End Chapter 29 and 30 · Part 4: Chapters 20-30

Divine Power: Infinite Upward and Finite Downward 0:04

The same like the אייבערשטער has the power to go up, meaning is to go totally infinite, the same thing he has the power to go down, means to go totally finite.

And it's ממש one power. שאין חסד וגבורה שבעצמות. And that's חסד וגבורה שבעצמות. So the light is the חסד, and the צמצום is the גבורה.

אמנם בעת הכלים משרשן נהפכו. But in the שורש you're looking at it backwards, which in general חסד וגבורה turn over and over. That the the thing is that when two people face each other, if I face you, my right is your left.

So the right of the מקבל is the left of the משפיע.

So over there it's the opposite. מבחינת גילויים, מ- מבחינת גילויים, in the in the in the upstairs it's the opposite. שבגילויים הרי בחינת צמצום באורות וחסדים בהתפשטות בכלים.

The lights are the ones that get lessened.

Not only that, the the light has to be the גבורה has to go into the lights. And the and the התפשטות is דוקא the and it's and it's דוקא the כח הצמצום, which is the the חסד, not the not the כח התפשטות. Because without the צמצום, you won't be able to give over to the משפיע, from the משפיע to the מקבל. וגם שהם מגבילים הרי על ידם כל התפשטות למטה דוקא, ובשרשם להיפך, שהצמצום ברשימו איזה הגבול בכוחו, והחסדים בהתפשטות על האורות.

Light as Chesed, Contraction as Gevurah in Heaven 2:04

והוא מבחינת הרכב כולם כמו שמבואר במקום אחר ודי למבין. So upstairs, as far as the אייבערשטער Himself is concerned, the light is is the חסד, and the צמצום is the גבורה.

And from our side it's the other way around. Right. That the the צמצום is the חסד, because otherwise you wouldn't be able to get it, we wouldn't be able to exist as a matter of fact. Right. And the light is the גבורה.

Like what it says by מעשה סנחריב. מחנה סנחריב. What what what he did by them is he gave them excess light, more than they could take. In other it's it blew them up.

So like if the sun would get too strong,

the whole חסד is that the sun is kept is is far away from us, and even that is through a מסך. Right. You know?

So that that's the thing of in general that that חסד וגבורה turns over. כמו שמבואר במקום אחר ודי למבין. Okay. Okay, go ahead. Yeah, you ready? Okay. ל. ובזה יובן המאמר וכד אנת תסתלק מנייהו אשתארו כולהו כגופא בלא נשמתא, שזה שזהו בחינת הכלים דמוחא וליבא. It says all the names remained like a body without a soul.

Tools Without Light: Body Without Soul Analogy 3:24

שנקרא גופא בלא נשמתא שהם בחינת האורות והנרות כולם. So, he's asking our question, אך מהיכן נמצא מציאות כלי בלא אור? הלא אחר שמעיבוי האור נעשה כלי כנ״ל. So there there would be if if the if the כלי comes from this עיבוי of the light, so when the when the lights leave, there would be no כלי at all left. Right. So why does it say it looks like a body without a soul?

אבל לפי הנ״ל, like what we said before, there's like the balloon, ששרש הכלים קודם לשרש האורות כולם, אם כן יש מציאות לכלים בעצמם. Really, the כלי does have a מציאות of itself. It's just that it's a כלי is like an an uninflated balloon, it's good for nothing. It doesn't have a body.

ועל זה אמר דאיהו וגרמוהי חד, and that's what it meant when it says איהו וגרמוהי חד. It's not talking about the כלים that it's from this from this עיבוי of the light, it's talking about the actual כלי itself. Right. ולפי זה המכוין בשם הויה, מה בחינת...

What? מה בחי' in a hundred places, huh? In שמונה עשרה. Yeah. Like in the in the in the שמונה עשרה, יכוון למקור התהוות הכלי.

The כוונה is to the מקור of התהוות the התהוות of the name. Right. Not to the light. Right. But to the עצמות, which is the מקור of the התהוות of the כלי. שהוא עיקר בחינת השם. That that's the main thing of the שם. Like what we said about שמואלי, the כוונה is not on the light of שמואלי and the knowledge that you know who שמואלי is, but ממש on שמואלי.

