Chapter 19 · Part 3: Chapters 16-19

Okay, פרק י"ט. מעתה יש להבין בשרש עשר ספירות דעקודים, ששרשם בבחינת מלכות דא"ק, כמו שנתבאר דפעם ישרות וכלים, שמבחינת מלכות דא"ק נעשה כתר דעתיק יומין. כולו. והנה תחלה יש להקדים בענין עשר ספירות הגנוזות בהעלם איך יצאתם אל הגילוי. זה מה שנאמר קורא הדורות מראש, מראש דא"ק כולו. ואמר בספר יצירה שזהו כשלהבת הקשורה בגחלת. וכהאי גוונא יש דמיונות רבים. והיובן יותר מיו"ד כחות הנפש. והנה ידוע ענין העלם וגילוי, אינו כהתפשטות כח מן העצם, כמו כח הפועל...

Understanding the Hidden Ten Sefirot of the Kingship 0:05

Okay, go ahead. And I'm not exactly sure what the whole story is. If you look at I think this is in מלכים, you know, when שאול died and the גבעונים came and they complained. I don't know what the whole story is. And there was two things. There was one thing that he he didn't actually kill the גבעונים, he killed their their the כהנים which gave them the פרנסה.

And there was two things: one was a bad thing, that he killed the גבעונים; the other one was that they felt bad for him because he he didn't get a proper הספד. דבר והיפוכו כאחד at the same time.

וכן כשנשא שלמה בת פרעה, על זה אמר כי על אפי. The אייבערשטער said, "I'm mad at him." ושיר השירים נאמר על שמחת בנין בית המקדש, so he's also happy. I mean, these are actually two different things, though. But because he married the בת פרעה, so the אייבערשטער was mad at him.

Divine Anger and Joy Over Solomon’s Actions 1:55

And because he built the בית המקדש, he was happy with him. So which one was it? It was both. Because of this, it's not the עצם המידה, it's because of a thing. Because of this thing, he was mad at him, and because of that thing, he was happy with him. Right. כמו שנאמר ביום שמחת לבו. שמחה וחרון אף, דבר והיפוכו כאחד at the same time he's mad at him and happy with him.

Now, the next one is in the actual same thing. וכן כי יצר לב האדם רע. The אייבערשטער said people are bad, so therefore what can you expect? After all, they're just people.

So I'm not going to destroy the world anymore. ומתחלה, but before the מבול he said, וירא ה' כי רבה רעת האדם, וינחם. That's What do you mean? That's why he destroyed the world.

The whole reason you destroyed the world was because they're bad. Right. And now you're saying, "Oh, they're bad, so I won't destroy the world. What can you expect? That's how they are. They're people, so they're bad." Right. So you see from the same it could be even in the same actual thing, you can look at it from two different ways. Right. There can be two different שכל'ס where it's not from the עצם the עצם המידה, but it's from the thing it's from it's from the thing.

Human Evil and God’s Decision Not to Destroy 2:54

From the same thing, you can say two opposites. You can have two different שכל'ס: one שכל to say that well,

you know, what can you expect? People are bad, so you have to take that into account, that after all they're just people. Right. You know, like like if a dog pisses on the carpet, you say, "Well, what do you want? He's a dog." Right. On the other hand, you say, "Hey, he pissed on my carpet!"

You know, that's the whole thing. He said כי רבה רעת האדם, that's why he destroyed the world. Right. כמו שנתבאר במקום אחר, זהו מבחינת המדות דתיקון, that is already the מדות of תיקון, שהם מבחינת מורכבים.

They are composite. You know, מורכב means built together from pieces. Right. Right. Like a מורכב. A פשוט means it's one thing, and מורכב means that you it's מורכב from pieces. דהיינו בהתפשטות דבר שלא מצד העצמיות בלבד. It's because of the thing, not be not because of the עצם המידה, because he's a kind person, so he'll have kindness in every situation.

Composite vs Simple: The Concept of מורכב 4:08

Like like the חסד, חסד לאומים חטאת, like we see in America that they let out criminals like, you know, this latest thing, this girl that got kidnapped and they can't even find her Right. And this guy That Mexican guy. The guy, they he he did something, and they put him in jail, and then they let him out five days He did the same thing. five days after they let him out Yeah, he's a sexual offender, right.

