Part 1 · Chapter 8

The Unity of Wisdom from Creation to Action 0:05

כי כמו שנאמר בראשית בחכמה, מחכמתא ברא, כך בחכמה יצר ועשה. Right. כמו ברצון שברא ויצר ועשה, הכל ברצון אחד, רק שנשתלשל וירד מעולם הבריאה לעולם היצירה, ומעולם היצירה לעשייה, בירידת בירידות המדרגות עילה ועלול, כמו במלכות דכתר דבריאה נעשה כתר דיצירה, וכו'. כך בחכמה אחת ברא ויצר ועשה, רק שירד ונשתלשל מבריאה ליצירה וכו', דהיינו שנמשך תחילה מלכות שבחכמה דבריאה לחכמה שבמלכות דיצירה.

So basically he's saying like this, that even though the the the the שכל, like in other words, the שכל for like building airplanes,

Right. so in the שכל for building airplanes, there's different levels. There's first of all the עצם השכל into the concept itself, which brings the concept into being from nothingness.

Then this goes into the בינה of the actual intellectual study of the all the different things like aerodynamics and whatever, Right. and this goes into through a השתלשלות into a יצירה till you can actually sit and make plans for an airplane,

all the way to a thing that finally there's the actual חכמה of making the actual airplane, of making the airplane in the factory. Right.

And yet it's ממש the same חכמה. And the proof of it is if you can't make the actual airplane, that means there's a flaw in your original חכמה דאצילות. Right. You know, like like they say let's go go back to the planning board. You know, they made a whole חכמה and it went through בריאה from אצילות of the original concept of the thing, went through בריאה and and יצירה where they actually made the plans for the plane, and then finally made the actual prototype.

Finally they make a prototype, you know. Right. And they make the prototype and it goes up in the air and blows up. The wings come off from the air pressure or whatever. So what does this mean?

Since the חכמה of עשייה didn't work, it shows on חכמה of אצילות, because it's the same חכמה. It's not different חכמות. It's really all the same חכמה, even though there is there is a השתלשלות. This one is pure concepts of aerodynamics, and this is by the way the whole thing of the scientific method. The scientific method is it starts with pure concepts of

the the abstract concepts like gravity or something like that, and then you have to finally put it into a a laboratory experiment where you can apply it in עשייה.

Right. And if the application in עשייה doesn't work, it proves that the original concept, the original theory was wrong. Right. Which the theory is actually in בינה, it's a סברא. Right. Which the theory is basically עולם הבריאה already, but if the סברא of עולם הבריאה didn't work, it means the original concept in חכמה also was wrong.

Right. And you say, well, since the since I we made it according to the hypothesis and the theory that we put together from the חכמה, and since the עשייה didn't work, it shows that the original thing was wrong.

So what does it mean? It means that all the חכמות is all the same. Right. And what he says

here, מלכות of חכמה becomes חכמה of מלכות of יצירה.

Right. There's a whole bunch of levels in the mean, in the middle of that also. In other words, from מלכות of חכמה of בריאה

comes to חכמה of מלכות of בריאה, and that goes down to חכמה of מלכות of מלכות, and that becomes חכמה of כתר of יצירה.

Right. Going all the way down, finally to חכמה of מלכות of יצירה.

ועל דרך זה מיצירה לעשיה, עד חכמה שבמלכות דעשיה, means the חכמה of the actual making of the thing, שעל זה אמר כולם בחכמה עשית, you made them all with a חכמה. Right. So that, for instance, like if you say, you know, this guy is a financial genius. So you say, if he's such a big financial genius, how come he's not rich?

Genius Tested by Practical Outcomes (Finance, War Tactics) 5:46

Right. What kind of financial genius is that? You expect a financial genius is going to be a rich guy.

Or if if somebody is you're going to say is, you know, in in any kind of a thing a חכמה, you know, you expect that it should come out, you should be able to do it, דוקא the עשיה of the thing is what proves the חכמה. Like if you say somebody this this guy is a a a genius in war tactics.

