Part 8 · Chapter 6

I think it's a mistake. It might be a typo, it might be a טבעיים. What does טבעיים mean? The natural scientists or something like that?

Clarifying the term טבעיים and natural crying 0:07

I don't know. We got stuck on this word, also. I don't know what it means either. I would say it must be the the thing, like from what you read after, שהוא כלי הכנה לענין האמיתי במסירות נפש באחד. In other words, הבכיה הטבעית.

That that that the simple crying what he said before, like he said before, so it's the בכיה הטבעית. What what did he say before? Where where did he say before

on the מזמור לשופטים על חטאת נעורים, is there is there a footnote over there? Hold on. No, there is not. No, okay, שהוא כלי הכנה לענין לענין האמיתי במסירות נפש באחד, שהוא כלי הכנה לענין האמיתי במסירות נפש באחד וקבלת עול וכולי כמו שמבואר בקונטרס באריכות ודי למבין. That the basic thing is is like this, that the basic point here, if if you take the basic point of the thing, the end part just is saying that that תשובה תתאה is a necessary כלי for הכנה to to get into

Preparation tools: from Bina to Teshuvah 1:36

learning the deeper חסידות. And according to the שיטה of the מיטעלער רבי, you couldn't really understand חסידות properly unless you had a big הכנה, right, with crying and stuff like that.

Right. Which the רבי says now is different. The רבי told us, first of all, the the רבי מהר״ש made a said לכתחילה אריבער, and the רבי said two לכתחילה אריבערs. He said already לכתחילה אריבער and his לכתחילה אריבער. Right. In other words, he said it to start living like משיח. Here, I'll look up the he brings over here, there is a footnote on the וכמו שכתוב הרב המגיד ז״ל, yeah, in the מאמרים קונטרסים.

If you want, I'll look it up. Hold on. You want me to look it up? It doesn't have to be this minute. Okay, so I'll look it up after. Yeah. So so the basic thing like to recap the chapter is the real thing is not like It seems at the end that he's backing off from what he said at the at the beginning. He was saying that בינה is the main thing, right, and later on it seems like it switched over to the עבודה of מלכות, right, which is which is he switched away from from תשובה עילאה to תשובה תתאה, to תתאה, right, except that if you notice, he said, "Well, this is the הכנה for that what I said before."

Right. He said, "That's what I said before, but if if you're if if you're not doing the מצות, then then you're not doing nothing.

It all goes together with being פרום." Right. And if you're not פרום, so you have to start you have to start doing that along with that. Otherwise, this whole thing's not going to work basically, he's saying. Right. And what שמעון said about what the רבי said, that now it's לכתחילה אריבער, that's basically because now everybody's a תינוק שנשבה, right, so they don't really have a חטאת נעורים.

That's why it can work. Right. It's not you can't be a מורד a מורד במלכות, at the same time do a תשובה עילאה and say, "Hey, king-o baby, let's dance together." Right. "What are you talking about? You're a מורד במלכות, I'm going to hang you." Right. "I'm not going to You can't dance together with me. You're you're a מורד. You're, you know, מורד is a מורד, פורק עול."

Right. So so now the thing is that they're not מורדים. Right. And you know, and there's various reasons what the רבי gave. And that and also because the בכיה was already done, the whole גלות was already done. He said that since what happened and especially in the Second World War and things like that, right, the the Jews already had such a בכיה that it's already time for the שמחה.

Right. You know, so that's the basic that's the basic ענין here and it's not that It's is Not that the Rebbe is disagreeing with this, it's just he adjusted it for our days. Right.

And basically we know from our own experience that you can do לכתחילה אריבער, and you can go straight you can go straight to דעת הוי׳, which the Rebbe says to start living like משיח, which means to go straight to דעת הוי׳. Like it says, in the time of משיח, everybody the only thing that everybody will do is דעת הוי׳. Right. Right. It's מלכות שמים. It says, ודבר זה שמעתי פירוש מפי אאמו״ר ז״ל ששמע...

מלכות שמים הטבעית, yeah. Right. מהרב המגיד ז״ל שלא יוכל אדם לבוא לקבלת אמיתית רזין דאורייתא והשגת עמוקת אמיתית באין סוף, עד שיוקבע בנפשו ממש, בלתי אם יש והמלכות שמים, it's מ״ש also over here, but it's המלכות שמים הטבעית והעצמית שמושרשת בו מנעוריו דווקא. Right. Right, but in but but that's also that's that's not like that anymore. Right. He's talking about a person if a person is not really a פרום person from his youth, that he ממש grew up like that, it's very hard for him to think of becoming a a guy who is going to learn these things and actually be affected from them.

