Chapter 18 · Part 3: Chapters 16-19

The Origin of the Ten Sefirot and the Kav 0:03

Okay, go ahead. ואמנם התהוות עשר ספירות דא״ק

עצמו הכל נמשך מבחינת הקו, שנקרא מקור התהוות כל רצונות ורצונות. Meaning by the קו here he's talking about the רצון הקדום.

As he says, להיות עצם הרצון הפשוט שקדם בעצמו שיהיה כך כנ״ל. Since the רצון הקדום is really the actual עצם הרצון which of the רצון הפשוט, it's just the coming out of the רצון from the רצון הפשוט that originally was negly pleev, who that it should be like this, כנ״ל like we explained before. על כן הוא פועל והסיר לרצון לרצון בדרך פרט. והוא מבחינת כתר דא״ק עד בחינת מלכות שבו.

שהוא בחינת רצון לרצון דמלוכה, to actually make the house. The עשיה. Right. ואמנם רק מבחינה אחרונה שברצון הקדום ההיולי הנ״ל נעשה בחינת כתר דא״ק. That's in general, but in particular it's only from מלכות of the רצון הקדום becomes כתר of א״ק. שהוא רצון לרצון הנעלם, means the רצון for the רצון לרצון. Right. שלמעלה מחוכמה שברצון לרצון הנעלם, and that's higher than the than חכמה of א״ק, means כתר of א״ק.

Which כתר כתר of א״ק means the רצון from the רצון in the רצון הקדום and the last thing, means מלכות, means like he said before, the the last circle is the circle for a פועל ממש.

In other words, in the ambitious daydream, there is finally the thing to actually do this thing. From that comes the רצון to come up with any רצון which is necessary in order to do this thing. Right. From from the from the מלכות of of of the רצון הקדום,

which is the ambition for the the inner ambition for the to actually have this thing בפועל ממש, comes the כתר, means the רצון to come up with any רצון that he might need.

Right. כתר of the רצון לרצון, which is still higher than the חכמה of than than חכמה of א״ק. ועל דרך זה כל עשר ספירות דא״ק, הכל בבחינת העלם ברצון לרצון לכל עשר ספירות דאצילות, שבא בבחינת גילוי כמו שיתבאר ודי למבין. And this will be explained later.

Atsilut vs. Ak: Revealing the Upper Worlds 3:12

How אצילות is nothing but a revelation of א״ק. Right. In other words, אצילות is not a new thing. א״ק is a new thing, not only that,

a lot of people don't understand what it says when it when it says the מאציל.

They think the מאציל is עצמותו ומהותו, that's not true, the מאציל is א״ק. Right. And אצילות is נאצל, not from the עצמות, but from א״ק. Right. And in various places where it says, they say, "Well, I I read that the אצילות comes from the עצמות." Right. He says, "No, that means א״ק."

Because א״ק is still considered later like we'll like we'll say later on, like we'll see later on, that א״ק is still considered part of the עצם. וזהו שבחינת א״ק נקרא אדם דבריאה, כמו בחינת התהוות יש מאין כנראה בחוש, is ממש something from nothing, שהתהוות הרצון לרצון אינו מיוחד ומובן. And that means like we said, that like the guy wants a pizza, so this right away creates a רצון to have a רצון to find his keys and find his wallet and get in his car etc.

Pizza Analogy: Chains of Desire and Distraction 4:15

etc. etc. And all of a sudden there's a knock on his door and his buddy says, "Hey, I came over and I brought a pizza."

Right. "Let's have some pizza and watch the football game." So all of a sudden what happened to all the רצון לרצון to get his keys and get in the car? He'll tell the guy, "Sorry, I can't eat pizza and watch the football game with you cuz I'm going out in my car, I have a רצון to to go out in my car?

Not true, it won't happen like that. The רצון to go out only in his car, since it's a בריאה חדשה יש מאין, it'll disappear like it never existed before. Right.

And this is also how it says on the world, like you see on the world, people said, what do you mean the world would would just literally cease to exist if the אייבערשטער would remove his mind from it for one second?

It's not that it would be destroyed. You wouldn't have to destroy it. It would just לכתחילה cease cease to exist. Right. Like it never existed in the first place.

World Ceasing When Divine Mind Withdraws 5:39

And you see what happens here to all the רצון לרצונ'ס,

they disappear. Right. And not that he says, okay, well, now let me let me work on myself. I have to do some עבודה to get rid of the רצון to get in my car and go to the pizza store. Right. Right. It doesn't happen like that. It just disappears, like it never like it totally never was before, doesn't even leave a רשימו. Right. He says, like you tell him, so what happened?

