Part 2 · Chapter 20

Three Quinas and the Crown Structure 0:02

Okay, כ״א. Okay. ולהבין כללות ענין התכללות ג׳ קווין דאינון חכמה ימין ובינה שמאל ודעת באמצע כמ״ש בפרדס דפנימיות הכתר נקרא כתר שבכתר לא נחלק לג׳ קווין והחיצוניות שבו הימנו נחלק לג׳ קווין והוא מבחינת חכמה שבכתר וכו׳ כידוע וכידוע בכוונות דהגדול הגבור והנורא. וביאור הדברים הנה בחינת התכללות הקווין ימין ושמאל הוא על ידי קו האמצעי דוקא והענין הוא דקו הימין חכמה הרי החסד ענף החכמה ומובדל הימנה. Even though the חסד comes out, is מסתעף out of the חכמה, it's really not the same thing.

חסד and חכמה are two different ענינים. והיינו מה שהנטיה היא לטובת החסד מצד השכל. And in other words, when you look at the general situation, it's נוטה לחסד.

When you look over a person's whole thing, it's נוטה לחסד. מצד השכל והטעם שמטה כלפי חסד בדבר מורכב כנ״ל וכן הנצח ענף החסד מובדל הימנו. In other words, נצח is not the same ענין of חסד, it's just when you want to do a חסד, so therefore you have to overcome the things that get in the way. דהיינו מצד החסד יחייב בחינת הנצחון להביא ענין החסד למעשה בפועל ממש.

You have to overcome the things that stand in the way, but really נצח and חסד is two different ענינים. וקו השמאל איפכא כמו השכל המטה כלפי דין, in other words בינה שנשתעף הימנו מדת הרחמים, מידת הדין, מידת הדין sorry, וכן בחינת גבורה וכו׳. So in other words, when you start looking too much into the details, if you look too closely at a person's details, it'll tend to bring up דינים.

But it's לאו דוקא, really from this, really חכמה can bring up דינים and בינה can bring up חסדים. If you analyze somebody like the רבי for instance, you'd say, "Hey, everything's everything's fantastic." Even מצד of no matter what you look at, it's always fantastic, you know.

But in general, a normal person, if you start looking too close at all the details, sooner or later you'll be able to find something wrong.

But it's it's only מסתעף from it, it's not ממש the same ענין. בינה and דין is two things.

וכן בינה גבורה כמ״ש אני בינה לי גבורה דחכמה מקור כל הגבורות וכו׳ וכידוע. ובחינת ההתכללות בג׳ קווין הללו שיהיו נחברים במקום אחד הוא ע״י קו האמצעי דוקא וכו׳ כמו הדעת שהוא בחינת ממוצע להטות משכל של חסד לשכל של דין ונקרא דעת נוטה. The דעת is the שכל of decision it's called. That as long as the thing is intellectual, you remember in Fiddler on the Roof, "on the other hand"?

Middle Line (דעת) Connecting חכמה and בינה 3:18

Right. In intellectual thing of חכמה and בינה, there's always another hand. Right. It's never going to stop. You can always come up with a new maybe and a new other hand, and it'll never actually come to an actual decision. And the דעת means is that he has to connect himself to the actual situation and person that the decision is being made about, and then he actually can נוטה it from a שכל of חסד to a שכל of דין, and from a שכל of דין to a שכל of חסד.

Even though the whole analysis might tell you one thing, but then when you have a feeling for the person, right, you'll change it. כמו כי יצר לב, און נאך אז כי רבה רעת האדם וכו׳.

Like, it's exactly the same thing. The analysis is the same thing, the people are bad. Right. And yet, when you connect to it, when the אייבערשטער looked at the situation before the מבול, he decided to destroy the world, and when he looked at the situation after the מבול, he decided דוקא the opposite.

כגוונא, כמו שמבואר במקום אחר, נמצא בדעת יכול לבוא ב' סעיפים הפוכים דחסד וגבורה, להיות נוטה לחסד באופן זה, ולדין באופן זה. And also, it's דוקא in the דעת that the חכמה and the בינה, the the overview of the whole thing and the and the details come together.

