The spiritual aspect of Mun?[1]

Mun is the aspect of Tal. Tal is the dew that will be used in the future to revive the dead, in the era of Techiyas Hameisim. It is the aspect of Rachamim Rabim, great mercy.

Lion is love who instills fear:[2]

The lion comes from the right side, as it states regarding the Merkava that the face of the lion is on the right. The right side represents Hashems Chesed of Atzilus, which reveals His greatness. Thus, the lion is in trith the aspect of Chesed and love. However, this is only in it of itself, as when this revelation travels below to the creations, it arouses them with fear, upon fathoming His greatness.

Arousing mercy for one’s soul-Experiencing G-dliness:[3]

One of the methods in arousing Divine revelation to one’s soul, and bringing oneself to a spiritual experience of closeness to G-d is through arousing Divine mercy for oneself. One should contemplate of the great exile that his G-dly soul and its Divine spark, is found in, due to one’s sins and distance from G-d. A part of G-dliness is trapped in the vanities of this world which one chases after and involves himself in. It conceals the light of truth from oneself and his soul. When one contemplates this matter, and breaks his heart, arousing pity for himself, Hashem reciprocates with a spiritual revelation which resurrects one’s soul.  

The name of the Sefira of Chesed-now and then:[4]

The early Mekubalim referred to the Sefiros as Gedula, Gevura, Tiferes. It was only later on in the times of the Arizal that the name of Chesed became used instead of Gedula. In truth however, the two names of Chesed and Gedula are two levels in Hashem’s benevolence. The term Gedula refers to an infinite Chesed, a Chesed of Keser, Erech Anpin. The term Chesed used by the Arizal, refers to a limited Chesed, which is Chesed of Z”A of Atzilus.

The difference between the Chesed of a Jew and Bnei Yishmael:[5]

There exist different forms of Chesed. A Jew’s Chesed derives from the world of Atzilus, which is the world of Bittul, nullification of ego. The form of Chesed a Jew should emulate is one that gives to another without any preconditions of gain in return. Not gain of fame, honor, or even recognition. Even if the giving of this Chesed may damage the person, and cause some negative reaction towards him, he is nevertheless to continue with this giving, as it derives from his Bittul, self-nullification. Bnei Yishmael however derive from Chesed of Tohu, which is the world of Yeishus. Naturally, their Chesed contains ulterior motifs to gain fame or honor, and show off their great wealth. Thus, while both a Jew and Bnei Yishmael may engage in Chesed towards others, there is a natural difference between the motivating factors.

Ø  Life Lesson: At times in life we feel unappreciated and at times even scorned and taken advantaged of after doing a Chesed to another. Whether it be a guest who overpassed their boundaries of stay, or acted rude and unappreciative; or it be a person who we helped monetarily and they do not recognize the help; or it be a free service we provide for others out of Chesed, and people take advantage and complain; or a child who complains about dinner after the mother worked so hard on it. In all these cases, one may naturally feel that he no longer wants to continue this Chesed. From the above we learn that the Chesed of a Jew must come purely out of Bittul, self-nullification, without any desire of gain, and we should continue giving Chesed even if we feel people are unappreciative. While those people certainly are showing bad character and lack basics in Hakaras Hatov, that should not result in us stopping our Chesed.

How to become a receptacle to receive G-d’s mercy:[6]

The receptacle to receive G-d’s mercy is for one to make himself nullified before all. The thirteen attributes of mercy rest on one who contains Bittul. The divine mercy is similar to a protruding signature ring which needs a soft surface to engrave into. If the surface is hard, the signature ring will be unsuccessful in peentarting it with its form. If the surface is soft, it will engrave its form onto the item. For one to receive the Divine mercy and be penetrated by it, he must place himself like naught in front of all.

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[1] Likkutei Torah Eikev p. 13b

[2] Likkutei Torah Eikev “Vayachilcha es Haman” p. 13b

[3] Likkutei Torah Eikev “Vayachilcha es Haman” p. 13b

[4] Likkutei Torah Eikev 17b

[5] Likkutei Torah Eikev p. 18a

[6] Likkutei Torah Eikev p. 18a