Part 9 · Chapter 6

Joy and Sorrow Across All Sefirot 0:00

Six now before we get to chapter seven. Basically there's a few things in chapter six is the ענין of the the main the there's two main ענינים in chapter six. One is the general ענין of of חדוה and בכיה, which חדוה and בכיה basically applies in in every...

Okay, so the the main thing of of בכיה and חדוה, hello? Yeah. Yeah, the main thing of בכיה and חדוה is really applies in all in all the ספירות and in any kind of עבודה.

And basically the ענין of בכיה and חדוה that's the ענין of the כתר. Right. The כתר of the ספירה means that you feel that according to how bad you feel for not having it that's how good you feel for having it, that's the תענוג ענין of it. Right. And according to the תענוג will be the רצון.

If you feel real bad that means you want it real bad. Right. In other words, basically that's one other thing that this also applies in later chapters when we get into the כתרים is basically that a רצון and תענוג is the same thing, but there but basically the רצון is really from the opposite of the תענוג really. In other words, the more you don't have the תענוג, the more you have a רצון.

Right. In other words, the רצון comes דוקא from the בכיה part. Right. When you're actually getting what you want, so you're satiated, you're not Right. The רצון is from the חסרון. The חסרון, the רצון comes דוקא from the חסרון of the תענוג, makes the the רצון get stronger. Right. That that's in general, and that's the whole thing that he was saying like by that דוקא be when when he feels the חסרון, then that'll make him study harder, for instance.

And the same thing really it's in any מדה, like the guys who who go for the Olympics. Right. Why do they try so hard?

Because they feel a lack, which other people like I don't feel that lack, I could care less.

And why do they feel the lack? Because if they would win, they would feel the great enjoyment. Right. Which like as far as I'm concerned, like if I would win the spitting contest, for instance, or something like that, what do I care? Right. You know, it's not a it's not a big enjoyment over there.

So so you see that the ענין of בכיה and חדוה is really like that in all the ספירות, it's not just in בינה. Right. But he explains that in the ענין of חסידות, in particular,

Bina as the Strongest Sefira 2:55

and and in terms of the בכיה and the חדוה, that the בינה is the strongest of all of them. Why? Because there's absolutely no satiation.

Right. There's no תענוג. Just the opposite. The more you understand the more you start understanding that not only it's hard to understand, but it's past understanding totally, beyond understanding.

Right. So so the the thing of the lack of תענוג becomes more and more pronounced the more and more you get it. The more you understand, the more you want.

And the thing is that in in בינה, it's infinite because the lack is 100%, because בינה is like he said, it's if you understand it, it's not the עצמות, whereas in all the other things it really, you know, like the הפלאה, the הפלאה, the הפלאה is you are getting from the עצמות. Right. It's the הפלאה of the עצמות is is what you're you're getting the insight in.

So if you have the הפלאה, it דוקא is the עצמות.

And even even in what he talked about in the end of the chapter was the thing of קבלת עול מלכות שמים,

it's also there's a the the קבלת עול מלכות שמים is דוקא of the עצמות. So there is a certain amount that it does get, whereas by by בינה, it's totally totally gone. Right. Okay, but בינה always has two sides, like we learned going back to chapter two, that in בינה there's two things: there's בינה and there's תבונה.

Bina vs Tvuna: Upward and Downward Flow 5:02

Right. Right? Now, in terms of בינה and תבונה, the general thing of בינה and תבונה is also the ענין of that in בינה itself, and if you look in the the whole פרק, it talks about it a lot, it's from from up to down and from down to up. Right. So, from from down to up means the thing of the מקבל, the student.

And from up to down is the thing of the teacher. But in but in general, those two things are really בינה and תבונה. That בינה is from down to up, because בינה means to understand the actual thing. Right, you're going up. It's going up, it's to understand the thing. That's what that's what התבוננות is. התבוננות means learning. Right. Means the the real thing of התבוננות is the thing of the student, going up.

Right. Even though, like, in the whole פרק he explains that there's also התבוננות by the teacher that he has to be מתבונן how to teach the thing.

But really that's not the התבוננות of בינה, that's the התבוננות of תבונה. That's really תבונה שבתבונה, it's not בינה שבבינה. Right. To think how to teach the other guy is not really a thing of בינה שבבינה because you're not trying to understand it.

