Part 1 · Chapters 15 and 16

The lingering י׳ of the ס״ג and its empty space 0:00

See, ונמשך מכל הנ״ל in chapter 14, יוד ובחינת רושם שנשאר בחלל מקום פנוי הנ״ל,

שהוא יוד דס״ג שבטהירו עילאה כמו שמבואר בספר עמק המלך, which is the יוד of the ס״ג, this רשימו is the יוד of the ס״ג into טהירו עילאה, as it explains in עמק המלך. And that basically What's the explanation for that exactly? The explanation for that, basically, one of the things you should understand is in general like you know these these parentheses are really footnotes. Right. They belong on the bottom of the page in a normal the way we do books now, you know.

Right. And these kind of footnotes are basically like the footnotes in the רמב״ם. When you, you know, it's not like a רש״י, it's just the opposite.

You know, like a רש״י explains to you what it says, whereas a footnote in a רמב״ם, when you look down there, it makes it totally more difficult.

Brings in a whole bunch of extra things and stuff like that. These basically are footnotes for the Kabbalists. Right, but you explained it to me. And this is for all kinds of people who, you know, this is this is like for like the very advanced people, and basically to understand the book, you really can totally skip this footnote. Okay, but you did explain it to me. Yeah, but the basic thing is is basic thing is this is the ד׳ רבתי, the big דלת, the

Understanding the big ד׳ רבתי: תבונה as מלכות 1:37

is is תבונה is is is מלכות of תבונה basically. The יוד of the the last יוד of the ס״ג. Okay. You know the last יוד, the ס״ג is with יוד in an אלפין. Right. If you add it up, you see there's 10 letters. Right. Which are which are which are basically the the names are four letters, which is the four letter four levels אבי״ע.

Right. You know. And when you expand them, you have 10 letters. Right. So the יוד of the ס״ג is basically the מלכות of תבונה. That's the last, and ב״ן only has nine letters. The last ה׳. ב״ן has nine letters. Huh? ב״ן has nine letters. No, ס״ג has 10 letters. ב״ן has ב״ן has ב״ן has nine. ב״ן has nine nine letters, ס״ג has 10 letters. Right, that's what I just said.

ב״ן has nine. ב״ן has nine. All the other ones have 10. And you said the יוד of the ס״ג is מלכות of מלכות of תבונה. Is מלכות of תבונה, which is נמשך to the ב״ן or something like that. I mean, the basic thing is the רשימו is מלכות of תבונה, but מלכות of תבונה is exactly what we said before, that it's it's the whole point that that we said that the רשימו is that when that when the teacher thinks of himself of what he's going to teach,

he has it all down to a point, and from this point will come out everything, right, all the explanations. And it's מלכות of תבונה. Right. And this is also the source of And that's the רושם. ע״ב, ס״ג, which which is the source of the שבירה and the source of the תיקון.

And that's the רושם that's נשאר is the מלכות of תבונה. And the basic thing it says that it's, you know, like what was it? It it it's got it it expands the whole thing into

Fourfold name structure: יו״ד ק״א וא״ו ק״א breakdown 3:48

In other words, the name the name יו״ד ק״א וא״ו ק״א

is made up of four names. The יו״ד is ע״ב, the the ה׳ is is is ע״ב, ס״ג, מ״ה, ב״ן. Right. And what basically happens, it says that they fold over, and מ״ה goes into ע״ב and ב״ן goes into ס״ג, but ב״ן only has

nine letters, and the The יוד from the ס״ג is The יוד from the ס״ג is left over. Now why why does why does why does ב״ן have only nine letters? Because if you look later in terms of the נסירה, before the נסירה there's only nine ספירות of of מלכות. And מלכות is מקבל from all the other מלכיות. מלכות of מלכות. In other words, the actual בנין is the בנין of מלכות of מלכות.

Which is מקבל from all the other מלכיות. Which is מקבל from all the other מלכיות, but really the main place where it's מקבל from is from From the י' of ס"ג. The י' of ס"ג, which means from מלכות of תבונה. מלכות of תבונה. Which basically what it means is that the

אותיות of דיבור receive from אותיות of מחשבה. The mother lends the clothes to the daughter. Which means that that דיבור has all nine ספירות, really.

