Part 2 · Chapter 8

Starting the Lecture and Recording 0:02

Okay, you got the tape recorder on? Yeah, it's on now. Okay. אחר כל זה, you got it on? Mhm. Okay. אחר כל זה הרי ישכיל האדם בהתבוננות עמוק היטב בגשמיות איך שלא נבדל גם הפרט היותר אחרון מהמקור הכללי היותר ראשון. גם כל פרט וכל דבר ודבר, כמו דבריאת שמים וארץ, וכל פרטי חלקיה צבאם אשר שורשם ברוחניות במלכות דעשיה עד רום המעלות אחוז וקשור בשלשלת כולו ממש,

totally connected. In other words, like what he was saying is, for instance, he said that חכמת שלמה was connected even though it's a very מצומצם, but really, it's not only by שלמה, it's by everybody.

It's the אייבערשטער's חכמה that he's using, because there's only one חכמה. Right, like what he said on the top of the page about עסק משא ומתן, it's also coming from this חכמה. Yeah, and that's what it says, that דוד המלך says who, but נבל cursed him?

He says to the אייבערשטער, "You told him to curse me." Right, this is explained in תניא, basically. התפשטות הלכות ושם השרשים ממלכות דעשיה עד רום המעלות אחוז וקשור בשלשלת כולו, כמו שנאמר בראשית ברא בקדמין בחכמתא, כולא הרי בחינת כתר וחכמה דאבי״ע מיוחדים, אך כל פרטיהם נסתעפים מהם במידות, מחשבה, דיבור, ומעשה שבכל עולם. במי- wait, wait, במידותיהם במחשבה,

דיבור, ומעשה שבכל עולם, שהוא כללות עשר ספירות דכל עולם, שהוא עתיק יומין ואריך אנפין ואו״א

וזו״ן דאבי״ע, in each world. Right. עד בחינת עשיה דמלכות דעשיה, נעוץ סופם בתחילת הכל, דכמו שבקדמון האציל כולו, כך בקדמון זה עצמו ברא ויצר ועשה, כמו שנאמר כל אשר חפץ וכולי. Like, we understand that the same way by a person, the רצון that's moving his hand is not different than the רצון that wants the thing itself. Right.

Not different from the רצון itself, actually. And that's really not different from what he actually himself wants, means the רצון of the עצמות. Right.

Hand, Bones and Moral Responsibility 2:41

And if he does something with his hand, it goes on his עצמות. And as a matter of fact, the the proof on that is the death penalty. Right. You know, that the thing is They

don't blame the hand, they blamed him. Not just they don't blame the hand, they don't blame the bullet. Right.

Like like the thing with O.J. Simpson, you noticed, one thing, first of all, it would have been a perfect it would have been a perfect defense. He could have said, "I didn't do it, it's obvious that a knife did it." Right.

In other words, he could have said, "I mean, you don't know who did it, but actually not a person a person didn't do it, it was a knife that did it." Right. So that even though a knife, like over here, that the the the worlds of the world of אצילות is still considered the גופא דמלכא.

Right. But the worlds בי״ע is already considered like חיצוניות instruments. Right, they're לבושים. לבושים, and certainly the the קליפות are already considered ממש separate, not even לבושים. Right.

Mordechai, Haman and Divine Decree 4:00

And yet, even by המן, it doesn't matter, because as you see in the as you see in the מגילה, that that decree was from the אייבערשטער. Right.

And therefore, to get rid of the decree, מרדכי didn't bow down to המן. Right. Instead, he got the the 22,000 children and all that business, and you know, he got all the Jews to fast, and something like that. In other words, they appealed to the wielder of the knife, not to the knife. Right.

So that whatever happens, if something happens, it means it's ממש the אייבערשטער himself did it. Right. Person- personally. On the other hand, המן was punished.

