Part 3 · Chapter 24

כמו על דרך משל המדות חסד וגבורה בדבר נבדל, שבאים מכוח המדות חסד וגבורה שבעצמו כולי. Like we said about the חסד וגבורה that comes that בפועל ממש, a person that actually does has a רצון for a certain thing, which that is just expressing his עצם חסד and his עצם רצון for חסד or for גבורה. But that thing is not really expression of the עצם. In other words, the fact that a person chooses to be nice is his self-expression.

Understanding חסד וגבורה as Self‑Expression 0:10

The fact that this, that he did this thing, that depends like what comes out from it, you could see get the wrong idea. You're not necessarily going to see the עצם from it unless you understand how it's connected, what what he means by it. So a person could could do something like like the Rebbe likes to bring down, like if you'll see a bunch of people strapping somebody down a table and masked men cutting him up, you would think that they're terrible, horrible people that are torturing this poor guy, and really they're surgeons that are trying to save his life.

So the what the גילוי that comes out from that is already something separate unless you know how to connect it back to what they want what they mean to express, you're not going to see the גילוי of the עצם there. But once you do see it, then the גילוי comes all the way down.

That's the main point really of going through the שרשים is to keep seeing that if once you understand like the language or how these levels connect, you see how really the עצם אור comes over to the next level and the next level. ואם כל זה, בבחינת התענוג והרצון שבא מן העצמות, הוא מלובש תוך כל להיות קיומם תמיד כנ״ל.

But nevertheless, this תענוג and רצון that comes from the עצם goes into every single little thing that he's choosing what he wants to do. And so therefore everything is a revelation of his עצם, and that's what's motivating that that מדה is that he wants to express himself as that kind of a person. מפני ששרש זה התענוג והרצון בעצמות אין סוף שנקרא שעשועי המלך בעצמו כולי.

So the same thing, everything that's an exists in the world is because God This now we're already talking about the נמשל, that that the reason why the world is the way it is and God in every single thing that happens is because השם wants to reveal that ענין of his עצם. He wants to reveal himself through that thing.

And if we learn to see it, then we'll understand what he's really Sometimes we can get the wrong idea not appreciate what he's trying to reveal. וכמשל הנפש שנמשך אחר כל עונג כולי,

like the soul that goes after every pleasure, שמזה ראיה שהעונג ממלא אור כולי. From this we see that the that the תענוג fills up the the light of the soul, that it's like a גילוי of the עצם that it's express expresses itself through this thing. אם כן, that that's what, in other words, that's what תענוג means. תענוג means that the soul is being expressed through that thing.

And therefore the more תענוג it gets in something, the more it connects to it, because that mean that means that it's expresses more of itself through this thing. אם כן, גם מזה עצמו הוא הטעם שהעונג פרטי שבכל פרט מן האורות הוא עיקר קיומו כולי. That's why the תענוג in each thing, that is really the עצם of that thing, is if the so that's what the soul gets out of it.

You say, "Well, what what do I get out of it? Why do I want to do it?" So the same thing, the the the קיום, the thing that keeps everything existing every single moment, is there's God has a תענוג in it. In other words, that thing is somehow revealing Godliness.

And that's why, you know, קליפה, it says like a nonentity. It's like a shadow, that and it really doesn't have any מציאות, because the whole מציאות of things is God's רצון and תענוג in them. And something that's the opposite doesn't really have a מציאות.

In what? Well, they're also, they're feeling They're not They're depends. If they're Sometimes they're feeling a good תענוג in Godliness, but they're messing it up. They're taking it out of context. They're taking like one little thing, and not They're disconnecting it from the from the real point, like like if you'll say the guy is kind and you'll separate that from his עצם, so then it becomes like a bad thing.

Well, that's the thing though. They're No, they They're feeling a תענוג, but the question is what they're what are they feeling a תענוג from?

They're feeling a תענוג That's the thing, that that that the excitement or whatever that they're feeling a תענוג from is really good, just that they're being sold a false They're being told that this is connected, that this is true, that if you'll do this and this, let's say you'll win. And so they're all excited and anticipating that that they'll be able to be like that or whatever, but then it's not true.