Right, he did the same thing, he kidnapped the girl. Five days after they let him out, he went and killed the lady. Right, this is right. Five days after they let him out! And then now they let him out again! What do you mean they let him out?

This was several years ago. This is the third time already. This is the third time? This already he did something many years ago and he spent something like 20 years in jail for it or something like that, or in the nuthouse, no I don't remember how long. And then they they decided to let him out. Five days after they let him out, he went and and killed some lady.

Right. And then they put him back in again. Okay. And then now they let him out again, and a few months after they let him out, also days after they let him out, again he did it. Right. You know, so what kind of חסד is that?

Questioning Misguided Kindness: חסד of תוהו 5:51

It's not תיקון, it's not מצד הדבר, it's just you, oh, you have to be nice to the you have to be nice. That's a חסד of תוהו, because you decided you have to be nice, and there's no there's no place for it. What do you mean you have to be nice? The guy, this is already the third time, what are you talking about? Right.

Not only that, I mean, okay, the first time you can say you made a mistake, but five days after he got out, he went and did it again, and again you let him out! So that's חסד of תוהו. Right. It's not from the it's it's not according to the ענין. In other words, the whole thing is that תיקון is according to the ענין, or which that's not a matter of the רצון, it's a matter of the שכל actually.

Right. But the שכל looks at the ענין and decides At the situation. At the situation. You say, well, yeah, we have to be nice, but in this case in this case here, being nice would be even if you say okay you say the guy is a משוגע and you you can't really hold him responsible. Okay good, so lock him up forever.

Right. And that is a real חסד of being nice, that because תיקון is a real חסד, not not תוהו ends up always being bad. Right. And תיקון is good. In other words, the the ענין is שזהו מבחינת המידות דתיקון שהם מבחינת מורכבים דהיינו בהתפשטות דבר It comes from the situation, it's according to the situation, not according to what you feel.

שלא מצד העצמיות לבד, not because of who you are. על כן יוכל להיות נכלל דבר והיפוכו That's why you can connect a thing and its opposite. So now we

Distinguishing נקודה, ספירה, and פרצוף 7:52

we talked about נקודה and פרצוף, which נקודה by the way is עקודים, not נקודה. Right. ספירה is נקודים, so where is נקודים? Where's where's ספירה? He talked about עקודים and ברודים, so where is נקודים? Which that that's the real תוהו by the way. והיינו בחינת נקודה דתוהו דגם שנעשה בהתחלקות ליוד, אין זה רק ספירה ולא פרצוף אדם. Even in נקודים, in נקודים there's already a התחלקות to 10.

Right. And basically in some places it says a נקודה there's no התחלקות at all, it's in תוהו there's an התחלקות to 10, and in תיקון there's a there's a התחלקות to 100.

What does it mean? It means like this: that

נקודים, the ענין of a נקודה is like a Muslim missionary. Right. Who's a Muslim missionary? Bin Laden. Right. Bin Laden is a Muslim missionary. His idea is to missionize the whole world to Islam. How? He'll kill everybody.

The Muslim Missionary Analogy: Bin Laden 9:00

Right. If he had the power to, he would ממש, literally, kill millions or billions of people, Huh? Unless they submit. Unless they submit, he would literally kill everybody, Because that's what Islam means, submission. Not only that, he would even kill his own people to kill the other guy. The guy is such a fanatic that he'll go and kill himself in order to blow up the the Twin Towers.

Right. A total there's no התחלקות of ספירות at all. In other words, there's absolutely nothing to talk about here. Right. That's what he wants, and that's what he wants. You can't even and sit and talk, you can't talk with him. You can't talk with Bin Laden, there's nothing to talk about.

Right. You know, a ענין of a ספירה is like the Christian missionary that comes to your door.

And Christians also used to be like Bin Laden, you know, with the Crusades and stuff like that. Right. But I'm talking A ספירה of תהו, you mean. Huh? A ספירה of תהו. A ספירה of תהו? What what what's What do you mean, a ספירה of תהו? The Christian missionaries. The ענין of a ספירה Right. There's נקודה, ספירה, פרצוף. Right. The the the Muslim missionary is is a נקודה.

