Part 2 · Chapter 24

Connection of Woman and Soul via Pleasure 0:00

Check this. So this, the האריז״ל said it says that you know, when you when you go whatever woman you go with, she gets connected to you.

And he brought her out of his body. Right. He showed it to him that she was actually holding him. Right. Then the guy the guy fainted.

Right. You know. Well, everything whatever you see and whatever you do is all is all holding on to you. Right. You know, and and how does it hold on? It's from the עונג.

But the עונג is consciousness. Right. That עונג that he had in it. Now that's the thing where it says that רבינו הקדוש said that he never enjoyed the world even with his small finger.

Purpose of חיבוט הקבר, גלגול, גיהנם 1:09

Right. You know, and that's the whole thing with the חיבוט הקבר and the גלגול and the גיהנם and all that, is all to take that off from your soul. Right. That's what it's all for. You know, like as far as as far as fooling the רבי, you know. Right. One of the one of the people, he's an old guy, old ליובאוויטשער, and he stutters a little bit.

Right. And he told us how he first met how he became a ליובאוויטשער חסיד. He used to go to מתנגדישע ישיבות. Ah. And he was looking for a רבי. And he was he went to all these רבילעך, you know. Right.

He went to all these רבילעך, and he would ask them questions in תלמוד, you know, to test them. Right. You know, and never whatever. And once, you know, his friends knew, so he had some ליובאוויטשער friends, and they knew that, and he had already given up. He figured, "Ah, all these רביס, nobody knows nothing." So, they convinced him to come by יחידות to to the פריערדיקער רבי.

Reluctant Visit to the Rabbi and יחידות 2:20

Right. So, he went. He didn't want to go. He said, "Ah, I already know from all these רביס," you know, and he I don't know I don't remember exactly what he wanted to do already. He wanted to fly out according to the דרך of those times. Not really fly out, you know. Right. He wanted to become a businessman or something like that, you know what I mean?

Right. And he went, and those days יחידות by the רבי wasn't wasn't really יחידות, it was like dollars. Right. There was a there was a פארברענגען, and during the פארברענגען he was he was all squished in and he didn't even see the רבי, he just heard him. And then after the פארברענגען, everybody would go by the רבי for יחידות. Right. יחידות, it was ממש like dollars. You just went by the רבי and you gave him a a a קוויטל or something or just he said a ברכה to you or whatever, and the next guy.

Well, that was that was called יחידות. Right. And he said he was in this corridor and they were pushing and he was being pushed into the into the cabinet, he thought his legs are going to come off. Right. And he said, "What am I doing here?" he was saying to himself. But he's stuck, you know. Once you're in that push, there's no way you can get out of there.

And then he came it came around a bend, you know, the corridor bent, and then you could see the רבי. Right. And and he was looking through people at the רבי, and all of all of a sudden, he said the רבי looked up and looked at him for a second. Just looked up and looked at him for a second. He said he started to this day, his stuttering gets worse when he when he when when he tells this part of the story, and he starts trembling and he turns white.

You know, and he remembers how how the רבי looked at him, you know. Apparently the the the the רבי the רבי was very hidden, you know. The פריערדיקער רבי was also sometimes he was hidden, but once in a while he just he says people used to faint sometimes, you know. Right. So, the רבי looked at him for one second, and he started trembling, he turned white, and he said he got so scared, he almost fainted.

And he didn't even go by the רבי, he didn't go to he just stayed where he was till the רבי left.

And that was it. He just the רבי looked at him for a second. And after that That's the רבי or the פריערדיקער רבי? פריערדיקער רבי, yeah. Okay. Looked at him for one second. So, and three weeks later was יו״ד שבט. Right. So it was only it was only one time by the פריערדיקער רבי. He said that one time, one second the רבי looked at it, he fixed him up forever.