Right. Himself. Right. דאיהו וגרמוהי חד, that him and his his so then the כלי means him and his name is one thing. That you don't mean the name, you actually mean him. Right. Doesn't mean שמואלי doesn't mean the name שמואלי, it means actually שמואלי himself.

Intention on the Name Brings Light Automatically 6:16

Right. וממילא נמשך האור אחר הכלי. And once you have the כלי, the light comes automatically. The minute you say שמואלי and you're מכוון on שמואלי, the light of everything what שמואלי is is automatically you know you think of everything what שמואלי is. Right. You immediately like you can imagine how he looks like, what his smile is like, what kind of a what kind of a brain he has, what kind of emotions he has, what kind of character he has, his height, everything.

Right. The minute you're מכוון on the עצם, then everything comes, all the all the גילויים come. So then let me ask you, why is the why when you say like השם or something like that, you're also מכוון on on the אייבערשטער? On the אייבערשטער himself, right, השם. So why is that why could you say that? It's the same כוונה. What do you mean? It's also you're מכוון when you write השם or something like that.

Yeah, so what's your what's your question? That's exactly what he said here. I don't understand what your question is. Right, so why can you write השם, but you can't write other names? What do you mean השם? When you're writing or whatever, you're translating over here שער היחוד, you use השם instead of the אייבערשטער's name, or whatever. Oh oh, why can you write השם? Well, I'll tell you, actually, why When you write God, you put a dash for the same reason.

Writing G‑d with a Dash: Intentional Practice 7:35

You guys talk too close, I can't hear you, I'm getting an echo. When you when you write God, you put a dash for the same reason, because you're מכוון on the אייבערשטער. Right, because it it it the the actual name that you're writing is not really is not really the name.

It's it's it's you write G-d, but you then you think G-O-D, not just G-d. And then, the same Yeah, and when you write השם, you're really thinking י-ה-ו-ה. The השם means the name. So like for instance, if I call you Boobie, that's a nickname.

It's not, and even though it's like מכוון to you, but it's not ממש מכוון to you. So to to somebody else, it wouldn't necessarily mean that. Right. So so when you say השם, it means the known name.

And really, like you said, really, you shouldn't even be able to say you shouldn't even be able to write that.

And basically, you have to say that it's a היתר.

That the אייבערשטער gave us this היתר, because otherwise, what would you say? If you would say השם of השם, or what would you say? So then that would also be a כינוי. You know what I mean? Right. Right. Even if you say י-ה-ו-ה, it still it's really a כינוי. It's it's really מכוון finally, but the thing is that it's not מכוון directly in the עצם עצם, the actual upper י-ה-ו-ה, which there's a upper actual name, which is י-ה-ו-ה.

Meaning the י is אצילות, the the the then is בריאה, יצירה, עשיה, the the י-ה-ו-ה. And the כתר is the קוצו של י. And then there's up upper things more than that, where it's basically like there's an ענין of these actual letters, which are the divine letters, which the actual name comes from, and that's what you're מכוון in. You're not מכוון just in general in God.

He's talking about the כוונות in the in the ח"י צלותא, the the the Kabbalistic כוונות in the name י-ק-ו-ק, and the מילויים and the נקודות. You know what I'm talking about? Right, yeah. In other words, that's מכוון to the the the upstairs is the actual name י-ק-ו-ק. And and what, you say, but what is it really?

You say, that's what it really is. It's the י-ק-ו-ק upstairs, it's the same thing like the cat of the cat that's inside the cat.

In other words, there's a י-ק-ו-ק that's above the אצילות actually, that the whole אצילות comes from it, and that's the ע"ב, ס"ג, מ"ה, ב"ן of א"ק.

Right. That's what we were we were talking about. And what those things are, there's certain names with certain mathematical things and certain very deep כוונות to them, which is what the Kabbalists are מכוון on.

And when you're מכוון on those, the basic thing, it's not really like our כוונה, that what real what what really what we're doing is we're מכוון almost like you said on a G-d, and we mean the אייבערשטער, but what the האר"י ז"ל did was he was מכוון on actual certain levels that he knew what they were, to the point that like it says that the תנאים and people like that, when they would say a name, they would go to that world.