In the desire to speak, you basically have all the מדות. The only thing you don't have is the actual letters. And that's the mother lends the clothes to the daughter. The letters, the ה' גבורות, come from מחשבה. And the letters of מחשבה come from the from the י' of the ס"ג, from מלכות of תבונה.

Which the פנימיות of the י' of the ס"ג is מלכות of בינה. There's the the י' of the ס"ג how it is to itself, and the י' of the ס"ג how it's going to go down.

Which that's the מלכות of תבונה, and that's the ענין of דעאל שבתא. And in terms of the the the the thing is like like like יחודא עילאה and יחודא תתאה, it says that "ה' אלקינו ה' אחד" is the upper one, and then "ברוך שם" is the lower one. That's in terms of like אצילות and בריאה.

But this is a higher thing. This is a higher thing that this is אצילות דכללות. Right. And and א"ק is בריאה דכללות. So this is where the מלכות of אין סוף receives from, actually, from really from מלכות of תבונה.

The letters of the the letters of the רשימו that go over from before to after,

you know, that that בוקע through the קו comes from it has to come from תבונה. The letters of the speech have to come from It says the מלכות of אין סוף is בוקע through the מסך, right? Right. Not through the מסך, through the צמצום. Right. Through the רשימו. So, but where does it come from? And the letters of מלכות means the letters of speech or the letters of writing, which basically the it says that the letters of the רשימו are the letters that were written in the עשרת הדברות on the לוחות, is the actual letters of the of the רשימו.

But but they came from מלכות of תבונה.

That's where that's where the בנין of the מלכות of of מלכות of מלכות came from. But it it really doesn't matter.

Recap of chapter 12‑14: רושם in the empty void 7:44

The basic thing is, according he says והנמשל מכל הנ"ל, he already explained to us better than this with with the the in the kabbalistic This is in a kabbalistic manner. He already explained to us the whole thing of what it what it's talking about, the ענין of the רושם which which remained in the חלל ומקום פנוי, שהוא בחינת היולי כולל כל מה שיתפשט ממנו על ידי הקו והחוט.

That the רשימו is a היולי which includes anything which will branch out of it through the קו והחוט. וגם שנתעלו כללות האור והעצמות עד שלא נשאר רק בחינת רשימו, still there's nothing but רשימו left, עם כל זה ודאי הכל נכלל בו בקיצור. This was all covered in going all the way back He's recapping all the way back to chapter 12.

עד שלא נשאר רק בחינת רשימו, עם כל זה ודאי הכל נכלל בו בקיצור. על ידי זה היה הצמצום דווקא כנ"ל, like was explained before, וגם מה שהוא מורה העדר התפשטות, like what explained in the last chapter, this thing that the רשימו is מורה דווקא העדר התפשטות למטה, אינו בחינת צמצום גמור, רק בעד שהוא בחינת כח ההיולי כו' כנ"ל. רק להיות כח מגביל לכללות האור הראשון, על כן בלתי מתפשט רק דרך קו.

That's why, since it's the כח המגביל, that's why the light in it, even when it is מתפשט, it's not מתפשט in an infinite way like it was before, but only in a מצומצם way דרך קו, לפי אופן ההשפעה כנ"ל. According to the השפעה, which is goes according to the מקבל.

How the מקבל determines the קו measurement 9:29

אמנם יובן מכל מהנ"ל דקו זה יש בו מכח האור הראשון שלפני הצמצום בבחינת אין סוף ממש. In other words, that as far as the the קו המדה, first of all, that the רשימו itself has the the entire אין סוף in it, and really not only the רשימו, but the thing of the expansion of the קו, the קו can be expanded all the way back to the original light.

Like if he's talking to somebody that's on his own level ממש. Right. Then he can tell him exactly, you know, like if the ראגאטשאווער is talking to another guy like that, right, not to like little students.

Then it's ממש בבחינת אין סוף, even in the קו. Right. The thing that the קו that he has a measurement according to the מקבלים, it depends who the מקבל is. Right. If the מקבל is somebody like himself, he can expand it, ממש he has the whole אור אין סוף in there. רק שבא בדרך קו לפי ערך המקבלים, the only the reason it comes because of קו is because of the מקבלים דווקא, not because of the משפיע.

