Part 1 · Chapter 22

Dividing the Ten Sefirot of Atzilut 0:02

Okay. כ״ב, right? Right. ומעתה יש להבין בפרטיות חילוק עשר ספירות דאצילות, ובתחילה יש לברר עניין פרטיות חילוק עשר ספירות דיו״ד דיו״ד דיו״ד. כמו חסד שבחכמה שנחלק גם הוא ליו״ד, וכאי גוונא גבורה שבחכמה שנחלק ליו״ד, כולם. הנה חכמה כולה מיו״ד.

היינו כמו חסד וגבורה שבחכמה, להטות כלפי זכות או כלפי חוב, דחסד שבחכמה. So in חכמה, even though in general חכמה tends to go towards חסד, but really, within that whole thing, there is really two lines. Right. It could really there's an עניין of of גבורה שבחכמה also, which the עניין of גבורה שבחכמה is basically to be מדקדק

in how the things should be, that according to חכמה there's certain דקדוקים that it makes sense to make certain דקדוקים. You know what I'm talking about? Right. Yeah, okay. So, החוק שבחכמה להטות כלפי זכות או כלפי חוב, וחסד שבחכמה להטות כלפי וחסד שבחכמה להטות כלפי זכות גם הוא כולל מיו״ד. That's also so, so the ספירות of חכמה also have ספירות. דהיינו כמו חסד וגבורה שבו לזכות באופן כך וכך, ולחוב יחייב גם הוא באופן כך וכך.

What does that mean? It means like this: הגם שהזכות יתהפך לחוב בדין שבחכמה והחוב יתהפך לזכות בחסד שבחכמה, in other words, the the the the דין in חסד שבחכמה is not really a דין, it's really a חסד.

It just, that it means that we're going to have a חסד, but not such a big חסד. That's what means דין שבחסד. Right. That it puts a limitation on the חסד, but really, it's still a חסד. And really, in general,

it's a כלל גדול that in any ספירה, all its ספירות are really that ספירה. Wait, hold on for a minute.

Hello? Yeah. Yeah, like for instance, מידות of the שכל are not really מידות. Right. They're שכל.

Chesed in Chokhmah Is Actually Intellectual 3:20

Right. In other words, חסד of חכמה is not a חסד at all, it's a שכל. Right. So like for instance, שכל שבבינה means that you analyze the situation, and according to this analysis you say, well, according to this analysis it seems to me like in this particular instance we should have חסד. Right.

Now that's not an actual חסד. It's not actual feeling of love. It's not a מידה, it's a שכל. Right. And the same thing with the שכל of the מידות. The שכל of the מידות is just the inner part of the מידות that it knows what this thing is, but the real thing is that it's feeling.

Right. So the same thing with דין of חסד over here, in general, it's not really דין, it's חסד. So in חכמה, in חסד שבחכמה, to say that there's דין of חסד שבחכמה, really it's the דין of חסד שבחכמה is also a חסד. Right. And it just means that And it's a חכמה.

Yeah, right, but really, the whole thing is really not at all a חסד either, it's really a חכמה. Right. But the דין of the חסד, it's not that it's actually a דין, it means that it stops the חסד from being so big. Right. הגם שהזכות יתהפך לחוב בדין שבחכמה, והחוב יתהפך לזכות בחסד שבחכמה, זהו כאשר הוא בעצם בלי התחלקות. That's how it is בעצם, without התחלקות. אבל בהתחלקות, when there is a real התחלקות, יוכל להיות גם בחסד שבחכמה בחינת דין ובדין שבחכמה בחינת חסד כידוע.

Justice and Kindness Without Division 4:50

That really at that point there can be also from from the שכל can actually come real מדות and from the right can come a real left, etc.

And this will be explained. וכן במדות דחסד וגבורה עצמן, החסד נחלק לי', כח"ב ומדות כולם. וגם שאין רחמים בדין, היינו בדין העצמי. This thing that there's a הלכה that you're not allowed to have רחמים in a court case.

Right. When you're figuring out the דין, you can't say, "Oh, this poor guy, you know." You can't do that. But that's בדין העצמי. וכן אין דין בחסד העצמי. Same thing, בחסד העצמי there's no דין.

אבל בהתפשטותן מן העצם, when they spread out from the עצם, יש חסד בדין ודין בחסד. Then you can have a דין in the חסד and a חסד in a דין. And now he's going to explain the different ענינים of the התכללות.