Right. You know. So you don't mess with the רבי'ס, you know. You're not gonna scan you're gonna scam the רבי, you know. הנה ג' ראשונות דתענוג ורצון עצמי מלובש בכול, ומלובש בכול דזה תענוג ורצון שבא מן העצם מלובש בכול, דנמשך הטעם דשרש זה התענוג והרצון בעצמותו של אין סוף שנקרא שעשועי המלך בעצמו. It's ממש connected to there. וכמשל הנפש שנמשך אחר כל עונג, it's ממש the נפש itself that comes after the עונג, שמזה ראיה שהעונג ממלא אורו, כולו.

ראשונות תענוג ורצון עצמי Explanation 5:15

This shows that the עונג is what fills up the actual מידה even down to a desire for an ice cream. That it's the soul itself that gets pulled after it. So the same thing over here, that all the way to the particular מדות are connected all the way to the שעשועי המלך בעצמותו. ואם כן גם מזה עצמו הוא הטעם שהעונג פרטי שבכל פרט מן האורות הוא עיקר קיומו, וכולי, עד שגם בבחינת מלכות שהוא התנשאות לולי התענוג שבו אין לו קיום.

Doesn't have a קיום at all. והעדר אור העונג הוא בחינת העדר אור מציאותו, וכולי. If there's no עונג, the מידה does not have an existence at all. ודי למבין. Right. וכל זה דרך כלל, all this is in general.

In general עתיק is part of עצמות and אריך is connected to the world. אבל דרך פרט הנה רק בחינת ג' ראשונות דעתיק יומין נמשך מבחינת העצמות, אבל ז' תחתונות שבו מלובש בגלגלתא דאריך אנפין. Right. חסד דעתיק יומין בגלגלתא, וגבורה במוחא סתימאה, וכולי. וזהו המתנשא מימות עולם, וכולי, כי ידוע להיות כי תאוות עיקר הרצון מן התענוג הוא רק מבחינת המדות שבתענוג. Over here he explains המתנשא מימות עולם is that ג' ראשונות דעתיק are higher than the מדות of עתיק.

Right. In different places he'll tell you ימות עולם different things. But it's all the same ענין really. כמו מן החסד שבתענוג על דרך משל. Wait, wait. להיות המתנשא מימות עולם, כי ידוע להיות כי תאות עיקר הרצון מן התענוג הוא רק מבחינת המדות שבתענוג, כמו מן החסד שבתענוג על דרך משל, כאשר אדם בעונג בשמחת חתונת חתונת בנו כהאי גוונא, אז ייטיב רב חסד לכול מצד התענוג שנתרומם ונתנשא מטעם הנ"ל.

Right. That at the he has the great תענוג and then he'll do a lot of חסד because of the great תענוג that he's having. That's called חסד of the תענוג. ואז יפעל הימנו כל רצון. At that time, that's a good time, like by a king for instance you can ask him to

what do you call that, commute the sentence? Yeah, pardon. Pardons, yeah. דהיינו להפוך מן רצון של דין לחסד. That you know, like אחשורוש and he he gave a הנחה למדינות, he he relieved them from taxes and stuff like that. Right. וזהו דוגמא להבין איך שבחינת חסד דעתיק דעתיק יומין מלובש בגלגלתא, in the עצם הרצון, because חסד of עתיק can change the עצם הרצון from a רצון of דין to a רצון of חסד.

This can only be done when you're higher than the actual line of right and left. So you see that the חסד is מלובש higher is means in the גלגלתא itself. אמנם בחינת גבורה שהוא בחינת הדין בהיפך מעונג, הוא מלובש במוחא סתימאה דאריך אנפין, שהוא טעם כמוס לרצון, שזהו לדקדק ברצון שיהיה באופן זה דוקא ולא באופן אחר.

גבורה of תענוג and Its Limitations 9:21

In other words, the גבורה of the תענוג, it's because of the גבורה of the תענוג that the תענוג has limitations, that he'll he'll enjoy this and he won't enjoy that. So therefore in the מוחא סתימאה is to be מדקדק to want this and not to want that. Right. Because that's the גבורה. So the גבורה of the תענוג is מלובש in חכמה סתימאה of אריך. Right. ולא בענין אחר, וכולי, וכמו שנאמר בספרי קבלה ראשונים דאז רומז על החכמה שמבחינת דין.