Right. So you expect, like, a genius in war tactics is like Napoleon. Right. How do you know he's a genius in war tactics? Look at what he did.

So like, for instance, if somebody's a genius in war tactics, you say, okay, but not everybody has the ability to apply his genius in war tactics. This guy might be a genius in war tactics, and so you say, okay, but at least you should be able to do it in a gaming thing, like on a computer game. Right.

Let's try him out on a computer game, like for instance, if if they go if they tell the army that here, this guy is a genius in war tactics, why don't you use him?

So how are they going to test him? They're going to test him דוקא through עשיה. They'll put him on one of these war game things, right? Simulators. A simulator to see if he can win it. Right. Or if you say somebody's a a genius in chess or whatever, whatever the thing, the the the עשיה, it's all one חכמה.

Right. וכן דה׳ בחכמה יסד ארץ, with חכמה He actually made this actual Earth. Means, the whole חכמה how do plants work and how do animals work and how everything is put together. ואף גם שדרך פרט הרי משתלשל מבחינת מלכות דמלכות דבריאה להיות כתר ליצירה, וחכמה דיצירה ממלכות דכתר דיצירה, so really it goes from חכמה of בריאה goes is משתלשל to מלכות of בריאה, and from מלכות of בריאה it's משתלשל to become כתר of יצירה.

And then the חכמה of יצירה comes from מלכות of כתר of יצירה. Right. מכל מקום, דרך כלל, כל בחינת עילה ועלול מעולם לעולם נמשך מזה לזה שלא על ידי צמצום ריבוי הממוצעים שביניהם. But nonetheless, it really even though the the חכמה in your hand really comes, you know, like through the nerves and stuff like that, you know, like it's like it says בצלאל was a חכם. Right.

You know, he had the חכמה of, you know, making artistic things and stuff like that, you know? Right. Okay, but the חכמה in his hands, that's really a whole השתלשלות.

It's not even to the point where you can't really call him a חכם, call it a חכמה. Right. But really, actually, even though it comes through the nerves and it comes into the hands and stuff like that, really it's not like that. Really, it's ממש the חכמה in his brain. Right. When he's making the thing, it's really the חכמה in his brain that's doing it. It's not a real השתלשלות.

It's really coming down without השתלשלות. Right. Even though in a דרך פרט it has to משתלשל. If it's not משתלשל from the brain, from the inner brain to the outer brain, to the the nerves, to this, to that, finally into the hands, it won't you won't be able to make it. But nonetheless, it's really comes without השתלשלות.

Divine Wisdom Flowing from אצילות to עשייה 10:14

It's not, the ממוצעים don't really count. כמו וה' נתן חכמה לשלמה, שהיה בעולם העשיה, הרי נמשך השפעה זו מחכמה שבעצמות אור אין סוף לחכמה דא''ק, ומחכמה דא''ק לחכמה סתימאה דעתיק ואריך, ומשם לאו''א דאצילות עד בחינת חכמה שבמלכות דאצילות, ומשם לחכמה שבמלכות דבריאה, וכן על דרך זה מבריאה ליצירה, מיצירה

לעשיה, עד שבא אור ושפע חכמה אלוקית הזאת בנשמת שלמה מחכמה שבמלכות דעשיה. Right. It's all צמצום. But the חכמה nonetheless came from upstairs. It's all connected. וכן בהיכל קדשי קדשים שבבית המקדש, היה מכתר וחכמה שבעצמיות עד בחינת כתר וחכמה דעשיה, sorry, עד בחינת כתר וחכמה שבהיכל קדשי קדשים דעשיה בלוחות וארון גשמיים, שהיו עומדים בהיכל קדשי קדשים הבנוי למטה, היה שורה, what does it say? מכתר וחכמה.

Right. מכתר וחכמה דהיכל קדשי קדשים דעשיה הרוחנית, כו'.

