Possibility for a Divine ‘Hamshocho’ to come from Hashem’s ‘Atzmus’ into our world and become revealed throughout the world.
And this explains why ‘simple’ instructions were given at ‘Matan Torah’, because with ‘Matan Torah’ Hashem’s ‘Atzmus’ permeated every aspect of ‘Seder Hishtalshelus’ even into the simple things.
It is specifically the lower realm that has utmost importance because being that it is Hashem’s very ‘Atzmus’, It permeates everything on every level all the way down to the lowest mundane thing on the lowest level in the lowest world. It is explained in Chassidus that HaShem’s primordial thought was to create our lowly material world whereas all the lofty spiritual worlds are only stages through which to create our world. This is explained through the parable of a new home. When thinking of a new home one might initially think about the space one desires in the large lounge and entertaining room perhaps, but the plans and foundations are not the first things that come to mind when fantasising about a future home yet in reality first one needs to prepare the design, plans and structural calculations for the new dwelling and then one needs to excavate and establish new foundations and only then can one begin to build the structure of one’s dream home and there are many things that need to be installed before one can actually have their usable lounge and entertainment room. And as much time and effort that is spent on the house in general it is the lounge and entertainment that is on his mind. So too although there are many spiritual worlds that HaShem had to create prior to creating our material world, our world was the primordial intention and therefore it is specifically our world that is most connected to HaShem’s very essence.
It is explained that Hashem has a desire to have his dwelling place in the lowest place of the lowest realm where there is no lower, and that was His primordial desire which really makes it His priority which makes the lowest realm of the highest importance.
Parables from the Mitteler Rebbe
Who elaborates in Shaarei Orah, Shaar Purim entitled ‘Yoviu Levush Malchus’ (Chapter 12, page 115) and writes: “There are three parables: first parable is of a large flaming torch whose illumination can be seen from very far and the grater the flame the further its light can be seen. So, even if one were to light a smaller light in a place distant from the torch one would benefit more from the small light than from this great torch that is at a distance, nevertheless the intensity of a large torch will illuminate faraway places albeit a small amount of light. (The point is that from the small amount of light here one can discern that there is a much bigger light elsewhere).
Another parable is of a barrel full of water, that it is so full that there are drops of liquid falling off the sides. Although the droplets of overspill are in comparison to all the vast amount of liquid in the barrel, nevertheless the droplets of liquid falling off the barrel is precisely what proves that the barrel is full. Similarly, with a teacher and his student that it is specifically when the teacher is full of wisdom to the extent that he has an overspill of intelligence that the student can gain from the overspill of the teacher’s wisdom even though the overspill is nothing in comparison to what the teacher actually has.
The third parable comes from the reproduction ability of the semen drop. A minor under the age of nine does not have the capability to reproduce and the reason is because his own Mochin (intelligence) has not completely entered until he is more than nine years old when his ‘Mochin DeGadlus’ (Greater intelligence) enters and only then he can reproduce an offspring from his Mochin which would be similar to himself. Now even though the semen comes from the overspill of his Mochin and that the drop is incomparable to the essence of his intelligence, nevertheless the drop does not have the capability to reproduce unless it comes out as an overspill from a brain that is completely full and then from the impetus of the very Etzem of the intelligence it comes out. And therefore, it can reproduce another like itself. Whereas before the intelligence reaches its completion the drop does not have the capability to reproduce. All these three parables point to one lesson and that is that it is only when the essence of the thing is full itself then it can give off to something else”. (The relevance here is how sometimes the most insignificant and irrelevant minute aspect is actually the very fact that represents the greatest revelation of what is otherwise concealed.)
There are several parables associated with this teaching; one is that if a stone wall was to topple chances are that the top brick would fall furthest away from the original location of the wall. Another is that if one was to drop a penny from a very high place into the sand the coin would fall a lot further into the sand than if he had dropped from closer. The two above parables show how something great can fall into this world and be something small, which is also a classical explanation of why the face of the lion which is on the right of Hashem’s chariot is a non-kosher animal whilst the ox which is kosher is on the left which in Chassidus is always lower than the right. But then there are parables that look at it from the other way around and show how from a small almost insignificant thing one can appreciate where it must be coming from, like the tiniest insignificant single drop of liquid that falls off the meniscus of a large barrel proves that the barrel is actually full of liquid, or a fire that looks small from a long way away, proves that the fire must be quite big in its place and the further away it is, the bigger the fire must be, even though from where you are, the light of that fire is quite dim.