וכהאי גוונא, גם במקום אחר, even in one in one thing. וכך מדת התפארת מכריע בין חסד וגבורה, דוגמת רחמים, שאינו אלא אחר מדת הדין. רחמים means mercy. Mercy means that you found the guy guilty.

Then you have mercy. Otherwise, it's not mercy. Right. Mercy is דוקא after the מדת הדין. שעם כל זה רחמנות פוטר, that even after that you have רחמים on him. But רחמים is not the same like kindness. It doesn't mean that you're ממש going to totally let him go. It means you put him on probation, that he has to prove himself that he's doing okay. Right? Right. It's a combination of the two of them.

It means we're going to be kind with you, that we're going to give you a chance, but if you if if you don't show that you're performing on the chance, they're going to go back to דין.

Right. והיא מדת יעקב, כידוע. וכן בחינת היסוד מוטה לכלול ב' הפוכים דנצח והוד. דענין כלל שקלא וטריא איז, נצח and הוד is

the is the שקלא וטריא on, not on the עצם המדה,

but on how to influence to the outside. Right. So that means נצח means to

נצח vs הוד: Teaching Extremes 6:51

totally give out the thing over to the student, even if it'll totally make him crazy. You'll you'll you'll take the whole thing and and push it into his brain at one shot, even if it blows up his brain. That's what means נצח. נצח means to conquer.

And הוד means that you're not going to tell him nothing, you're just going to tell him, "Well, listen to what I'm telling you. You just do like I told you. I'm not going to explain nothing to you." Right.

This is what you do like with a dog. You're not allowed to cross the street. Why? You don't have to know why. That's הוד, you just מודה to me.

So, נצח means to give over the whole thing, and הוד means to give over nothing. Right. And יסוד is the connection

to the מקבל. And according to יסוד, it's like נצח והוד is the two things of the balance, yes and no,

and יסוד is the fulcrum of a Right. הין... what is it called, הין צדק? Right. הין צדק. The הין, הין is the fulcrum. Right. Right. The the מאזני צדק, נצח והוד is מאזני צדק, and and יסוד is called הין צדק.

Right. So צדק is male for צדקה. צדקה means to to Right. do a favor for another guy. And the צדק is the guy who does the favor. צדקה is the is the thing the מקבל the פעולה.

And צדק is the guy who's doing it, it means the משפיע. So the that is not the מאזנים of what the actual מדה is. I saw צדק is מלכות, and צדיק is צדיק is יסוד. Meaning צדיק is יסוד. That's that's that's one way of saying it, the other one is צדק and צדקה. Well, צדק and צדקה is the same thing is what I mean, that's what I It doesn't matter.

No, it's not. That's that's what it says in one place, in another place it'll tell you צדק is male and צדקה is female. Right, okay. צדק is male, that means Right. זעיר אנפין, and צדקה is מלכות. Right. Right. So צדק is יסוד, basically, it says הין צדק. Right, right. And the the the thing of יסוד is the connection to the מקבל. So you see that all three of them are the connection to the מקבל.

In other words, the ענין of the middle line is ממש the same thing all the way through.

והלא קודם השפעת המשפיע כששר להשפיע איזה מדת חוק, וכמו כל שיקול דעת בא בהכרעה, ואחר ההכרעה ישקול במאזני צדק, שהם נצח והוד, איך להביא השפע למקבל. Means there's a שיקול הדעת, which means the שיקול הדעת is in חב״ד. Then there's the הכרעה, the הכרעה is in חג״ת. And after the הכרעה, then ישקול במאזני צדק שהם נצח והוד איך להביא השפע למקבל, how to bring out the שפע to the מקבל.

וכו׳, והיינו כללות ענין קו האמצעי, דאיהו שמחבר לב׳ קוין דימין ושמאל. So, I'm I'm going to have to stop here. And next time this is this is really a chapter, is a very short chapter, but it really should be it has to be gone over with a very big עיון. יוצא מן הקצה אל הקצה. Right. And the right and left line are not, and how it connects the two lines together, and how the ענין of the middle line is all the same, while the ענין of the separate lines is just ענפים מסתעפים.

