Part 1 · Chapter 10

Chapter 10: Detailed Path in the Ten Worlds 0:09

ומעתה, chapter 10. ומעתה הנה יש להבין דרך פרט בכל ד' עולמות דאבי\"ע.

Now that he told us that התבוננות has to be done in דרך פרט, so now he's going to explain in the דרך פרט. דהיינו בכל פרט ענין י' ספירות דאבי\"ע, this is what he's going to explain, everything. היינו שכלים ופרצופים זה בזה בכל פרטיהם, all the, he's going to explain all the particulars. גם בכל ספירות, ספירה שמתחלקת לפרטי פרטיות, ומגם מבחינת חסד שבמלכות שבחכמה שבמלכות שבחסד, five levels, וכהאי גוונא.

That means any any five levels. When you finish this thing, you should be able to figure out, and really כהאי גוונא means even six levels.

Right. וענין יחודם והתכללותם מבחינת הכתר שבכל עולם, how everything is included in the כתר of each world, שהוא בחינת עמודא דבין עולם העליון לתחתון ממנו כידוע הכלל דרך קיצור, שבחינת מלכות שבעליון נעשה כתר לתחתון עד רום המעלות. That's what is going to be explained in chapter 10 through the end of the book. Right.

אך, however, now let's, now that we're get getting started, first of all we have to get started with a certain thing. מתחלה יש לכל מתבונן להתבונן במקור הראשון הנקרא מקורא דכולא, the source of everything, שהוא בבחינת עצמות אור אין סוף שלפני הצמצום הנקרא מקום פנוי הנ\"ל, that the צמצום is called this מקום פנוי, before the צמצום which is called the מקום פנוי, גם שם דרך פרט דוקא.

Beginning with the Source: מקורא דכולא 1:26

And over there we're also going to look in a way of a דרך פרט. והוא הנקרא מאריך באחד. This is what is meant the inner meaning of מאריך באחד in ה' אלקינו ה' אחד, you know. Right. The inner meaning of that means that he looks at at length באחדות הפשוטה דוקא. ונחלק לג' מדרגות דרך כלל, in general we divide it into three levels.

And of course we we see that really it's divided into many more levels because this this is the three levels of just the the פנימיות האור.

Right. This is what he's talking about here, it's not even the מאור he's talking about. The the פנימיות האור is going to be divided into three levels, and then there's the התפשטות האור. Over here he's talking about the the עצם האור.

And really there's, like we were just talking before, there's more levels. But in general we're going to be talking about the the the עצמות אור אין סוף here. דכל אחד כלול מי' ספירות, each one of them includes within it 10 ספירות.

והוא, these three levels, יחיד, אחד, וקדמון. והכל בבחינת עצמות אור אין סוף שלפני הצמצום הראשון הנ\"ל. We are talking this all is still inside the עצמות.

So בחינת יחיד משמע לבדו ממש, והוא למעלה מהתאחדות נפרדים שנקרא אחד כידוע. ולפי זה בבחינת העצמיות ממש לא יתכן לומר עדיין ענין עשר ספירות כלל. ודוגמת מלכות דאין סוף, שממילא מובן שקדם לזה בחינת כתר וחכמה. מלכות means speech. Right. If you see speech somewhere, see, there has to be a רצון and a brain. Right. You can't have a speech without without a רצון and a brain.

ובאמת גם מבחינת העצמות אור אין סוף שנקרא לבדו כלול בעצמו י' ספירות.

It's included, and by the way, this is this thing that's called לבדו, over there if you look in the עמק המלך he says in יחיד he calls the he calls the מאור

and the לבד levels of יחיד. Right. In other words, over here he's really talking about the most חיצוניות level of יחיד, which is the most פנימיות level of the אור אין סוף.

So even in the עצמות אור אין סוף כלול בעצמו י' ספירות, אך שנקרא חכם ולא בחכמה ידועה, which basically חכם ולא בחכמה ידועה means that not with a discernible חכמה.

It can be explained in different ways, too, but the the the main explanation of that is that he is he is wise, but not with a discern- not with a wisdom that can be separate separated out so you can know that this is the wisdom. Right. כידוע, עד דלאו מכל אילין מדות כלל, that really he has really actually, it's not just that לאו בחכמה ידיעה, it really is not really of these מדות at all.

