Part 1 · Chapter 11

Continuation of Chapter 11 and the נמשל 0:05

Okay, so chapter 11 is basically the continuation of chapter 10, it's a נמשל. Right. So, according to everything we said before that there is and there isn't, and there's three מדרגות which is the עצם of the light itself, and then how it is ready for התפשטות and how it's ready for התפשטות in the actual in the actual פרט on the outside already.

So now נמשל מכל הנ״ל בעצם יובן למשכיל למעלה בעצם אור אין סוף שלפני הצמצום שנקרא יחיד, וכמו כן שם עשר ספירות, so over there it's also includes in it ten ספירות, נקרא עשר ספירות הגנוזות בהעלם העצמות ממש. You notice that he makes a a a whole long definition, it's not just עשר ספירות הגנוזות, because עשר ספירות הגנוזות in א״ק is also called עשר ספירות הגנוזות. Right. This is עשר ספירות הגנוזות בהעלם העצמות ממש.

Rashi on קדמון vs יחיד 1:17

Also from what the way that the רש״ב describes it, it seems like it's in קדמון. The רש״ב is talking about קדמון, he's not talking about יחיד. Right, that's what I'm saying. The רש״ב is talking not even about קדמון actually, because really קדמון is not a actual התפשטות, it's just a possible התפשטות. Right. The רש״ב is talking about the התפשטות אור אין סוף. Right, so it's a whole Here he says that these ג׳ מדרגות are in the עצמות אור אין סוף, including קדמון.

Right. Right. Including קדמון. Right. What the רש״ב is talking about is after the כלי כלי of קדמון, it's מלכות of מלכות of קדמון. Aha. If you want to if you want to put a name on it, it's not even מלכות of קדמון, it's מלכות of מלכות of קדמון. Right. What he's talking about in ע״ב is the התפשטות אור אין סוף. Right. And this is basically, remember we were talking about what הלל פאריטשער said?

Halel Paritsher on Levels of Light and Bones 2:21

Right. He said there's two levels in the light and there's two levels in the עצמות. Right. In the עצמות there's הוא and there's a בלבדו, and in the light there's the עצם אור אין סוף and התפשטות אור אין סוף. Right. This whole thing here, including קדמון, It's the עצם אור. is in the עצם אור אין סוף, means that in the עצם אור אין סוף it's מוכן, it's not מתפשט yet, it's only מוכן for התפשטות.

Right. It's משוער for התפשטות. Right. Whereas what the רבי רש״ב talks about over there is a whole different thing really, which what he has 100 chapters over there is over here not even a a נקודה, it's between the lines.

Right. It's not even like one word over here. Right. It's it's after you to figure that after the whole thing that it's מוכן to be מתפשט by the end of קדמון, where where it's ממש like he said, it's ממש מוכן to be מתפשט, but he said it didn't actually מתפשט yet because of the מניעה. Right. It's it's it's not actual, it's it's like it says like like כמו התפשטות החיות להחיות הגוף שמוכן לצאת, it did it's not the התפשטות yet.

Right. And over there he's talking about something that over here is just that's like just, you know, that's like a a very advanced book that what over here is not even a not even a נקודה is over there 100 chapters. Right. You know what I mean? Right. No, it's very easy to confuse the two if you don't know what he's what it's actually talking about. Right, so I mean if that's 100 chapters, imagine how what chapter 10 is going to be.

Avoiding Confusion Between Rabbi Rebbe Chapters 4:11

Right. Chapter 10 by the רבי רש״ב will be a thousand chapters. Right. And this book, this whole book, the whole ע״ב doesn't even cover stuff that's towards the end of the book. The whole ע״ב is almost all about like the first few chapters of this book. Right. And even that, not all not all the stuff that it talks about. And it's a whole different שיטה.

You know, by the time the רבי רש״ב would get I wouldn't call it a different שיטה, it's just he's talking about different details. The שיטה of the צמצום is different. Because he's talking about a different ענין with it, talking about a different צמצום. Right, it's a different ענין within the צמצום. There's a מאמר from the רבי, it's either in י״ד or י״ז. It's not that he's disagreeing with the מיטעלער רבי.

No, that's why he tells you. A different שיטה means that you're disagreeing. He's just bringing out No, by the way, the שיטות the שיטות in in קבלה, the real שיטות in קבלה don't disagree. The רמ״ק and the אר״י ז״ל, it's not really disagreements, they're talking about different things.