In the old ספרי קבלה what they're saying about חכמה that it's בבחינת דין. Right. And how is that? Because everywhere you see that חכמה is, it says that חכמה is בבחינת חסד, so which one is it? It's that חכמה, the חכמה גלויה is בבחינת חסד, because that comes out of חסד of אריך. Right. But חכמה, the חכמה סתימאה of אריך is בבחינת דין.

כאשר הרצון בא על פי חיוב החכמה בא בדיקדוק וצמצום כך או כך. When you're smart, when the רצון comes according to the שכל, there's a דיקדוק it should come like this and not like that. Right. Not you just want anything what you want. ועל כ- ועל כן על פי משפט התורה, דאורייתא מחכמה עילאה. When it says אורייתא comes from חכמה, it's not just from חכמה, it's מחכמה עילאה.

Right. Meaning from חכמה of אריך. Right. חכמה סתימאה. יש דינים רבים. So you see that the whole תורה is with a whole bunch of דינים. And it says, מפי הגבורה.

Right. So it means that חכמה סתימאה comes from גבורה of עתיק. And the the תורה, the whole thing of the תורה is דינים. The the main thing of the תורה is the 613 מצות. Right. That's the whole main thing of the תורה, that even to the point that רש״י asks a question when they start the תורה, why is he starting with בראשית? You know the first רש״י?

Right. He says, why is he starting with בראשית? The תורה is דינים, start with ויקרא, why do you have to have stories for? Right. Not necessary, start with the הלכות. מה שאין כן הארת י״ג מדות הרחמים מלמעלה מהחכמה שבברצון,

שנושא עון, that there, it has to go when it goes from higher than the י״ג מדות הרחמים, really like Did we get to that part yet? No, no, that's later. That the the מזלות really even though they come from lower, it's מתיקונא דדיקנא דאריך, but really their source is higher than that.

Their source is the גלגלתא. Right. And really even higher, therefore it's נושא עון. It can it can nullify an עון, whereas the תורה says if there's an עון there's a punishment.

וכולו וכל שכן בחינת ג׳ רישין דעתיק, and certainly if it can be like that from the גלגלתא, so ג׳ רישין דעתיק, which is which is even higher than that, is בלתי מלובש בנאצלים, totally בלתי מלובש בנאצלים, that can certainly

change around נושא עון. והוא בחינת התענוג כמו שהוא בעצמו שעדיין לא נולד ממנו רצון כלל. The רצון, in other words the ענין of ג׳ רישין דעתיק is the תענוג before the רצון actually came out of it to have a רצון for something, רק שעתיד להיות ממנו כל רצון, but the רצון is nonetheless inherent in it.

Right. והוא נחשב, and the ג׳ רישין is נחשב מעצמות התענוג הפשוט הכללי, it's considered the עצם התענוג הפשוט הכללי, שהוא מבחינת מקור כל התענוגים שבעצמות אור אין סוף.

Which is from the מקור כל התענוגים in עצמות אור אין סוף. In other words, עתיק is directly connected like a like a rope. In other words, that's the whole thing of השתלשלות. And as a matter of fact, really the whole ענין here is you see like every time we go a level down, he says, "Oh, until here it's ממש עצמות אור אין סוף." Right. And then we go another level down, he says, "Oh, and here here till here is also ממש עצמות אור אין סוף."

And really the real thing is that it's one line literally from the top to the bottom, one straight line. Right. And the thing that it's a שלשלת with a lot of rings makes absolutely no difference. Right. Because that's the whole ענין what it says in chapter one of דרך חיים: when you pull on one end, you're pulling the other end. Right. Doesn't matter, like like and and that's also in הלכות קנין.