But their real רצון, their real תענוג they're looking for is not bad, just the way that it's coming out is bad. אף גם בפנימיות

מלכות שהוא עסק נעשית, לולי התענוג שבה אין לה קיום. Even, same thing, even with מלכות, to be a king, if there wouldn't be a תענוג in being king, you wouldn't want to do it. והעדר הארה אינו כבחינת העדר אור מציאותם וכולי. But now if you'll have a want of pleasure in it, then he'll neglect it and pull away from it and get involved in other things. So this is the general ענין of how עתיק and אריך relate to each other and to the ספירות and everything.

But that's only in general, and now he's going to say a little bit more detail. וכל זה דרך כלל, אבל דרך פרט הנה רק בחינת ג' רישין דעתיק נחשב מבחינת העצמות.

In particular, only the the כתר, חכמה, בינה of עתיק is considered part of the עצם, that's like רדל״א, אבל ז' תחתונות שבה מלובש בגלגלתא, but the the seven מדות of עתיק are enclothed in the into אריך already.

דחסד דעתיק עין בגלגלתא, גבורה במוחא סתימאה וכולי. The way it goes that the חסד of עתיק goes into the skull, the כתר of אריך, and גבורה goes into the מוחא סתימאה, the חכמה of אריך, and תפארת of עתיק goes into בינה of אריך, then what was it, נצח goes into well I mean generally it goes just straight down, but it's really it's like the פנימיות of נצח and הוד and the חיצוניות gets split up.

Forget exactly the order. But these are called the seven תיקונים of the גלגלתא. Right, there's they they go right and these correspond to חסד through מלכות of עתיק.

Of גלגלתא, right? And then there's 13 תיקונים of the דיקנא, which are the תיקונים of אריך. These are the תיקונים of עתיק, and then there's the תיקונים of אריך.

And the ענין is that he will even explain a little bit, כידוע ליהוי כי התהוות עיקר הרצון מן התענוג הוא רק מבחינת המדות שבתענוג. The רצון comes דווקא from the מדות of the תענוג. In other words, that the way that you're going to that that the רצון is really a means to the end, that since you want to get a תענוג in such and such a form, so therefore you're going to need such and such a רצון.

כמו מן החסד שבתענוג על דרך משל כאשר אדם הוא בעונג ושמחת חתונת בנו, וכאי גוונא אז יטיב רב חסד לכל מצד התענוג שמרומם את נפשו כטעם הנ״ל. Like for example if a person's at a wedding, at their son's wedding, so then they get, because they get such a big תענוג, so then you see that it like we they they want to you'll be able to get them to say yes to anything, because they just their תענוג, the fact they're feeling חסד of תענוג means they're feeling a big חסד תענוג is like pleasure, a big pleasure that's felt, and גבורה of תענוג is like pain.

So the fact they have a big felt pleasure means that they want makes them have creates the עצם רצון, they just want to express themselves, they want to and they want to let like everybody know, let the world know, so they want to just do anything, they don't really care what it is.

ואז יפעלו ממנו כל רצון, then you can get them to want anything, דהיינו להפוך גם רצון של דין לחסד. So even if he was before angry at somebody or whatever, you can turn it over, or like kings would a lot of times pardon people at the wedding of their son, שזה תלוי בבחינת נקודת הרצון שלמעלה מטעם כמוס דרצון,

that this is connecting to עצם רצון, the נקודה which is higher than the reason for רצון. So that it's not The טעם כמוס דרצון means that you want a תענוג דווקא in a certain way, that you want you want things only if it's going to fit a certain form. But this is the עצם thing, that you just want you don't really care whether that it's this תענוג or that, you just want anything that will express itself, because he feels such a big התפשטות of his מציאות, he needs כלים to fill it, he doesn't care which כלים, can be fit in anything.

Normally, he's מצמצם himself only to pick he picks only certain ones, טעם שמחלק לחסד וגבורה, חסד ודין וכולי. Once he's in the טעם כמוס, then it's already it becomes like a רצון מורכב, that there's certain things he wants, something he don't want. But here it's an עצם thing. Like it talked about in יפה שעה אחת about the head, it talked about there, of course, מרומם, and the ענין is also that that when a תענוג comes through so much, it goes through like all the it goes over the whole head, it goes to everything, so it doesn't really matter, he wants everything.

Normally it only comes in very little bit, drips down, and so he only wants certain things that are easy to get תענוג from, according to his כלים.