So יש התכללות שנקרא ביטול דבר בהיפוכו, המנגדו, ויהיה כמוהו ממש. There's a thing that the two opposites nullify each other. Right. וכמו מיתוק הגבורות בחסדים, כמו שהמקטרג יתהפך לסניגור, וכמו איפכא, שסניגור יתהפך למקטרג. Right. וכמיתוק מים המרים במתוקים, that they overpower.

Opposite Forces Nullify Each Other 6:38

Right. או להיפך. וכן ביטול שכל הזכות בשכל החוב כהאי גוונא.

So there's a שכל הזכות that you see this poor little Palestinian kids without

shoes. Right. But the שכל החוב can overpower it totally. When the שכל החוב tells you, "Hey, this this this a future terrorist." Right, that's even too much that he has feet. Right, that's the thing. Right, that's the והרי זה התכללות אמיתי, that's actually התכללות, והיינו, in other words, that the שכל, a שכל of דין can overpower a שכל of זכות. והיינו רק לפי שיש כח זה במנגד עצמו.

In other words, how is that possible, especially in an איש חסד, that a שכל of דין can overpower a שכל of חסד? Because really there's an ענין of חסד in that שכל of דין. Right. It's not just pure hatred. It's because this guy is going to kill Jews, and it's really a חסד for Jews.

Right. ואם לא, לא היה נתבטל, וכו'. כמו, במתיקות יש מרירות בהעלם, ובמרירות יש מתיקות בהעלם. In a bitter, like what we learned in chapter six, in a bitter feeling there's a sweet feeling, and a sweet feeling there's a bitter feeling, so that so that how much the people are happy when their uncle or brother or whatever comes to visit them when they meet them, when you meet when you meet at the airport there's two kinds of meetings: when they're coming and when they're going.

When they're coming everybody's happy, and when they're going everybody's sad. Right. It's sweet and sweet and bitter. So how sad are they going to be when they're going? You'll see the ones that were really happy when they were coming, they'll be the real sad when they're leaving. Right. Why? Because in the sweetness is bitterness, and in the bitterness is sweetness. Right. And that's the whole thing that in general when when you go through the book you'll notice that over and over again he brings up this theme of opposites.

That he first of all says the opposites, so how can they how can you have opposites together? And then he says, "But that's the whole thing."

Right. That the whole thing that it's an opposite

is what makes it. So in other words, sweet and bitter do have to do something with each other, Right. but sweet and right

You know, or sweet and red. Right. That's not has not a red is not the opposite from sweet. Right. It's not the same as sweet, it has nothing to do with sweet. And דווקא the opposite means it's the opposite of this thing. Right. Means it has it has this thing in it in a opposite way. That means it has this thing in it in a hidden way.

Right. So like for instance if you if you have a sour lemonade, if you add sugar, it'll nullify and then you'll come out with a medium taste that's made up from sour and sour and sweet together, like he's going to bring up soon.

But if you have a lemonade with just lemon in it without sugar and you add red food coloring, it's not going to help. Right. It'll make it red, but it's not going to help the the sourness.

דהיינו, דאם לא היה בטל בו, כמו במתיקות יש מרירות בהעלם, ומרירות יש מתיקות בהעלם, משל ודמיון בבישול מרקחת מדבש וצנון, a goodie that they used to make from honey and radish, right, שנעשה טעם עריבות, just like sweet and sour, you know, the whole Chinese food is built on this. Yeah, the yin and the yang. Yeah, to to make a special taste that's made out of opposite tastes.

Right. And that gives it a טעם עריבות, it's a special good taste that just sweet or just sour wouldn't give you. Right. כולל, and also also here he's talking about sharp and sharp and sweet. חריף, כולל חריפות ומתיקות, מחריף ומתיק יחד, כידוע.

Sweet‑Bitter Balance in Culinary Analogy 11:50

וכן יש מטבע אש במים ומים באש. How can you תכלול אש במים או מים באש, כמו שנאמר, הוציא מים מאש ואש ממים? וכן במידות חסד וגבורה, that's basically what he's talking about upstairs, מפני שיש דין בחסד וחסד בדין. There's ענין of דין in חסד

and חסד in דין. ועתה, אם כן יבוא טוב עוד דין בחסד, ולהיפך חסד בדין.

ואם לא, לא היה מתכלל דבר בהיפוכו לעולם.

Like lemon and red. The sweet will stay sweet and the red will stay red. Right. There's no התכללות in them. אמנם, so that's one kind of התכללות, that they not exactly nullify, they actually enhance each other.

