Part 2 · Chapter 12

Unclear Acrostic and Seeking the Underlying Issue 0:00

I don't know what it's an acrostic for. But it's it's I think it's green something, I don't know, whatever, what whatever it is, but it's like that that's the ענין like that.

I mean you see that if you don't know what if you don't know what it's the ענין for, you can't figure it out. Right. It's not like the משנה. With a משנה, even if you can't figure out the whole פלפול of the גמרא, but you know they're talking about a guy that hit another guy, or a donkey that stepped on something. Right. You know the exact ענין.

I mean you can't figure out all הלכה or or, not only that, even you can even from the the short there is הלכה. You just don't know how they derived it. Right.

But you know the whole thing. It says, it says בפירוש exactly. What are they talking about? They're talking about a donkey. You know what they're talking about. Over here, we see we don't know what they're talking about, every good boy. It's not talking about good boys really. So, הזורק אבן שכוח המוליך אותה נבדל מן העצם. Like, for instance, you can see a ball rolling down the street

Ball Rolling Example Illustrates Hidden Intent in Action 1:16

and you know somebody kicked it, but you you can't even see the person anymore. Right. ועם כל זה, but nonetheless, כל כוח התנועה מלובש בו בהעלם.

Like, for instance, if this stone comes through the window, you can go and sue the person. Right. Why? Because it's his power of תנועה is מלובש in the אבן and you can blame him for it.

That means it's actually not just the כוח התנועה, but the actual intention of the

עצמות is מלובש in the אבן. Right. You say, "What do you want from me? The the stone broke your window." He said, "No, you broke the window." He said, "What do you mean I broke the window? I was I was I wasn't even there. I was far away from your window. I never went anywhere close to your window." He said, "Doesn't matter, you broke the window." Or the same, you know, like that song, "I Shot the Sheriff."

Right. You know, what do you mean I shot? I didn't shoot the sheriff, but that the the bullet got the sheriff. Right. You know, but it but you say that you broke the window Right. yourself. So it means not just the כוח התנועה, means that the actual עצם is מלובש in it. שמניע ב oh sorry, אך שהוא בריחוק נבדל ביותר מכוח העצמי שבידו, מה שאין כן כוח התנועה עצמה שמניע בעצמו בגשם שמלובש בגילוי בגשם ביותר.

When he's actually moving something in his hand that he's holding on to,

then it's actually connected to it. And and in other places this משל is given in various places in חסידות on מלכות and מלכות of מלכות.

That מלכות is like when he's actually holding the thing in his hand and מלכות of מלכות is when he throws it away.

Larger Hidden Meaning Beyond Simple Remembrance 3:22

כנ״ל, ויש בחינת העלם יתר גם מזה. There's an even bigger העלם, שדומה לענין הרושם לזכרון לבד. Like a רושם just for a remembrance, meaning not like an acrostic that an acrostic has that an acrostic has something from the, you know, it's ראשי תבות is still that that's the letters. You know that it's telling you words that begin with those letters.

But this is like a string around your finger for instance. That it's just a רמז. It's not there's nothing it the string doesn't tell you, "Oh, it must be something to do with strings."

Right. It's not. It doesn't have to do with strings. Has nothing at all to do with string at all. And this is והוא כמו הרומז בידו לאיזה שכל עמוק ביותר, that a a very heavy שכל can

be enclothed שנבדל תנועה גשמית מהשכל הרוחני, ועם כל זה מבינים השכל מתוכו. Like, you know, when the רבי used to make with his hands Right. a חיזוק, you know what I'm talking about? Right. You know, like during a פארברענגען, the רבי would go like this and everybody would freak out. What are you freaking out for? It's just said, "Don't you see what the רבי is telling us?"

He said, "He's not telling you nothing, he's moving his hand." He's, "Oh, be strong," you know? You know what I'm talking about? Right. The thing that the Rebbe used to do. Right, of course. You know, so that a תנועה with a hand that tells you

a שכל or the V-sign, which the V-sign is not really like that, the V-sign is actually a letter. Right. It's, you know, the V for victory. Yeah, that's the funny thing, you know, it became, by the hippies it became peace. It doesn't mean peace. It means exactly the opposite of peace, it means winning the war. Right. It means נצח, to win, V for victory, and that's really not, it's not a רמז, it's really what it said before, ציון, it's a, it's a ראשי תיבות.

