Part 1 · Chapter 20

Importance of the Second Parenthesis 0:02

Okay, go ahead. Yeah, so this next little thing here is very important because it doesn't only apply to this chapter, but it applies to everywhere. Not the first one, but the, not the first the parenthesis, but the second parenthesis. שהוא כמו שמבואר באות י״ח שרק מבחינת סוף מעשה דעצם הרצון נעשה רצון לרצון. Now you notice over here

he, he doesn't call רצון לרצון, before he was calling the רצון לרצון, it was the עצם הרצון. Now when he says עצם הרצון that means the רצון הקדום. Right. The בחינת סוף מעשה of the רצון הקדום comes out the כתר of the רצון לרצון, she was the עשר ספירות דא״ק. And now is the דוגמא in general, and it's not just for this chapter, of how from the uh מלכות of the upper becomes the crown of the lower in general and also how from the מלכות of the מידה of the upper becomes the כתר of the מידה of the lower.

Right. And this is also, it's not just in this ענין here, but everywhere. In other words, that from the מלכות of חסד of אצילות comes out כתר of חסד of בריאה.

From Upper Kingdom to Lower Crown 1:51

Right. And על דרך דוגמא מגילוי רצון שבדיבור המשפיע נעשה עצם הרצון למקבל. Means from the מלכות of

כתר comes, becomes כתר of כתר in the in the מקבל, in the lower level. What does it mean מגילוי רצון שבדיבור המשפיע, like for instance when the רבי says something and he reveals in his speech which is his מלכות that he wants the חסידים to do such and such a thing like let's say take over the world

this becomes נעשה עצם הרצון בזה מקבל. Right?

Right. So that's like כתר. כמו and also שמאותיות גילוי השכל שבדיבור שבמשפיע נעשה עצם אור השכל במקבל. Like what we're doing right here. From there's the letters of revelation of the שכל in the writing instead of דיבור you can say writing of the of the משפיע of the רבי this book נעשה עצם אור השכל במקבל. By us, this becomes the עצם אור השכל. Right. These letters that by the רבי is the end of the letters, means the מלכות of מלכות from the רבי this by us come becomes the the actual כתר of our שכל, the עצם אור השכל.

Right. In the מקבל. וכן רק מאותיות וגילוי חסד שבדיבור דמשפיע like for instance, if the רבי says you should go out and help Jews like put תפילין with people and help them and מקרב people נעשה this becomes אור הרצון לחסד במקבל, by the חסיד. And this you can see in any in any מידה, כי ידוע בכל עילה ועלול שמבחינה אחרונה שבבחינה עילה נעשה ראש ושורש לעלול.

וכן מבחינת מלכות דא״ק בכלל, and same thing as in particular, same thing in general נעשה בחינת כתר דעתיק the general talk of the רבי becomes the general כתר of the חסיד.

כולו, דהיינו מבחינת גילוי רצון לרצון שבדיבור בלבד means just the final דיבור so to speak of the רצון לרצון, נעשה בחינת מקור כל גילוי רצון שמצד התענוג שנקרא כתר דעתיק, או כמו שיתבאר, like will be explained later.

And this little parenthesis is a very big thing that explains on all the levels. Right. והיינו כללות is what we talked about in this chapter.

This is the general ענין of עשר ספירות דאצילות of of the ten ספירות of אצילות שיצאו מהעלם עשר ספירות דא"ק that they just came out from the העלם of the עשר ספירות of א"ק in a way of just a גילוי. כמו שנאמר, קורא הדורות מראש, that He calls out the generations from the head of א"ק. That's chapter 19.

19. Which now I have to I have to finish this off. I'm ready. Okay, go ahead. Okay, chapter 20. והנה קודם שיבואר ענין פרטי עשר ספירות דאצילות יש להקדים ענין עקודים, נקודים, וברודים וכו'. כי הנה ידוע ההפרש בין בחינת התוהו ובחינת התיקון בכלל, די' ספירות דתוהו הן מבחינת נקודות בלבד, שזהו מבחינת הכתר. ובעולם התיקון הוא בחינת התחלקות כל ספירה לי'.