Just the opposite, that the מדות come from him. Right. Not that they describe him in any way. והענין הוא, דבאמת, מה שעצמות ה- עצמות אין סוף הוא אור פשוט בתכלית הפשיטות.

Now, he's talking about the מאור. כך ממש בחינת אורו וזיוו הנקרא אור אין סוף, דהיינו הוא ושמו בלבד.

That that means only him and his name, and he's not really The בלבד here is like a total hint. Right. You know, Not really explaining it here. It's not that he's not really explaining it. The the פשוט meaning is that there's only him and his name. Right. Means there is no other level.

That's all there is. That Right. But really, it's it's within a thing of the בלבד, and that's that's what אלו פרשיות told us. So,

there is him and his name means that there is the עצמות אין סוף is הוא, and there's the אור אין סוף is שמו, כנ״ל. והוא הנקרא טהירו עילאה. And this whole ענין, really, this the טהירו עילאה is everything before the צמצום. Right. Including קדמון is also still טהירו עילאה.

Not only יחיד is טהירו עילאה. Right. שזהו ענין ובחינת התגלות אור עצמותו כמו שהוא דוקא.

That that is the revelation of the of of the light of himself exactly how he is, the actual revelation, exactly how he is, that means not only that in another place it explains that the עצם עצמות אור

אין סוף means that this is really the revelation to himself. Right. This is still not the revelation that's going to go out to other people, yet. Right. This is just to himself. This is not to anybody else. It's ממש to nobody.

והוא הנקרא יחיד, this is what is called יחיד, שאין עוד מלבדו, there's no more besides him. But again, remember that this אין עוד מלבדו, this is really the the most חיצוניות part of the אין עוד מלבדו. Right.

This is the actual גילוי of it. Right. Which can be called almost התפשטות of it. לומר בו לשון התאחדות או לשון יחוד, that you really cannot even call it a unification or a unity,

because it's not שייך to be called that even. Right. It's really even to call it יחיד is wrong. Right. Cause he just said יחוד, יחיד is לשון יחוד. וזהו אנת הוא חד ולא בחושבן.

It says אנת הוא חד ולא בחושבן, and then the commentary on it is י׳. Right. What חושבן? He says you are one and not with a חושבן, not with a mathematics. Which mathematics? י׳, that's ten ספירות. Right. אך מה שאמרו חכם ולא בחכמה ידיעה, so why do they say he is wise, but not with a known wisdom? כולו שיש על כל פנים חילוקי מדרגות חכם ומבין וחסיד ורחמן וכולו.

Chazal on חכם ולא בחכמה ידיעה 9:07

הכל לא מצד עצמותו, רק מצד מה שהשאיר בעצמו כח מה שעתיד להיות בפועל אחר צמצום הראשון הנ״ל. This thing that we're calling חכם is not really that it actually describes him.

Right. It's just that since he made people with with ענינים of חכמה and בינה, so therefore, you have to say that he is a חכם.

Right. What do you mean you have to say that he's a חכם? We just said There is no חכמה. So what the explanation on this is, is that when you're saying that there's no חכמה,

usually when you say this guy has no חכמה, it means he's stupid. Right. What we're saying that when we're saying on the אייבערשטער that there's no חכמה over there, it doesn't mean a lack of חכמה, it means ולא בחכמה ידיע.

Right. It's not like you, it's not like your ענין of חכמה, it's so far beyond חכמה

that you can, you cannot say חכמה over there. Right.

And basically the the the the ענין of

the ענין of חכמה, it's not just that you can't say חכמה over there, but the whole ענין of חכמה comes from him,

so that not not just that the חכמה doesn't define him, he defines the חכמה. Right. And the חכמה gets everything from him, not the other way around, like by a חכם the whole thing that defines him is the fact that he's a חכם. Right.

You know, that's one thing. Another thing is as far as

as far as the real ענין of חכמה, like what we learned before of the בית כוון ושכולין,

חכמה means also stupidity. Right. Same thing, like תענוג, when you say תענוג, תענוג doesn't mean pleasure. It means the power to have pleasure or the opposite. Right.

Means the the ability to feel pain comes from the כתר, פנימיות הכתר, the of of עתיק. Right. The same like the ability to feel pleasure, that's the ability to feel pain. Right. So the ability to be stupid, that also comes from him. So when you say חכם ולא בחכמה ידיע, you'll have to say also he's stupid ולא ב-stupid ידיע.