Right. By taking the edge off, you're able to come up with a עריבות that's that's more than each one of them. Like if you would eat just something that's super sharp, or just sour like a piece of lemon, you couldn't even eat it, it wouldn't taste good. Or just plain sugar. Right. But together, together, it's not just that they nullify it so there's no taste at all, they beside nullifying, they nullify and enhance each other actually.

Right. That's one kind of התכללות. Then, אמנם הנה יש התכללות מדין בחסד מפני שהוא כמוהו בעצם, ולא שהוא בטל מהותו. Not that it'll actually nullify, אדרבה, just the opposite, נותן בו תוקף ועוז. ועם כל זה נקרא גבורה שבחסד. וכן להיפך יש חסד, ולהיפך חסד שבגבורה, שנותן כח בגבורה ובדין וכו'.

והענין הוא, What's this next word here? כידוע. Oh, כידוע. Okay. כידוע, על דרך אם רעב שונאך האכילהו לחם, כי גחלים וכו'. And you you gave me, I I I never exactly knew how to apply that משל till you told me about the person. Right. You know, how do you how do you hurt a guy by helping him?

Giving Kindness to an Enemy: Hidden Strength 14:32

Right. Well, I I never exactly understood what what it's talking about, but the other thing the other thing, the basic the the פשוטער thing in this is that If there's a guy that is your enemy, and he got poor, so you go and you give him a buck, you know? Right. "Here buddy, buy yourself something to eat," פאטש. Right. You know? So this, the fact that he's getting it from his enemy hurts him even more that he that not not only that, that he actually has to take it because he's hungry.

Right. He'll actually have to take it, but while he's eating the piece of bread, it'll be like it'll feel like he's eating coals. Right. הרי בחסד וטוב הזה עז ותוקף הדין לגמרי לאבד נפשו. דכן משלם לשונאיו בהאי עלמא כהאי גוונא. What the אייבערשטער pays his enemies in this world, because it says the אייבערשטער never takes away the שכר of anybody.

So, it's a it's it's a דין. A דין means justice. Right. The אייבערשטער is totally just, and if somebody does any small little thing, he'll still pay him for it. But what does He do? He'll pay him דווקא in this world.

That's the thing why it says why sometimes you see evil people that are having a good time in this world, and vice versa, that the אייבערשטער is paying them off because everybody did must have done something good here and there. Right, and also Huh? That's where the verse says, ומשלם לשונאיו אל פניו להאבידו. He pays his enemy upfront. Upfront, right. In order to destroy him. Upfront, in this world.

Uh-huh. So, He pays him in this world where it doesn't count, so that later, when it does count, there'll be nothing left to pay him. Right. Then he can get Then he can fix him good.

וזה הרי כהאי גוונא, כהאי גוונא כל בחינת דין ועונש נעשה בבחינת חסד, הרי הוא עוז ותוקף הדין ביותר, ונקרא חסד שבגבורה. וכמו דהשמיע ה' את קול מחנה סנחריב, I think also later on he says, I'm not sure the פסוק, it says that he sent the מלאך הוי'ה. Uh-huh. And what did the מלאך הוי'ה do for them?

He gave them something that people hope for. He let them hear what's going on upstairs. Right. He made He gave them a שטיקל נבואה. Right. But what it did to them is, because they weren't ready for it, so it totally blew their mind and they started killing each other.

Made them crazy. וכן בהיפך, בבחינת גבורה שבחסד, שהמעשה של חסד עשוי במידת הדין, להיות ביותר תוקף ועוז. Then it's even stronger. כמו גבורות גשמים שבאים בצמצום, that the thing of גשמים they have to come דווקא in droplets, כדי שיומשך בריבוי, in order that you should have a lot of rain.

וכמו צמצום Otherwise, it'll destroy things if it comes down in a torrent, you know? Right. כמו צמצום אור השפע בכל מקום כדי שיתקבל, the whole thing of, like we learned earlier, that the משפיע has to מצמצם the אור השפע in order that the מקבל will be able to get it. וכן יתחלקו לע"ב קשרים.

He explains in a certain place that in חכמה there is 72 synapses. Uh-huh. There's 72 connections between the 72 names or something like that. Uh-huh. So, apparently in the שכל there's 72 connections that can be made. That's how the חכמה, but it doesn't go completely, it has to go over a bridge. In other words, the connection is not made like that it's totally all one thing, but rather that it's separate things with little narrow bridges between them.

Right. Right. And that this makes it bigger, better. וכן יסורים של אהבה, which is the opposite of paying them in this life for the bad, it's paying in this life for the for the the good people, paying them in this life for whatever little bad they did. And actually יסורים של אהבה is even more than that. יסורים של אהבה is when he actually is absolutely no he didn't do any bad.