General Principle of Ten Sephirot of Atzilut 5:45

על כן ממילא נעשה בחינת התיקון, שהוא בחינת התכללות על ידי שם מ"ה וכו'. וביאור הדברים ידוע, the explanation

is like this, שבחינת הנקודה הוא בחינת העצמיות טרם שמתפשט, כי נקודה שהיא בלתי מתפשטת, כמו במידת החסד, הנה בחינת עצמיות דמידת החסד הוא בחינת הכתר שלו.

אמנם אין הכוונה על בחינת העצמיות דמידת החסד כמו שהוא נטוע ומושרש בעצם הנפש, נקרא יחידה, כנ"ל, שהוא בחינת היולי לגמרי, כנ"ל באות י"א, אלא הכוונה הוא על גילוי הרצון לדבר חסד פרטי מן העלם חסד העצמי ההיולי, וגם זה הרצון הוא בלתי התפשטות עדיין, רק כמו שבלא טעם כלל ברצון זה למה רצה בגילוי החסד זה וכו'. In other words, it's not talking even in א"ק, that's still higher than תוהו, because תוהו means when the רצון first comes out, it first comes out as a נקודה of a רצון.

Distinction Between Tohu and Tikkun 7:10

Right. And that's not, that's like the same thing like we said before, that עיגולים has to precede יושר, תוהו has to precede תיקון, you can't have תיקון without תוהו first, the רצון has to come out first.

But the thing is that it comes out just as a רצון, and תיקון means it goes through a through the שכל, and תוהו means it stays as the נקודה.

ומכל שכן שאין בו בחינת התחלקות אופנים שונים, so there's no different ways of how the רצון will be, that's what he wants and that's what he wants. אף גם אם ימשיכו שכל מטה כלפי חסד דוקא, and also in terms of a שכל נוטה כלפי חסד, which now is talking about not the כתר, but the חכמה of this חסד of תוהו, אין בו התחלקות אופנים שונים. There's no different ways that really that it's really a שכל, but it's just a שכל for this thing that the רצון was for.

אף על פי ששכל הנוטה בעצם לחסד וכו' הוא בחינת חכמה שבחסד העצמי, that's already lower than the רצון. So we see that even though it's a נקודה, so you say wait a minute, you said the whole difference was in תיקון there is התחלקות, and here there is no התחלקות. It says no, it doesn't mean there's no ten ספירות, but it means that it's not in a way of התחלקות.

אבל גם הוא רק בבחינת נקודה. In other words, it's all in this נקודה of the חסד. וכן נצח שבחסד זה, in other words, you can't have a חסד of תוהו without a נצח, that means that he wants to overcome everything and do דווקא the רצון. That's the whole thing of a רצון, a רצון comes with a נצח. Right. But this נצח is also מבחינת נקודה. ונמצא דאף שבחינת החסד העצמי הבא בגילוי כלול מי', it really is כלול מי', רצון ושכל ומידות, אבל אין בהם התחלקות נכרת, doesn't mean that there's no ten ספירות, it means they don't divide into actual separate ספירות, אלא כולם בבחינת נקודה אחת, but the whole thing is in one נקודה.

והוא בחינת עקודים, and that's really עולם התוהו in general is what's called נקודים, in ענין of ספירה. Right. שעקודים היו בכלי אחד, that the whole עקודים means it's all The ten ספירות of the of חסד is in one כלי that

is the רצון. And really the whole ten ספירות is all still in a way of one נקודה. ולכן ולזה בחינת עשר ספירות דתוהו הן בלתי מתייחדים ומתכללים זה עם זה, אלא הן זה תחת זה. They don't join up with, they cannot join with each other, but they're one under the other, or one after the other. כמו שנאמר וימלוך וימת means that you can't have גבורה of תוהו come into being as long as חסד of תוהו is in being.

Because they're opposites. Right. And since it's the עצם הרצון העצמי

for that מידה that that's what he wants is חסד, so you can't have גבורה.

And the גבורה cannot come till the חסד goes away. So it had to be וימלוך וימת וכולי, כמו רצון העצמי שבא בגילוי חסד,

הגם שכלול בו שכל וכולי, really even though it does have ten ספירות, לא יתחבר עם רצון רצון העצמי היפוכו הבא מבחינת הדין. גם שהוא כלול משכל הנוטה בעצם proper דין, even though there there's also a שכל that goes towards דין.