The whole thing of תבונה, in order to have תבונה, you already have to understand it. Right. And now he's מתבונן to get a good קליטה of it, and really that's the ענין of תבונה שבתבונה.

But in general, that that בינה is going up from the student to the teacher, and תבונה, like that was the whole definition of תבונה, that the איש תבונה can teach it to others.

מים עמוקים ידלם איש תבונה, right? Correct. Right. So the thing is that that this the same thing like by the בינה, where you said that of all the ways of going up,

בינה, meaning התבוננות, בינה שבבינה is the strongest, because it ממש is directed at the עצמות itself, where the other ones are since there's not a total lack of the עצמות, so there's not a total desire for the עצמות. Right. Right? But he really didn't talk about the other side of it, the תבונה part of it. Right. In terms of the השפעה from the אייבערשטער down, it's דוקא the ענין of תבונה that comes down without no התלבשות whatsoever.

So that like this is the ענין of that like, in other words, the the the ענין of תבונה, the מים עמוקים ידלם איש תבונה, you know.

Right. So, in order to be an איש תבונה, it explains in various other places that in order to be an איש תבונה, to to in order to be able to explain it to somebody else, he has to understand it even better.

Right. In other words, the תבונה has to go into the עמקות חכמה. Right. It has to go into פנימיות אבא, פנימיות עתיק.

This is the thing that he explains later on, that that in terms of what's a big חכם, so it says a big חכם was שלמה. Right. What shows what a big חכם he was? What shows what a big חכם he was is that he could make three thousand משלים.

Solomon’s 3000 Parables and Tvuna 9:02

Which, actually, if you if you think about it, you say, wait a minute, three thousand משלים is not the ענין of חכמה at all.

It's the ענין of תבונה. Right. The whole ענין of a משל is to enclothe the thing into, not just to bring it down, to enclothe it into a דבר זר.

Right. To bring it into something else, outside of itself. Right. In other words, that's the whole ענין of a משל. A משל means תבונה.

And yet the תבונה דוקא proved how smart he was. Right. And that's also what it says, they found the משה רבינו, חכמים he found, but נבונים he could couldn't find. Right. That means that the תבונה really is harder to find than the בינה. It's higher.

Right. Okay? Okay, but now so the thing is, what is the three thousand משלים means that he was able to enclothe the חכמה level after level into one more to three thousand levels down. Right. Right? Right. Okay, so that the חכמה and this is שלמה המלך now is saying the אייבערשטער himself,

enclothed everything farther and farther down, as a matter of fact, the whole סדר השתלשלות, it says, you know, in פתח אליהו, why did he create the world? To to show people. That it's a משל. To explain to people on the אייבערשטער. Right. But this is this is a teaching process, like what did we say, the whole צמצום is like a teacher, that what why did he make the צמצום?

Right. Okay, so if you look in all the other ones, so the thing is the חכמה, when it's coming down in three thousand משלים, the חכמה that that's coming into the end of the last משל is not the same חכמה like the first משל, even though in a way it's a bigger חכמה to enclothe it in a משל,

but the actual thing that's coming out in the last משל is just a very big צמצום of חכמה. Right. And this is like this in all the ספירות.

Right. That even though in order to enclothe it,

it takes a very big power, so in a way you have to say that the power of the צמצום is at least as great as the power of the אין סוף. Right.

As a matter of fact, really you have to say that the power of the צמצום is really greater than the power of the אין סוף, because it's the power of the צמצום that allows the אין סוף in the first place, when you don't when you're not limited to something. Right. To the point you have to say it's ממש the same power, or even maybe even a greater power.

Power of Tzimtzum vs Infinite Light 12:11

It's a power of the עצמות. Right. But the thing is that really the power of the אין סוף is also a power of the עצמות.

So, even though it's like that, but in all the in all the ספירות, so you see like, for instance, the the the the thing of power, like like that that that you see that, what is it, the the the voice of the אייבערשטער breaks down the mountains, that that breaks down the trees. Right. You say, you know, that's that's a very big צמצום.

Right. I mean, really it's almost a joke. What do you mean it breaks down the trees? Right. What's the big deal? What's the big deal? The the voice of the אייבערשטער can do a lot more than just break down a few trees. Right. You know, so so what's the story? He says, "Yeah, but in order if he would show you a voice that would break more than a few trees, you wouldn't be able to receive it."

