Chapter 28 · Part 4: Chapters 20-30

The metaphor of three lines of mind and heart 0:00

והנמשל מדוגמא זו היא בבחינת ג' קוים דמוחא וליבא וכולי, בדרך כלל על כל פנים, דאור החכמה דאצילות מצד אצילותה מעצמות אור המאציל, הרי זה כקריאת השכל הרוחני מעצמו, שנמשך מעצם כוח החכמה שבבחינת עצמות הנפש, שמתאחד היא עדיין במקור חוצבו ממש, which is all of it בטל. וגם גילוי הרצון עכשיו, מעצם הרצון בבחינת א"ק, אף גם שזהו כמו מראה וגוון בלבד, like it is explained before, כמו שנתבאר למעלה בענין קריאת ד' מראות, שזהו עשר ספירות דאצילות שיצאו מהעלם דא"ק שהוא גילוי רצון בדבר נבדל וכולי, בסוף אות י"ט, עם כל זה נקראים עשר ספירות בלי מה, even though it's already a גילוי רצון or a גילוי חכמה, it's still really a בלי מה, that the light is still a בלי מה, עדיין, כי כמו שהגוון הוא גם כן עצמי, שאי אפשר להיות גוון היפוכו לדבר בעצם.

The color (גוון) is still self‑identical 1:02

That even though the גוון is different from the thing that it's מורה on, but the גוון is really also עצמי, that you can't have a opposite color from what it is. כגון התפוח בלובן, לא יורה לעצם טעם המתיקות, so you can't have a opposite, you can't have a sweet apple that's gonna be not that color. Even though the the color is not the מתיקות, but really the the color is still is is it's also עצמי because that's the color it has to be.

Right. It can't be a different color. It can't be that it'll be like all brown inside and it's gonna be a nice, ripe, perfect to eat apple. Right. It's not possible. So, really, even though it's only a גוון, but the גוון is also עצמי. וכן אור שכל ברצון נוטה כלפי חסד, גם שהוא בענין נבדל, even though it's in a different thing, it's not actually just pure חסד, it's like a thing to give money or to find a guy innocent or something like that, מכל מקום הוא מורה על העצם אוהב וכולי.

Kindness cannot coexist with cruelty 2:25

So it's not possible that you should have a guy who is a very kind guy, but the גילוי רצון is to torture animals. Right. It can't be.

Even though the גילוי רצון is in a דבר נבדל, it's to do something with animals, either to be nice to them or to torture them, or to people, like so you can't have a real kind guy, like, for instance, אברהם אבינו,

who will enjoy throwing people to the lions. Right. That's a thing of עשו. You can't have it. And the same thing, you can't have a thing like if you have a a עשו, like what the Romans were, so this thing of the circuses, even though it's in a דבר נבדל, but that's the עצם thing of the Romans.

Like the color to the apple. Right. So, really, the אצילות, even though it's only a revelation, a גילוי, it's nonetheless it has to be דווקא like that. So it means is really it's an עצם, because

A revelation must still be an essence 3:57

it's מורה on the עצם דווקא. Right. ועל כן כל התהוות אורות דעשר ספירות, הם באים מבחינת אותיות עצמיים דהמאציל. They come from the עצם אותיות of the מאציל.

Like, in other words, according to the self-image

of, like, for instance, like the א"ק of the Romans came the circuses. Right. That was their whole, that is their

self-image. וכמו שם ע"ב שממנו בא בחינת אור החכמה דאצילות בגילוי, הרי זה שם מורה על עצם דחכמה דא"ק, וכן שם

ס"ג המורה על עצם אור בינה דא"ק וכולי, והן ע"ב, ס"ג

וכולי שלפני עשר ספירות דאצילות, ונקראים שמות המאציל. So this is the the name that's before, in other words, that's the אותיות of א"ק it's talking about. Right. So, the names which is basically this is like כלים, to say, what do you mean, but but the the thing is that that from the end of א"ק comes the beginning of אצילות. So, these are the names before

Names of the מאציל of א"ק 5:29

the אצילות. ונקראים שמות המאציל. And these are called the names of the מאציל of

א"ק, כולו. אמנם בחינה אחרונה שבצורה הרוחנית שמקושרת אל תחלת התהוות האור והצורה בכלי החומר.