אין להם כלי שיוכלו להתכלל בו. And that's like later he's going to explain it, really the התכללות is דווקא the כלים. שני הפכים כאלה, two opposites

like this, וכמו שנראה בחוש מי ששכלו נוטה כלפי חסד בעצם, לא יוכל לסבול בשום אופן ומנהג, שהוא מי ששכלו נוטה כלפי דין בעצם. In other words, this is the ענין of the actual principle of the thing. Right. In the terms of the actual principle of the thing, you can't it can't join up There is no compromise.

with its opposite. And the thing is that in terms of the actual principle of the thing, it can't compromise with the opposite principle. In other words, by the lights, the actual light of the thing, there can't be a compromise.

Right. Since there's no כלי that they can that they can join together, כמחלוקת כמחלוקת בית הלל, בית שמאי בית הלל כהאי גוונא. In other words, this is talking in the essence of the מחלוקת. You say, but wait a minute, even בית שמאי does according to בית הלל, but that's not in the actual principle of the thing.

When the הלכה was decided, so בית שמאי does according to בית הלל, but as far as the principle of the thing, they still disagree with them. Right. Even now.

In other words, we do according to בית הלל,

but שמאי still disagrees with הלל. Right. You look in the משנה, it doesn't say that שמאי stopped, and now שמאי, the דעה of שמאי is different.

According to שמאי, that's the opinion, even though the הלכה, להלכה is already the not the עצם of the of the ספירה. That's already the התפשטות into the into the מעשה. Right. Like what do we call later in תיקון, and that's why it's תיקון, by the Jews it's תיקון, that that you see that even in the, even though in the עצם הרצון that בית הלל and בית שמאי disagree, but they can be מתכלל, because it goes through into the actual התפשטות of the thing,

which is ברודים, you know. Right. Whereas by גוים, it stays in תוהו and they don't they they refuse to leave their principle in order to come up with a compromise.

But even when there is an actual compromise, the lights themselves do not really join with each other. בית הלל and בית שמאי as far as the עצם, they don't agree with each other.

וגם שהמנגד יקשה עליו, even when the מנגד brings up a good קושיא in שכל, ולא יוכל למצוא טעם, and he can't come up with an answer, ישתוק, אבל לא יוכל להודות ולחזור בו ולהתכלל בדעת המנגד כלל. He won't be able to answer, but he still won't be מודה to the opposite opinion.

אבל בחינת התיקון, what is the תיקון? היינו כאשר המידה הבאה מבחינת נקודה שלה להתפשטות חוץ מעצמיות, that means in terms of the actual התפשטות outward. That's where you can have the

compromise. In other words, they say, "Well, I think like this, and you think like that, and I still think like I think, and you still think like you think, but in terms of we can come up with a compromise that will let us do something at least."

Right. Not only do something, and this is This way, I get part of what I want, you get part of what you want. Right. But it doesn't mean that in the עצם המידה I actually agree with you.

Like even like you see in the in a democracy, like America's a democracy, right? Right. So, they come up with a compromise, everybody votes, but but even after the vote, and you decide to come up with a compromise, each person still believes how he believes. Right. He didn't actually change his belief.

Nature of Compromise vs Principle 16:08

So, the difference between תהו and תיקון is, in תהו, they wouldn't come up with a compromise. Why? Because they won't be מתפשט outside of the עצם הרצון.

אבל בחינת התיקון, what is תיקון? היינו כאשר המידה הבאה מבחינת נקודה שלה להתפשטות חוץ מעצמיות, רצון ושכל שבה, היינו דהיינו כמו מידת החסד כאשר יולד הרצון ושכל להטות כלפי חסד לזולתו מצד שעשה לו טובה, because the guy is doing him a favor.

And this is the whole thing of a compromise, by the way. That's That's the whole עניין of a compromise, is, "I'll scratch your back, and you'll scratch my back."

Right. In other words, the the reason that I'm compromising with you is because you're compromising with me.

I don't agree with you, actually, but I'm going to go along with you cuz I'm getting something in return. In other words, it's not It's not really It sounds like, in a way, it sounds like you're sort of being unprincipled.