וזה יובן מה שנאמר באורך נראה אור, בבחינת הארה דהארה, that this explanation for the מקבל is really comes from the actual light of the משפיע. Even though it's a secondary light, which is called הארה דהארה, נקרא אור של תולדה, but still it really comes from the original light. אור של תולדה ש... אחר הצמצום, דאור של תולדה שאחר הצמצום בוקע אור דרך קו בעלמא. It only breaks through in a very מצומצם way, like just like a little line of light.

אבל הוא בא מאורכה העצמי, להיות שברושם הרי נכלל הכל, וממנו נמשך הקו בבחינת סיוע לכללות השפע, להיות בבחינת מעלה ומטה על כל פנים. But it's the whole thing of the of the רשימו that goes into the קו, and the רשימו has the whole thing of the of the whole אין סוף. And also like over here he says, אבל הוא בא מערך העצמי. מאורכה העצמי. That's, that's from the תבונה.

Huh? מאערך העצמי. No, not ערך, אורך. אבל בא מאורך... באורך נראה אור. Right, right, okay. מאורכה העצמי. Yeah, I wasn't following that. Yeah, okay. In other words, that... Okay, but also מצד that the, like this goes back to what you were saying, what you were saying before, is מצד the תבונה of the אייבערשטער, it's according to the מקבל. The תבונה is according to the מקבל. Yeah, but the תבונה of the אייבערשטער is not according to the מקבל.

Divine תבונה versus the recipient’s understanding 12:20

Well, the תבונה itself isn't. The תבונה itself is is is the תבונה of the אייבערשטער. is the whole, everything is in there. Right. Even though it's a תבונה, and now he's going to put it into an explanation according to the מקבל, But the תבונה itself is the אייבערשטער's תבונה. as far as the שפע itself, not only that, even in the in the later explanation, the explanation which is only according to the ערך of the מקבל comes ממש from the actual knowledge of the משפיע.

Right. Not only that, like we said in the three thousand משלים of שלמה, the lower down it goes, the higher up it shows. Right. The fact that he can bring it lower down shows in the, especially in the תבונה, And not only that, but the more עצם there is there. The thing of the תבונה, basically, that's the thing why the תבונה is a long נון. Right. Like, you know, like in the, when they teach little kids how to write, you know, in Hebrew, did you ever see the Hebrew מחברות?

Yeah. It's not like the English ones. The English one is just a bunch of lines. In the Hebrew ones there's a line with spaces on top and on the bottom. You know what I'm talking about? Right. You know what I'm talking about. It's not a line and then the next line. Each line has a space on the top and the bottom, where you put on top, the למד goes up, you know, past the line, the נון goes down past the line.

Right. It goes, it goes, in other words, it goes past its own place into the next level. Right. That's the whole thing, that's the whole thing of תבונה. Like we said, the whole thing of תבונה that the איש תבונה can דווקא bring it down to the sheep. Means not not to the, his level, but to a lower level.

And that shows even more on what a great איש תבונה he is than the actual בינה itself. That itself is what makes him an איש תבונה. That's what makes him an איש תבונה, right. That means the lower down it goes, the higher up he is.

You know? Right. So, in terms of the קו, the fact that the קו can go down can actually shows that really it's really the whole כח of the אור אין סוף.

And that's the whole thing of the explanation. The fact of the explanation, even though the explanation is a a lesser thing than the way he understands it it himself, But nonetheless it is an actual light that comes from his own inner light.

So therefore, the light that comes into the קו is ממש the actual the power of the original light, and it it can it doesn't need to be מצומצם, it can stop being מצומצם and become the whole original light.

Not only that, it's not really a צמצום. That's the whole כוונה.

The whole כוונה in the קו is not to bring a מצומצם light down. Like like the משל of the רבי with the student, the the intention is not just to explain a little tiny explanation to the student. The intention is that with by the end of all the explanations He gets the whole thing. Not just he gets the whole thing, he'll be a רבי himself. Right. It's not just the explanations and finally he will understand the same like the רבי, he will be a רבי.

Right. He himself will be a רבי just like the רבי.

So, is really is going to pass over the whole עצמות. So therefore it means that the whole עצם is in there.