Well, I thought you were going to get in the car and go to the pizza. Hey, my buddy is here with a pizza. Right.

Everything else was incidental. Yeah, it's gone. It never existed. In other words, even after it was created, it's still a יש מאין, it's still a nothing. It really doesn't exist. Right. It has absolutely none of its own existence, and if the thing that's bringing it into existence disappears either because he stops wanting it for another reason or because he already got it, Right. so it's gone. You don't need it.

And that's that really applies to the whole אבי״ע. Right. With the angels, with everything. It's all incidental.

עד שבבריאה כמו בחינת התהוות יש מאין כנראה בחוש התהוות רצון לרצון לאיזה מיוחד, והוא בא כשאר התהוות איזה מציאה, like something comes into into being from nothing, והוא כמו התהוות המחשבה, like when a thought comes up from a מידה, שהוא התהוות יש מאין לגבי עצמיות הרצון שבנפשו, כנראה בחוש שהרצון לרצון בא בבחינת התהוות כנ״ל. תחלת התהוותו במחשבה, in general, any רצון is מתהווה in a מחשבה.

Right. דוקא, כי המחשבה בחינת כלי לרצון, cuz in any place, in order to have a רצון, you have to think of it, like, I want such and such a thing, you have to think, I want that pizza. Right. שהרצון מתלבש במחשבה, כמו אשר חשב לעשות, it says that המן thought to do, meant he wanted to do. ולכן, תחלת התהוות רצון לרצון במחשבה, שהוא נקרא רצון שבמחשבה כולו, that this רצון of a מחשבה, and later on, he'll explain that there are two kinds of מחשבה.

Thought as the Tool for Forming Desire 8:04

There's a מחשבה of a רצון, and there's a מחשבה of an עיון, מחשבת שכל. וזהו כללות ענין כתר חב״ד דא״ק, שהוא, which means the מחשבה of א״ק, שהוא בחינת התהוות פעולת אור רצון לרצון בדרך פרט שבא במחשבה סתימאה, means מחשבה סתימאה of א״ק, not מחשבה סתימאה of אריך. This is total סתימאה of א״ק. Right. מה שאין כן בבחינת הקו עצמו,

שלמעלה מבחינת פעולת התהוות רצון לרצון לדבר פרט מחשבה סתימאה גם כן, over there it's called סתימא דכל סתימין. It's not just סתימאה. כולו, רק לעצמו עדיין חושב כל מה שיהיה כולו, and that he's talking there actually about the רצון הקדום, not the actual קו, שכולל במחשבת עצמו עדיין, that it includes really what he's thinking really about himself, not about the pizza yet.

You know, like they tell you when you're selling, you sell the sizzle and not the steak? Right. That's what they mean. They mean that if you want to really If if you want to become a good salesman, you gotta know how to reach the רצון הקדום, Right.

which means the רצון for himself. That means that Wait, hold on. Yeah, hello? Yeah. Okay. שהרצון מתלבש במחשבה כמו כמו חושב לעשות, די רצון מחשבה, and there's the main thing of to have the act, which is the רצון מתלבש און connect מחשבה צו מעשה. שאין כן פונעם to have the act, כמו שלמעלה פונעם פעולות התהוות רצון מן רצון לדבר פרט, מחשבה צו מעשה גם כן, רק לעצמו עדיין חושב כל מה שיהיה.

He is still really thinking to himself, שכולו במחשבת עצמו עדיין. In other words, he is thinking of sitting, not of a chair. And of course, sitting includes in it that there will be a רצון for a רצון to go and buy a chair. Right. ולא בהתהוות רצון במחשבה שחוץ ממנו כלל וכולי. It's not a רצון in the מחשבה which is outside of him yet. Right. כלשון הרמב״ם, היינו בידיעת עצמו ולא בידיעה שחוץ ממנו וכולי, look, כמו שמבואר במקום אחר.

Rambam’s View: Self‑Knowledge versus External Awareness 10:44

You see לשון הרמב״ם, and a lot of people think that what the רמב״ם is talking about, that's the עצמות. It's not עצמות, that's the היולי דמחשבה. Right. בידיעת עצמו is מחשבה קדומה, כמו שמבואר במקום אחר, and that's the end of the chapter. Stop the tape? Huh? Should I stop

the tape? Yeah, yeah.