Like, opportunist. Right. And actually, so it seems like the תיקון is like, you know, what the the תהו is the real principle, and תיקון is sort of like, you know, a wishy-washy, unprincipled thing, you know, "Oh, you scratch my back." It's like politics almost, you know? Right. Politicians, you know, they'll they'll go along, they'll put something together, and, you know, come up with all kinds of deals.

Right. And they don't stand up for their beliefs.

Okay, but the thing is that we're not really talking like a politician, that a politician really doesn't have a belief.

And even there, really, he does have a belief, he just wants to get elected. He doesn't care what he has to do in order to get elected. And that's that's really That really is a תהו thing, that he'll do anything. Right. It's not really a תיקון thing. It's really there is a רצון that will hold on the רצון really. But we're talking about where you're still holding to your principle.

It's not that you're not holding to your principle, Right. but but you're coming up with a compromise in order to get something done. Because if everybody will just hold to their principles, finally, nothing will get done. And really, the main thing is to get something done. Right. You know, like if if like there's two cooks, and one says, "We have to cook like this," and the other says, "We have to cook like that," and they end up not cooking nothing at all, and everybody starves.

So, the thing is, let's So, let's come up with a compromise. It's not going to be exactly what you want, it's not going to be exactly what I want, but at least everybody will get to eat. Right. Which is that's the main thing that you really wanted, because the real thing is higher than תהו and תיקון is the רצון for the סוף מעשה, that something should get done.

Right. So, that's להטות כלפי חסד לזולתו, not because he's a good person, מצד שעשה לו טובה, because the guy did him a favor, ולא מצד בחינת עצם הטוב וחסד הבא בגילוי בהכרח מטבע הטוב שבעצמיות נפשו, אדרבה, just the opposite, יוכל להיות אכזרי בטבע, he can be a mean guy, אבל מי שחננו והצילו ממוות כהאי גוונא יטה שכלו ועצת שכלו תמיד לחסד וזכות כולו. וכו׳, נמשך שזה נקרא חסד וטוב המורכב, it's composite.

It's comp- is it from outside things it's external to it. לא חסד פשוט ועצמי שמצד הטבע כלל, not because of his nature. וכן יובן בהיפוכו

במידת הדין המורכב, והטיית רצונו כלפי חייב לשונאו שעשה לו רעה הרבה, גם שבעצם טבעו איש חסד ורחמן וכולי. And that's where you see by the Israelis that they're from תוהו. Right. Because they're going according to their טבע, because the a Jew is רחמני by nature, so they feel bad for the poor

Palestinians. Right. Where really they should have, in תיקון, it should be that you should have a שכל to kill all of them, Right, including their kids, Right, including their babies, and even if you have to kill their animals to get to them, you don't feel sorry for the animals, you don't feel sorry for nothing. You'll kill everybody in order to Unless they give up, you'll kill everybody, including the kids

and the bugs and everything. Right. You know, you'll just kill everything that's in the way.

And I think that really in terms of like what it says in תורה,

if you have to, I think you can even you can even kill the fruit trees, if you really have to. Right. In other words, it's just where if you don't have to. Right. If that's what it takes to protect yourself,

then you can just blast everything up. Right. You know? Not only that, that should be That's the רצון of תיקון. You see the רצון that they have to say, "Well, we have to we have to think about them also. How do they feel, the poor guys?" Says, "No, that's from a מידה, that's not תיקון." Right. The תיקון means how they're acting.

Since they're trying to get us, so we have no רחמנות, and we have only a שכל, מטה מטה כלפי דין on everything they have, even their good things. Right.

Including the nice things of their culture, like, you know, shish kebab. Right. We're going to destroy everything: the restaurants, the culture. If there's a library there

with special books, whatever, rare manuscripts, doesn't matter, we'll blow it up. Right. Even if there's a ספר תורה there that belongs to the Arabs. We won't say, "Well, there's a ספר תורה there, so" No, we'll blow everything up. Right. And that דווקא that is תיקון.

