Part 2 · Chapter 9

When Does He Truly Become a King? 0:00

דווקא in עשיה, in other words, when does he become a מלך? It's דווקא when in actuality he's a מלך. Right. Not not when in his head he's a מלך.

כולא, כמאמר כמאמרז״ל, דבריאתו של עולם, ברישא חשוכא והדר נהורא. First, how did He create the world? First He made dark, and then the light returned.

וכן מה שאמרו רז״ל: ״בתחילה עלה במחשבה לברא במידת הדין״, שהוא בחינת הצמצום דשם אלוקים של מלכות דעשיה.

He originally thought to make the world just with a straight צמצום, straight to עשיה. Right. That's what it means מידת הדין. Means the בחינה of צמצום of שם אלוקים של מלכות דעשיה. He could have made the world just like that, without anything else. He could have made that צמצום of שם אלוקים of מלכות דעשיה, could have made a צמצום on the light, and it would right away, poof, be the world.

Right. But then there wouldn't be a possibility to climb the ladder.

Right. He said, but then He saw that it wouldn't work out like that. And it doesn't mean What do you mean? So what, He He made a mistake?

Then He saw, oh oops, it didn't it wouldn't work out like that? It doesn't mean like that. It means that really, really, all He planned to make was this world. Right.

It doesn't mean like, oh, first He did it He thought to do it like that and then He saw it wouldn't work. That's not what it means. It means that really, He didn't plan to to build אצילות and all that business. Right.

All He wanted was this world. But then He saw means all along He knew that that's not that in order for this world to work properly,

it had to go through the various צמצומים of all the other things, so He involved the מידת החסד also. Right. Of the light coming through, level after level. שהוא בחינת צמצום שם אלוקים מלכות דעשיה, כמו שנאמר: ״בראשית ברא אלוקים״, בחוכמתא.

דרוצה, בקדמין, בחוכמתא, בקדמין, רוצה בחוכמה דמלכות דעשיה.

כולו, ודי למבין. So like it says, in the beginning ברא אלוקים, that really the original thing was the thing of the the So you say, what do you mean? But he told us over there that בקדמין means כתר of אצילות or higher.

Now he's telling us בראשית means כתר in אצילות, כתר and חוכמה, now he's telling us it's כתר and חוכמה of מלכות of עשיה. Right. Yeah, because that really preceded.

In the מחשבה קדומה, this came first. Right. In the מחשבה קדומה, the כתר כתר and חוכמה of of מלכות of עשיה means of the final act. Right. סוף מעשה במחשבה תחילה.

So really when we say בראשית ברא, so it depends where you're talking about. If you're talking about the actual beginning of the creation, of how it was actually created, so that that the the beginning of אצילות came first. Right. You know, like it says, there's a מחלוקת which which came first, the heaven or the earth.

Right. So it depends. In actuality, so בראשית ברא אלוקים means

the beginning of the כתרים, before אצילות even. Right. In other words, the first thing that came is א״ק, כתר of א״ק. Right. But in the מחשבה קדומה itself,

and especially like in the גליף גליפו, there was no א״ק. Right. It was straight to

מלכות of עשיה. Right. And that was the first that בראשית ברא. means he immediately the first thing he thought of it was the end of the thing. Right. Like for instance when you want a pizza, you don't think of driving there. When you first think of the pizza, the first thing you think of is to actually have the pizza. Right.

And the whole השתלשלות of how to get the pizza, in terms of the השתלשלות, so first you have to leave the house and get in the car, and then you have to drive to the pizza place, and all that business. And the last thing you end up with is the pizza. Right.

But in מחשבה, it's exactly the opposite. Right. The first thing he thought of is the pizza, not only that, not only the first thing he thought of is the pizza, but in the actual first מחשבה,

that's all there was. Right. In other words סוף מעשה במחשבה תחילה doesn't mean that it was backwards, that that first there was a סוף מעשה and then there was a next level and then there was next level before it, backwards, it means that's all there was over there is the סוף מעשה. Right. That's all he thought of was the pizza. Right. He didn't think of nothing else.

He just thought of the pizza. So the same thing over here, all he thought of was to make the world. Right. Which really he could have done as far as he could have really done it, in other words the reason we have to go through the all השתלשלות to get to the pizza is because we just can't make that a pizza appear.

Could Have Created the World Instantly 6:43

Right. He really could have made a pizza just.