Right. A מסירה. You know what a מסירה is? מסירה? That's a rein. A what? A rein for a horse. Oh, right, right, a rein. When you give a a rein for a horse in the hands of the other guy, you made the קנין if he just pulls the horse. Now, he doesn't pull the horse, he pulls on the rein. Right. When he pulls on the rein, he's pulling the horse.

Right. So the thing is, when he pulls all the way down here, he's pulling the upstairs whatever's connecting to it. Right. Means he's not only pulling the the the rope, he's pulling whoever's connected to the rope on the other side. Right. All the way to the עצמות. Yeah. שהוא מבחינת מקור כל התענוגים בעצמות אור אין סוף, כמו שנאמר כי עמך מקור חיים מקור כל התענוגים שברצון קדום וכולי.

The מקור חיים, like he said, the מקור חיים is the תענוג. Right. But it doesn't say that you are a מקור חיים, it says כי עמך because really it's not the עצמות is higher than the תענוג. Right. Like you keep saying, it's like very close. Not only that, it pulls the actual עצמות like the rein pulls the horse. Right. But the rein is not really ממש the horse,

even though it pulls it. So the same thing, the תענוג actually pulls the עצם of the soul and over here the תענוג below is connected to the תענוג above, and that is connected to the אייבערשטער, מקור כל התענוגים שברצון קדום וכולו,

which is a מקור of all תענוגים which come out in the רצון קדום. ונקרא and this רצון קדום is called עתיקא דעתיקין בכללות הכל. Right. כולו, ונקרא עתיק יומין.

And it's also called, the end of the line is called עתיק יומין. The beginning the beginning is called עתיקא דעתיקין, Right. and כתר דאצילות, which is ממש the same thing, is also called עתיק יומין. And he's saying it's ממש the same thing. That's the beginning of it and that's the end of it. Right.

כמו שנאמר בדניאל ועתיק יומין יתיב כולו, מלשון זקנה. Over here he's saying מלשון זקנה, before he said מלשון מעתיק הרים, right? Right. שהוא מבחינת נצחיות דעצמות אור אין סוף, the everlastingness of the עצמות אור אין סוף, שבא ומאיר למטה בהשתלשלות דקו וחוט, when it comes in the השתלשלות of קו וחוט to be מאיר in עתיק, it's called infinite time.

Not 15 billion years. Right. It's a infinite it's an infinity of time. Right. So now we can see that the the universe is infinite.

Infinite Nature of the Universe in עתיק 17:23

In other words, lower, it says everywhere it says lower and lower, because like 15 billion years is in ז״א, and then lower down it's in the מדות of מלכות of אצילות it's 7,000 years. Right. Then lower down, you know, all the way till a day of עשיה is 1 year. Right. And a day, what is it, a day of of יצירה is 10 years, and a day of בריאה is 100 years.

But in עתיק, it's infinite. Right. Even a second in עתיק is infinite down here because it's totally infinite. כולו, and that's why it's called עתיק.

אבל בעצמותו ממש, but higher than עתיק, מי איכא זקנה קמי קודשא בריך הוא? Who can say זקנה before the אייבערשטער? You can't even say time over there. Right. There you can't even say עתיק.

כמו שמבואר במקום אחר בענין ועד בחילופי אותיות דאחד. The ועד meaning over here ועד is עתיק, ועד meaning forever. Right. Is a חילוף אותיות of אחד of before the צמצום.

And over here he's making יחודא עילאה and יחודא תתאה, not that that יחודא עילאה and יחודא תתאה כללות.

In other words, ועד, it's a whole different, he's saying that ועד is the is the is the lower thing, but the ועד that he's referring to here is עתיק. Right. And the אחד he's referring to here is קמי קודשא בריך הוא מי איכא זקנה.

