that his father and mother magnified His glory, blessed be He, through begetting him, and for this reason they deserve kavod, in the aspect of "for those who honor Me, I will honor" (I Samuel 2:30). It turns out that he believes in the truth: that his birth was drawn from the root of the kavod — that is, from the aspect of ma'amar sasum, which is the root of all the kavod. And then he reveals the kavod that was hidden and concealed through the filthy places — for they are nullified through revealing that even they themselves nurse from Him, blessed be He, etc., as mentioned above. And through this he can engage in the service of Hashem, blessed be He, and reveal His glory, blessed be He, all the days of his life. For the primary revelation of His glory, blessed be He, is through knowing and believing that even in the filthy places the root of His glory, blessed be He, is concealed and hidden — and this is the aspect of the mitzvah of kibud av va'aim, as mentioned above. And this is what is written in Likutay Torah from the Ari z"l in Parashas Vayaira: that the mitzvah of honoring father and mother is because his father and mother give him a levush [garment] through which all his service etc. It is understood there that the service of man is through the mitzvah of honoring father and mother — that is, as mentioned above. And this is: "Honor your father and your mother" etc. "and My Sabbaths you shall keep" etc. — "All of you are obligated in My honor." For the primary honoring of the father is so that one should be able to reveal the glory of Hashem, blessed be He. But when his father tells him to transgress the words of the Torah and to blemish His glory, blessed be He, certainly one need not obey him. On the contrary — through this itself one fulfills kibud av, when he does not obey him to transgress the words of the Torah. For the primary kibud av is for the sake of revealing the glory of the Makom, blessed be He, as mentioned above. And this is: "Honor your father and your mother, so that your days may be lengthened" (Exodus 20:12). For through kibud av, one draws the kavod from the ma'amar sasum, which is revealed through kibud av — through revealing that the holadah is from there, as mentioned above. And there is the primary lengthening of days (arichus yamim), as is known from the Kesavim [writings of the Ari z"l]. For this reason, the early generations in the days of Adam and Noach had very long lives — because they received vitality from the aspect of Arich Anpin, the aspect of Keser, which is the aspect of the aforementioned ma'amar sasum, the aspect of ayay, as is known. And since through kibud av one merits ascending there, as mentioned above, therefore through this one merits length of days, in the aspect of "so that your days may be lengthened" etc. And according to this, one can understand somewhat why the early generations mentioned above were such wicked people — even though they nursed from such a lofty holiness, from the aspect of Arich Anpin, Keser, as mentioned above. But in truth, on the contrary, specifically because of this they could not withstand the trial. For because their nurture was from Beraishis, the ma'amar sasum etc. — from which comes the nurture of the klipos — therefore the hold of the klipos that nurse from there overpowered in them even more. And they needed then to seek and search for Hashem, blessed be He, greatly in those places — and then they would have ascended in the ultimate ascent. But they did not withstand the trial and did not seek and search for Him as fitting. And through this, the intense grip of the sitra achra that nurses from there took even greater hold in them. And because of this they were such wicked people. And this is the aspect of: "In the beginning (Beraishis) G-d created the heavens and the earth. And the earth was tohu vavohu [chaos and void] and darkness" (Genesis 1:1-2) etc. For tohu vavohu and darkness — which are the intense hold of the klipos — their nurture is from the aspect of Beraishis, the ma'amar sasum, as mentioned above. And this is: "And G-d said, 'Let there be light,' and there was light" (Genesis 1:3). This is the aspect of the revelation of light from within the darkness — the revelation of His glory from the absence of kavod. For the klipah precedes the fruit — for they nurse from the ma'amar sasum, which is before and first to everything. And therefore, immediately when the ma'amar sasum Beraishis came into being, immediately, from the very greatness of the concealment and hiddenness, they took hold — the aspect of "and the earth was tohu vavohu and darkness" etc. But "and the spirit of G-d" — this is the spirit of Mashi'ach. "Hovered over the face of the waters" — this is the Torah. For the primary revelation of the kavod from within the ma'amar sasum — to drive away the hold of the klipos and to reveal and