Okay, because that's like that's like that's like the רמב״ם says, and this is also the thing that הלל says על דאטפך אטפוך. Okay, but that you could still say, but why? What do you mean על דאטפך אטפוך? I mean, if the אויבערשטער did it, and do we get the answer from נבוזראדן? He told him, "Wipe your hands on somebody else." Right. He chose to be the instrument for it.

You know, I mean, you, it says הרבה שלוחים למקום. So, the אויבערשטער That's like with נירון. נירון said, "Wipe your hands on someone else."

נירון, I think was נירון נירון קיסר. Not נבוזראדן? No, נבוזראדן actually killed them, got a million people. Yeah, he killed a million people, but finally he he converted.

It's a story in גמרא. Right, but it's נירון that said wipe your נבוזראדן he converted. He said, "Look at what the punishment is for one person." In גמרא, it's not. It said that he took an arrow, and he shot it towards That's נירון. That's not נבוזראדן. נירון. נבוזראדן, he said, "Look what the punishment for a" Ah, yeah. That's for That's with right, that's with זכריה's grave, right.

But whatever, so whoever it was, but the basic thing is that

even though he's the instrument, unlike a knife, that a knife is totally blameless. Right. But a person has choice. A knife is totally blameless. He can't say you can't say, "Well, this is a bad knife because it killed people." Right. The knife can say back to you, "You know, I had no choice in the matter. I was just used."

Right. "without any choice at all." Right. but you notice that when you go to a dog already, so even though a dog a dog can say that, "You know, I was trained this way." And really, the dog basically is not actually punished, but he's still destroyed.

Right. You know. Also, it says about the Egyptians that they weren't punished because of the fact that they had enslaved the Jews. They were punished in the fact that they delighted in it.

Right. But the basic thing is that it's a different it's a different thing in that the the person does not have to go along with what the אויבערשטער is using him as an instrument for.

He can change himself to be an instrument for something else, and then the אויבערשטער will figure out already how to do it. Right. Same like with נירון that, you know, the אויבערשטער figured out how to destroy ירושלים.

Right. But he was not part of it. Right. Actually, he converted, too. Yeah. עד בחינת עשיה דמלכות דעשיה נעשה סובב ומקיף על הכל דכמו שבקדמון העצמות קדמון זה עצמו בורא ויוצר ועושה

Unity of Action and Creation 7:41

כמו שכתוב כל אשר חפץ, everything that he's חפץ, it's חפץ is like,

you know, it says חפץ חסד, it means in the עצמות. Right. עשה and all the way down to to מלכות of אצילות, and really is also all means all the way down to actual עשיה. Right. Because מלכות דעשיה that מלכות דאצילות is like it goes from the brain to the hand, and מלכות דעשיה means goes from the hand to the to the external utensil.

Right. וכן במידות, it's the same thing like in the רצון, the same thing is the מידות. כמו הנה מקום אתי, there is a place with me. הנה ביטול האבות כתיב ביה לך הוי׳ הגדולה בכל עולם that, like what we're saying before about the מקום, that the only way that you can have an emotion is really לך הוי׳, which it doesn't mean just the גבורה that the אויבערשטער's גדולה of אצילות or something like that or the עצמות.

It means even the emotion that you have, an emotion of of of חסד and גבורה, the place for it and what's giving it the existence is still the אויבערשטער בכל עולם, all the way down to the קליפות.

לפי מה שהוא, according to this world. עד בחינת מקום העצמי שנקרא מקומו

His place. Right. It means the place of the אויבערשטער, which is the actual this is a real עצמות, in other words, all the way to the מקום העצמי, which is His place. That's ברוך ה׳ ממקומו. Huh? That's ברוך ה׳ ממקומו. ממקומו, from His own place. כמאמר רז״ל, הוא מקומו של עולם ואין העולם מקומו. וכמאמר הידוע, דאיהו תפיס בכל עלמין,

He holds on to all the worlds, ולאו אית דמנדע תפיס ביה. אפילו מחשבה ראשונה קדמה, even the מחשבה קדומה, which is the the the טיהרו תתאה. ומכל זה, הרי יובן בחינת יחוד וחיבור הפרט אל הכלל דרך כללות. הכל, מעצמיות אור אין סוף באבי״ע.