So we'll have to do that next time. Now מוצאי שבת, if you could I don't know how early you can call, call as early as you can. All right, we'll try to call early. Have a happy חנוכה. Yeah, happy חנוכה, right. Happy חנוכה. Happy חנוכה, bye. Did you by the way did you Okay, go ahead. Now where were where were we actually? We were כמו כל שיקול הדעת בא בהכרעה ואחר ההכרעה ישקול במאזני צדק שהם נצח והוד איך להביא השפע למקבל וכו׳ והיינו כללות ענין קו האמצעי דאיהו שמחבר לב׳ קוין דימין ושמאל.

So now I'm going to just go over the whole thing here, what we learned here was like this: That the right the right side, the חסד, it's a חסד, it's the ענף of the חכמה, but it's not the same ענין.

And the the נצח is מסתעף from the חסד, why? Because the from חכמה, which is the the brain of the overview, when you look at a person's whole situation, that's what a חסד comes from. In other words, in a court case, where does a חסד come from? You say, "Look at where this guy grew up and look at his family situation, he has little kids." And when you look at the whole picture, this tends to חסדים, but it's not לאו דוקא, just opposite, the חכמה can really tell you that it should be דין should come out of it.

Right. And נצח in general comes out from חסד. And when you want to do the חסד, the the thing that comes out of it is that you have to overcome the things that are in the way. But really the thing of נצח per se is is really almost the opposite of חסד. It's conquest.

Right. Almost a a wonder why would conquest be on the right side, not on the left side? You'd think the conquest would be on the left side, right? Right. But the whole thing of conquest means spreading, you know, אחד עיר ואחד כפר ואחד בינוני, and that's the thing of spreading, that's why it's ענין of חסד. It's spreading your territory, it's growing.

Right. And the left side is אני בינה לי גבורה, and that you can see it in two ways. First of all, that from בינה, בינה is the brain of of the details.

If you start nitpicking at all the details, you can always find something wrong in almost in most people, except in very special people, so that really it doesn't have to come out גבורה, really בינה can come up and say, "You know, we we investigated everything, and this is a wonderful guy."

It can come a חסד out of בינה really. Also the other thing is the sort the thing of דין, like a בית דין, what do they do in a בית דין?

They Actually what they do in a בית דין is they do בינה, they analyze. If you ever watch on cable, like when when they were showing the O.J. Simpson case for instance, Right.

I mean, they weren't doing anything to him, they didn't hit him, nothing, they were just analyzing. So where were you on this day? And how was that? And what is this? is is analysis.

Right. דין is made up of a בית דין is made up of an analysis.

And what comes out of that is הוד, which הוד, it says that בינה reaches till הוד, that that the the fantastic amount of details brings about a thing of הוד, that the guy is מודה. If you can show him detail after detail after detail. Right. And also גבורה, גבורה, a גיבור, you know, can bring about, you know, מודה means like to say uncle. Right. To be נכנע, the opposite of נצח.

נצח means to win, and מודה means when the guy wins, and you're מודה, you say, "Okay, you're the winner." Right. You know. So, but still הוד is not the same ענין of גבורה or בינה. They're they're three different ענינים, and the same thing חח"ן, it's really three different ענינים.

And these come דוקא through the middle line, which the middle line is דעת is the mind of connection,

which means a connection into into something. The mind of connecting to something, in particular in terms of connecting the בינה and חכמה together. The real thing where it connects the בינה and חכמה together is especially where it connects to the מקבל.

And also, it can connect to the משפיע. In the מקבל, the ענין of דעת, דעת is concentration. What does mean דעת? That that he's totally concentrated on the on the משפיע.

Right. Or the דעת downwards is that he's constantly totally concentrated on the מקבל. And because he's connected to the מקבל, that's why he can make the decision, whereas חכמה and בינה by themselves couldn't make the decision.

And also, that that that's why דעת is the מעמיק. Remember from chapter one? Right. דעת is the מעמיק. Why is דעת the מעמיק? Because דעת can connect even up to the כתר, which is the משפיע for חכמה and בינה, and by doing that, it can connect חכמה and בינה, whereas it can take the holistic view and the particular view and put them together to come up with the actual decision.