So that even though it's like that, and he's he's giving a slightly different שיטה than it says in in תניא here. In תניא it says there was no השתלשלות till עשיה הרוחנית.

In תניא it says that the היכל קדשי קדשים

had a had directly from what do you call it, from מלכות and from מלכות of of of אצילות and בריאה without התלבשות into יצירה and עשיה.

Right. So maybe he's talking, you could say maybe he's talking about the second בית המקדש, but he's not, because he says בלוחות וארון גשמיים, which were only in the first was only in the first בית המקדש. So you have to say that it's both ways, that even though it was really without השתלשלות like that, but really it it did come down to an actual physical ארון, which came out of מלכות of עשיה.

Brain versus Hands: Same Wisdom in Action 13:18

Right. וכך אנו מבקשים אתה חונן לאדם דעת, you, and it says חננו מאיתך דעה כו' וד''ל ומבין. Why would it say that? Why didn't it say give us דעת from דעת of מלכות of עשיה? Right. It says give us דעת from your דעת. Right. ועל דרך משל, הנה יובן באדם התחתון, כמו שהחכמה העצמית ההיולית כולל כל התפשטות התפשטות אור החכמה עד לחוץ מעצמו שלו לגמרי, like when the guy is making something, is really the חכמה in his brain, and this like the thing, it applies the same thing here like dead dogs don't bark.

You'll see that if you if you go and take his brain out of his head, the hands will not be able to make that beautiful thing anymore.

Right. והוא עד שכל המלובש בעשיה גשמית נבדלת לגמרי, which is like when he's making an actual thing, the שכל is מלובש in the power of his hands.

But nonetheless, ואין הפרש אצלו בין התפשטות החכמה החכמה העצמית בעצם שכלו להשכיל עיון שכלי להתפשטות שלה בעשיה נבדלת.

The same brain is being used. Right. In other words, it's not like right now we're doing a a עיון a עיון שכלי right now. Right now doing עיון שכלי which has nothing to do with any application whatsoever.

And later on, let's say a problem comes up at work that you have to find a solution to. Right. Which has to do with a with a with a עשיה גשמיות, you know, Right. some kind of a physical thing that you have to figure out.

Right. So, anybody understands that it's not a different שכל now. It's the same שכל that you're using now, you're using over there also. Right. And a smart guy who can be smart for using this עיון שכלי is also going to be a smart guy for coming up with solutions to various

problems that need שכלדיקע solutions. Right. Because it's really the same שכל. It's not whether it has to do with an inner עיון שכלי or just an external figuring out a physical problem.

Right. ואיך שהכל נקרא בשם התחכמות אחת. It's all called he's a smart guy. Yeah. אלא שזה ברוחניות ובעצמותו יותר. So this one is more a רוחניות thing and more inside of himself.

ובעשיה בא בדבר נבדל. In עשיה, it comes into a separate thing. אבל לגבי בחינת עצמות ממש, הרי הכל רק התחכמות אחת. As far as he's concerned, it's all one התחכמות. Right. רק שהולכת ומתפשטת מעיון שכלו למידותיו ומחשבותיו, עד שעוסק ממש בחכמה זו, כמו זה התחכמות בעסק משא ומתן וכולי. Like when he tries to

be a smart guy with a business, it's really the same smartness. Right. So so the question over here, like what we said before, is דווקא Napoleon is a genius. Right. So if we're such geniuses, and the same genius can be applied to money, Right. why don't we have money? Right. We should be able to, the same התחכמות that we just used to figure out what nobody even thought to ask a question about, Right.

really, we should be able to figure out how to make a lot of money. Right. Where is the problem? You know where it is? In the interest. It's in the דעת. Right, that's what I'm saying, in the interest. The חכמה we have, the דעת we don't have. Right. We don't have the דעת into that thing. That's one thing. The other thing is that really

money is, you can be a big חכם and it has to do with an external מזל. Has to do with luck. A guy can be a totally stupid guy and money will just come to him. Right. This has to do with, upstairs, it says in front of the אויבערשטער, he's a bigger חכם than you. "I don't understand.