Right. It's a total נקודה of a רצון. Right. There's absolutely no התחלקות there. That's what he wants, and that's what he wants, and there's Islam, and there's nothing to talk about.

Right. The missionary that comes to your door It's a ספירה, but it's 10 ספירות. is a ספירה. It looks like there's a שכל there. He'll sit, he'll talk to you, he'll be nice to you.

He'll invite you over. But still is But really, there's absolutely really you're not talking, there's it's not a person. It's not a פרצוף. A פרצוף means a person. Right. There's really no person there to talk to. There's really no person there. In other words, the talk is going one way. Right. He's not really talking to you, he's talking at you. Right. And he's not trying to understand what you're saying at all.

Right. Okay, now you might say so so how are we different? Because there's 10 ספירות in each ספירה. Okay, but like for instance like like me, how I'm also a missionary.

I'm trying to missionize the world, and really, in a way, I'm not listening to these people. But you understand them. But it's not that I'm not listening to them. I really I I I am listening to them, I do understand them. It's just that

the basic thing is they're wrong. Right. And I'll I'll really sit with them and explain to them. But the Christian missionary is really not like that. He really wants to force the issue.

Right. And the reason he's a ספירה and not a נקודה is because he doesn't have the strength of עולם העקודים. Right. What does it mean, you know, עקודים? עקודים means Handcuffs.

Handcuffs. Means what? Handcuffs. Handcuffs? Handcuffs, yeah. Okay. עקודים is is עקידה, you know? Right. עקודים means that they had a white strip on their ankle. Right. You know נקודים means they had dots all over? Right. עקודים means they have a white strip around their ankles. Right. Ring. Which is like עקודים means like עקידה. That's the place where you tie up, where you put handcuffs on. Right.

So what's the difference between the Christian missionary and the the Muslim missionary? Really, it's because that they don't have the same kind of power, like in the like in the Muslim world. When they did have that kind of power in the Christian world like they had in the Muslim world, then you saw it. Then they weren't so nice to you, right?

Like it used to be two, 300 years ago. Okay. Because then they could they were able to be in עקודים.

The only reason they're a ספירה is still תהו. Really it's all one נקודה. The the the the התחלקות In other words, you see the guy there. He seems he seems to be a polite guy and he's talking to you in a שכלדיקע way.

It makes no difference. You're not talking to a person. It's just a ספירה. It just looks like there's 10 ספירות there, like there's a שכל and a מדות. He seems to have compassion for you.

And you know, like they they they'll help a guy, you know, like the Salvation Army. Right. They're not really interested in helping the guy at all. Right. They're interested in their own idea. There's no It's not going according to the ענין. Right. There is no שכל. It's not a real שכל, and it's not real מדות. So I don't know, get what you mean by the עקודים. עקודים They don't have עקודים.

What do you mean by that? They don't have the power over us. We're not in their handcuffs. Aha, I see. If we if we were, like we used to be, you'd see that the Christian missionary is also Bin Laden, like the Inquisition. Right. Right. There's nothing to talk about. Right. There really is nothing to talk about. He'll go right back to like עקודים. You'll see that really he's a he's really a נקודה.

Christian Missionaries Compared to Historical Extremism 14:42

Right. Even though he looks like a ספירה, but really the ספירה is also just One thing. Right. That's why you notice he he talks about the נקודה even when it comes, what do you say here? נקודה דתהו גם כשנעשה בהתחלקות הי' אינה רק ספירה ולא פרצוף. So he says, so he says between a נקודה and a ספירה, it's not such a big difference. Right. Because עקודים and נקודים, even though it's two worlds, it's עתיק and אריך.

Which is not really two things, it's really one thing. Right. In other words, when it comes right down to it, the the the Christian missionary is the same Bin Laden. If he had the the kind of power like they have in the Arab countries,

then you'd see that he would also be like that, like we saw, like by the Inquisition. Right. So, the thing is that even when it finally comes into התפשטות, because in other words what why does it come into התפשטות at all? What's the difference between עקודים and נקודים? Because in עקודים, he has absolutely

no no relationship to the ענין at all. Right. He's a total nut. Right. He'll kill himself. Right. He'll kill himself just to blow up some babies. Right.