Right. So, it would blow everything up. Right. So so what does he do? He just breaks a few trees, and and you're scared, and he makes a few lightning flashes, and everybody is scared, says, "Wow!" And then they then they all start praying, you know, like by יונה, the the the waves are going up and down, and everybody got scared, they started praying. Right. But really the power of the אייבערשטער is really much greater.

That's for sure. You know? Okay, so that's in all the ספירות except for תבונה.

Tvuna: Bringing Deep Wisdom to the Simple 13:43

Because in תבונה, the whole ענין of תבונה is the fact that he is מלביש it in a way that's down to the sheep. Right.

In other words, the main thing of תבונה is not the עומק of the the עומק of the חכמה. Right. It's the it's the thing that he took the עומק of the חכמה and brought it all the way out to the lowest level. Right, and but it's the same עומק. The same עומק. It's the same עומק. It's the same עומק, right, it's the עומק of the חכמה. Right.

That the the In other words, the בינה, the בינה catches when you do the התבוננות, it catches פנימיות אימא פנימיות אבא, gets to understand it, and then through the כלי of תבונה, he can take that עומק of אבא and bring it out to the sheep. Right. And and that's the ענין of תבונה.

Right. In other words, the ענין of תבונה is not the עומק of חכמה, it's the shallowness of the sheep. Right. That's the real ענין of תבונה. That's the תבונה itself. Because that's that's the whole definition of תבונה.

In other words, if if he's very deep, doesn't matter how deep he understands it, then he's just a תפסן, the fact that he understands it deep. Right. The thing that makes him an איש תבונה is the fact that he brought it out to the most outermost, lowest level.

Right. And the lower the level, the bigger the תבונה. Right. Right? So it means that the same thing like the בינה from down to up is the biggest one, and it's ממש תופס in the עצמות, the תבונה is also like that. In other words, where whereas all the other things, like the greatness of the אייבערשטער, the הוד והדר, you can't have the actual הוד והדר of the אייבערשטער.

Right. It'll blow you away. Not just blow us away, it will blow the whole universe away. Not not only our universe, it will blow the whole אבי"ע away, with א"ק and everything.

Right. You know? And the same thing with everything: נצח, הוד, all the other things. Right. It will blow them away. Right. Except for תבונה.

The תבונה, that like the thing that we're learning right now, ממש this book here, this is the תבונה of the עצמות. Right. It's not the תבונה of the עצמות מלובש in something. The חכמה is מלובש in something here. Right. The depth, the עומק of the חכמה is מלובש in משל after משל after משל. Right. So you say, yeah, well, it's really the חכמה of the אייבערשטער, but it's all in התלבשות.

Right. Says, yeah, the חכמה is in התלבשות, the חסד Right. We feel like, for instance, like right now we feel that the אייבערשטער is doing us a חסד. Right. But if we would really feel the חסד, we would go crazy. We would start crying and laughing and rolling on the floor.

Right. And actually it would be even more than that. It's even feeling just a little bit of the חסד. Right. If you'd feel all the חסד, you'd stop existing.

But the תבונה is is דוקא the opposite. The fact that it's a tiny little drop for a little, tiny sheep, that's the whole ענין of תבונה. Right. And the fact that it's דוקא to lowlifes like us, that's the whole ענין of תבונה. Right. That's the ענין of תבונה, is to to teach it to the sheep. Not to teach it to the big shots. Right. And not only that, the lower the sheep, the bigger the תבונה.

And that's ממש the ענין of the תבונה. Right. So it means if the תבונה over here all the other things, all the other ספירות are coming down with a צמצום, like the חסד, the גבורה, like the גבורה, you get the fantastic גבורה of the אייבערשטער here, the תפארת, that we see the that we see the fantastic glory of the אייבערשטער and things like that, the הוד והדר Right.

You know? Also the thing of the of the מלכות that's coming down to us through this is still coming down with צמצומים. Right. But the תבונה, this is the original תבונה. This is the תבונה. Right. It's not a צמצום of the תבונה, just the opposite. On the last משל, on the 3,000th משל, is the biggest תבונה.

That's the original תבונה. As a matter of fact, that's what proves that he's an איש תבונה. Right. The whole thing that proves that he's an איש תבונה is דוקא the last משל where it comes to the sheep. In other words, if he can't get it to the sheep, even if he understands it all the way down, but he can't get it to the sheep, he's not an איש תבונה.