It's a different view of the same thing. Yeah, but this isn't the the רבי הרש״ב doesn't lead even a different view, it's just he's explaining a different ענין in this in the סדר השתלשלות, and he tells you that. He tells you He tells you it. He tells you, this is not what the מיטעלער רבי was talking about.

But the basic thing is that by the time he'll finish it, these 78 pages, it's going to be like by the time the רבי הרש״ב finishes with it, these 78 pages is going to be like 10,000 chapters.

Right, at least. You know, because over here, especially like the later chapters, there's like two chapters basically that יחודא תתאה.

Right. Because most of the יחודא תתאה that he's talking about there is still in מלכות of אצילות.

Then there's one chapter that discussed the whole thing, בריאה, יצירה, עשיה. Then there's another chapter or two that discussed how it comes through the גלגלים ומזלות.

Then the final chapter discusses the קליפות. Right. You know.

Right. Which also, this covers everything, that doesn't.

It's only partial. Right. It's not the whole סדר השתלשלות over there. Right. You're really not getting the framework. No, it doesn't give you the framework. It assumes basically, when you look at it, you see that it basically assumes that you already know the framework. Right.

ונמצא מקום. Nah. Okay, so: ומנקרא עשר ספירות הגנוזות בעלם העצמות ממש, מה בחינת חפץ חסד, שהוא בחינת עצמות אין סוף שמחמתו וסיבתו היה רעותא דפשיט לכל השתלשלות.

Chafetz Chasad and the Tiny פרט Illustration 7:26

Because of this חפץ חסד, this is what caused the original רעותא דפשיט for all השתלשלות. וזהו בדבר פרט, that this whole השתלשלות in terms of the אייבערשטער is considered just one little פרט. Right.

It's not like the whole thing that he's into, it's like one little פרט. Right. And in some places, there's a place I saw a משל that it's not just a פרט, it's even less than a פרט. It's like, for instance, like you know, right now we're talking and one of us could scratch his neck. Right. You know? Right. Or fidget his foot while we're talking. You know, like you fidget Right.

You fidget your foot, that's a פרט. Right. And this פרט is coming, you did it. If you didn't fidget your foot, it wouldn't fidget.

Right. And yet, it's like almost like you don't even know about it.

Right, it's very it's almost insignificant. It's not just insignificant. You ממש don't even realize almost that while you're talking, you're all into this talking thing, you don't even realize that you scratched your head a little bit. Or like some people have a habit that they do like they they play with their ear or something. Right.

And you tell them, oh, how come you know you know you always play with your ear? They say, oh, do I? Do I really? Yeah, they're they're not even Yeah, you do. Right. So you say, wait a minute, I I didn't even realize that I was doing it. Right. You say, what do you mean you didn't realize you were doing it? If you didn't know the If you didn't do it, it wouldn't get done.

Your brain had to send the the message to to your hand through the nerves, otherwise how would you fidget with your ear? Right. And that's the whole thing that it says on ראש השנה we have to bring back the מלכות, you have to remind the אייבערשטער that, you know, like it says זכרונות. They have to remind him. Right. You have to remind him that he's there, he's like off into his thing, whatever his thing is, you know.

He's on the phone with his brother learning שער היחוד. In the meantime, this world is like a פרט. Right. You know. So,

this whole thing is just like a פרט. Look some more at עץ חיים, בהקדמה, שעלה ברצונו הפשוט כו', ובוודאי סיבת עליית הרצון הפשוט בעצמותו,

היינו רק כי חפץ חסד הוא בעצמו. על כן, like by a kind person. They say, why did you do a kind thing? Because he's a kind person. על כן עלה ברצונו להיטיב חסדו, that's why he decided to do a good thing.

להיות מקור למקור להתהוות דקא בחוץ כו'. But the thing of that that this whole world is just a פרט and an insignificant פרט, that applies to the whole world,

but it doesn't apply to the study of חסידות. It's just the opposite. That's actually we're talking about the עצם over here, and that's really what he was into, why he doesn't even realize that he's just scratching his ear. Right.

And the actual study of חסידות is the עצם of the whole thing. And that's what reminds him, oh that's right, that's what I wanted the whole world for.

And that's already from the עצם. What does he mean by מקור למקור? It's not he's not actually a מקור for the world, but Also not actually a מקור למקור. But you have to say something.

I mean, he's a מקור to be the מקור. I mean, finally, you have to say that he's the מקור. Right. Like it said in the last chapter, first of all you have to talk about the מקורא דכולא, that even though he himself is not an actual מקור as far as he himself, but nonetheless, that's where it came from. Right. So you have to say a מקור, but you can't say a מקור, so we're going to say a מקור למקור.