You know the story with the עשרה הרוגי מלכות? Yeah. That the what's-his-name, כהן גדול said said a name, and he went and he went upstairs.

Right. So, in their כוונות, they were actually מכוון

in the actual entity's actual names. And what he's saying is, so isn't that עבודה זרה?

to be מכוון in the external names of the כלים of ז"א basically? If you look if you look in the Kabbalistic books, the כוונות of the האר"י ז"ל is basically you're מכוון in the external names of the כלים of ז"א.

And the different things in the in the, if you get yourself a Kabbalistic סידור, there's different מילויים and different נקודות for each name. Right. So, I don't remember what it is, פתח is חסד and קמץ is גבורה, I don't remember what the whole thing is. It's a whole thing.

So there's a thing, there's י-ק-ו-ק with חיריק, and י-ק-ו-ק with קמצים, and each each ברכה is a different kind of י-ק-ו-ק. So, in other words, you're מכוון in a certain ברכה, which one ברכה is חסד, and then when you're asking for money, you're מכוון to a certain ספירה, and when, so you say what kind of business is that?

It sounds like you're it's the same like עבודת כוכבים ומזלות, only on a higher level. Right. You're praying to the ספירות, and it's not even the ספירות, you're praying to the כלים of ז"א דאצילות.

In other words, you're praying to basically over here it's חסד of that that when when you're מכוון to חסד, basically you're מכוון to חסד of מלכות of ז"א דאצילות, means the כלים of חסד of מלכות of ז"א דאצילות, or various other כלים.

Right. And it sounds like you're praying to

that level. Right. But that's not what it is. It's like when you say the when when it's it's it's actually what it is is is not like that.

You're מכוון really to the פנימיות of those names, meaning that you're מכוון to that name in the חיצוניות כלים of א"ק. Right. You say, "Wait a minute." So isn't that also עבודה זרה? You say, "Yeah, but really you're מכוון really to the פנימיות כלים of א"ק, meaning to the חיצוניות כלים of the מחשבה קדומה." So you say, "Well, isn't that also עבודה זרה?" He say, "Yeah, it is עבודה זרה, because really you're מכוון to the names how they are in the קו החוט."

Now, the קו החוט is already אלקות גמור. Right. Like you said, that's actually the קו החוט itself is the תפארת of אין סוף. He says, "Yeah, but even תפארת of אין סוף, you're מכוון to what, like the ספירות, the the ספירה how it is in the קו החוט, which then is מכוון to the ספירה how it is in the

צמצום, whatever you want to say, it's still עבודה זרה." Right. "Yeah, but it doesn't matter, because really you're מכוון to how the thing is in the עצמות.

And really you're not even מכוון to this particular ספירה. You're מכוון, in other words, like for instance right now, you see that I am מכוון to your ear. How how do you know that I'm מכוון to your ear? Because I'm not talking too loud, and I'm not talking too quietly because then you won't be able to hear me, right?" Right. "If I was talking too loud, you you you you would have a problem, and if I was talking too quietly, you wouldn't be able to hear me.

So you see that the modulation of my voice is מכוון to your ear." So you say, "What, am I talking to your ear?" So, "No, I'm not talking to your ear, I'm מכוון to your ear, and your ear is connected to you." Right. "Okay, but then I'm not only מכוון to your ear, I'm מכוון to various things. Like if I was trying

to get you to help me, for instance, I'd be מכוון to your מידת החסד." Right. "And then I would give you a spiel

that would try like a a tearjerker, you know?" Right. "I would tell you about the little kids with the patches on their yarmulkes, you know." Right.

"And stuff like that, you know, and I would try to

מכוון to your heart." Now you're appealing to my sense of kindness. "Your sense of kindness. But or else, if I was trying to get you to come with me and beat this guy up for what for what he did to us." Right. "So then I would give you a whole spiel, you know what he did, you know what he called you, you know what he said about your mama."

Yeah. "You know? So then I'm appealing to your מידת הגבורה. Or else like what I'm doing right now, I am basically right now I'm מכוון to your ספירת to your ספירת הבינה. I'm giving you an explanation.

