Part 2 · Chapter 24

Unique Pleasure and Desire for Each Thing 0:03

גם הוא מקיף את כולם, but on the other hand, it's also מקיף all of them. In other words, on the one hand, there is a unique תענוג and רצון for each thing, which is what makes that thing.

But on the other hand, the עצם תענוג and רצון is really higher than all of them and it's just for himself, and it's really doesn't matter, it's not really נוגע whether it's this way or that way. But once it chooses, then it gets connected to one form, like we learned in תרס״ח, how there's, in other words, like, like let's say the רצון for, once already we're speaking of a of the real רצון is like to be happy, then he connects that to a רצון for money and food and כבוד and all these things.

That's, so then there becomes a unique תענוג and רצון for each thing, and it can, a person can become very connected to one, to one of those things. But that's, those are only like the מדות of the רצון. The real עצם רצון and תענוג is just that he's expressing himself, that he's feeling his vitality. And that is really higher than all of them, and it could, to it, it's all the same, it could pick something else.

Just once it picks something, it puts itself into it. Like you have to choose what path you're to take in life, what you're to specialize in, because you can't, even though מצד your עצם you could do anything, but then if if בפועל ממש you can, if you want to do any anything, you have to pick one thing to do.

So the same way, this ענין of the כתר is מקיף all the ספירות. In other words, the the real עצם of all the ספירות is the same thing, and it's really higher than any of them, just that there's a גילוי of God.

But therefore it's מפעפע, it's it's מתפשט into everything, it's like the ענין of oil, that it's that it stays separate from everything and it's מתפשט into everything, it's מפעפע בכל דבר. זה אינו מתערב בכל דבר, וזה מפעפע בכל דבר.

So this is the ענין of like the כתר, that which is the עצם that's higher than everything. Right, so it's also, so it's not, it's the כתר is higher than everything, but it's also מתפשט into everything individually.

It's the ענין of like the עצם, that that real, this is the thing that it says like חסידות is to make is a new גילוי of כתר, a גילוי of a new אור from כתר, and really רעוא דכל רעוין, because the ענין of חסידות is to reveal this עצם of everything, how everything is meant, is really a revelation of God.

And therefore, in קונטרס ענינה של תורת החסידות, so he explains about the two things, that it's that it's higher than everything, and it comes into everything, and he compares to שמן, this is all the ענין of these of כתר. וכמו שמבואר במקום אחר במשל י' חפירות זה אחר זה, like it's explained elsewhere about a משל of 10 pits, one after the other, like an ice cube tray, שהראשונה נמשכת בתוך כל חפירה וחפירה וכו', that you just pour if you pour water into the first one, it will fill it up, and then it will overflow into the second, then into the third, and then it will flow them all up.

וכך אמר, so this is the way it works with that with that really it's like one, the water really goes into, the water is like the the, I think the ענין is like the water is like the the כתר, that רצון and תענוג, it first pours into חכמה, and then automatically it overflows into בינה, and then so it overflows into all of them, and so it goes into each one individually and fits, like the water will fit the shape of the כלי, but on the other hand, the water is really the same for all of them, and it's not really מוגבל to any כלי.

And if each one would have a different color, then it would look different, and all these different משלים they give, but the עצם אור is really the same thing.

וכך אמר בזהר: עבד מאנו רברבו וקרי בהו א גרמי חכים וכו', and this is what it says that Hashem made many garments, and He called them wisdom and understanding, and these, in other words, the 10 ספירות are just like לבושים that the עצם is really the same in each one, but then its external form is different according to the כלי.

But the עצם of all of them is really the same, but it's really God, that he's just, that's the ענין, he's like putting on different garments. First he dresses up like a, and acts out the role of a wise person, like it says by מתן תורה they saw him as a sage with a long white beard, and then, but at קריעת ים סוף they saw him like a young warrior.

It's just one time he put on the clothes of נצח, and the other time he put on the clothes of חכמה, but it's the same אייבערשטער.