But the Rebbe said it's not by us it's not like that anymore. Right. So so what he's saying, he was saying that that the whole beginning of the chapter was on בינה, and on the ענין of תשובה עילאה, that at the end he said, but there's no such thing as תשובה עילאה without תשובה תתאה first. Right. Okay, that was till the Rebbe מהר״ש. The Rebbe מהר״ש said לכתחילה אריבער, means forget the true the forget the תשובה תתאה, and go straight to the תשובה עילאה.

Right. And the Rebbe said even farther than that, he said really forget even the תשובה עילאה, and we're going to פנימיות בינה. Right. Not even just בינה, but פנימיות בינה into the actual עצמות. Right.

And that's chapter 6. Right. Okay? Okay. You want to go into chapter 7? No, we're going to stop here. Just because it's a very fantastic chapter, which the main thing of chapter 6 is that the

בינה, which which is the study of this book basically, the study of the explanations, דווקא because of the fact that it does not grab onto עצמות אלוקות at all.

Right. Since the the thing that if you understand it, it must not be עצמות. Like right now we're understanding stuff, so it must mean that we're understanding certain explanations. Right. Because that's the whole thing the בינה can do is can understand explanations. And if you understand an explanation, then it's not the עצמות. But that's what awakens up the thing that the you know, what does it say, the like בינה ליבא, the what עין השכל of the heart, I don't know how it goes in the Aramaic exactly, but there with the eye of the שכל which is in the heart, אתחזי כולא, everything is seen.

Which which the heart is דווקא with בינה you can see it. And this is the basic thing of בינה, that בינה is the perfect vacuum cleaner.

Bina as the perfect vacuum cleaner 8:41

Not only is it a perfect vacuum cleaner in the thing that it gives a perfect vacuum, but it actually the more that you put in it, the bigger the vacuum

gets. In other words, the more he understands, the more he understands that there's nothing there. Right. That there's no actual that the whole thing is just an explanation. Right. Okay, but דווקא because of that, there's an actual thing where the קשיא of בינה, that the בינה really the whole ענין of בינה is that he really wants to understand the thing itself, not just the explanation. That's the real thing of בינה.

Right. And if if and you can you can actually see this by looking at your own בינה. When you when you want to understand something, you want to understand the actual thing.

Right. Not just the explanation. And therefore, the fact that he he realizes he's just understanding the explanation, so the first קשיא is that he doesn't understand the explanation yet. Then when he understands the explanation, this brings about immediately the flash of חכמה, and the flash of חכמה, he can see the הפלאה. Right. The thing that he didn't understand.

And not only that, he can see how far away from understanding it is. Right. And this brings about the second כלי of בינה, which is the third כלי. It is the כלי of בינה, the כלי of חכמה, the second כלי of בינה, which is into the fact, not that he didn't understand the explanation because he understands explanation fine.

Right. He understands it perfectly. But into the fact that he cannot understand the עצמות. Right. And then, what happens? So what happens if you can't understand that עצמות?

So it says, it's not that he can understand the עצמות, but the עצמות can make itself understood. Right. The אייבערשטער is כל יכול. And therefore the אייבערשטער can and that's why it says מוסרין, אין מוסרין.

Right. He doesn't get it, he doesn't get it himself, it's given to him. Right. And this is the whole ענין of תורה by the way. It says משה קיבל תורה מסיני. Right.

ומסרה ליהושע. Means that it's not that משה was ממש through his own effort, I mean, the thing is he through his own effort, he reached the level to be able to receive the תורה. Right.

But the תורה itself is totally beyond משה. Even though it's called תורת משה, but really it comes from the אייבערשטער. And the תורה of the אייבערשטער included everything.

So like, for instance, there's the written תורה and the oral תורה. So on the oral תורה it says ויאמר ה' אל משה. So, say what does it mean ה'? So, it says, well, that's in the oral תורה. It was also given to משה.

Right. And it will be opened up by משיח, which this is it, this is the opening up by משיח. And that is into the עצמות. And the עצמות can can So say if it's so simple that the explanation is right here in front of us, so it means it's not just given, it was already given and here it is and anybody can grab it. It says, "No, he can't."

They can't. People that don't even have the הכנה because they didn't they don't put on תפילין everyday. Right. And eat חזיר, so their whole brain is made out of חזיר meat.

Right. You know? So, the basic thing is like this, that

דווקא because of this and that's the thing of בינה, the בינה is the thing that the בינה connects all the way up, all the בינות connect together, more than other things because, like for instance, other things, when they come down,

it's really not the original thing anymore. Like for instance, when the חכמה comes down from חכמה of אין סוף to חכמה of אצילות to חכמה of בריאה all the way to חכמה of this world, it's not ממש the same חכמה anymore. Even though it's all the חכמה of the אייבערשטער, even the חכמה of putting the world together, and certainly חסד, like like like אברהם אבינו said, the אהבה on his level was not like the אהבה from upstairs.