Right. And various things is like, you know, when people make, you know, like you blink your eye to tell the guy something, you know, and all kinds of movements, that the movement has nothing to do with the, with the concept, and yet he understands the concept from it.

Right. ויתר מזה העלם אור השכל בתנועת האצבע בכתיבתו וכו׳ and even more than that

is the power of, that, I mean, the light of the שכל which is enclothed in the movement of the finger when it writes it,

that when it writes it, it writes it's writing down the שכל, and yet it's just a תנועה. Right. כמו שמבואר במקום אחר באריכות and really there's another one that's even like farther away, it's like a combination of the two of them, is when you write the, when you write a letter, when you write a letter, it's actually connected, that's מלכות, when you're writing the thing, when your when your hand is actually moving and writing.

Writing Letters as a Vessel for the Soul 6:46

But then you can take it like a stone and throw it over 200 years, right, which is what we have here in front of us.

Right. The Rebbe took this, he wrote this down, and then he took it and he threw it not only through space, but through time, right, and it came to us.

And in this רשימות, which these these letters actually, the letters themselves have nothing in them, it's little it's really just pieces of ink on on a paper, right, which were copied over from another piece of ink on a paper, which were copied over from something else that a person copied from the כתב יד and stuff like that, right, and then it was photographed, you know, and it's like a רשימו ורשימו ורשימו, and yet the whole שכל is enclothed in it.

Right. וכמו שמבואר במקום אחר באריכות, והכל אלו בסגנון אחד, all of these things

is really telling you only one thing, כנ״ל, שבחינת העצמות נשאר בהעלם וכולל ברשימו נקודה זו וכו׳. Not just at the intellect of it, but the עצם, the actual עצם, the selfness, and that's why you say, "You broke the window."

And in the teacher, now we go back to the teacher, the teacher is making the צמצום,

it's not just to give over like a little part, first of all, certainly not to hide, and it's not just to give over that little part that he's giving over, just the opposite, it's not even to give over his intellect, it's really to give over the עצם that he wants the the the the תלמיד to grow up to also be a rebbe.

Wait, hold on for a minute, I have to take a call, hold on.

Yeah. שבחינת העצמות נשאר בהעלם וכולל ברשימו נקודה זו וכו׳ ודי למבין. And this is the the real ענין, and the the סגנון אחד is that the צמצום First is not it's not a צמצום, and secondly, it's it's not in order to be מצמצם.

Just opposite. Right. So, first of all, in terms of the in terms of the משפיע, it's for sure not a צמצום. Like by the teacher,

when the teacher knows the it says the משנה, he knows the whole תלמוד.

But really, even by the מקבל it's not a צמצום. But by the מקבל,

the whole reason for the צמצום is דוקא in order to give over the whole עצמות to him.

And the נמשל, what's the נמשל? The נמשל in this basically means that the אויבערשטער is going to give us that we're going to be that the student is going to be a רבי. Right. So, it means that he's going to give it all over to us, to the Jew.

Right. That he he is going to grow us up to be just like him. Right. And that's the promise over here, basically, in the צמצום, which is a very big promise. Right. You know, so

Using Progressive Similes to Reveal Deeper Layers 11:32

that's basically where we're going to stop. You can turn off the tape now. Why does he use all these משלים, each one progressively lesser than the one before it?

Well, why? Because first, he wants to like like one of the things, it's it's like what I told you that it's it represents the צמצומים in the different worlds. But really, also in the worlds, why why why are the worlds מצומצם in that way, each one less than the world before?

And why the משלים is each one less than the world before, less than the משל before, that as far as the משלים,

which really, by the way, like like we were talking about the other day, like what it says in פתח אליהו, that the ענין of the worlds is a ענין of משלים, really, in order to learn about the אויבערשטער.

Right. And really the השתלשלות, that's what we're learning, we're learning the השתלשלות means how the world is how the world is constructed. That's a משל all the way down to us.