וכך מה שכתוב אפיק י' תיקונין וקרינן לון י' ספירות וכו', it means the same thing, Hashem made 10 garments, תיקונין means garments, and He called them 10 ספירות.

ליהוי כי בחינת עתיק יומין נחשב מסוף עולם האין סוף, that עתיק is considered the end of the אין סוף still. still עדיין, לפי שעולם האין סוף נחשב עד בחינת מלכות דא"ק שהוא בחינת אותיות וסוף מעשה שעלה במחשבה רצון הקדום הנ"ל. The ענין of the עולם האין סוף means that that it's still, what does it mean it's still unlimited? It means like it's still a free, like a free בחירה.

And so, therefore, in a way, and the קו is still called like בחירה, and sometimes until מלכות דא"ק, and sometimes all the way down to מלכות דאצילות, or even the way that it's מולבש in the כלים of בי"ע is called the עולם האין סוף, because, like, even if I'll give you just two choices, it's still an expression of your בחירה.

Or even more than that, like if I, even if I'll say, okay, I'm going to give you a pen and a paper, and I want you to to make me a picture of a tree, so I gave you very severe limitations, but the possibilities are still infinite, because you can still you can still express yourself however you want. So even though God already chose to reveal Himself in a limited, through א"ק, with only through the ten ספירות, but the way that He can use those is still infinite.

And so therefore, therefore it's still considered the עולם האין סוף, and sometimes it's considered even after it the עולם האין סוף.

שהוא בחינת אותיות וסוף מעשה שעלה במחשבה רצון הקדום הנ"ל, והוא בחינת אחרונה שבעצמות שנעשה כתר דעתיק יומין. That since השם chose that He's going to reveal Himself through this external this way, which is in the מלכות of א"ק through this form, so that's still His choice. So it's אין סוף, because nothing was imposed that on Him, He chose it. And therefore, the תענוג that He gets, the גילוי of Himself that comes out through this is still a direct reveal revelation of His עצם, because this is His בחירה, this is ממש, He put His עצם into it.

שזהו בחינת גילוי אור העונג מהעלם העונג ברצון קדום הנ"ל. That this is the גילוי of the עצם תענוג, which was in the רצון קדום, that He wanted to reveal Himself through creating a world, and this is the form that He decided to reveal Himself as or through. על כן גם כתר דעתיק יומין וחוכמה ובינה ומידות שבו, הכל נחשב מסוף עולם האין סוף. Therefore, it's all, עתיק is still considered the end of the world of אין סוף.

אבל בחינת אריך אנפין, שהוא בחינת גילוי הרצון שבא מחמת העונג להיות נמשך ובא להתפשטות למטה וכולי, הוא הנקרא ראש ושרש הנאצלים. But the רצון that comes out from this, that since השם wants this to to reveal Himself in this way, therefore He's going to want to now create a world like this and do such and such, that's already considered like something outside relative to this.

But that's already not the עצם תענוג, that's not not the עצם thing, that's just like the means to the end. שהן עשר ספירות דאצילות בכלל ובפרט. ולזה נקרא בחינת הכתר בכלל בחינת ממוצע, this is why כתר in general is called a ממוצע, שיש בו מבחינת אחרונה שבעצמות, והוא ראש הנאצלים. It has both the end of the עצמות, and it's also the beginning of the נאצלים. כי אות הנאצלים, שהם בחינת גילוי ההעלם, הרי הם בחינת נבדל מהעצמות כנ"ל.

The אות is supposed to be a ט. That, like we said, in other words, the עצם choice that he wants to be a nice guy is like from his עצם, but the fact that in such and such circumstance, in such society, being kind is connected to giving people צדקה or help giving people coats or shoes or any type of nice thing, that is circumstantial, that's not really from his choice.

So you can, in a way, you could say that really that that in general, that's already something that's separate. The, on the other hand, even late, sometimes it says even to the end of אצילות is part of the אין סוף, because even within these things, there's still choices of exactly how to do it and how much you're going to express each of the different מידות and things like that.