All right. If you don't like to say a מקור, so you'll have to say a מקור למקור למקור, and then you'll have to say four times and five times, and so we're going to say just two times, and you'll understand that it's really not even that.

Right, okay. A מקור למקור. ולהתהוות דקא בחוץ כו'. והרי זה על דרך דוגמה, שמחמת עצמיות המידה דחפץ חסד הכלולה בבחינת יחידה כנ"ל, עלה ברצונו לעשות טוב וחסד בדבר פרט כנ"ל, to give a person a sandwich, שבא בגילוי מן העלם ההיולי דחפץ חסד, that comes from the hidden חפץ חסד, נכלל כל מה שיעלה בפרט ברצונו להיטיב, anything that he will have a רצון to do good was already included.

והכל בא מחמת זה כו', everything comes because of the power of the היולי דחפץ חסד. וכמו שבגילוי רצון שבא מחמת חפץ חסד זה כלול מיו"ד, like we said in the last chapter, חב"ד והמידות כו', וזה מוכרח שגם בבחינת חפץ חסד ההיולי שנכלל בעצמות ממש כלול מיו"ד בחכמה ומידות כו'.

ואף שלא יתכן בהם לומר גם ענין התכללות ואחדות אחר שנכללו בעצמות בבחינת היולי עדיין כו'. And this whole chapter really you can learn very fast, because it's just exactly the whole it's exactly the last chapter. Right, it's almost like a repetition of it. Basically, except the last chapter was in the משל in a person, Now we're in the נמשל, but it's all the same. now it says exactly the same thing in the נמשל.

וכמו כן במידות הזולתו, כמו מידת הגבורה או הנצח והתפארת וכאי גוונא, הכל הוא כלול בעצמות אור אין סוף שנקרא טהירו עילאה, והוא שנקרא יחיד, שלמעלה מאחד פשוט כו', עד בחינת מידת המלוכה בעצמות אור אין סוף, שנקרא מלכות דאין סוף, and he's talking here about מלכות of יחיד, גם הוא כלול בבחינת היולי העצמי דעצמות אור אין סוף, שהוא בחינת אין סוף ממש. וכמו שחפץ חסד בבחינת אין סוף ממש בעצמות כולל חכמה דאין סוף כך מידת ההתנשאות שכולה בעצמות אור אין סוף הוא בבחינת אין סוף מכל המידות, and this is ממש exactly what it said in the last chapter.

ועל מה עצמו שהוא בחינת הרצון והתענוג וחכמה המידות שמידת המלוכה. Right. Okay, אך however, עניין אנא אמלוך שעלה ברצונו מחשבה מחשבה הפשוטה הפשוט. It says here. Okay. מחשבתו ה רצונו ומחשבה מחשבתו הפשוט, אה? רצונו ומחשבתו הפשוט. הפשוט. היינו שבא בדבר פרט לבחינת השתלשלות בגילוי מהעלם ההיולי כנ״ל.

במידה דחפץ חסד. This thing of אנא אמלוך means that he had a מחשבה

to have it in a revelation from the היולי.

באדם למטה. כנ״ל במידה דחפץ חסד באדם למטה, like we said in the last chapter that the מידה of חפץ חסד there there was a thing of to do the חסד means to somebody else. Right. And the same thing with the with the מלכות. וכנ״ל במשלים כנ״ל במשל י׳ כוחות. Oh, here's a it's a what do you call? It's um a typo, it says it's the י׳ is connected to the משל.

וכנ״ל במשל י׳ כוחות הכלולים שבבחינת יחידה ובבחינת היולי ועצמי וכולי. שאינן נבדלים מן העצם כלל. וכמו כוח התנועה שכולל בעצם החי, and by the way, the אנא אמלוך is also completely כלול.

Even though it's in a דבר פרט. שאינן נבדלים מן העצם כלל. כמו כוח התנועה שכולם בעצם החי, התפשטות החיות היולי הכלול בעצם הנפש ממש כנ״ל.

And that's עניין of יחיד, including the אנא אמלוך. Right. ולמטה מזה, now the עניין of אחד, הוא בחינת אור אין סוף המאיר ומתפשט. והכול עדיין בבחינת עצמותו לפני הצמצום.