But the the thing is, if you look at these משלים, there's there's various ענינים that he wants to give you over.

The first משל has each משל, what is it they say, לא ראי זה כראי זה? Right. That each one has what the other one doesn't have. The first משל, what does the first משל has? The first משל of the משנה In other words, what in other words, what your what these משלים are is each one gives a different aspect of the רשימו that the other one doesn't?

That the other one doesn't, yeah. And when you take them all together It gives you a fuller picture of what it actually Yeah, you can't you shouldn't take any משל by itself.

In the נמשל it's truly the whole thing. Right. So, like, for instance,

by by the משנה and the גמרא, what it gives you is that the whole thing is there. Right. ולא חסר דבר ולא חצי דבר. Right. Not even a half a thing is missing.

Nothing is missing. And that's very clear in the first משל. But what's the problem with the first משל? The problem in the first משל is that it's not really a total צמצום.

Right. That even though nothing is missing, it's not actually a צמצום, it's a קיצור. Right. It's not a צמצום, really. It's just a קיצור. It's just a like a מועט המחזיק, a little a small thing that holds a big thing. Right. But it's not a nothing. It's not צמצום means it was totally gone, and there's only left a רשימו.

Not a short, it's just like a רשימו בעלמא, like an impression. Right. Means the original thing is gone. And the thing of a רשימו, an impression is like, for instance, you know, in the in the detective movies.

Impression Analogy: Tracing the Original Message 14:39

Now this is not in the book, I made this one up. Right. In the detective books, you know, when they come in and they see a a a notepad, and the the the page that the guy wrote the telephone number or the address is gone, but under it is an impression of it. Right. And in the impression is actually the telephone number. Right. You know, so that the in the impression you can see the you can see the actual thing.

Right. The whole thing is there. And this is basically in terms of the רשימו means like, you know, a רשימו means also like that. Like a חותם המתהפך. Right. Is a רשימו that you know, you you stick the thing into the wax and you take it out.

Now the seal is gone. Right. And is left an empty space. Right. But in the empty space itself, in the empty space itself, there's the exact shape of of the seal of the seal.

Reversed Seal Symbolizes Opposite Essence 15:50

Except for what? It's backwards. It's backwards. It's a לעומת זה. It's inverted. It's a לעומת זה. Right. זה לעומת זה. Right. So, in other words, actually in the the the רשימו is actually ממש the יצר הרע is the רשימו. The bad is the רשימו. The לעומת זה is the רשימו. Right. That's that's what was left in the חלל backwards. You know, what does what does it mean backwards?

Backwards means that where in the original it's in, in the רשימו it's out. And when in the original it's out, in the רשימו it's in. Right.

Everything is backwards. Like, you know, when you take a And it's reversed, too. It's reversed. You know, so that you know you know like how they make a a face, you know? They take a thing, they put it on the guy's face, you know, plaster, and then they take it off, or a mold, you know? Right. And then when you take it off, so there's a face, but it's exactly the opposite.

Where it went out, it goes in, where it goes in, it goes out. Right. It's exactly the opposite. So what do you do? And then you put another thing into that, you take a mold of a mold, and then it comes out straight. Right. So that's how it is. By going away from evil, you're going towards the good. Right. In other words, by reversing the לעומת זה, Right.

you're going towards the אייבערשטער. Right. ממש the same. Because it's ממש זה לעומת זה. That's the רשימו, it's the exact opposite. That you make a stamp, and you take out, now it's left the exact opposite.

Means where it's good, it's bad, and where it's bad, it's good. Right. In other words, what in the original said it's good, in the לעומת זה it says it's bad. Right. Like in the לעומת זה it says, "Oh, I don't want to get married."

Right. "And I want to just hang out." Where where in the original, it's it's the exact opposite. You know? Right. ממש opposite. And that's the that's ממש the the רשימו, which is the opposite of it. The חותם המתהפך. And there there's an empty space left, and in that empty space there's an exact רשימו which is completely backwards from the original. When when when when he leaves when you leave a thing that he when you're filling up the thing, like in the face cast, when he goes out of it and he leaves the empty space, that empty space is in the exact shape of his face, except backwards.