draw His glory from the ma'amar sasum, from concealment to revelation, which is the primary service of man — this is primarily accomplished in completeness through the spirit of Mashi'ach, who constantly engages in driving away the klipos and revealing His glory from concealment to revelation. And this is the aspect of the revelation of the Torah, which is the primary glory of Hashem, blessed be He, as our Sages of blessed memory said: "There is no kavod except Torah." And from the beginning of the creation of the world until now, he [the spirit of Mashi'ach] has been engaged in this — until he will complete in fullness the revelation of His glory, blessed be He, as fitting. And then he will come to redeem us — for then will be the primary revelation of His glory in the entire world, as it is written, "And the glory of Hashem shall be revealed" (Isaiah 40:5) etc. And therefore, through the aspect of "and the spirit of G-d" — the aspect of the spirit of Mashi'ach, who reveals His glory, blessed be He, from concealment, as mentioned above — through this: "And G-d said, 'Let there be light'" etc. And similarly, "And G-d said, 'Let there be a firmament'" etc. And similarly all the ma'amaros — all of which are the aspect of the revelation of His glory from concealment to revelation, from the aspect of ayay to the aspect of "the whole earth is full of His glory." And all this is accomplished through the aspect of the spirit of Mashi'ach. And this is the primary service of man all the days of his life, as mentioned above. And this is the aspect of: "In the future, the theaters" etc. "will have Torah studied in them publicly", as it is said, "and he too shall remain for our G-d" (Zechariah 9:7). For Israel search and seek after His glory, blessed be He, constantly — even in the exile, in all the far-off places, the aspect of the filthy places, which are the aspect of their theaters and circuses. And through the seeking and searching after His glory, blessed be He, even there — through this the hold of the external forces is nullified and His glory, blessed be He, is revealed even there, as mentioned above. Until they will merit that even in them Torah will be studied publicly — for even there His glory will be revealed through the seeking and searching after His glory, blessed be He, constantly, as mentioned above. And this is the aspect of the Kaddish that the orphans say for their father and mother all year, and afterward on the yahrzeit — which is for the rectification of the neshamah of the deceased. And at first glance, the matter is not understood: why did they choose to say Kaddish specifically and not other holy prayers? But according to the above it is understood somewhat. For the primary rectification that can be done for the neshamah of the deceased is only through the aspect of ayay mentioned above. For behold, he has already died and gone to his world, and there, there is no doing of any mitzvah, for "today is to do them" (Deuteronomy 7:11) is written. And according to what he accomplished through his deeds, so they repay him there — for everything is according to the reckoning. And what benefit does it give him, what is done for his sake here? But the primary rectification is through the aspect of ayay mentioned above, which is the aspect of the ma'amar sasum, which is above the Torah. For the Torah is included in the Ten Commandments, which are the aspect of the Ten Utterances, which are the aspect of the revelation of His glory, blessed be He — for "there is no kavod except Torah." And the aspect of ayay, the aspect of Beraishis, which is the ma'amar sasum, is above the Torah — the aspect of the roots of the Torah. And there, everything is transformed for the good. For there is the root of teshuvah, which is above the Torah and wisdom. For according to strict law, teshuvah should not be effective, as our Sages of blessed memory said. And this is the aspect of "It is a time to act for Hashem; they have violated Your Torah" (Psalms 119:126) — which was said regarding the rectification of those who need to return. As Rashi explained there: that David asked that Hashem, blessed be He, should inform him what those who violated His Torah should do etc.; see there. And through his holy spirit, he perceived within his question the answer to his words. For this very verse is the aspect of the rectification of ba'alei teshuvah — for this verse alludes to Oraisa d'Atika [the Torah of the Ancient One], as is found in the Zohar at the beginning of the Idra Rabba, and is brought in his [the Rebbe's] words of blessed memory: "Rabbi Shimon opened and said: 'It is a time to act for Hashem; they have violated Your Torah' — this is Oraisa d'Atika" etc. — which is the aspect of the roots of the Torah, as is known. And there it is above the Torah, and there is the primary rectification of ba'alei teshuvah. And