You notice that דווקא that is תיקון. You see in And you see the way that the Israelis are, you know, the secular שלום עכשיו people, Right, that's because that's their טבע. The טבע of a Jew is to be peaceful and kind, but that's the ענין of תוהו. That's חסד of תוהו. Right. Where the חסד of תוהו refuses to be מתכלל or to let in a דין, Right, which is exactly the opposite.

כלפי חייב לשונאו שעשה לו רעה הרבה, to somebody that is doing bad to him, גם שבעצם טבעו איש חסד ורחמן וכולי, over here he'll be a total אכזרי. Right. And he'll say, well, like it says, it says even in the תורה, it says תורת חסד.

In תהילים, what does it say? אשרי שיאחז וניפץ את עולליך אל הסלע. Right. How could you say something like that? What kind of a תורת חסד, what kind of a holy thing is this? Says, "Yeah, because that's תיקון.

תיקון is when you have an enemy, you hate him, even if by nature you're good." ועל דרך זה יובן שיוכל להיות במורכב כמה מיני עניינים שונים מאוד. And according to this, we see that in a מורכב it's not like in a פשוט. In a פשוט, that's what he wants, and that's what he wants. There can't be different ways of how he wants it. That's what he wants.

Right. Only one way. And that's what he wants. But in a מורכב there can be all kinds of הרכבות. You can put together all kinds of compositions.

לפי אופן דבר שמורכב בו המידות כמו אהבה ושנאה התלויים בדבר כנ"ל. And according to the thing, so So, you could have, it's not either you totally love, you totally hate. But then if you say that, you know, by a גוי the עצם המידות is חסדנים, and like by the by עשו, the Romans, עצם המידה is, you know, like throwing people to the lions and stuff like that.

Mixed Emotions Toward a Person 24:54

Right. So, it is either like this or like that. There's עצם החסד and עצם הדין. But in מורכב, there could be all kinds of things in between. Right. It can be like, it doesn't have to be like either חסד or דין. It can be a הרכבה of the two of them with all kinds of a whole spectrum.

Not only that, הרי besides that, הרי יכול להיות שדבר שמצידו אחד יאהבנו, if it's according to the דבר, not according to his own nature, but according to the outside thing. Right. He can find something in the other person that from one thing, he'll love that person, ויהיה רצונו ושכלו הכל לטוב ולחסד, and he'll think of only good about him.

ומצידו הב׳, באותו הדבר עצמו, ישנאנו. In the same thing, or in the same person, he can find, and he's going to give several kind of examples.

Some of them are examples where you can find in that in the same person one thing that you like about him, and one thing that you hate about him. Right. And really, it's more than that. Like in every person, there's various things you like about them, and there's various things you don't like about them. And all together, there's a הרכבה of your final feeling towards that person,

made up of all these different things. That's one thing. Then the other thing, it could be that ממש for the same reason, you will love him, and for that same exact reason, you'll hate him. Right. And he's going to give an example for that also. ומצידו הב׳, באותו הדבר עצמו, ישנאנו, ויהיה רצונו ושכלו לרע ולעונש. עד שיוכל להיות בחינת ממוצע, till it can be a ממוצע, כולל מן החו״ג יחד.

And all And in this ממוצע, there can be all a whole spectrum of ממוצע's.

מה שנאמר באשר נשפטו שם. I think that's talking about ישמעאל. Maybe something else, but it went of of no, that's באשר הוא שם. But it's the same ענין basically, that you know the thing with ישמעאל, they said, how come how come you're giving him a חסד?

You know, when his mother, you know the whole story? Which story are you referring to? With ישמעאל. When when his mother, when they threw when he threw them out, and he was sick and everything, and the angel came.

And the angels were telling the אייבערשטער, "How come you're being nice to him? Look what he's going Look what the Arabs are going to do." Right. He says, so he said, "Right now..." Oh, right, right. That's it. "Right now, he's innocent, that's what he is now. I have to go according to the ענין." Right. So, going according to the ענין is תיקון. Right. In תהו, you'd say, "Kill the guy."

Right. "We hate him. That's ישמעאל, kill him." But as far as right now, according to the ענין, you have to judge like this. Right. He hasn't done anything yet. Also, על שהאמת תחייב עונש, ועכשיו נשפט כהלכה, דבר והפוכו כאחד. Hold on, I need to flip the tape.