Right. Except it's not really backwards. The empty space is is the exact shape of his face. Right. It's the borders that are backwards. Right. The the space is still the original exact like in the like you know in the in the seal, the space is the same shape. Right. It's the כלי that's backwards. Right. You know? Right. So that's basically also an ענין of what a רשימו means, also an impression.

That's what an impression is, of a seal. But over here, in terms of these משלים, what he gives, the first משל has the thing that it's all there.

Four Similes Showing Varying Levels of Completeness 19:33

The second משל gives you a better idea that it's not a house really, and yet it's exactly you can reconstruct the whole house from it. Right. But it's still too much. It's still it's not just it's not the same ענין anymore, but it's still the whole shape is exactly the same like the original one. Right. And the third one It's already ממש you can't even reconstruct it from there unless you're the original guy and you know what it is.

Right. And in the fourth one, it's not even that. So, the fourth one gives you the best ענין of that it's a total נבדל.

נבדל. And really everything is there, because in the in the in the final רמז, the whole thing is really there, but it it doesn't it's not so clear like in the משנה and גמרא. And that's the reason why.

Okay? All right. Okay, good. So, all right, I'll be talking to you. I'm going to send you an email with that paper. Yeah, okay. And check out the site. I put up the pictures. Yeah, and I'll check. Is Ami on? Yeah. Okay, good. Okay, ready? Yep. והנה יובן למעלה בכללות ענין הצמצום במקום פנוי זה שזהו בחינת הסתלקות עצם עצמותו בכדי שיוכל להיות אחר כך בחינת התפשטות, סורי, השפעת אור כנ״ל, ולא שנסתלק ונתעלם לגמרי, אלא נמשל הסתלקות והעלם בעצמי, עד כאן כל העמק והאריכות לשונו בדרך קיצור כנ״ל, like we said in chapter 12, that this is the נמשל on the משל of chapter 12.

ואם כן לפי זה, like it said over there, גם אחר כל ההשתלשלות דאבי״ע, עומד, שעומד במקום פנוי זה, הרי בחינת העלם אור העצמות, מקיף וסובב לכל השתלשלות דקו, the same like what it said that the in the teacher, the whole פלפול of the גמרא סובב on the משנה. Right. כמו And you were saying about the סובב and the Yeah, that the that the סובב doesn't mean that it's סובב on the whole outside of the whole world, but it's ממש סובב on each particular thing.

ממש the doesn't mean that it's סובב. It means it's ממש there. Not only that it's it's it's ממש there, סובב doesn't mean that it's outside of it.

It's really inside of it. The same like the the by the teacher, the the knowledge of the גמרא, it doesn't mean it's outside of his knowledge of the משנה. It's ממש inside of it, actually. But it's called סובב because it's in a way that it's מובדל. Well, the knowledge of the that he has of the גמרא is hidden, סובב the משנה, and that it includes the משנה in it as a parcel of it.

Inside of it. Yeah, but it's really inside of it. It's not סובב doesn't mean it's outside of it. It it permeates the whole thing. It doesn't mean that it's ממש outside of it. A סובב actually permeates the the thing just as much as the as the אור פנימי does, as the ממלא. Right. The only difference is the ממלא is felt in the in the thing, and the סובב is totally unfelt.

Right. דקו. וכמו שהיה אור העצמות קודם הצמצום ממלא כל החלל הריקן והמקום פנוי זה, and the same really, the אור העצמות is still really filling up the whole thing, the same like by the the teacher. It's not that it's actually his knowledge really disappeared in any way.

His knowledge still fills up the whole brain, and the whole smaller knowledge is still filled up just exactly the same way. And that's what, you know, that Reb Hillel said, אל תחלום שמקצץ, it doesn't mean that there's actually a hole in the light. Right.

כמו שנאמר בעץ חיים, כך גם אחר הצמצום, הרי ישנו לאור העצמי כמו שהוא בבחינת אין סוף ממש. It's still there, exactly the same way.