But he knew that for in in terms of us and what he wanted from us,

the reason he created the world is in order to to be מודיע to us how things are. Right. So in order to do that for us, if there wouldn't have been intermediary levels,

so you say, "But wait a minute! So couldn't have he made a kind of person that could have just jumped?" Right. So, he could have. What do you mean he couldn't? What are you saying he couldn't? He could have. What do you mean he couldn't, it wouldn't have worked? What do you mean it wouldn't have worked? He could have made it work. Right. So you say, "Yeah, but that's not what he wanted."

The end of the thing what he wanted was a kind of person like us who would be able to learn חסידות like this. Right. In other words, he wanted a person that's going to learn the סדר השתלשלות, and from the סדר השתלשלות he'll he'll get the original thing before. That's what he wanted. And that's why, therefore, he had to make because that's what he wanted, but really what he wanted was just the end of it.

Right. In other words, we were the intrinsic and that whole other business is extrinsic. Right. It was just created for us. Right. Just same like like the thing is like like he wanted people.

He didn't want a ground or a sun.

But in order to have us, he had to have a ground and a sun. You say, "What do you mean? Why Why did he need? He could have He could have had us just floating in space." But this But that's not what he wanted. He wanted us doing certain מצוות that had to do with the ground and the sun.

Right. You know, so therefore, but the real thing he wanted was us, not the ground and the sun. Right.

ודי למבין. ועל פי זה יתורץ הכל, דמה שאמרנו גבי לשון עשיה, בין מדות של חסד או דין בכל עולם דבינה, meaning really he just wants a certain thing. And this is like

a father that one minute he's giving his kid candy and the next minute he's shouting at him. They said, "What What are you changing?" He said, "I didn't change nothing. I want exactly the same thing. I want my kid to succeed.

So if it'll help to give him a candy in order to study, so I'll give him a candy. And if I feel I need to shout at him in order to study, so I'll shout at him.

But really, nothing changed. I really want" Right.

Or the same thing like, so, but, so, so you say, "But wait a minute, what about when we say יהי רצון מלפניך?" Right. "We're saying we are changing the רצון." So so this is also not not really a change in the רצון even, not even the רצון.

It's like a guy who built a house, like it says, the אייבערשטער wanted to have a דירה בתחתונים. He wanted to have a house with his wife, with the Jews. כנסת ישראל, right? Right. So, the guy built a house for his wife, and he told her, "Oh, it's such a beautiful house I'm going to build for you. It's it's got it's got, you know, this beautiful brown-colored walls and it's got a pool table in the basement."

"What do I need a pool table for?

I want pink walls. And I want a a a a beautiful lounge in the basement where I can bring all my friends, and we'll have hair dryers over there."

Right. So, then he goes, he runs back to the architect, and the guy says, "What, you changed your mind? I thought you told me you're a guy that never changes, אני הוי' לא שניתי." He says, "I didn't change nothing.

I really wanted to to make my wife happy. That's what I always wanted. So, if pink walls will make her happy, you'll get pink walls." Right. "As far as I'm concerned, I don't care if it's brown walls or pink walls.

What I care about is to make my wife happy. That's what I wanted before, and that's what I want now. So, what changed?" What changed was only the external things that this is מתלבש in.

Right. How to make his wife happy. And that's why his wife said, "יהי רצון מלפניך, I want you to change this רצון for a pool table to a רצון for something else, what I want."

Right. And that's why we can say יהי רצון מלפניך, cuz really what he wanted was to make his wife happy.

ועל פי זה יתבאר גם כן ענין הבקשות מן רצון חסד או דין בכל עולם דבי"ע, היינו כמו שהוא קודם הצמצום ממש שרק בבחינת עולם התחתון, ועל זה אמר: יהי רצון מלפניך דייקא.

From you. As far as the רצון in terms of the רצון in terms of what kind of wall Huh? As far as as far as the רצון in terms of what kind of wall you're going to have, it did change. It changed from a brown wall to a pink wall.

But as far as מלפניך דייקא, the רצון מלפניך is exactly the same, he wanted to keep his wife happy. וזהו כל פנות מעלה ומטה שבעולם זה שוים וכולי. And the whole up and down is all exactly the same as far as he's concerned. אבל אחר הצמצום נמשך הרצון בחכמה ומדות בשינוים Then it comes with שינויים. There's there's רצון for pink walls and רצון for green walls, etc.