וכל זה מבחינת מעלה מטה על כל פנים כמו שמבואר בעץ חיים, ומזה הטעם יובן תירוץ על ב' ענינים הפכים שנמצא בקו זה, the two opposites which is in the in the קו. האחד אשר בכחו דוקא לכלול השמאל בימינה, כולו, שהוא בחינת התכללות ויחודים של כל האורות ומסתעפי מכתר דא"ק עד בחינת מלכות, עד בחינת מלכות דאצילות, עד שעל ידו דוקא יוחלף האור בכלי שאינו שלו, that דוקא from the the קו is the power of all the unifications.

אור החסד בכלי הגבורה, כולו, כמו שמבואר במקום אחר באריכות. This will be explained later, I think it's chapter 21 or 22 or something like that. Because it's from the עצמות, that's why there's a התכללות. Because in the עצמות it's all one. Right, and that's why in the קו there can be a התכללות. Right. That's why the קו can really include everything together because it is really has the power of the עצם האור אין סוף where it is where these things are totally non-differentiated.

כמו שמבואר במקום אחר באריכות בענין ו' דוהנורא, הגדול הגבור והנורא, that, you know, and this is where he says basically הגדול הגבור והנורא, that we say it on the אייבערשטער, הגדול, חסד, is the אור אין סוף, הגבור is the צמצום, והנורא is the קו. And that's the קו, והנורא, the the והנורא is the קו. כולו. והב' מה שנקרא בשם קו המדה, what means קו המדה, that it measures?

Measures means that each one is different. דוקא למדוד כל אורות וכלים, and that's what makes that this one is חכמה, and this one is בינה, it's two different things, by measuring that what is the measurement of each thing, כולו. And and that's the thing, היינו הך, that the power to divide is the power to connect.

It's the same power ממש, and it includes both powers in it. וכנ"ל בענין הקו שנקרא אמת הבנין, כולו, שזהו היפך התכללות כולו, that's the opposite. To measure means this one is this, and this one is that. The measurement, you know, like the right and the left and the middle, it says, חד אריך וחד קציר וחד בינוני. Right. It measures the long one and the short one, the right and the left.

אך הענין הוא דשתיהם אמת. Really, they're both true. It has both powers. ואדרבה, not only that, just the opposite, הא בהא תליא. The one is connected to the other. Because he has the power to separate, that's why he has the power to connect. And because he has the power to connect, he has the power to separate. Like, on the border, the guy who has the power to to keep you out, that's the same guy that has the power to let you through.

Right. That's the guy. And it's really the power of the king. Right. And the same thing like in a prison. The guy who has the power to put you in there, that's the guy who has the power to take you out of there.

Right. So, like for instance, if you go to the guard and say, "Let me out. Hey, you're the guard, you know, let me out."

He says, "I don't have the power to let you out. If you want to be let out, you got to go back to whoever put you in here, the judge."

Right. He's got the power. And really, even the judge doesn't have the power because the judge can only go by the law. If you go to the judge, he says, "Well, I can't let you out." What do you mean, you put me in here? The judge will tell, "Really, I didn't put you in here.

I just do my job, the same like the guard.

And I had to put you in there because you broke the law, and and it the the law tells me that whoever breaks the law has to go in for a certain amount of time, and that's what I did. I just followed the law.

So you have to go to the king. He made the law to put you in, so he can pardon you even against the law." Huh? Yeah, he can pardon you. He can pardon you means pardon means against the law. Right. Because he made the law in the first place, and he can pardon you. I can The judge says, "I can't pardon you.

I can only go according to the law. I don't really have the actual power to put you in there. I couldn't put I can't put you in there.

I didn't put you in there, the law put you in there. I just I'm just the guy who decides according to the law." Right.

If you want, you have to go to the originator of the law, the guy who puts you in there, that's the guy who can take you out of there.

So, it's the same power ממש, the power to divide and the power to connect, that's the guy who can divide, that's the guy who can connect.

Right. הא בהא תליא, משום דשורש זה בא מכח הראשון עצמות אור אין סוף שלפני הצמצום הוא בא, כנ״ל בענין דאורחא דנפיק נהיר ליה, הרי דקחזי, ובכח הארת עצמות דאין סוף ודאי יש לעשות פירוש התכללות ויחודים של כל ההפכים בכל השתלשלות מראש דא״ק כולו.

In the power of the אין סוף is certainly there's a power to make all the יחודים in all the השתלשלות, because in the אור אין סוף, they're all one.