So from this, you understand that it's a direct connection all the way to the אייבערשטער. And that's the main thing of the whole התבוננות, to understand that it's ממש the אייבערשטער doing all the thing. It's not just the פרטים. Right. The thing is the connection of all the פרטים together to see instantly, like for instance, with with the knife, if if somebody is not familiar with it, like if somebody has no idea of of at all how a person or the world works, like some weird creature from another dimension or something like that, you know.

Right. And he says he'll say, "Well, how come he didn't say the knife did it?" Right. So we say, "Well, because the knife is connected to the hand."

Right. He says, "Oh, so how come you didn't say the hand did it and they should cut off his hand?" He says, "Well, because the hand is connected to the heart, and the heart is connected to the head, and the head is connected to the רצון, which is connected to himself, to his soul, and that's why if we can find him guilty that the knife did it, that means that he did it, and we can kill him."

Right. So it means that the But But the thing is, a person who knows all of this doesn't have to think about the whole השתלשלות. Right. Because he knows the whole השתלשלות. It's obvious. Right. I mean, everybody knows that if you're if you do something with your hand, like if like if somebody punches you, you don't say, "Hey, I'm mad at your hand." No, "I'm mad at you."

Right. Why? Because you understand the whole השתלשלות, how the nerves work, and how the muscles go, and whatever. It all came from the head and the heart, which came from the actual רצון of the person himself.

Right. Okay, but by the אייבערשטער, it's not so easy to see. Right. And that's what the התבוננות is. Means that really, once you've done the התבוננות properly, you go back to really a דעת תינוק הזה. Right.

Except that the דעת תינוק הזה is like see, the thing is that a תינוק thinks that like the אייבערשטער is here invisible. Right. And the מיטעלער רבי said that this is so close to the truth that it's really the truth. That's how it is. It is like that. Right. ממש the אייבערשטער is here doing these things. Right.

And the thing is, once you understand the השתלשלות, then you blame everything on the אייבערשטער. If it's a good thing, you you say it's the אייבערשטער. If it's a bad thing, you also blame the אייבערשטער, except for one thing: it says from the אייבערשטער, only good comes. כל דעביד רחמנא לטב עביד. Yeah, so that also that's also explained in in

תניא, that there's good from עלמא דאתגליא and good from עלמא דאתכסיא. Right. And the when when the good is hidden, it's actually bigger good.

Right. The קללות in the תורה are actually the bigger Yeah. ברכות. So So the thing is like, in other words, when we went into the גלות, this גלות is really the the the עלמא דאתכסיא of משיח. Right.

You know, and the thing he says there, when you realize this, in actuality, it'll actually change the good to come just as big as it was in עלמא דאתגליא, but it'll come into it's עלמא דאתכסיא it'll come into עלמא דאתגליא.

Right. So the thing is that once you know the השתלשלות, you don't need the השתלשלות anymore. Same like a person doesn't have to think, "Oh, his hand was connected to his arm, and his arm was connected to his heart, and his heart was connected to his brain." He doesn't think that. He just thinks, "He hit me." Right. Instantly.

Like אני אני הוא. Means he him in his head is him in his hand. Right. You know, or else even like if he threw a stone. Right.

You don't say, "Well, the stone had No, what is the stone? The stone is a separate thing, and the stone hit me." You don't say that. Right.

Still the כח of the פועל in the פעולה.

Almost the bottom of the page, one, two, three, four lines from the bottom.