Right. Not a stupidity like you think, it's like the אייבערשטער's a שטות דקדושה.

So in other words, like nobody can beat the אייבערשטער. Like if you're going to play a stupid game, the אייבערשטער would win.

You know, like they had a movie, Dumb and Dumber. Right.

If if if if there was a contest who could be the dumbest of them all, the אייבערשטער would win.

Right. You know. So and and this is one of the things that we're talking about the place.

There has to be a place for stupidity. Think about it. Otherwise you couldn't have a stupid person. Right. There has to be a place for his stupidity.

You know? Mhm. So so the same thing, like he gives the existence to to the חכמה that it has חכמה means both things, both both lines, בית כוון ושכולין. Right. Okay, וכמו שנאמר במקדש מלך בלשון האריז\"ל בעצמו,

והובא במקום אחר באריכות. And this is is explained in the מקדש מלך, and basically this little blurb here is a reference. Right, it's a footnote. וזהו ענין כללות המאמר הראשון שבזהר, בריש הורמנותא דמלכא גליף גליפו בטהירו עילאה. פירוש, בעצמות גילוי אור הפשוט הנ\"ל שנקרא טהירו עילאה, גליף גליפו שהוא ענין חקיקת אותיות.

Understanding the גליף גליפו Levels 14:09

So he engraved letters, which later on we'll learn that there's the רצון הפשוט, and within the רצון הפשוט there's the רצון המוחלט. And that's the engraving of letters. ובריש הורמנותא, כי זה כשעלה ברצונו הפשוט שהוא בחינת הכתר, that he wants a certain thing, ובבחינת האותיות שחקק הוא בחינת המלכות דאור אין סוף. ואם כן, so if you're telling me like this, יש ראש וסוף, כתר ומלכות, בבחינת עצמות אור אין סוף.

Not only that, you have to say there is a חכמה, because how did he figure out how to make letters? Right. A dog can have a רצון and he can't he can't write it.

So, you have to say there is a חכמה and a בינה, because to divide into letters you have to have בינה. Right. And מסתמא if there's בינה,

there's מידות. והביאור הוא, so what's going on here? You just told us that there is no כתר and מלכות, now you now you're saying there is.

And before he already did this several times, he said there is and there isn't.

והביאור הוא, שעלה במחשבה ורצון הפשוט אנא אמלוך, דהכל בעצמותו עדיין, when it came up in the רצון הפשוט, אנא אמלוך,

and over here there's a little thing I stick I always stick in, במי נמלך? בנשמותיהם של צדיקים. It's

אמלוך means, \"I will rule.\" Right. נמלך means \"consult.\" Consult, right. But it's basically the same word. Right. That the אנא אמלוך, you can also say who did he consult, or also who did he become a king when he said, \"אנא אמלוך\"?

There had to be the ענין of who was he נמלך through. Right. And so you see that the that the thing is that נשמותיהם של צדיקים, ועמך כולם צדיקים, so you see that the Jews really their מקור is higher than the מחשבה קדומה, really.

Right. That מקור of a Jew is even

higher, and it's in the אנא אמלוך. And really it's higher than the אנא אמלוך, because it says, במי נמלך? Right. Means that they gave they gave the existence to the אנא אמלוך. Right.

They they really preceded even the אנא אמלוך. Actually, they the

the Jews go all the way up. דהכל בעצמותו עדיין, this is still inside of himself. קודם ענין מה ששייך בעצמו בכח וכו' מה ששייך לרצות למלוך בגלוי, this is still before he actually

figured out. In other words, this is the גליף גליפו, and the גליף גליפו also has levels. There's a גליף גליפו in יחיד, a גליף גליפו in אחד, and a גליף גליפו in קדמון. Right. And the שיעור is in קדמון. The גליף גליפו of a שיעור, usually they say that the גליף גליפו is a שיעור. Right. But there's a גליף גליפו that's higher than the שיעור, like what he's saying here.

He just said that this what we're talking about the גליף גליפו, and he says this is before the שיעור. Right. Not only that, he said this is ברצונו הפשוט, not only that, we didn't get to אחד yet, we're talking about יחיד.