Right. But on the thing like this with explanation, what we are learning here is the explanation of the אייבערשטער himself. Right. And you say, "Yeah, but it came down many levels." It says, "Yeah, דווקא that is shows that it is the תבונה of the אין סוף himself."

This is not just a a lower תבונה of עשיה.

Just the opposite, the fact that it came down to such a level that even we can understand it, this shows that this is a תבונה of the אין סוף who came up with this explanation. Right. Like like we learned before that the איש תבונה, דווקא the איש תבונה can bring the תבונה to the to the sheep, Right. the water to the sheep. So this is not, in other words, this is not a תבונה that came through The other things comes through השתלשלות.

Right. You know what I'm talking about? Yeah. And this is coming direct. It's not השתלשלות, it's התלבשות and התלבשות and התלבשות, even if you say, what You mean, but there's a there's a התלבשות into משלים, and the משלים into משלים, and the משלים into the משלים. Says yeah, but the תבונה itself, there's no התלבשות. It's ממש, that's the תבונה of the אייבערשטער. Right. Because that's the whole ענין of תבונה, to to מלביש it into משלים until a little baby can understand.

Right. That's the whole ענין of תבונה. And that's like what it says about the the ארון and the קדש הקדשים, that in the the שכינה was in the ארון, that in the first Temple, it it was, he said, it was like מלכות of אצילות only מולבש in מלכות of בריאה.

Right. The שכינה was actually there, but but there was no התלבשות further into יצירה and עשיה, but it was מלכות of אצילות מולבש into,

what do you call it, into מלכות of בריאה. That's what he says in in תניא, the last the last פרק of תניא basically. Right. Okay, but this book here is actually higher than ארון הקדש.

It is the actual תבונה of the אין סוף. And even though you say, well, but it does go through the the various levels of התלבשות, says no, but that's the whole ענין of תבונה. Right. That's the whole ענין of תבונה. That the אין סוף wanted to have this תבונה, לתבונתו אין חקר, לתבונתו אין מספר. His תבונה which has no חקר,

totally beyond any חקר, that he can take and explain something that's beyond חקר, like a like a צמצום. Right. And he wanted to explain it to us.

And this whole התלבשות is not really a התלבשות. Even though it's התלבשות of משלים, but that's ממש the ענין of the תבונה itself. Right. So this is not a תבונה of עשיה.

This is the תבונה of the אייבערשטער literally. Right. In other words, what we're learning here, the explanation itself is literally the עצמות.

Explanation as the עצמות of divine wisdom 17:24

And you say, how's that possible? If it's if it's if you can understand it, it means it's not the עצמות. He says, over here, you got to go that extra step, פתי יאמין לכל דבר.

We believe that this is what it is. The אייבערשטער wanted, and that's what this book really tells us, that that's the whole ענין what a צמצום was and everything, that the אייבערשטער wanted to explain it to us, and that's what he did.

Right. And this is the explanation of the אייבערשטער himself, the the תורה of the אייבערשטער, פנימיות התורה. Right. This is what the אייבערשטער explained to us, and it's not even from מלכות of אצילות.

This is literally from the אין סוף himself. It's ממש the אין סוף is standing here and explaining it to us. Right. You know. And the the the explanation itself is the אייבערשטער literally.

Like it says, the קודשא בריך הוא ואורייתא וישראל כולא חד. You know. Right. And the thing is this is the ממש the פנימיות התורה, the what do you call it, שעשוע המלך בעצמותו. Right. You know, like the the thing that the it says that דוד called it שעשועים and that's why he was

punished. Right. But that was because he was saying how the שעשועים in the חיצוניות, you know? Right. But this is the שעשוע המלך בעצמותו. In other words, this is not the explanation of the world really.

This is God's explanation on himself. Right. שעשוע המלך בעצמותו. This is ממש the the actual שעשוע המלך בעצמותו. This is it.

You know, and that's why we're absolutely invincible. Because we're not going with even light of אצילות or lights of תהו, like you know lights of תהו and כלים of תיקון, we're going with with not even lights, we're going with past that. We're going with the מאור itself literally. חסידות, and and you see, and when you say, where are you getting such a crazy thing? Look, look all over חסידות.

Chassidus as the divine light 19:48

It says חסידות is the מאור. Right. In other words, the חסידות itself is the אייבערשטער. And it says in ענינה של תורת החסידות that משיח and חסידות and the אייבערשטער and the רבי is all one. thing. Right. You know. Right. Okay, I gotta get going.

Right, okay. Okay, זייט מצליח.