Right. In other words, not that he did bad, so the אייבערשטער is paying him bad in this world so that later it'll be only left good, but he didn't do any bad. And yet the אייבערשטער sends him ייסורים in order to increase even the good that He's going to give him later.

Right. דכאן אב, וכאב, וכאב את בן ירצה, if the father loves his son, מייסרו, then he will discipline him. Discipline him. שהחסד נעשה לבוש למידת הדין דווקא. The חסד is done in an enclothment of דין. והרי זה דווקא תוקף החסד ביותר, מעצם החסד. In other words, the fact that the father disciplines the son, this proves his love more than a father that is always nice to his son.

כמו הקדים, הקדים רפואה למכה, וכמו שנאמר, כי הוא יכאיב וירפאהו, that He already, before He even hit him, He already had the רפואה ready. ולכאורה, but and this is a very big question, למה צריך להכות כלל? Why does He make this weird world? The whole world is made in this weird way,

that like, for instance, we say to the אייבערשטער, you know, you took us out from Egypt. What do you mean? He put us into Egypt! Right. What do you mean He took us out of Egypt?

So you're going to say like, okay, so I'll go around, I'll push you into a ditch and then I'll pull you out, and say, "Oh, you owe me one now." You owe me? Now I owe you one? I'm calling the cops on you, you pushed me into the ditch! Right? Exactly. Somebody pushes you into a ditch and then helps you out, say, "Well, you owe me one, ain't I a nice guy?

You see I helped you out of the ditch." Right. So isn't this exactly what the אייבערשטער is doing? Yeah. Like, like what we're reading now, that יוסף went down to Egypt. Right. You know, so later on the אייבערשטער says, "Oh, look, here, make a פסח and eat מצות and say the הגדה," and we thank the אייבערשטער so much, You took us out of Egypt. Say, wait a minute, He put us into Egypt!

How come no, yeah, in the whole הגדה, where does it say, I mean, it says this and that and something else, say, wait a minute, He's the one who put us into Egypt and we had to suffer there for 200 for 400 years! Right. Terrible suffering. What do you mean He took us out of Egypt? We were We were already out of Egypt! It was 210 years, no?

Yeah, 400 years going back to the, what do you call it? ברית בין הבתרים. Right. You know, and then really that goes, that the question really goes on the world.

That, we're in the world and this and everything, and then we'll learn תורה and we'll go up, and we'll go up to spiritual levels, we'll go to heaven. Wait a minute! We were We were higher than heaven! What are you What are you talking about? You pushed us, you know, מאיגרא רם מאיגרא רמא לבירא עמיקתא. Right. You pushed us, we were living in a high palace and you pushed us into this low pit!

You know, so what, so what, now you're going to come and tell, "Now, I'm going to send משיח and he will pull you out of the pit"? You put us into the pit in the first place! That's the question. That's That's the basic question here. What do you mean כי הוא יכאיב וירפאהו? If He hit you, what do you mean? If somebody'll hit you and make a bruise, and then say, "Oh, I'm going to help you here, let me bandage it up for you and I'm going to have this special thing, I put it on, see, I fixed you up."

You say, "I'm going to punch you in the nose!" Right, what do you mean הוא יכאיב וירפאהו? Why did Why did He hit him? Well, wait, and the הגדה does mention that He put us into Egypt. Yeah, but it doesn't mention it as a bad way. It says, "Hey, what are you..." כמו שאמר לאברהם אבינו בברית בין הבתרים, שנאמר, "ויאמר לאברם ידע תדע כי גר יהיה זרעך בארץ לא להם", and then it says later on that יעקב went down על פי ה על פי הדיבור.

על פי הדיבור. Yeah, but that's that's a praises! Right. It shouldn't be a praise! One would think that it wouldn't be a praise. Right, כי הוא יכאיב וירפאהו. If If If somebody'll come up to you, There is a praise that he went down על פי הדיבור. If somebody'll come up to you and punch you, and then he'll fix it up, so are you going to be are you going to be happy, "Oh, this guy was so nice to me, he he he bandaged up my boo-boo"?

Right. No, you say just the opposite, you say, "The guy hit me and I'm going to call the cops!" "You put me in the hospital in the first place!" Yeah. Right. הוא יך, וירפא, וכו׳, לכאורה, למה צריך להכות כלל? Why should he have hit you? Right. אך על ידי הרפואה יבורר ויתחזק יותר. That's the whole thing of of ירידה לצורך עליה, that the whole thing why the world was created is not just that we should end up where where we started.