And it can also put them together to connect to the higher place in order to get a deeper to get deeper into the things than the חכמה and בינה by themselves can do. Right. Right? And And what is תפארת? תפארת is the ענין of רחמים. And it's also the ענין of the decision between חסד and גבורה.

תפארת as רחמים and Its Link to דעת 17:52

And it comes from the connection to the מקבל, or or in the thing of דין and חסד in a court, it's the thing of the judge connecting to the plaintiff for compassion or empathy.

Right. Emotional empathy. That you feel You say, "Well, you know, like The judge can say, "Well, according to the according to the case, the the the evidence doesn't look that bad, but I got a bad feeling about this guy." Right. "So what am I going to do? I got to go according to the החלטה of the case, but I'm going to give him the maximum."

Right. "So even though I can't go past the החלטה of the case, but I'm going to give him the maximum." Right. Or on the other hand, the judge can say that it looks really bad from the evidence, "But I feel something that this guy is repentant, let's say. Right. So I'm going to have some mercy on him, and even though really I should give him life, I'm going to give him like a certain amount of time, and then parole."

Right. Which parole is a combination of the two of them. So one of the things it does like רחמים combines

kindness and sternness into a compromise. In other words, you're not being totally kind to him, you're not just going to let him off, right? Right. It's רחמים, it means means that we tell the guy, "Listen, you're guilty, but it looks like you learned your lesson, so we're going to not ממש let you off the hook, but we're going to give you a chance. But if you blow the chance, we're going to throw the whole book at you, even worse than if we wouldn't have given you a chance."

Right. You know? So, it combines the two of them, but the basic thing that רחמים is, is compassion, empathy

to to the guy. And also, תפארת is connected to דעת upwards. Right. So, it's a feeling both for the from the משפיע to the מקבל, but also from the מקבל to the משפיע. In other words, to ask רחמים, Right. or to bring down רחמים. You know, like it says in תניא, to bring down רחמים on your soul, Right. to feel to to bring about a feeling of רחמים on himself from upstairs.

Right. So, really, it's you see that it's really it's exactly the same ענין as of דעת, except that דעת is that ענין on the intellectual level, connection, Right. and this is the ענין on the emotional level, connection. And יסוד, what is יסוד? יסוד is the connection of the משפיע to the מקבל and the מקבל to the משפיע. Right. Same thing again, except it's on the gut level.

It's not on the actual inner emotional level, it's in the external התפעלות of the emotions. Or in terms of teaching, it's the ענין of the שיקול of of of נצח and הוד, how much to give over to the students.

נצח is to give them the whole thing. הוד is to give them nothing, just he should be מודה that you're right. Right. You know?

Right. And יסוד is the שיקול between the two of them. The משפיע has to look and connect to the מקבל. He says, "Well, how much should you give?" He says, "Well, what do you mean how much? It depends! It depends who the מקבל is, what kind of level is he on? If he's on a higher level, so you have more נצח and less הוד. Right. And if he's on a lower level, so you have to have less נצח and more הוד."

You know, you can you have to and and also the whole ענין of how to how to bring the teaching over, and also in the in the ענין of a בית דין,

it's the ענין of the sentencing. The חג״ת is the actual thing of whether he's חסד or גבורה, innocent or guilty, Right. and then the the the נה״י is the ענין of how to sentence him, meaning that, like we said, that even though what the consequences will be, even though it's it can be a certain דין, but within that דין, like like in one guy, even though it's a light דין, you can nonetheless throw the whole book at him, you know, etc.

So, we see that יסוד is also the ענין of connection, Right. and all three of them are exactly the same ענין: the ענין of the connection of the משפיע to the מקבל.

And therefore, what is the main משפיע? The main משפיע is כתר,

and the main מקבל is the מלכות, דלית ליה מגרמיה כלום. The main ענין of the משפיע is is is the כתר, the main ענין of the מקבל is the מלכות.

And it's it's דוקא the middle line that connects them. Right. So, therefore, the middle line is actually כתר, דעת, תפארת, יסוד, מלכות. Right? Right.