Right. He's just a חכם or a מבין. Right, he didn't bring it to them. Yeah, in other words, that's the ענין of תבונה. So the thing is that this thing here is the תבונה literally of the אייבערשטער Himself. That's the תבונה. It's תבונה of אין סוף. It's תבונה of the עצמות, ממש literally. Right. And we are and and that's the other thing, that when we're תופס, even though we're תופס an explanation, you say, but you're just תופס an explanation.

There's no השגה of the מהות. Right. There's only השגה of an explanation. It says yeah, but the explanation itself is תבונה of אין סוף.

Right. And we are תופס the actual explanation. Right. And you say, yeah, but that's not like how the how He understands. You say, no, that's not like the בינה of אין סוף, this is the תבונה of אין סוף. This is to explain. Right. This is תורה. This is the actual explanation that the אייבערשטער gave us. Right.

This is the explanation he came up with, and we're תופס. In other words, when you're תופס this explanation, you're ממש תופס the עצמות, when you're it's not like other things. In other words, when you're תופס an explanation on an airplane, it's not the same like you're תופס an airplane. Right. Or like when you're תופס an explanation of a hurricane, it's not ממש like an actual hurricane. Right.

But over here, it's a different thing, because like in other words, why? Because over there, when you're תופס an explanation of of how a hurricane works, what you're תופס is the תבונה of the explainer. Right. But over here, that's exactly it, right, you're תופס the תבונה of the explainer.

Literally. Right. And לתבונתו אין חקר. That's what you're תופס. Right. And not only that, like like we learned before that upstairs there's no such thing as תבונה, there's עצמות. Right. The תבונה is the עצמות. Right. It's not really, because especially we're not even talking about תבונה of יחיד over here.

This is תבונה of the אין סוף. Right. And this is the whole thing, like it explains, you know, the the whole thing of the צמצום was a ירידה of the ס"ג, you know, מלכות of תבונה. Right.

You know. So, the thing of מלכות of תבונה is that the letters and the separate explanations, external explanations is coming out from מלכות of תבונה. So so it's literally we're catching the מלכות of תבונה of the אייבערשטער.

And ממש you're תופס, it's actually like right now, is going into our heads to a point that we can actually think about it. Right. And and it it means that literally the אייבערשטער is going into our heads. The חסידות is literally the אייבערשטער is actually going into us, ושכנתי בתוכם.

Right. And this is a bigger thing than even the ארון הקודש. The שכינה in the ארון הקודש was מלכות of אצילות enclothed in מלכות of בריאה.

This is מלכות of תבונה of the עצמות totally not enclothed at all. Right. And it's not really even מלכות of It's it's It's It's It's מלכות of תבונה of the עצמות, meaning that the עצמות is higher than יחיד. Over there, like even in יחיד, there's no real thing as a separate thing. It's לאו מכל אילין מדות כלל. Right.

And it's not התלבשות at all. It's the actual like like It's the actual שכל of the of the משפיע going into the מקבל. You know. So so that's the whole thing of בינה, that's why the whole the whole thing of בינה דוקא.

That that's the two things. First of all, from down to up, it's the perfect vacuum cleaner. And secondly, from up to down, it's the perfect opposite from a vacuum. It's the actual thing itself with no The same like the the vacuum cleaner, the zero is a total zero, with with no It's not like almost zero like by the other things, כולא קמיה כלא חשיב. It's Right. Right.

It's It's אין עוד מלבדו. Right. So, from from down to up, it's אין, it's a total אין. The בינה from down to up is a total nothing. Right. And from up to down, the תבונה is ממש אין עוד מלבדו, it's the actual Him. Right. So that's the that's the big thing about the And this also the ענין of תשובה עילאה. You know, in תשובה עילאה it says והנפש תשוב עד האלקים.

Bina as Void, Tvuna as Divine Presence 23:31

Right. Not almost, all the way. Right. You know. So that that's a very big thing about בינה, and that's a very big thing about התבוננות, and that's a very big thing about חסידות in general, and especially about this particular book in particular. Right.

That it's literally the אייבערשטער Himself, that that and and and and and bigger than the ארון הקודש.

ומעתה יש להקדים, chapter 7. One second, I just have to say something. Yeah? Wow. Yeah, that's that's that's exactly what it is, that it's a But but again, the the wow is the thing of חכמה. That's הפלאה. Wow means הפלאה. Right. And and you're not getting the full wow, cuz if you would get the full wow, you'd you'd explode. I'm getting the wow according to תבונה of the אייבערשטער.