Right, that's the idea of a vaccine. Yeah, it's also the idea of exercise. The whole idea of exercise, exercise actually destroys your muscles. Right, I mean it makes you sore. It makes you sore. So you exercise, and you're sore, and you say, "You made it made it worse." Right. "I I I wasn't I wasn't feeling all that great, I was fat and flabby, but now you made me exercise, and now I'm sore all over, I can hardly move."

Right. But the the the the thing is that he's going to come out higher than the original. Right. He he's going to fix him up better than before. In other words, when they came out of Egypt, they went from the level of בני נח to the level of ישראל. Right. You know, and the whole thing of the whole גלות, that we're not going to come out of גלות, we went into the גלות on the level of אדם, which is חיה, and we're going to come out of the גלות on the level of משיח, which is יחידה.

Right. Meaning the the whole entire גלות of the world from from the beginning of the world till now. Right. In other words, the whole גלות really started with the עץ הדעת. They say, "Well, wait a minute, the אייבערשטער was sort of the one that he's a thing of נורא עלילה על בני אדם, he got him into it, he sort of He knew it He knew it would happen.

It was a setup. He almost He almost He set him up for it." Right.

"So what if he What if he's going to help? You shouldn't have set us up in the first place. Why did you make Why did you make it happen in the first place?"

The reason why is because it's going to it's going to be better. Right. יתברר ויתחזק יותר, כי החולי הוא בחינת הדין הקשה, והוא בא על ידי מדת הרחמים שבחסד, שהוא הרפואה מדברים קשים. The medicine is also it's a bitter, hard thing, and as a matter of fact, the medicine is a is a thing that a healthy person should not take. Right. וכאי גוונא בכל מיתוק הדין בשורשו דוקא.

When it's actually דין, היינו בדין שבחסד דוקא, ועיקר תוקפו של חסד לגבור על הדין להמתיקו וכו׳, ודי למבין. So this is the תוקף of the חסד and the תוקף of the דין. It's חסד דין שבחסד and חסד שבדין. וכל זה יובן איכות אופן פרטי התכללות דחסד וגבורה, כמו גם גבורה שבחסד וחסד שבגבורה, גם שהן ב׳ הפכים ביותר. So that's even more. So so you say, "Wait a minute."

So she say, "Nah, because it's גבורה שבחסד and חסד שבגבורה, that's even bigger הפכים than חסד and גבורה themselves." Right. Because that תוקף of חסד, this isn't just חסד, that's תוקף of חסד. This is תוקף of גבורה, that's תוקף of גבורה. וכל שכן מצד ההתפשטות, but nonetheless, because ההתפשטות לבושים חלופים, שזה פועל דין וזה פועל חסד, especially Oh, no, no, not not not "in spite of", וכל שכן mean even more so because of the spreading out of the opposite לבושים, that this one actually does a דין, and this one actually does a חסד.

אבל מכל מקום, but nonetheless, מצד שכל אחד פועל בשביל דבר היפוכו דוקא,

since even though the חסד שבדין is פועל it it's it's it's פועל it's פועל a חסד though, and inside of it is דין. Right. So גבורה שבחסד, פעולתו דין ופנימיותו חסד, like when he פאטשעס the boy, when he פאטשעס his son. Right. Right. The פעולה, it's a פאטש, it's a דין, but פנימיותו, he's trying to grow him up good. Right. It's a חסד. וחסד שבגבורה, like when with with the the the Persians, פעולתו חסד, he gave him a raise.

Action as Law vs Inner Kindness 29:03

Right. ופנימיותו דין, but really, he's messing him up. Right. על כן יוכלו לבוא כאחד דוקא, ממילא שכל אחד מראה ב׳ הפכים על כל פנים. Nonetheless, each one of them has two opposites in it. וכמו גבריאל שהציל אברהם, וכן צינה, צינן את הגחלים, it seems backwards.

גבריאל is the angel of דין. Right. הרי זה מבחינת גבורה שבחסד.

So it was גבריאל, but it was גבורה שבחסד. You say, "Wait a minute, גבורה שבחסד..." חסד is חסד, isn't it? Right. So how come גבריאל is גבורה שבחסד?

He's the angel of גבורה. Right. Yeah, he's an angel. An angel is a לבוש. Right. A כלי. He's not a light. So גבורה שבחסד means that the light, the ספירה is חסד, which is the שם

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