So, like the end of the the צורה הרוחנית, the letters of the צורה הרוחנית, like we were talking about before, שמקושרת אל תחלת התהוות האור והצורה בכלי החומר, וכולו.

And this is like what it explained before about that from the letters of the רבי comes the רצון of the חסיד. Right. Like that, but this is like inside of a person, that basically that the letters of his self-image is where the light of the רצון גלוי comes from.

In other words, the like the names, he's talking about the names of א"ק here. So, the names, there's a name, is like the names of the self-image, is like the guy calls himself, in his self-image he calls himself a name of a philanthropist.

Right. Or like he calls himself a name of a Roman. You know, like, "Friends, Romans, countrymen." Right. That means something. Right. That means that that's what we are, we are Romans.

Or like we are Pittsburghers, we like the Steelers. Right. You know, or he calls himself a Democrat,

or a Republican. Right. And that's his self-image. Or like, you know, what is it, what do you call them, the McCoys? Hatfields and the McCoys. The Hatfields and the McCoys. If he calls himself his self-image is that he's a Hatfield, so it means it comes from it the the the to hate McCoys, which is which is a

גבורה and a separate thing, and a דבר נבדל. Right. And where does that come Where does the light of that hatred come from? It comes from the end from the name of his self-image.

With his whole self-image what he finally calls himself. And these are like the names of א"ק: ע"ב, ס"ג, מ"ה, ב"ן of א"ק. So, these names, the names of the self-image, what he calls himself, according to that will be the התהוות

of the light and the צורה in the כלים of the חומר. כולו, כנודע בדוגמת הנפש, like for instance, that from the letters of the soul come

the programming of the blood. בצמיחה הרוחנית שבעין ובמוח וכולו, like all the examples from the last

The tool parallel to אור החכמה in the brain 8:37

chapter. So, that's the thing of the אותיות. אבל בחינת הכלי

המקביל אל אור החכמה דאצילות הוא כמו אור השכל שנאחז כבר בחומר המוח. That's already how the idea is already inside the

mind. שהחומר המוח מקבל רק מהתעבות סוף אור השכל, it only receives the thickening of the end of the light of the actual

שכל. על כן מגבילו מלבד שינוי המהות כולו, besides the fact that it changes the מהות from a spiritual מהות to a physical מהות. Like for instance, that's a little bit more evident in the כח התנועה that it in the muscle, it

changes it over to movement. כך הוא אור החכמה כשמתלבש במוחא, ונקרא חכמה מוחא. It's called like ממש the same thing: חכמה is called מוחא.

But that's from the from the side of the כלי, he's called brains, he's got brains. That means he's smart,

right? Right. שאז מצד בחינת כלי החכם הוא בא בשם מציאות דבר שכל, הנקרא חכמת דבר, because

smartness, it's חכמת דבר מה, means his ideas, that this what what shows you that he's such a smart guy, the מציאות דבר of the דבר שכל is these ideas that he came up

with. Right. It has got התחכמות דבר מה בפרט, in

particular התחכמות'ס. וכן המידות הרוחניים בליבא, the actual emotions in the

heart, והנפש הרוחניות בכבדא, the the gut emotions in the from the

Three upper realms: soul, mind, spirit 10:29

נפש in the liver. והן ענין ג' שליטים לעילא, and this is the same thing

upstairs, בחינת ג' ג' כלים כוללים לנר"נ דז"א דאצילות: נשמה, שבבחינת מוחין דחכמה דחכמה ובינה שבז"א, במוחא, ורוח בליבא, etc., כולו, and and the

התפעלות of the מידות in the כבדא. What is called upstairs like that, the same like downstairs is these three levels, upstairs is also like

that. והן האותיות דהארות דאצילות, and this is called the letters for the lights, the כלים are the letters of the lights of אצילות, שזה ענין ד' שמות ע"ב, ס"ג, etc., דאצילות כולו. Now these are different, this it's ע"ב, ס"ג, מ"ה, ב"ן, these are the the ע"ב, ס"ג, מ"ה, ב"ן of אצילות. Right.

And this is like there's an, in other words, there's a inner name and a outer name. So like when you see a cat,

so that's the external name 'cat'. That's what it is. It's a cat. You see it, you look, you say what is that? You say it's a cat. Right. That's the external name that comes from the whole חיצוניות of the whole thing. And where does that come from? That comes from the inner name of a cat.