there, one can also rectify the neshamah of the deceased — whoever is able to ascend there. And therefore in truth the primary rectification is through the great tzadik who is able to ascend there, where he can rectify everything. And therefore they say Kaddish for the deceased. For Kaddish is in the aspect of ayay, the aforementioned ma'amar sasum. For Kaddish is above all the kedushos [sanctifications], in the aspect of "Blessed is He, above all blessings and songs" etc. — and this is the aspect of ayay, the aforementioned ma'amar sasum. And therefore there is the primary rectification of the deceased. And therefore they say Kaddish specifically for the sake of his rectification, as mentioned above. And therefore the primary rectification is when he [the deceased] left behind children who say Kaddish on his behalf — which is the aspect of ayay — which rectifies all the blemishes and transgressions, even if he fell, G-d forbid, to the aspect of the filthy places through his sins. For the aspect of ayay is the rectification of these places. And this is the aspect of the Kaddish that the children say — who were drawn into the world through this aspect, as explained above regarding kibud av va'aim, as mentioned above. For also through the Kaddish, one fulfills the mitzvah of kibud greatly — for this is the primary honor to them, that he does them good afterward through the aspect of ayay, which is the aspect of Kaddish, as mentioned above. It turns out that through the Kaddish that the children say for their father and mother, through this they fulfill the mitzvah of kibud, and they rectify the initial blemish of the holadah where the aspect of the filthy places took hold — in the aspect of "Behold, in iniquity I was formed" etc. For through the Kaddish, which is the aspect of ayay, as mentioned above, through this they ascend there to the aspect of ayay etc. — through which comes the primary rectification of all this, as mentioned above — and understand. Halachah 5 is in Hilchos Shevuos 2. Core concept (LM II:12 — "vi'ayay haseh l'olah"): Creation exists for His kavod. Each of the Ten Utterances has its own kavod. But the sitra achra/filthy places cannot receive from the revealed kavod ("uchvodi l'acher lo etein") — they nurse instead from the ma'amar sasum (sealed utterance = Beraishis), which is the root of all kavod but is deeply concealed. When one falls to these low places and asks "ayay mekom kevodo?" — that very question becomes the ultimate ascent to the root of everything. Holadah and the battle of zivug (§1): All birth comes from the ma'amar sasum (Keser/Arich Anpin). Since the sitra achra also nurses from there, every union involves a fierce spiritual battle. Great tzadikim descend to clarify nitzotzos and emerge in peace; ordinary people are protected by the merit of the tzadikim when the act is done b'heter (in the permitted manner). Kibud Av = revealing kavod from concealment (§2): When a child — born from the "tipah s'ruchah" and "mekomos hametunafim" — turns and gives kavod to his parents, he demonstrates that the kavod was concealed even in those places. This nullifies the klipos (whose power comes only from hiddenness). The churban Beis HaMikdash = kavod concealed; our avodah = seeking "ayay mekom kevodo" everywhere, even in "the great city of Rome." Arizal and not obeying aveiros (§3): The Arizal taught that kibud av = levush for avodah. "Kulchem chayavim bichvodi" — one needn't obey a parent's command to sin, because true kibud av IS revealing Hashem's kavod. Arichus yamim and the early generations (§4): "L'ma'an ya'arichun yamecha" — through kibud av one reaches the ma'amar sasum = Arich Anpin = source of long life. The generations of Adam and Noach lived long because they nursed from Keser, but specifically because of this, the klipos overpowered them even more — they failed to ask "ayay?" and fell. Beraishis and Mashi'ach (§5): Tohu vavohu = klipos nursed from the ma'amar sasum. "Yehi or" = revelation of kavod from concealment. "Ruach Elokim" = spirit of Mashi'ach, who has been working since creation to reveal kavod from hiddenness. All ten ma'amaros = kavod moving from ayay to "m'lo kol ha'aretz kevodo." Theaters to batei midrash (§6): In the future, even their theaters and circuses will have Torah studied in them — because Israel's constant seeking of kavod in the lowest places ultimately transforms those very places. Kaddish for the deceased (§7): Kaddish is specifically the aspect of ayay/ma'amar sasum, which is above Torah ("l'eila min kol birchasa"). There, everything is transformed — it is the root of teshuvah (which by strict law shouldn't work). "Eis la'asos laHashem heiferu Torasecha" = Oraisa d'Atika = roots of Torah, where ba'alei teshuvah are rectified. Children saying Kaddish = fulfilling kibud av through the same ayay-level from which they were born.