And you see that my whole voice with my whole modulation, with my whole the whole spiel is to get your בינה, is to to get to your בינה.

And through your בינה, also to your חכמה." Right. "Okay, but you see with all of these things, whether I'm appealing to your heart, or to your anger, or to your kindness, I'm really appealing to you.

I'm not talking to" So like, you know, if I'll go home and my wife said, "Oh, so who'd you talk to?" and says, "Oh, I was talking to Ami's kindness." Right. "What do you mean you're talking to Ami's kindness?" Says, "Well, I was talking to the חיצוניות כלים of his of ז״א of Ami, to I was talking to מלכות of חסד of of אצילות of ז״א of אצילות of Ami, which is basically what I'm doing."

Right. "Cuz a a a person is a עולם מלא, right?" Right. "So that's who I'm talking to." You know, she says, "What are you talking about?"

I said, "Well, I mean, think about it. That's what I was I was trying to get him to help, I was telling him about the kids with the patches and the yarmulkes, and that's where I was מכוון to. The כוונות were to חסד of ז״א of אצילות of Ami."

Right. "So she would tell me you're nuts.

Anybody would tell me I'm a nut if I told them something like that, right?" Right. "Why? Because it doesn't matter that I'm מכוון to, really I am מכוון to that, to חסד of to the to the to the חיצוניות כלים of חסד of אצילות of Ami, but I'm really מכוון to really the only person who can push" his hand in his pocket and make a check out for these poor kids with the patches in their יארמולקעס, עמי himself.

Right. You know? Right. So, the כוונה You were talking to me all the all along. I'm talking to you all along. Same thing like right now I'm מכוון to to בינה

of ז״א of אצילות or whatever of עמי, right? And really I'm not even מכוון to that. I'm really, like we said, I'm really מכוון to your ear, Right. which is חיצוניות בינה, means I'm really מכוון to בינה of מלכות of of עשיה.

That's really what I'm מכוון to. And from there it goes out, I mean, the the first כוונה is really to been to to to the חיצוניות כלים, meaning your ears, of בינה of עשיה. Right. That's what I'm מכוונ'ינג to. That's the The first כוונה, and from there the כוונה is So So, you see, even though the כוונה is there, but you say, "But, no, really it's The כוונה is not there, it's to the בינה of the brain."

And really the כוונה Really the כוונה goes all the way to the בינה in your soul, which gives the whole life to the body and then the בינה to the body in the first place. And really it's not even to the בינה. It's really to עמי himself. Right. Right? So, that's what he's talking about here, that's what he means here. That And automatically, the lights come.

Right. In other words, the lights that are going to come out of עמי are going to come. The lights like, for instance, if if the light of חסד is supposed to come, I'm מכוון into the חיצוניות כלים of חסד, if the lights of חסד are going to come and get get him to give me the donation for the kids so we can get them better יארמולקעס, that'll happen automatically.

I'm not מכוון to the actual light. I'm מכוון to the כלים. כי דרכו של איש לחזר אחר אישה, because the man runs after the woman. Right. Anyways, as far as the נקודות go, קמץ is כתר, פתח is חכמה, צירה is בינה, סגול is חסד or דעת, שווא is גבורה, חולם is תפארת, חיריק is נצח, שורוק is הוד, יסוד is קובוץ, and מלכות is בלא ניקוד, no ניקוד.

אה הא. Where where wh- What book is that from? That's from the הפלאה שבחכמה. אה הא, because I saw I saw from the רבי something different. He said קמץ קמץ is is גבורה, I saw that, and פתח is חסד. Could be. You know, so there's different שיטות. קמץ is חסד and פתח is גבורה. קמץ קמץ means to close, to קומץ, you know? Like מדת יסוד, it says that היסוד...

Right. Yeah, it is fitted Yeah, קמץ is a a fist. It means צמצום. קמץ means to be מצמצם, and פתח means open. So, there's different whatever, I mean there's different שיטות. And also I'm it I'm The different places, it could mean a different thing.