זהו הנקרא אחדות הפשוטה. So, in other words, this is still in the עצמות אור אין סוף. It's not really the התפשטות אור אין סוף. Right. It's התפשטות inside of himself, meaning that really the

היולי for the התפשטות, actually. Right. And this is like, if if if you want to give it names, כביכול, you could give it the name that this is like מלכות of מלכות, that אחד is like מלכות of מלכות of יחיד.

Right. And קדמון is like מלכות of מלכות of אחד. Right. Which in general, I mean, it says, like when he says, "ולמטה מזה," remember he said in what was it, chapter 7? That is the כלל is that from the מלכות of the lower becomes the כתר of the upper, all the way to רום המעלות. Right. And here he says למטה means the next level down. So it means from the מלכות of the upper becomes the כתר of the lower.

So, the next thing is the level of

אחד, which means that it's already, over there, you can say that the that at at one point, these powers came out so to speak, as if to say that they're separating out, but it's not really separating out.

And this can be called אחדות הפשוטה שייתכן שם בחינת התחלקות ואחדות בעשר ספירות. וגם הן נקראים עשר ספירות בלי מה, but even there, it's still בלי מה, it's not that it's actually עשר ספירות. Right. Why? כי הוא למעלה גם מבחינת ההכנה להשפעה ולמטה בגילוי עדיין.

It's still not really even prepared to be to to to to השפעה downstairs to revelation, רק כמוכן לצאת מההיולי בדבר פרט. It's just מוכן Right. לצאת. It means it didn't come out from the היולי, it's still היולי. Right. It's just you have to say that at one point it was ready to come out, because it did come out.

כמו חפץ חסד עילאה הנ״ל שבא לעניין הרצון וחפץ חסד השתלשלות דכביכול, גם שלא יצא עדיין בגילוי גמור, גם בעצמי. Meaning, he doesn't even know yet what it is, because קדמון here also didn't really come out. Right.

על כל פנים, שם יתכן בחינת אחדות ההתכללות. There you could say it's unification of powers. But they're ממש totally unified, like even in קדמון.

Remember we said that when when when he when somebody else grabs a bottle of vodka, the power of movement changes into the power of speech. Right. Because not that it changes from one to the other, it's ממש the same power up there.

It's a אחדות פשוטה. In יחיד, you really can't even call it אחדות because there's no powers yet. Right. רק שנקרא אחדות הפשוטה בהיות עדיין בעצמותו הפשוט בתכלית. It's totally פשוט. כמו בחינת התחלקות שכל ומידות וכולי שבחפץ חסד זה, שמחמתו הוא שעלה ברצונו וחכמתו להיטיב גם טרם בא לגילוי כלל. Even before it came into an actual revelation.

וכנודע במדריגה ב' בנפש האדם, like we explained in chapter 10, וג', כענין מבחינת חפץ חסד זה הוא שעלה כבר בעצמות שכלו וכולי, והוכן בכל השיעור, באיזה שיעור בעצמו, איך יהיה איכות ואופן ההשפעה ממש לחוץ מעצמותו,

על דרך דוגמא מכח התנועה, המוכן איך להניע. In other words, it's already completely מוכן exactly how to grab the bottle. Right. And it's about to do it. You know, there's Who was it who told me? Somebody told me that we're making up we're making up משלים that are not in the book. Right. You know, like with the cat and stuff like that. Right. Or like right now, where does it say bottle of vodka in the book?

But the משל is straight out of the book. In the book, he didn't exactly say He didn't label it with a bottle of vodka. He didn't give you an example, but he's told you exactly. He said just like the כח התנועה is totally מוכן exactly how it will do the how he will make the actual תנועה, all the way to the end of the תנועה. Right, that's the משל.

It's the משל. The משל is straight out of the book. The same thing like the משל that I had where the cat is going to jump to the top of the wall. Right. You know, or the cat is going to pounce. Well, as a matter of fact, he calls it כח התנועה of a חי. Of a חי, right. It's a כח התנועה of a חי, of an animal.

Right. Meaning that like like like the the משל that he said, what did he say, I gave a משל, a cat is going to pounce on a mouse. What, does it say that? It says it says, כח התנועה מוכן איך להניע, it's all it's all total איך יהיה אופן ואיכות ההשפעה ממש לחוץ מעצמותו, till the end of it, to the end of the קו. He mentions in various places ממש the end of the קו.