Right. In other words, he's talking about the גליף גליפו in יחיד means that in יחיד itself there is also a גליף גליפו, that that the actual decision for the Jew is in יחיד.

Not only that, he also told you that that

the עצמות אור אין סוף of יחיד is the גילוי of the עצמות exactly how it is. Right. That means that this really comes since since there's a גליף גליפו in the אור אין סוף, it means that really this came from the עצמות. Right. Really it's the אייבערשטער that wants the Jew,

which if he didn't, the Jew couldn't have existed because he's the place of everything. Right. The the light could not do something that the אייבערשטער would not give a place for.

Right. You know what I'm talking about? Yeah. So, there's a גילוי. Really it goes even higher than this, even though it doesn't talk about it, we're only talking about the the עצמות אור אין סוף, but really it goes higher than that. קודם ענין מה ששייך בעצמו בכח וכו' כל מה ששייך לרצות למלוך בגלוי, והוא אחר הצמצום שנקרא מקום פנוי. The שיעור is what will be after the צמצום.

Right. So, basically, what's exactly going on here? I mean, from one side we're saying that it's a perfect unity that has no parts, and then we're talking about parts. Right. והדמיון בזה ידוע מכוחות הנפש והתגלותם מרצון עד המעשה שישנם כולם בפרט בהעלם אור עצמות הנפש נקרא בחינת יחידה. That the various powers, even though the יחידה is a unitary thing and is not made up of powers, but nonetheless you have to say that the powers are there.

Example of חפץ חסד and Kindness 20:25

על דרך דוגמה, כאשר אדם הוא חפץ חסד וטוב להיטיב בדבר פרט, שזהו בא מצד שיש בו מדה זאת דחפץ חסד וטוב בבחינת עצם נפשו הנקרא יחידה. He is a it means that he is a kind person himself. The himself is is kind, but but you say, \"Wait a minute, how can you say that himself is kind? The himself is just the himself. It's not made up of מדות.\" Right.

Yeah, but it's not made up of מדות, but on the other on the other hand, if he is not kind, it's not it's not that that that he is just him and there's different kind of add-ons. He himself is kind, so it means that there has to be a kindness that you say that even though it's not a separate individual thing, but you still have to say there's a פרט like that there.

Right. על כן בא חפץ חסד זה בגילוי מן ההעלם. That's why you see that there's an open חפץ חסד. Means that he is kind, and this is the whole thing by you can see this by שנורערס. You know the the the שנורערס tell each other where to go. Right. So the the one שנורער says, \"Oh, go to this, he's a he's a good guy, he'll get he'll help you.\" Right.

So you say, \"How do you know he'll help me? What, do you know the future?\" Says, \"Oh, I don't have to know the future, he's a good guy, that's why he'll help you.\" So you say, \"How do you know he's a good guy? Did you see his goodness?\" Said, \"No, I didn't see his goodness, but he helped me, and he helped שלוימי over here, and he helped חיימי.

So I figure that since he's helping everybody, so he must be a good guy.\" Right. Not that he has a kindness, cause if you say he has a kindness, you say, \"Well, maybe he lost his kindness today.\" Right. You know, maybe he got hit on the head and the kindness kind of went away. Said, \"No, he's a good guy himself.\" That's what it means. Right. Means that it shows that he himself is a good guy.

That's why this חפץ חסד comes into revelation from its hiddenness. That's why he helped me, and that's why he helped שלוימי, and that's why he helped חיימי. Right. ומוכרח לומר בוודאי, so you have to say for sure, שחפץ חסד זה בעצמות נפשו הוא בבחינת כח היולי בעצמיות. It's not that it's a a kindness like for instance if you say, \"Yeah, well what did he do for you?\" He says, \"Well, you know, I needed shoes and he gave me shoes.\" He says, \"Oh, yeah?

So what did he do for חיימי?\" He says, \"Well, he needed a coat and he gave him a coat.\" Said, \"Oh yeah, and what did he do for שלוימי?\" He said, \"Well, שלוימי was hungry and he gave him a sandwich.\" Right. So you say, \"So what kind of kindness does he have? He has a kindness for shoes, and he has a kindness for coats, and he has a kindness for sandwiches, but I need pants.\" Right.