All Levels Ultimately Remain the Same 13:43

עד מלכות עד מלכות דעשיה What is it, what's the next word here? I have the old text. אומרים. אומרים: יהי רצון מלפניך

בשינוי לענין עשיה בפועל ממש. In other words, she doesn't want him to change his רצון that he shouldn't love her anymore.

Just the opposite, that's what she's playing on. She's playing on that רצון. Right. She wants the רצון for the עשיה to change. Right. מדין לחסד, וכהאי גוונא, וד"ל והבן. So, this chapter was this is actually the hardest chapter of the whole book. Right. Even though You know, some of the other chapters are like more intricate and harder to follow, but this chapter is the hardest to understand, actually.

Hardest Chapter: Core Message Explained 14:45

Right. אני הויה לא שניתי. Not only that, this chapter is the actual point of the whole book. Right,

it is. In other words, the real point the real point of the whole book is not like like in chapters

like even seven and eight and that gives you the the general thing of it and stuff like that, and how it is all the unifications of the כתרים and the חכמה and even in all the other מדות,

but this chapter, which precedes chapter 10, is the actual point of the whole book. Right, אני הויה לא שניתי. אני הויה לא שניתי means it's not It's not just that this world is a לבוש

and the אייבערשטער inside is inside of it and that's why He's hidden,

but it means that there's literally no change at all. Right. In other words, the אייבערשטער is literally here with us, exactly the same. אתה הוא עד שלא נברא העולם, and now it's exactly the same. Right. And the fact that it's through a צמצום, really that doesn't change anything, because the actual אייבערשטער is higher than התפשטות and צמצום.

Does Reduction Change Anything at All? 16:40

On the contrary, the fact that it's through a צמצום is how it is that it doesn't change. Yeah, and but but but the basic thing is also that the power of the צמצום itself is like he's going to explain later, is an infinite power of the עצמות. Right. And by Him, it doesn't matter, to open and to close is the same power.

Right. And not only that, in a way it's almost like a higher power.

That, in other words, it's no חכמה to be an infinite light in an infinite light. Right. But to be an infinite light in a finite world is a bigger חכמה. Right. In other words, to to to be able to put that's the thing of of 3,000 משלים, that שלמה המלך made 3,000 משלים, it's דוקא the משל אחרון that he was able to put it into such a low משל,

that's the highest חכמה. Right. And this world is a משל אחרון. Right. And the basic thing what it means is אני הויה לא שניתי, and that's the point of the whole book, it means that really the אייבערשטער is literally here. And that's the thing of like a תינוק, דעת דתינוק, it's like a like a תינוק says, what does he think? That the אייבערשטער is ממש standing here with us.

I Am the Same: Central Thesis 18:00

Why can't we see Him? Because He's invisible. Right. That's exactly what he said here. Right. Matter of fact, there's a מאמר from the מיטעלער רבי that he says that this is so close to the truth that it's ממש the truth. Right. It's ממש the truth. It's just like those angels were there, only the guy couldn't see them. Right. And the אייבערשטער is ממש here, it's just we can't see Him.

But really He's ממש here, and not only that, everything that we're doing and everything that happens is literally the the אור מקיף and the אור פנימי and the עצמות of the אייבערשטער, it's all here. Right. And the fact that it's in a צמצום makes no difference. כחשיכה כאורה. Right. It makes no difference. As far as the אייבערשטער is concerned, it doesn't matter if he if he if he's revealed or hidden, it's exactly the same.

Makes absolutely no no difference. So this this chapter is really the is the point of the whole book, and it's the hardest chapter of the book because that's what they're trying to understand. And all the next chapters is basically the פרטים of this chapter.

Right. And basically, you know, chapter nine, you know, nine was the nine is the מיטעלער רבי's birthday and יארצייט, Right. which is this week. Right. You know, this a very big week. This is the מיטעלער רבי's week. This week is coming both the ninth and the 10th of כסלו. Right. As a matter of fact, what is it? The ninth of כסלו is what, Thursday, right?

Today is is ד' כסלו, right? Yeah, so this week culminates with י' with ט' and י' כסלו. It builds up to it. This whole week leads up to

Week Leading to Rabbi’s Birthday Celebration 20:22

the ninth and tenth of כסלו, the מיטלער רבי's days.

Very special week. Okay, so