You guys are so smart and you can't make money?" And the reason why is because we don't have a דעת. People like that, you know, Right. they're not so smart like you, and yet they're making, they're making money, and they have the התחכמות into משא ומתן. You say, "Yeah, their התחכמות is not so big like our התחכמות, but because they have a bigger דעת into it, so their whole התחכמות is going into there."

Right. Whereas by us, we can't we can't pay attention over there because we're paying too much attention over here. Right, exactly. It's like it's like the the absent-minded professor is usually if there's too much התחכמות, if the guy is real smart, it'll דווקא go to the more higher things rather than to the lower things.

Right. You know? And he won't he won't have time for, he won't have time for bothering himself, you know, like a like Einstein type of guy. Right. He he he, like, it seems like he has no wisdom in like even getting dressed properly. Right. What, are you stupid? You're getting dressed like that? You've got two different color shoes on. Right. Because the דעת, it affects the דעת.

That's the problem. That's also by women, by the way. Why the the reason that women have less דעת is not really because they're stupider, it's because they're smarter. Right. They have a בינה יתירה.

That's why they have less דעת, it affects the דעת. They they always think of another detail. Right. But he can't concentrate on they can't concentrate as good as a man because they're always thinking of another detail.

Creation Verse: From 'Let There Be Light' to Action 20:03

detail. Right. Where are we? עסק מעשה מעשה, מה ויאמר אלקים יהי אור שבדיבור ובא לידי מעשה, כמו שנאמר ויהי אור, and it says יהי אור ויהי אור. הרי התחלת תחלת הכל? או אה אוקיי, yeah, over here the ו is missing. מבחינת חכמה עצמית שבעצמות המאציל שהאציל את האור, ואחר כך ברא ויצר ועשה וכולי. וככה בכל פרטי התהוות הנאצלים והנבראים והנוצרים והנעשים מעצמות האין סוף, כולם מיוחדים ומקושרים כל פרטיהם בעצמות אור אין סוף שבאבי״ע.

And the same thing like by רצון and חכמה, it's the same thing by all the מדות. ואין הפרש לגבי עצמו, as far as he's concerned, בין ראשון לאחרון כלל. By him, it makes no difference, an angel or a worm. Right. The same thing. And this the same thing like, you say, what do you mean it doesn't make difference between an angel or a worm? How could it make no difference between an angel or a worm?

They say, look at look at a great artist, like Michelangelo. Right. He's making a whole thing, there's a battle scene, and in the battle scene there's the king, and there's a horse, and you see over there at the end of the scene there's a dead body with worms crawling on it.

Right. So you see, as far as the artist is concerned, the king is not more, and the worm is not less. Right. And the same חכמה and artistry and sense of beauty and sense of ratio, and to feel the emotion of the thing, and to כאפ the the עצם of the thing that he had in terms of drawing the king,

the same thing he had in terms of drawing the worm. Right. The same thing to him. To him it's not a different thing. You say, wow, it was so, it must have been so hard for you to make the king, you know, the the, you know, I mean I mean if you would make just worms, it would be easier to make pictures of worms.

Right. And he tells you, no, actually, you know, to tell you the truth, the worms were harder. Right. Because the king is big, and the worms are small, and to get the detail that I got over there in the worms, if you would understand artistry, you would realize that it was a bigger חכמה to make the worm than to make the king.

Right. You know? Right. Because you see over there the worms is like in the background there, and look at the fine detail. You can ממש see every detail of the worm, just like the king is in the forefront, and it's a bigger picture, and it was real easy to do, actually.

Right. And דווקא the worm was hard to do. You know, so that you see that by the artist, you know, it's it makes, it's all the same thing. Right. Or the clouds. You say, well, this the clouds, you know, and this is the the the the a little flower there being crushed by the horse, you know. Right. And as far as he's concerned, it's all the same thing.