\"So do you know anybody that he gave pants to?\" He said, \"Well, I don't know anybody that he gave pants to, but he has a kindness.\" Right. \"So if you go and tell him you need pants, he'll give you pants.\" How do you know? How do you know he'll give you pants? He never he never gave pants to anybody before. So, why? Because we have to say that the חפץ חסד is a היולי לכלול כל מה שהאדם לחפוץ בחסד וטוב, any kind of good thing.

Right. וכל פרטי פרטי ענינים שיבקשו ממנו. If you'll go and ask him for pants, it's included in the היולי. Right. ואם כן בהכרח, so you have to say, שקודם שעלה ברצונו בחסד זה שבגילוי להיטיב חסד בדבר זה הפרטי, היה כלול בעצמות חפץ חסד ההיולי. So you have to say that a חסד for pants was included. Right. Otherwise, you see that a חסד for pants came out. If there wasn't a חסד for pants there, so how can you say how could it come out?

Right. On the other hand, you cannot say that the essential חפץ חסד is made up of these different חסדים for pants and coats and sandwiches. Right. So from one side you have to say that there's pants and coats and sandwiches there. And in the נמשל you ממש have to say that, because actual, it's not in the משל there's not an actual sandwich in the חסד. Right. You can say there's a חסד for sandwiches.

Right. In the in the in the חפץ חסד ההיולי of a kind person there is included a חסד for sandwiches.

Right. But the sandwich doesn't come out from the חפץ חסד, because unless he's a rich guy, he won't be able to give him a to just keep giving out sandwiches. Because the sandwiches are external. Right. In the נמשל, the actual sandwich comes from there. Right. And this is the thing that people tend to fail to understand. They they see it as more and more abstract, which in a way it's you can't it's the same thing like by the חפץ חסד of the sandwich, you can't say that there's an actual חפץ חסד of a sandwich.

Right. It's ridiculous to say that there's an actual never mind there is a sandwich there, but there's even that there's a חסד for sandwiches there, it's stupid. It's not a חסד for sandwiches. Right. It's a חסד. But by the אייבערשטער it's the same thing. Even though you can't say that the אייבערשטער has sandwiches up there, so you say, \"Wait a minute, I ate a sandwich, and you told me to בענטש because the אייבערשטער gave me the sandwich.\" Right.

\"So if he didn't have this physical sandwich, why should I thank him? Let me thank whoever gave me the physical sandwich. What, he had an idea for a sandwich? For what?\" Right. \"I don't care about the idea for a sandwich. I care about the actual, the sandwich that filled up my stomach. That's what I'm thanking him for, not for an idea of a sandwich.\" Right. And and you see that you have to you have to say a ברכה before you eat the sandwich and after you eat the sandwich.

Why? Because the actual sandwich came from there, that means that the אייבערשטער has sandwiches. And this is in a way it's a stupid thing to say, but in a way it's a stupid thing to say the opposite also. If he if he didn't have the sandwiches, where do they

come from? So you have to say that

in the the חפץ חסד העצמי, it's a כח ההיולי that it includes all the פרטי ענינים whatever they'll ask from him. ואם כן בהכרח שקודם שהתלבש חסד זה בגילוי להטיב חסד בדבר זה הפרטי, היה כלול בעצמיות חפץ חסד ההיולי.

This חפץ חסד for sandwiches had to be included in the חפץ חסד ההיולי. And as a matter of fact, you have to say it to a point that if this חפץ חסד for sandwiches was not included in the חפץ חסד ההיולי, then the חפץ חסד ההיולי is totally not a חפץ חסד.

You could take the פרט out, it means there's no חסד. Like, what what does that mean? It means like there's certain foundations, right, that they give shoes. Right, that's what they do, they give shoes.

Now, you can go to the foundation and drop dead on the floor from starvation, they will not give you a sandwich. Right. Why? Because their charter is to give shoes.

Right. That's what they do. And even though, like originally they might have started from some kind guy that really, if you would have got to him, he would have given you a sandwich, too, but he made up a foundation, and now the foundation gives shoes.

Is Not Giving Sandwiches Still חסד? 29:36

Right. Doesn't give sandwiches. So is this a חסד? No, it's not a חסד anymore. Right. Hold on 1 second, יוסי. Let me flip the tape. Hold on one second, יוסי, let me switch it over.