The אחד פשוט עצמו, שעצמות אור אין סוף שלמעלה מן הזמן דימי קדם, that's of עצמות אור אין סוף that is higher than the זמן of ימי קדם of עתיק. Which later on he says that ימי קדם

is different things. But over here ימי קדם of עתיק and the ימי עולם is אצילות. Right. שמאיר

בזמן, אז הזמן גם כן נצחי. When it lights up in the in the in the time of meaning in the time of עתיק, then the time of the world, meaning the our time of this universe is also infinite.

Right. ואז נקרא עתיק יומין, and then it's called עתיק יומין, וכולי, ודי למבין, and that is enough for us to understand. Very good. And that was chapter 24.

Now, the next chapter after this is Alef. Right. But we already did Alef. Right. So, we're going to go to 25 next time. Okay, so tomorrow night, I won't I won't be here. Okay. Okay? You ready? Yeah. You ready with the tape recorder? Yeah, go ahead. כ״ד. ונמשך מכל הנ״ל, משל למעלה יובן עשר ספירות עצמות, התענוג הפשוט בעצמות אוא״ס קודם הצמצום, הוא ענין שעשוע המלך בעצמותו, שהוא בחינת אין סוף ממש.

וגם בי׳ ספירות העצמיים, שהוא כתר עד מלכות דאין סוף, על כל פנים בחינת ענין התענוג הפשוט בעצמותו, על דרך משל, שגם החסד העצמי שבנפש עיקר קיומו העונג, וכולי.

In other words, the main thing is that he enjoys to do good things. ואם כל זה, באמת הרי עצמות אוא״ס מובדל גם מבחינת תענוג

פשוט, רק שנמשך ומאיר בבחינת העונג, כמו שעצמות הנפש תמשך אחר העונג, וכולי. So, but really, it's not the עונג. The עצמות is not the עונג. Even the עונג of the שעשוע המלך בעצמותו is still not the actual self. Right. וזה אמר אין לך למעלה מן העונג, and that's what it says, there's nothing higher than the עונג, because the עונג is the highest of everything.

וכמו בבחינת חפץ חסד שבעצמיות, שיש בו תענוג הפשוט, ונמשך ומאיר בתוספת אור, because it is תענוג, עד שיורד ובא גם בדבר נבדל, because it is תוספת אור from the תענוג, he enjoys חסד, therefore he has חסד in a דבר נבדל.

שהוא בבחינת התענוג ברצון הקדום הנ״ל, will go through the צמצום and come out because the חפץ חסד, it comes out to the תענוג ברצון הקדום, which means a דבר נבדל already, שאחר הצמצום, להיות מקור להשתלשלות דבי״ע, because of the חסד, עד שיורד ונמשך בסיום הכל, והוא גם בפרט בעשר ספירות היתר אחרין שבאצילות.

And this same תענוג הפשוט till it goes to the דבר נבדל and the תענוג ברצון הקדום, until it goes through that all the way till the final פרט of עשר ספירות of אצילות, this is still the תענוג of the שעשוע המלך בעצמותו that's coming into there. Right. על דרך משל הנ״ל בעונג הנמצא בקיום מידת הנצחון כנ״ל, and it's ממש his own personal עונג in it when he wins.

וזה שנתבאר בעץ חיים דעתיק יומין ואריך אנפין, שהתענוג והרצון, שמהות אחת הם, ואין זה בלא זה, ונקראין ג׳ רישין דמתגלפיין, דא לגו מן דא, וכולי, וליפעמים זה פנימי וכולי, כנ״ל, like this was all explained before. Right. Now we'll go to the beginning of the parenthesis again. שמהות אחד הם, ואין זה בלא זה, מלובש תוך כל ספירה וספירה בפרטי פרטיות,

שבלעדו אין לו קיום כלל, without the תענוג and the רצון, even the פרטי פרטיות in the ספירות would have a קיום, כנ״ל באריכות, like this was explained in the past chapter.

וגם הוא מקיף את כולם, and it's also מקיף on all of them, כמו שנתבאר במקום אחר במשל י׳ חפירות זה אחר זה, שהראשון נמשך בתוך כל חפירה וחפירה, this we covered already.