That inside the cat, there's a name 'cat' that says that this is a cat, that's what it is.

Inner vs. outer names illustrated with a cat 12:08

Now, obviously, the inner name is not the same like the outer name. Right. Because the inner name literally makes it everything that it is, like its character, it's a cat character or the, you know, the kind of the amount of brains that you expect from a cat.

But if you look at it you say, wait a minute, but that's that's also what the the outer name means.

So like the name, the name however is דווקא in Hebrew,

you know, like like what he says in תניא, אבן. Right. You know. So there's a inner name, there's the inner name, in other words the inner name 'cat', that's what makes it what it is. Right. There's a inner name and and that inner name, the end of the end of that inner name is enclothed in the DNA of the cat, and it tells it that it's a cat and not a frog.

Right. And that's why it comes out to be a cat from the inner name. So the inner name becomes the light which shows it what to be.

And that becomes like the inner essence of its soul, sort of like its its its נפש הבהמית, like which is in this in the in the blood, and from the end of that נפש הבהמית that's in the blood comes the beginning of the actual physical

DNA. And that comes out from the name 'cat' in the אופנים.

Right. And that comes out from the name 'cat' in the חיות הקודש, which comes from the face of the lion, and the face of the bull, or whichever face, whatever face, and all the different combinations make it this particular cat.

Cause this cat is is one cat is brown, and one cat is black and white, you know. Right. And different sizes and stuff like that. So you say, what do you mean? So it's not just the inner name 'cat'. So they say, yeah, you see that there's a thing like a species.

That's why you see that this cat can

mate with any other cat. Right. Any cat can mate with any other cat. And you see that any dog, as long as it has the name 'dog', it can mate with any other dog. But a dog and a cat won't mix.

Right. So you see there's a general name 'cat', but then there's particulars all the way to this particular cat. So there's a outer name and a inner name. And in the inner name also there's a outer name and a inner name.

All the way up to the outer name of אצילות Which from the outer names of אצילות, which means from the כלים of ז״א, goes through מלכות, which is the total outer name of אצילות, all the way to the words of אצילות in the

ten מאמרות, which that becomes the lights to make the בריאה, יהי אור.

And that's the outer names, and the outer names come from the inner names, which are the outer names of א״ק, right? Right. So, so

that the ד׳ שמות ע״ב ס״ג דאצילות כולם נקראים כלים לעשר ספירות דאצילות ומגבילים האור ומצמצמים אותו לפי לפי שמהתעבות האור נעשה הכלי, because from this התעבות of the light becomes the כלי. In other words, and and this thing that the כלי comes from the התעבות of the light, you see in the letters of thought and speech.

That in order to to think in letters and then finally talk in letters, you have to

grossen up the idea. Right. And the words that I'm talking now is coming from grossening up of the idea so that I can say these

words. Right. כמו שמבואר בעץ חיים, והוא הנקרא בחינת הישות של האור, כשנראה לבחינת יש ודבר מה במציאות כידוע. And that's the somethingness of the light, like a somethingness of the light of the intellect, where it comes into a a יש, where it can be seen as a יש and דבר מה in the actual thought, where in thought it's enough of a יש and דבר מה for myself to think of it,

and in the words it ממש becomes enough of מציאות to tell somebody else about

Two kinds of names before and after אצילות 17:01

it. Right. ונמצא ב׳ מיני שמות ע״ב ס״ג וכו׳. So we see that there's two kinds of

of names: אחד לפני אצילות, וב׳ אחר אצילות. Like the name cat, there's one before the cat and one after the cat. There's one before the cat, and that's what makes the cat what it is, which is a cat, and there's one after the cat, that when you see the cat, you say, "That's a cat." Right.

And you say, "But so how come it's ממש the same name?" You say, "Well, obviously see over here it's also the same name. When you see the cat, you say, 'That's a cat.'" Right. And that thing, you say, "Yeah, but that's just a name, it's just a symbol." They say, "No, it's not just a symbol. When you say that name, it includes everything that a cat is."

Right. Like if if we have a bakery, if I'll tell the owner of the bakery, "I saw a mouse in the basement," I don't have to tell him anymore. It tells the whole story what the mouse is going to do down there. Right.