עד מלכות דאצילות, כמאמר אנת הוא דמייחד לון ומקשר לון, you're the one that that makes the that that unifies and ties them together, אנת הוא מלגאו ומלבר, you're from the inside and you're from the outside.

כולו. וכן ענין שם מ"ה מלגאו דאורח כל אצילות, the the thing of the שם מ"ה on the inside, which is the way of the whole אצילות.

What's that mean? The the the שם מ"ה is basically that's the ענין of the line.

The שם מ"ה, you know, where we said before, the ע"ב, ס"ג, מ"ה, ב"ן. מ"ה is the ו'. Right. Right. מ"ה is the ו', which is which in general the ענין of זעיר אנפין and the מדות of coming down, and that's the מדות means the קו המדה that it measures it. That's the measurement.

It comes from the רשימו is the ס"ג,

and then it comes down the line is the the the שם the שם מ"ה basically which is the אורח כל אצילות, which is a length, not the length, אורח is a path, right, a pathway, that's the pathway of the entire אצילות. Means that the line comes down to the end of אצילות, the light of the line comes down to the end of אצילות. And that's שם מ"ה מלגאו.

שם מ"ה מלבר, that's that's another a lower שם מ"ה. The inner שם מ"ה is is this line. This line is called the שם מ"ה. In terms of like the what he's talking about here, ע"ב, ס"ג, מ"ה, ב"ן, you know. And then he also says like the I mean, I'm not exactly sure exactly how it works, but the basic thing is the

the י' that's at the head of the ו'

is not the upper י', it's the י' at the end of the ה', means at the end of the ס"ג. From מלכות דתבונה comes the מדות. The מדות comes from מלכות דתבונה. Right. You'll learn later on that the the thing is even though like they come from דעת, the you know, like where אבא ואם is חכמה ובינה is called אבא ואם עילאין, and תבונה is called אמא תתאה, because the actual coming out of the מדות comes דווקא from תבונה, not from בינה.

Right. The actual coming out comes from תבונה. So that's really, and where, and it actually comes out out from מלכות of תבונה. So the basic thing is that the קו המידה, that the ענין of, that you know, the a מידה and מידות is means the same thing. מידות is מידות does not actually means emotions.

Three מידות: long, short, and medium explained 25:29

מידות really means measurements. Right. And the measurement are the long, short, and medium. Right. And that's the three מידות. Really, there's three מידות.

Not seven מידות. There's seven מידות means there's the three מידות, then there's the three התפעלויות of the מידות, right, and then there's מלכות, which is the extension of the מידות to the outside.

So there's חג"ת, then there's נה"י. The עצם המידות is חג"ת. Right. And that's why later on where where you learn about the ו', there's the big ו' and the little ו', and stuff like that, you know? Right. And the basic thing is that, you know, over there they call יעקב and יוסף. Right. יעקב is called יעקב and ישראל, and then there's יוסף. And the זעיר אנפין is sometimes called יעקב and sometimes called יוסף.

So when you're talking about חג"ת, it's called יעקב. And when you talk about נה"י, it's called יוסף. Right. יוסף, צדיק יסוד עולם, and and יעקב is is is מידת האמת, תפארת.

Right. So when ז"א is is referred to in in in the ענין of חג"ת, it's called יעקב, and when it's called referred to an ענין of נה"י, it's called יוסף. Right. You know, also sometimes it's called נח, too, when it's the חיצוניות of it. Right. חיצוניות נה"י is called נח. But the basic thing is the מידה. That's why they called מידות. It's a measurement, and that's what a characteristic means.

Naming conventions: יעקב, יוסף, and נח 26:55

They're they're they're they're called they're called emotions, they really should be all characteristics. Right. Not really emotions. The the actual מידה is not the emotion. The emotion comes out of the characteristic, but the real thing is that is it's not talking about the like what's his מידות does not mean that what actual emotion he's having now. It means what is his characteristic. Right. In other words, where a person who is a מידה of חסד or or a person who is a מידה of גבורה, like a כעסן, doesn't mean that right now he's angry.

It means he has a characteristic that he tends to get angry. Right. Or like a a חסדן doesn't mean that he's right now doing a חסד, it means he has a characteristic of being a kind guy.

Right. Yeah, hold on for a minute, I have

to take a call. Hold on.