Right. איך להניע, וכח החיות המוכן איך להחיות, שמוכן כבר בשיעור ואופן מוגבל, כנ״ל. In other words, what's the the the In אחד, it's just מוכן to have the כוחות, in קדמון, it's ממש the actual thing is מוכן all the way to the end. Like the תנועה in the כח התנועה is ממש the actual תנועה is all מוכן, but it's still not separate from the כח התנועה. It's ממש there's no there's no movement yet.

And not only that, you see that even in קדמון, it's still אחדות פשוטה, because when somebody else grabbed the bottle, the כח התנועה turned into a כח הדיבור, which if somebody else would get the bottle from this guy, then it wouldn't be a דיבור like that either. It's also only It's only, you know, or whatever, you know you know what I'm saying? Yeah. It's also only It's still in קדמון.

Right. And it can change from one to the other.

באופן מוגבל כנ״ל בענין מדרגה ג׳ בנפש, like we said in chapter 10. ולמעלה, and upstairs, בנמשל, היינו מה ששיער בעצמות אור אין סוף שנקרא יחיד לעילא באופן ושיעור מה שרוצה בהשתלשלות בפועל התגלות כביכול עד סוף עולם העשיה.

ממש he was משער in קדמון, which means in עצמות אור אין סוף, all the way down to here. Right. And as a matter of fact, really, he was משער the main thing he was משער, is like, in other words, he was משער the whole movement, like in terms of the כח התנועה, he's משער the whole movement.

But the real thing in the כח התנועה and the whole point of it is grabbing the bottle. Right. Or catching the mouse. That means that even when he's making the שיעור, he's not thinking about the movement at all. Right. He's thinking about the mouse.

Or about the bottle of vodka. Right. And the שיעור is automatically comes up according to that. Right. In other words, he thinks the bottle, and automatically the whole שיעור comes up in his in inside of him.

In the כח התנועה. And that's that's because it was there the whole time. So it's just comes automatic. No, the תנועה the תנועה Well, the whole Meaning all the The תנועה's course is is is any kind of תנועה is there. Right, so that's what I'm saying. That just specific that specific one just comes out. Yeah, but the thing is what I'm saying is that in order to make the שיעור, he didn't really have to make a שיעור in the same way that when you you see by כח התנועה that the cat He didn't have to calculate does not have to sit and think, okay, now let me figure out the vector of the jump.

Right. Let me think with my algebra class, I gotta get my ruler out and measure the distance between me and the cat. So, wait a minute, now I gotta fix my eyes, so I gotta move my eyes to see where the cat is, I mean where the mouse is. Right. Or where the bottle is. You know, so in other words it's it's it's a שיעור of various כוחות.

In other words the כח התנועה, you notice that is involved there also the the כח הראייה. Right, cause you have to see where the bottle is.

You know, and there's a triangulation of your eyes to figure out the depth, you know. Right, a focus. Yeah, because one, you know, that the two eyes with the bottle make a triangle, so you you see where the depth is and how far you have to reach your hand.

But you notice that when you do this, you don't you don't think about the שיעור at all. The שיעור is secondary.

The the actual thing, and the same thing by the צמצום, the real the real ענין of the צמצום and the שיעור is to the end of the action.

In other words, if you look at the cat's face, you see that he's not, you know, and he's moving like, you know how a cat moves his muscles to get the jump just right, but you see the whole time his whole focus is on the mouse. Right, just like a pitcher in baseball. He's not thinking about how he's going to move his hand. Yeah, not only that, I read a thing in If he would do that, he would just totally mess up.

Focusing on Goal vs Process in Basketball 28:06

Yeah, I was reading a thing in He's focused on where he wants the ball to go. Right. I was reading a thing about about it in Reader's Digest. This guy who who teaches like it's not exactly meditation methods, but he he's one of the things that he in order to he teaches this to also to basketball players, but he also teaches it to

various people, like when you make decisions in your life and you think things and, you know, and the thing doesn't When you what the the thing is when you think about it too much of how to do it rather than the goal, You first look at the end of the you'll miss the you'll miss Huh? You'll miss the What screws you up. What screws you up. you'll miss the basket.

Right. In other words, if you think of the שיעור rather than the mouse, you won't get the mouse. Right. You have to forget about the whole thing and just think and and and you and the thing is that's what, you know, that in the Eastern martial arts and stuff like that they call it a loss of self also.

Loss of Self and Spontaneity in Action 29:23

It's not really a loss of self actually. It's In other words, if you're thinking of how you're going to do it,

then you lose the spontaneity of the action and the שיעור doesn't come out right.

Hold on one second, one second.