You know, he's going to try to get into the bags of flour and he's going to but I didn't say that, I didn't tell him that. How does he know that? I just said mouse, you know? Right.

But why? Because the outer name is according to the actual mouse, which is according to the inner name. Right. So it tells him that that's this mouse has the inner name of a mouse.

So therefore his שכל is going to be according like a mouse שכל, and his body is going to be like a mouse body, and it tells him the whole story. He'll be able to hide in holes, and tells him the whole story of a mouse.

So there's the names before the אצילות, וב׳ אחר אצילות שהן הכלים המגבילים. That's the actual כלים המגבילים of

אצילות. ולפי זה המכוון בשמות מכוון במקור האורות. Same like with the mouse. When he's מכוון on the intent of what I told him, it's not just the external thing of a mouse, it's the internal thing of a mouse, the whole thing what a mouse is going to do, what a mouse is thinking. What do you mean what a mouse is thinking? Well, a mouse is thinking how to get into the bags of oats.

Right. And then he's going to poop all over the place,

and he's going to run around inside the walls, and whatever he's going to do. It tells him the whole inner story of the mouse. When he's מכוון in the outer name, he's automatically מכוון in the inner name.

Right. So when he's מכוון in the external names of אצילות, he's automatically מכוון in the internal names, which is the outer name of א״ק, and from there really he's מכוון in the even higher

names, which is, in א״ק also there's inner names, what make it

א״ק. Right. וכן מכוון מבחינת שם ע״ב, מקור מקור לאור החכמה. So, when he's מכוון in the in the שם ע״ב of the כלים of ז״א of אצילות, he's מכוון in the שם ע״ב which is the מקור of חכמה of אצילות.

Same like with the mouse, when he's מכוון in the outer name, all he had to hear, he heard just an outer name which was just a bunch of letters, was nothing. And not only that, it was just a a מראה וגוון, it wasn't an actual mouse.

Like when I told him mouse, that word mouse was just a מראה וגוון, it wasn't an actual mouse. Right. And yet, he's מכוון immediately on the actual mouse that's in the basement. And

not only that, he's מכוון on his soul. Right. Because he knows the soul means רצון, נפש, right? Right. He's מכוון right away on what the mouse wants to do,

not just not just on the fact that how he looks, but but ממש on what the mouse wants to

do. וממילא הוא מכוון בכלי החכמה שיומשך למטה, and automatically he's also מכוון in the כלי of the חכמה that it should bring down the light through this כלי down to

Mekavan on the name “mouse” example 21:46

downstairs. Like the same thing like when you're calling a person, you're מכוון that he should come to you or talk to you or whatever, right? Right. ודי למבין, so it's automatically מכוון both up and

down. והיינו כוונת שמות דח״י ברכות שמונה עשרה, and that's the כוונות in the ח״י ברכות of שמונה עשרה, when he's making the כוונות, these are the כוונות of the אריז״ל, you know, what they talk about, the כוונות of the אריז״ל. Right. Right. So, you say, what what do you have to be מכוון and and and not only that, how could you be מכוון in the כלים of ז״א, isn't that עבודה זרה?

What are you doing? You're you're praying to

you're praying to the כלים of ז״א, what does that mean? So he, "No, that's not what I'm doing. It's like when I say, 'עמי', I'm not I'm מכוון in the word, but really I'm מכוון to actually your essence." Right.

Or like if we talked like like a few minutes we talked about שמואליק, a few minutes ago we talked about שמואליק, what שמואליק did, so I heard just the external name of שמואליק. It's not the internal name, that's just that's his external name that you were able to say with words.

And yet, I I was מכוון on really on שמואליק's inner essence, how he's doing these things according to the רצון that he has. Right. According to the רצון and חכמה that he has.

So that the the כוונה was not on the external name, the כוונה was on the internal person.

And that's what that's what in the שמות דח״י ברכות, it's like that, כי הא בהא תליא, because one depends on the other. The external name depends on the internal name,

and the internal name you get from the external name. I

mean, how did I know that you're talking about the internal name of שמואליק? Right. Because you said the external name, so immediately I knew to מכוון on the internal

name. Right. משום דשורש הכלים המגבילים משמות דעצמות המאציל כמו שיתבאר ודי למבין. Because the שורש of the of the external כלים המגבילים come from the שמות of עצמות המאציל, that comes from the the שמות of א״ק, like will be explained later on some more, ודי למבין. And this is enough to understand it. The inner name and the outer name are connected. The outer name comes from the inner name.