Okay, עמוד ב'? Okay, הכל, יחוד הפרט אל הכלל means to connect all the way from the stone to the

to the self, דרך כללות הכל, the אייבערשטער himself, מעצמות אין סוף באבי"ע, מלבד, and that's one thing, מלבד בחינת יחוד שבכל עולם דרך פרט, by the ספירות, so to speak. In other words, to realize that the ten ספירות of the heart are connected to the ten ספירות of the brain. Right. And the חכמה in the hand is connected to the חכמה in the head. You don't think that, oh, he has a smart hand.

Right. You don't say he has a smart hand. Right. Like you say, wow, look at this guy wrote such a such a smart scientific paper, he must have a smart hand. Right. Doesn't you don't say he has a smart hand. What do you mean he has a smart hand? He's what? You say, what, are you stupid? It's not a smart hand, he has a smart pen! Right.

The pen is If I could get a pen like that Right. you know. If I could get a pen like that, you know, then I could also be smart. שיחוד כולם דרך פרט בעשר ספירות שבכל כח, אך אף על פי שידע אדם כל בירור שלשלת דאבי"ע בפרט, ימשוך נפשו ליחוד הפרט אל היחוד בכלל עד עצמות אין סוף ממש. And really, what he's saying, you should try to do this, you really only have to try to do it when you're starting.

Knowing the Chain Simplifies Understanding 16:44

Right. If you really know the סדר השתלשלות, then it becomes totally obvious to you. Right. I mean, what do you mean? I mean, you don't have to try to figure out that a person threw a stone at you, it was him that threw it. Right. You say, well, let me let me make the יחודים here. The stone came from the hand, and you don't you don't have to do that.

Right. It's automatic, one shot. כהאי גוונא מלבד היחוד והביטול בכל עולם בפרט לגבי עצמותו הוא, beside the יחוד of every particular world, same like the heart, if he had a feeling in his heart, so you know that he had the feeling. Right. And if he had a thought in his brain, you know that he had he had the

thought. Right. עד שיבוא לכל התבוננות מעשה בפרט בענין זה בקיצור מופלג, until it finally, once he knows his התבוננות, like you said in the beginning, he's going to have to try, but once he really knows his התבוננות, the whole thing will come to him with a קיצור מופלג. He he hit me. Right. Like even a little kid knows that. Right. A little kid, a little kid comes and says his brother hit him, he doesn't say, his hand hit me, he says, he hit me, it's a קיצור מופלג.

Right. אני אני הוא. Right. כמו מלכותך מלכות כל עולמים, מלכות of אין סוף, שזה מלכות דאין סוף, מלכות and מלכות דעשיה, one shot. Right. על דרך הנ"ל בראשית חכמה מדת כולו, כמו שנאמר ראו כי אני אני הוא ממש, I am the same one at the beginning and the end, וכן אני הוי'ה לא שניתי, it's not a different אייבערשטער down here.

בחינת אני הוא בחינת מלכות, שהוא בחינת אין דכתר, נעוץ תחילתן בסופן בכל עולם בפרט, and in each world is also like that, that's why it says כתר מלכות. But the אין of the כתר is now is right away in the מלכות. Besides the fact that it goes from the highest כתר to the lowest מלכות, in every world is also like that. Right. כתר מלכות. What does it mean כתר מלכות?

What happened to the ספירות in the middle? It's like they don't exist. If he he wanted it, and he did it. Right.

וזה אמרו אני הוי'ה לא שניתי, בין מלכות דאין סוף למלכות דעשיה כלל, no difference. The same אייבערשטער. וזה שנאמר מלכותך הוא מלכות כל עולמים. Your מלכות is the מלכות of all the worlds, meaning מהודו ועד כוש. Right.

Divine Kingship Over All Worlds 18:57

From שושן הבירה till the the far extremities of the of the kingdom, it's all the same מלכות, and just because you go away from שושן הבירה,

the מלכות does not get lessened at all. Right. It's just as strong in the by the border as it is and it's the same law everywhere.

עד מלכות מלכות דעשיה, מטעם הנ"ל וד"ל, מטעם כל הנ"ל וד"ל. Right.