To the point that דעת actually is called דעת תחתון, and כתר is called דעת עליון. So, you see that not only is are they the same ענין, but they're also the same ענין as the כתר itself. Right. And the כתר is the מלכות. The כתר of the lower level is the מלכות of the of the upper level. The מלכות turns into the כתר, and the כתר goes down to the מלכות.

That's the main ענין of the כתר. Which כתר is רצון. Right. Which is also called מחשבה. Not a מחשבה of intellect, a מחשבה of רצון. In a מחשבה of רצון, that's where it says סוף מעשה במחשבה תחילה. Right. It's talking about a מחשבה of רצון, not a מחשבה of intellect. Right. The ענין of סוף מעשה במחשבה תחילה is in a מחשבה of רצון, which is in כתר.

Right. That means that that what is what is in the beginning of the רצון is the מלכות, סוף מעשה.

And what connects it is the middle line, the ת'. Right. That's why the בריח התיכון is מבריח מן הקצה אל הקצה. Because it's ממש one ענין from the beginning to the end, and that's why it's called אמת. Right. And that's the קו of יעקב.

So now we're getting back to the text. Where are we, exactly? In the second page there, בכדי להעביר שפע להמקבל, four lines down, כולו. Okay. והיינו כללות ענין קו האמצעי דתשע מקבל ב' קווין דימין ושמאל ובפרט התחלקותן נקרא י"ב גבולי אלכסון כידוע.

The particular ways that they connect is called י"ב גבולי אלכסון, which in general they're either when you have the ספירות in the

in the you know, three קווין, Right. you know, with כח"ב, Right. חג"ת, נה"י, there's basically

in the ways that they connect Okay, you have 12 lines that are there are basically 12 lines that they they they can connect. There are 12 lines that are verti- how do you call it, diagonal lines.

There are three lines that are horizontal, and then you have what is it, about must be seven lines that are Well, yeah, there's like three levels, there's three levels, and each level has has two lines vertical going down, that's six. Then you have vertical, horizontal, and diagonal lines. Right, diagonal, but there's diagonal, there's three levels: חב"ד, חג"ת, נה"י, or כח"ב, חג"ת, נה"י, right? Right. So in the three levels there's there's six horizontal lines going down, pointing down, Right.

and there's six pointing up. Like like like like in a מגן דוד, there's a מגן דוד there's four there's four horizont- four diagonal lines, two pointing down and two pointing up, and there's one of those on each level. There's one on חב"ד, one on חג"ת, and one on נה"י. That's basically one way. Then there's other there's a basic, I'm not exactly sure how that works, but there's another thing that I I read in

one of the explanations of אמרי בינה is that that this is like in a סוכה. Right. In a סוכה it's the studs, the studs that the lines of the סוכה, the studs. There's there's there are six surfaces, or meaning the walls, and the ceiling, and the floor, Right. that's the six directions, and there's eight points, which the eight points, later on we're going to learn that, and how the brain of דעת opens up into, you know, the ל"ב, it's basically Right.

there's there's there's חכמה, בינה, חסד, גבורה, דעת turns into two, going up and going down. That makes it eight. Right. And that and the studs, there's 12 studs. If you count them, you'll see that there's there's four in the ceiling, right? Right. There's four on the floor, and four sides holding it up. Right.

Also, if you look at the קווי אלכסון

in terms of a סוכה, there's basically six lines

made up of three lines, which means it's a cross, a three-dimensional cross.

And that's what you're doing, you do the נענועים. Right. Those have twelve diagonal lines.

Understanding the Twelve Diagonal Lines 30:21

There's more, there's more than twelve diagonal lines if you connect to the, to the points also, but we're talking about connecting from the center to the studs. There's twelve diagonal lines.

And basically, like the stud, on the stud, why is it called a diagonal line? It seems like it's a horizontal line. It's not diagonal. Well, for, for a few reasons. One is when you're standing in the middle of the סוכה, like doing the נענועים, if you, if you point to a wall, you're pointing horizontal.

Why the Lines are Considered Diagonal 30:56

To a wall. To a wall, right. That's how you do the נענועים, you're pointing at the walls. Right. And at the ceiling and the floor. Right. If you'll point to the studs, it'll be diagonal. It'll be diagonal. To point to any stud, you have to go diagonal.