Right. וכך אמר בזהר, עבד מינה רברבא וקרי בי׳ גמי... Did we do this already? No. וקרי בי׳ חכים ולא חכים ולא בחכמה ידיעא, וכולי, וכן מה שאמר אפיק י׳ תיקונין וקרינן לון י׳ ספירות, וכולי, להיות שבחינת עתיק יומין נחשב מסוף עולם האין סוף עדין,

לפי שעולם האין סוף נחשב עד בחינת מלכות דא״ק, שהוא בחינת אותיות וסוף מעשה שעלו במחשבה וברצון הקדום הנ״ל, והוא בחינה אחרונה שבעצמות שנעשה כתר דעתיק יומין. In other words, א״ק is considered, like we said before, it's still considered like the actual עצם, even though it's an external thing, but it's an external thing of what he is going to be basically, meaning his self-image of how he'll relate to the world.

Right. So, it's still concern considered, it's a רצון לרצון, which means it's not it's an actual רצון, it's a רצון of how his רצון should be when something will come up in the external.

Right. So, it's the הסכם כללי of how he'll relate to the world or what what you call basically a self-image. Right. And the end of it, the מלכות of א״ק becomes כתר דעתיק. שזהו בחינת גילוי אור והארת עונג מהעלם העונג ורצון הקדום הנ״ל. I'm sure we did this. Didn't we do the שמחת תנאים and all that business?

He's recap recapping what he said before, but we didn't do this chapter. Yeah, we did. The שמחת תנאים, didn't we do it? How the חסד of חסד of of עתיק gets enclothed in גלגלתא?

We didn't do this before, I'm telling you. I remember doing it and mentioning that that was my speech from the wedding. I don't think we did it.

All the way till the end, that that we were talking about that the זמן is נצחי in in עתיק, and we were talking about what's his name, אריה קפלן and everything. We did this chapter, I'm telling you.

I'll do it again. I don't care. I think we're on כ״ה. I even remember I told you כ״ה, that after כ״ד comes א׳, but we already did א׳. I'm I'm almost sure we didn't do this. I'm 100% sure that we did do it. We didn't do it. We didn't do it. You look, you have to look up in your tapes, you'll see that you have it. We didn't do it.

Do you Do you label your tapes? Yeah. So, you have a כ״ד? Do we have כ״ב, כ״ג, oh, כ״ג, כ״ד, yeah. Yeah, you have it. Okay. We did it, the whole thing. I mean, yeah, how how this is basically how עתיק is a פנימיות in general and אריך is a חיצוניות, and then in the particulars.

Then it went through the particulars, the חסד of עתיק is enclothed in גלגלתא and גבורה in מוחא סתימאה. All the way till נצח, of מלכות of עתיק in נצח of אריך, right? Yeah, but he doesn't he doesn't say that here. It says וכולי. He doesn't say that here. Right. And I saw somewhere else it's a little bit it's

different. I think he has, what was it? מלכות is in נצח, הוד, יסוד, מלכות.

But really it's נצח. Right. But we basically, we did it. So what? You want to do it again, or you I mean, what, you forgot it? We could do it again if you want. I remember, so let's go to 25.

Let me find the tape. 25, okay. Hold on. We're going to talk about that today in three ways, three aspects. First, the why. Why do we run? What's behind this need to escape, this urge to just leave?

Why Do We Run? 29:25

And we'll look at it from a psychological

angle, spiritual angle, and maybe a little bit of neuroscience

thrown in, too. Then we're going to look at the how. How does running show up in our lives, in the modern world? Is it always bad, or could it be good? Could running actually be an act of courage?

And then we'll talk about the what now. When we feel that urge, when everything

inside us is screaming run, what can we actually do with that energy? How do we channel it instead of just running blindly? So let's start with the why. You know, in our פרשה, it starts with an incredible

command, לך לך. Go. Now,