The reason you call it a cat, because because that's what it is, it's a cat. Right. And when you call it a cat, you know that that's the inner thing of a cat.

Like like if I tell a guy there's a mouse. Right. Or like if you tell a lady there's a mouse in the house, she goes, "Ah!" So, what are you what are you shouting? It's just it's just a word. So, "No, it's not just a word."

It it it has a inner meaning, a כוונה of an actual thing that scares her. Right.

Like, you know, at Paul Revere, "the British are coming," you know? Right. And everybody starts jumping up and waking up in the middle of the night. So, what are you waking up in the middle of the night? What do you mean? "The British are coming."

It tells you the inner thing of the whole

thing. Right. והיינו מה שנאמר קרינן לון יו''ד ספירן. Yeah, he makes

תיקונין דקרינן לון יו''ד ספירן כולו לאחזאה בהו הנהגתא וכולו, כי תיקונין הן בחינת הכלים דאצילות. That's the external names, in other

words. כמו על דרך משל תיקון העין שיתפשט ראיה גשמית שבו יותר על ידי התלבשות כלי הבטה, through glasses, to fix up the eye in order that you should see better is through a a glass, a telescope, or a microscope.

Spiritual vision fixing through physical tools 26:20

In the same way, כך תיקון התפשטות ראיה רוחנית על ידי התלבשות כלי העין הגשמי. The eye itself is also a כלי, same like a telescope is a כלי to the eye, the eye is a כלי to the ראיה רוחנית. Like a camera for the soul.

Like a TV camera. Right. כמו שמבואר במקום אחר, and this is explained in other

places, על כן מצד בחינת הכלים המגבילים על ידי זה דווקא יוכל להיות כל בחינת ההשפעות המשוכות למטה מטה. דווקא through the כלים המגבילים, like the hand, דווקא through that can be

the the השפעה, the המשכה downwards. כמו על ידי כלי המוח שישיג השכל ימשיכנו אל המדות. דווקא through the כלי המוח, which will be מגביל the שכל in the השגה, that's how it'll be able to bring it to the מדות, or להשפיעו לזולתו, to like like over here, it's דווקא through the fact that the Rebbe was

put his שכל in כלים of this book, the letters of this book, דווקא because of that he can be משפיע to

us. וכן על ידי התלבשות כלי הלב לאור האהבה וחסד הרוחני יבוא לכלל השפעה על המקבל, to give his love to somebody else, to love

somebody. וכך נקראין תיקונים, that's why they're called

fixings, כדי שיבוא על ידם בחינת המשכה מאצילות לבריאה. That through these

external כלים of אצילות will be able to be the המשכה from אצילות to בריאה. Right. והיינו רק לאחזאה, means just to show. Right. כולו. אבל מצד עצמות אור המאציל, but however, as far as the actual light in them, נקראין עשר ספירות בלימה.

That's called without really a somethingness, like that like the essence of the שכל itself.

Which is not really defined in the in the actual idea, the actual שכל of this book

is not דווקא defined only in these letters. Right. There's other ways that you could explain it, really. Like, for instance, you could come up with different משלים,

or you could come up with ע''ב, which also explains the same the same ענינים, but in a totally different way.

So, according to the עצמות אור המאציל, as far as the actual light from the Rebbe, for instance, as far as that, נקרא עשר ספירות בלימה. Really, the Mitteler Rebbe's court is is not limited to this thing.

Scope of the Mitteler Rebbe's Court 29:22

Right. כמו שמבואר במקום אחר באריכות, and this is explained elsewhere at great

length. So, כלל, so now you know all the כוונות of the האריז''ל.

And that's the real ענין what people really don't understand properly, what the כוונות are. Right.

So the כוונות are, like when we talked about שמואלי, we're talking about the עצם of שמואלי, really. Right. The same thing, even though it was the external external names, it wasn't even the external name, but in other words, the external name of a cat is not the external name of the cat is not what you say cat. Right.

That