רק שלא נגלה למטה לגבי שפע המקבלים, except that as far as the מקבלים, it's just like when the teacher is telling them the משנה, they only see the חיצוניות of the משנה. They don't have they don't get the whole סובב of the of the גמרא on it, and yet it really is there. Because the way they get the משנה, even the way they get the משנה, so like, even let's say not a משנה, even like past the משנה there's like when you have ממש הלכות סוכות, you know?

Right. הלכות סוכות is like a שולחן ערוך, and not even just like a שולחן ערוך, like a קיצור שולחן ערוך. You know? Right. That in a קיצור שולחן ערוך, even though you don't see the whole פלפול, but you're getting ממש the actual פסק הלכה, exactly according to the

the whole גמרא with all the arguments. Every single argument is there in the final הלכה that you get there.

So, it's it's it's really not gone at all. It's just that it's not seen to the מקבל. אבל לגבי עצמותו, אין שינוי בכלל. So, as far as the מקבל, really it's not gone, but it's just not seen to him. As far as the as far as the משפיע, it's totally not no שינוי. וכמו המשל הידוע. היודע, it's not היודע כל האריכות? Huh? It's היודע כל האריכות. Oh, here it says הידוע.

Yeah. וכמו המשל היודע כל האריכות להשיב לשואלו מיד גם בשעה ששונה לתלמידו בקיצור וכולו. ומה שנאמר ישת חושך סתרו, what it said, he surrounds himself with with with darkness that he hides that he hides himself with a he he he puts darkness around himself to hide himself, וכמאמר רז״ל ברישא חשוכה וכולו, היינו לגבי למטה.

Light Precedes Darkness in the Order of Teaching 26:39

In other words, really if you look at the actual סדר like we said here, really the light preceded the darkness. The darkness is not first, the light is first really.

Right. But what they say is כבריאתו של עולם, then ברישא חשוכה, היינו לגבי למטה, as far as to the downstairs, שנמשך רק מבחינת הרשימו שנמשך אחר ההעלם, for that, then it starts with the darkness.

But as far as the real thing, it really started with the light, same thing with a teacher. Like by the student, it starts with a big sense of confusion.

Right. Right, but by the teacher it doesn't, the teacher starts off with knowing the whole thing.

And then he then he makes a הסתר and he just has to tell him tiny little things. וכמאמר רז״ל ברישא חשוכה וכולו, היינו לגבי למטה, שנמשך רק מבחינת הרשימו שנמשך אחר ההעלם כנ״ל, וזהו אתה קדוש ושמך קדוש, אור העצמות מובדל, ואתה הוא קודם, you are before Over here it says אור העצמי קדוש ומובדל. Huh? Over here it says אור העצמי קדוש ומובדל. Okay, good. That that that makes more sense like that.

אור העצמות קדוש ומובדל. ואתה הוא קודם וכולו. You're before the world and you're after the world, exactly the same. כמו שזה אני ה׳ לא שניתי, is really no difference.

משום דמה שמגלה עמוקות מני חושך והעלם זה אחר כך בהארת הקו הוא, דווקא הוא דווקא מאותו אור העצם שלפני הצמצום. This thing that he reveals the עמוקות from the חושך, this is really from the original אור העצם which was before the צמצום. Even though like and this is like the ענין with the משנה and גמרא that that after there was a darkness and they they lost the original גמרא, like certain things they didn't lose, but certain things they lost and they were able to reconstitute it out of the משנה.

Original Light vs. Condensed Mishnah 28:49

But really, it comes from the original light from before that רבי put into the משנה. Right. That when he put it into the משנה, he put the whole light in there, it's just that it was in a way that it was מצומצם.

One second, let me flip the tape. It's a special gift to you. You're different from the other people. It's a מתנה. He gave him an אלף זוז, you know it's not normal. It's an אלף זוז מתנה he gives to this woman. So this is a, this is an interesting case where he's giving him a מתנה, but it's not a מתנה in the sense that you want him to have the money.

It's a מתנה in the sense that you want him to feel, you want him to feel like he's someone. You want him to feel like he's a person. And therefore, the תנא קמא says, no, that's not, that's not what's happening here.