Okay, so why is this guy a ספירה can at least? Because he doesn't have the same power. He has to he has to relate to the world. Right. In other words, there's a certain amount of compromise there. Right. By the Christian missionary, there's a certain amount of compromise. Why is there a compromise? It's only because there has to be. Right. It's not really a פרצוף either. Right.

It's only he doesn't have the same power. He's only on the level of אריך and not on the level of total עתיק. Right. In other words, עתיק is ממש the עצם העצמות of the thing. Right. And and the difference- the תענוג is ממש the תענוג העצמי. Right. It it doesn't go outside of the עצם at all. The רצון is still a רצון for the thing. It has to consider the external world to a certain extent.

Right. Hold on for a minute. Hello? Yeah. Yeah, and that's why you notice that we're saying there's תהו and there's תיקון. That's what he said, he said תהו and תיקון. Right. But then we're talking about three levels, why three levels? Right. It's three levels, or is it two levels?

So, you see that עקודים and נקודים is both תהו. Right. It's both the same thing. Not only that, in general, it's they they explain that עקודים is in עתיק and נקודים is in אריך. And really עתיק and אריך is the same thing. Right. It's not really two different things, it's one מהות. Right. In other words, the the the the the the Muslim missionary and the American missionary, it's really the same תהו.

It's עולם התהו. It's that it's the same world. Right. It's really only one world, it's not two worlds. But according to that, if if it's עקודים, נקודים, and ברודים, so which one is תהו? You notice that he doesn't make much of a differentiation here. Right. He talks about עקודים and נקודים almost like they're the same thing. Right. Like in the beginning, he was talking about a נקודה, and then he said, the נקודה of תהו, even when it's the י', it's only still just a ספירה.

Right. That means the the ספירה and the נקודה is really the same thing. It's not a real התחלקות, ולא פרצוף אדם. It's not really a פרצוף אדם שהוא בחינת התכללות מכל ההפכים, אלא בבחינת התיקון דוקא. This only happens in the תיקון itself, שכל נקודה באה בהתפשטות חוץ מעצמיותו, only when it goes according to the ענין. Right. And that's the ענין of the שכל דוקא, שאז מתכללים על ידי ריבוי הכלים מכלים שונים, then it can be נתכלל through the many many different כלים, שמורכבים בהם, that they're מורכב according to the various different ענינים.

Yeah. Right. In this ענין the מדה will be like this, and that ענין a מדה will be like that. So the מדה is according to the ענין. Right. ולו דא למבין. וזה מה שאמרו בספר יצירה, צרף אש ומים וכללן זה בזה. He took, he grabbed fire and water and mixed them up, one inside the other.

דהיינו בבחינת המורכב דאש ומים. This is only in the in the מורכב of אש ומים. That it says that מיכאל and גבריאל don't put each other out. Right. For מיכאל and גבריאל are angels. Right? Right, and they're opposites. They're opposites, but an angel is a כלי, not a light.

Right. So the reason that they don't put each other out is because they're כלים. And later on he's going to explain how not only that, but that the כלי can take a light that's opposite from itself. I think that's either the next chapter or the chapter after it. Right. Yeah, that's the the the chapter after it.

That's because they're כלים. But in the עצם האורות, חסד is חסד. Right. It's not דין. And דין is דין and not חסד. And like what what basically it says, אין רחמים בדין.

Later on he'll say אין רחמים בדין that means בדין העצמי. That's it's a הלכה. You know הלכה? The the הלכה אין רחמים בדין means in the actual דין, the judgment of a of a court, Right. in the judgment of the court itself, you can't have no mercy. Right. Why? Because that's the עצם המידה of judgment.

That's the light, that's not a כלי. In the עצם המידה of judgment, when you're judging you're not allowed to consider any kind of merciful thing, like this guy's rich and this guy's poor, Right. or well, let's consider what brought him to this. Right. You can't do that. You have to judge it straight.