Huh? I'm getting the wow according to תבונה. Yeah, but but the The the חכמה is enclothed. It's a צמצום of a wow. Right. Right, but the תבונה itself is ממש the אייבערשטער. The תבונה itself is ממש the תבונה of the עצמות. Right, and that's also... Right, well that's also what הלל פאריטשער explains, he actually uses a משל for the whole the whole התחלת השתלשלות of יש מאין is תבונה.

Yeah. Right, it's a יש. תבונה is the the whole ענין of the יש is דוקא in תבונה more than in בינה. That בינה is called a a יש that's that's really in relationship to חכמה. Right, but תבונה is the actual יש of the מקבל that doesn't change the whole way down. Like הלל פאריטשער explains with a teacher and a student, so when the teacher gives the student, so he gives an explanation, but in the giving of the explanation, through the צמצומים according to the מקבל, he actually gives himself.

Right, it's because because the תבונה that's the actual תבונה. It's not a צמצום of a תבונה, just the opposite. And that's the תבונה. I never חאפט that that's the תבונה. The more it goes down, the more it is the עצמות is the תבונה. All the other things, the more they go down, the less of the עצמות it is. Right, but by the תבונה it's the opposite way around, the more it goes down, the more תבונה there is.

Depth of תבונה and the איש תבונה 26:13

The more that it goes down, that's more the תבונה of the איש תבונה. Right, and also when you're תופס part of the עצם, you're תופס the whole עצם. Right, and and not only that, I mean the thing is what we're talking about, this is the תבונה of עצמות. Not even even by יחיד it's like non-separate, by עצמות is ממש the עצמות. There's no such thing as a part of the עצמות.

Right. So, it's ממש a תפיסה in the actual עצם. In other words, when you're learning חסידות, when you're learning this thing, even though you're תופס an explanation, it makes no difference. This explanation itself is the עצם. Right. It's the עצם התבונה. And that that that is that that's basically that that's the whole ענין of the השתלשלות of יש מאין. And that's דוקא by חסידות more than any other...

And that's also that's דוקא by חסידות more than any other part of תורה too, which is only really like an התלבשות. Yeah, because the whole thing is התלבשות. Over there, in other words, over there, what's being explained is not the עצמות. So like this also says in תניא that for instance, the the the the מצוה and the טעם of the מצוה is the רצון and the is the רצון and the חכמה of the אייבערשטער חכמה of the אייבערשטער.

תניא on מצוה, its טעם and Divine חכמה 27:18

Right. That the אייבערשטער wanted that if such and such guy would do like this, and such and such guy would do like that, that the פסק דין should come out like that. That's what it says in תניא. Right. But it still comes in an התלבשות in a דבר זר.

So, that's not really the whole חכמה. In other words, for instance, like you have a חכמה that like when you're sitting at the table and your father is sitting three people away from you and he asks for the salt, so you have a חכמה and you pass the salt to the next guy sitting next to you and he passes it to the next guy sitting next to him and he passes it to to him.

That's חכמה. But it's a big התלבשות of חכמה into a total דבר זר, even though it's ממש your own חכמה. But it's a big צמצום of it. It's not ממש that through this thing you get the whole actual חכמה. Even though in in a way you do.

Studying תלמוד as a reduced חכמה 28:26

So like when you learn תלמוד, you're ממש חאפינג the actual חכמה, but it's still through a צמצום, through a big צמצום of an התלבשות into a דבר זר that if the donkey knocks over something,

then this guy says that his donkey knocked over something, etc., you know? But over here it's a whole different thing. First of all, the תבונה is the actual תבונה itself, it's not a צמצום of the תבונה, just the opposite. The more it goes down, the more it is the תבונה.

And secondly, this is the תבונה of the thing itself, of שעשועי המלך בעצמותו.

And this also explains why דוקא now is like what we were saying before is that דוקא now is the generation of like תבונה. Because we're the lowest one. Right.

That's where the תבונה is. The תבונה is דוקא in the lowest one. Right. It's דוקא by the sheep. Right. In other words, they're not even people, they're just sheep. Right. Okay? Okay, I'm going to flip the tape. Hold on.

Closing: flipping the tape 29:42

Okay.