It depends on on it could be applied different in different places. Right. But over here it doesn't matter what they are, the basic thing to understand is that when he's מכוון with these things, and he's מכוון upstairs on the meanings of פתח and קמץ and this one to to the יסוד, and and and also if you look, yeah, so there's a question that comes up.

What's this business with the אייבערשטער, like, you know, you know, like, you know, we say תהא תפילתי כתפילתו של זקן ונאה, Right. where his beard is grown and his פאות are beautiful.

So, what's this thing? I mean, if you pray from the heart, so fine. If you don't pray from the heart, so what's the difference if you have it, you know, if you know how to say all the right words? Right. You know, so the thing is, as far as the כוונות, as far as, that's what these כוונות explain, you know, that like I said, I'm מכוון to the חיצוניות מדות or the כלים of ז״א of עמי, Right.

so like, for instance, if I'm a fundraiser, if I'm There could be two fundraisers: one that doesn't know you at all, and he just makes a general כוונה of schmalt And another one who really knows you,

that means like he knows the names of the חיצוניות כלים of ז״א דאצילות.

He really knows you, he knows which buttons to press, what kind of things to say. Right. So, that's going to work better. You say that so that a guy that just, a regular guy that davens, he's just davening in general, but when דער האר״י ז״ל davened, he knew exactly

how to approach the אויבערשטער. So, so that makes sense, but on the other hand, it's still like kind of שוואך, you know, what do you mean? It says, well, it's not your תפלה is not the same like the תפלה of דער האר״י ז״ל. Right. 'Cause דער האר״י ז״ל knew the אויבערשטער, and it's a משל the same like the fundraiser who really knows you will know better how to קוועטש the money out of you, 'cause he knows which buttons to press.

The same thing, that's why, and that's the whole reason why you go to a רבי, and why, you know, when they had a problem with the rain, they went to חוני המעגל or to to the רשב״י. Right. 'Cause he when he davened, it went to the right place, and it got what it it got what it needed. Right. So, but it's still שוואך. So, you say, "But wait a minute, there's that's why it says, there's a תפלה למשה, תפלה לדוד, and תפלה לעני."

Right. 'Cause תפלה לעני כי יעטוף ולפני ה׳ ישפוך שיחו. It says there's three kinds of things. There's a תפלה למשה, that means when a big צדיק comes to you. When a big צדיק comes to you, it's like it says by the angels, you to אברהם אבינו, you don't say no. Right. When a big צדיק comes, he has תפלה למשה, even if he doesn't know how to talk good.

Three Types of Prayer: Moses, David, and the Poor 27:00

But he's going to get the he's going to get the results, right? Mhm. Then there's a תפלה לדוד.

What's דוד? דוד, you know, is is נעים זמירות ישראל. He knew all the right words and the right ניגונים, and, you know, and, you know, like when Zaltsman used to sing, Right. there there was these these people that never gave no money, then Zaltsman sang on יום כיפור, and they they pledged $10,000. Right. You know, 'cause he was such a great חזן. They were crying, and they remembered their mother, and their father, and their זיידע, and how their באבע used to wear a שייטל, and the the טשאלנט that they used to eat.

That's a תפלה לדוד. Right. Then there's a תפלה לעני. That's when you bring the kid himself. Right. The kid with the patches on the יארמולקע.

When you actually say, you say, "Listen, I'm not a fundraiser, and I don't know how to I'm not a צדיק, but look, here's the kid. Look at him."

Right. And that's what it says, you know, if if a תפלה למשה is very hard, 'cause the only way to do a תפלה למשה is you got to be טאקע a צדיק like משה, you know? It's not it's not so simple.

Why תפלה לדוד Is More Than Simple Songs 28:53

Also, תפלה לדוד means you have to know all the songs. That means that's not, we're not talking songs just, you know, have to know how to the songs, songs like Rabbi Zaltsman, they go to the Rozovskys, but for upstairs means you have to know all the letters

and, what do you call it? The נקודות and the cantillations. Right. על פי טעמים. The טעמים and the נקודות, and the כתרים, and the תגין, and the טנת״א, you know? Right. According to דער האר״י ז״ל, you have to know how to sing like how they sing upstairs. Hold on, let me put in the new tape.

Yeah.