He says, no, it was the same thing. By me to to make the picture, to make the worm and to make the king is exactly the same thing. Right. So, ואין הפרש לגבי עצמו בין ראשון לאחרון כלל.

First and Last: The All‑Encompassing Wisdom 24:11

ואם כן, מה שנאמר אני ראשון ואני אחרון, קאי גם בבחינת החכמה שבראש האצילות עד חכמה שבסוף העשיה. וכן יובן על דרך זה, and in the same way this is understood דרך פרט בבחינת יחוד כללי ובבחינת המדות, מחשבה דבור ומעשה בכל עולם מד׳ עולמות דאבי״ע, and the same applies to any of the

מדות and even the לבושים, מחשבה דבור ומעשה, מד׳ עולמות דאבי״ע שמדות דאצילות מתלבשים במדות דבריאה, ומדות דבריאה במדות דיצירה, ומדות דיצירה במדות דעשיה, עד שבבחינת סוף קיצון דעשיה נעוץ בתחלת הכל, במדותיו העצמיים שלפני האצילות, שעל זה נאמר המתנשא מימי

עד פינת סוף קיצון דעשיה נעוץ בתחילת הכל במידותיו בעצמיים שלפני האצילות, in the actual, like we said, in the self-חסד, שעל זה אמר המתנשא מימי עולם כידוע, והם בחינת ז' תתא... ז' תתאין דעתיק יומין, the seven מדות of עתיק, עד ז' תתאין דא"ק, עד מדות שבאין סוף עצמו הגנוזים בעצמותו ממש, כמו בחינת חסד שבאין סוף עצמו, שעל זה אמר חסדי ה' כי לא תמנו. Right. It's the חסד of the אויבערשטער that He had mercy on us down here in physical.

כולו בבחינת אין סוף ממש. אנו אומרים יהי חסדך ה' עלינו ממש. This חסד means Your חסד should be on us, בבחינת חסד מצומצם שמדת מלכות דמלכות דעשיה שמאיר בעולם הזה to give us actual help. Right. וכן מבחינת מחשבה שבעצמותו נמשך עד בחינת מחשבה דמלכות דעשיה שחושב לעשות בפועל ממש. Means from His מחשבה in עצמות goes all the thing to the thought to do something in actuality.

וכן בדיבור ומעשה, and this is all even in דיבור ומעשה, it comes from his inner power of דיבור ומעשה. וכמו שכל אשר חפץ בעוצם עצמותו עושה, כך כל אשר חפץ ברצונו בעצמותו חושב וכולי. Right. רק שיורד ונמשך בהשתלשלות עד חפצו ורצונו ושכלו ומחשבתו בעשיה בפועל ממש וכולי.

אבל הכל רק רצון ושכל ומדה ומחשבה ומעשה אחד כלא חשיב לגבי בחינת העצמיות ממש, כמובן מכל הנ"ל ודי למבין. And the basic thing is that's one of the things it says in I don't remember where I read it exactly, it says, you know, ten ספירות, you know, ten and not ten and not eleven, ten and not nine. ספר יצירה. Yeah. Yeah, yeah, that's what it says there, but what I don't remember where I read this thing about it, means that there really is only ten ספירות.

Only Ten Sefirot Exist Across All Levels 28:27

It's not a hundred ספירות. There's really only ten ספירות, because חכמה of חסד is really in the brain. Right. In other words, חכמה of עשיה and חכמה of בריאה is not two different חכמות, there's really only ten ספירות, the ten ספירות of the אויבערשטער. Right.

And those ten ספירות are the same ספירות on every level. So it's not like you say, well, there's ten ספירות of אצילות and ten ספירות of בריאה, etc., that's already forty ספירות. Right. Really it's ten, but that's And each one of those has ten, so that's already four hundred. Right, it's really not like that, really there's actually ten. Not like that, really it's just ten ספירות, that's all there is, ten ספירות.

Right. Okay, so But it breaks down as as as how they come down, but it's really just ten. Really just ten ספירות, right. Right. Okay, so