Did he do it, or didn't he do it? He did it, he's guilty. And the רחמים can only come in the התפשטות of the thing, which is the sentencing. Right. In the sentencing, you can have רחמים. Right. But in the עצם הדין, you can't have רחמים. Because that's the עצם המידה. And that's that and the same thing in the principle. So like the עצם the עצם thing, even like the עצם שכל המטה כלפי חסד and the עצם שכל מטה כלפי דין like בית הלל and בית שמאי, in the עצם of these שכלים of of רחמים and of of of of of of חסד and דין, you can't have התכללות.

Judgment’s Essence: No Mercy in the Core 22:12

בית הלל was בית הלל, and בית שמאי is בית שמאי. There is absolutely no compromise really. Right. The opinion of בית הלל בית שמאי is still today the same opinion. Right.

Even though we don't go by it. But this thing that we don't go by it, that's in the applications, not in the עצם המידה. In the עצם המידה, בית בית שמאי is still בית שמאי. Right. You know.

All right. Okay. Okay, be well. Be well. So did that make sense? Yes sir. Yes, absolutely. Only שיצא מהעלם עצם הרצון שמצד עצמיות כנ"ל. כך בחינת כתר דעשר ספירות דאצילות אינו רק בחינת גילוי רצון לגבי העלם עצם הרצון שנקרא רצון הרצונות, Right. שהוא בבחינת א"ק. Over here, he calls א"ק עצם הרצון כנ"ל.

אך כמו מבחינת העלם הרצון דחסד דא"ק נמשך גילוי רצון לחסד דאצילות, like from his self-image of being a איש חסד, that's called that's אדם קדמון means the first conception of himself as what kind of person he's going to be,

from the חסד of that will come a גילוי רצון for חסד in in actual coming out of a particular חסד, שנקרא כתר דחסד. So the source of כתר דחסד is in חסד דא"ק. וכן מבחינת העלם רצון דחכמה וכולי.

אך מה שמובן מהמשל הנ"ל שזהו הנקרא התהוות רצון מרצון, הרי שזהו הנקרא התהוות רצון מרצון, this thing which is called התהוות רצון מרצון, הרי הוא בא בבחינת הכלל, it comes in a general fashion, it's a הסכם כללי. ולהיות כמה מיני רצון וכמה ענינים עניינים ואופנים שונים, all kind of different ways in פרטים, אף מבחינת רצון לרצון דחסד דא״ק נולד כמה מיני גילוי רצון דחסד דאצילות.

והענין, so that's in general. Now he's going to tell you in more particular. והענין הוא, דמבחינת המלכות של מידה דא״ק נעשה בחינת כתר דמידה דאצילות. That's in particular.

ובכללות עשר ספירות, הרי רק מבחינת מלכות דא״ק נעשה כתר דאצילות. So והוא, that that means in other words, from מלכות of חסד of א״ק becomes כתר of חסד of אצילות. Right. But really only from מלכות of א״ק becomes כתר of עתיק. Means עתיק of אצילות. Right. So how does that work? So, because everything really goes through מלכות, in other words, from מלכות of חסד

From מלכות to כתר: Flow of Sefirot 25:42

of א״ק becomes חסד of מלכות of א״ק. Right. You know how that works. That's that's later on in in the נסירה. Right. The the the the מלכות of a ספירה becomes that ספירה of the מלכות. Right. And then the מלכות of א״ק becomes כתר of of אצילות.

So it means that חסד of מלכות of א״ק becomes חסד of כתר of אצילות. Right. And חסד of כתר of אצילות becomes כתר of חסד of אצילות. Right. So it means that from מלכות of א- מלכות of חסד of א״ק becomes כתר of חסד of אצילות.

Right. And there's all kinds of more and more particular ways that you can figure this out. But in general, you can say directly that from מלכות of a a a מלכות of a מידה of א״ק becomes the כתר of that מידה of אצילות. Right. Even though in general, from מלכות of א״ק becomes כתר of אצילות. What does it mean? והוא רק מבחינת אותיות וגילוי עצם העלם הרצון נעשה אור העצם של גילוי רצון.

From מלכות to כתר: Upper to Lower Transition 27:18

And he's going to explain this in the parenthesis. And this explanation in the parenthesis is not only on this, but in general on on all the ענין of how from the the the מלכות of the upper becomes כתר of the lower.

I need to footnote that. Yeah.