Part 4 · Chapter 24

Chesed of the Ancient in the Vessel 0:00

וזהו דוגמא להבין איך שבבחינת חסד דעתיק מלובש בגלגלתא. This is the way that the חסד of עתיק is מלובש in the גלגלתא, which, in other words, it goes into this liquid, is the חסד of עתיק.

ובבחינת גבורה שהוא בבחינת הדין בהיפוך ועונג הוא מלובש במוחא סתימאה דאריך אנפין שהוא טעם כמוס לרצון. And really the the the skull is the is the from חסד of עתיק, and then this liquid is the מוחא סתימאה, and the skull forces it down into really into everywhere in the head. And then the קרום is from תפארת of עתיק, which makes it come out in some places more and some places less, which is, you know, the the בינה of אריך that associates the תענוג with certain things.

So the ענין of the גבורה, though, means that it comes only a little bit through the hairs, it drips through only a little bit, which is that's the ענין of the מוחא סתימאה דאריך אנפין שהוא טעם כמוס לרצון, which comes to the thing of the pain. הבחינת wait, did I skip this? הבחינת גבורה שבבחינת הדין בהיפוך לעונג. The גבורה, which is the דין, which means from pain, the opposite of the עונג, הוא מלובש במוחא סתימאה דאריך אנפין שהוא טעם כמוס לרצון, which that makes a טעם כמוס שזהו דוקא רצון שיהיה באופן זה דוקא ולא באופן אחר כולי.

Since it drips only in very limited places and in a very limited way, so that means he's only going to get תענוג in a certain form and certain places, not everywhere. And so therefore he wants only certain things, it makes his רצון have a certain direction to it.

Chokhmah Aligned with Judgment 1:40

וכמו שכתוב בספרי הקבלה, ספרי הקבלה הראשונים גזרו אומר על חכמה שהיא בבחינת דין. That's why they said the חכמה is on the side of דין, because it's the ענין of being מצמצם the רצון to come out in a certain form, דוקא.

וכאשר הרצון בא על פי הכרח החכמה, בא בדיקדוק וצמצום כך ולא כך. In other words, since he gets pain from certain things, so it becomes nitpicky that he wants to avoid the things that are painful and he has to go around them and only involve himself with things that are pleasurable.

ועל כן, על פי משפט התורה דאורייתא מחכמה נפקא כולי, and this is why the תורה, which comes from חכמה עילאה, יש דינים רבים. There's a lot of דינים. Most of them are do nots, most of the מצות are לא תעשה's, and even עשה's are very מדוקדק, has to be דוקא this way. תפילין, that's very it has to be exactly right to be כשר, or else it's it's nothing.

מה שאין כן הארת י"ג מידות הרחמים שלמעלה מחכמה שהוא ברצון כולי. But the ענין of the הארת י"ג מידות הרחמים is the עצם תענוג in the גלגלתא. So there, השם could really get תענוג from anything, doesn't have to דוקא be according to the תורה. He's really can is really is really a גילוי of God also in עבירה. The fact that we're connected is really expressed, in עבירה it's just expressed in a negative way.

Ancient of Days and Pure Pleasure 2:58

שנושא עון כולי, that He forgives sin. ומכל שכן כשאנו מגיעים לבחינת ג' רישין דעתיק יומין, and how much more so when we connect to the ג' רישין of עתיק יומין שבלתי מלובש בנאצלים, that it's not at all clothed in נאצלים, that there it's just עצם connection to the אידן, there that totally beyond any type of thing that we do or don't do. הוא בבחינת העונג כמו שהוא בעצמותו שעדיין לא נולד הימנו רצון כלל.

This is just the עצם תענוג before it's related to anything outside, which makes a רצון. רק עשוי להיות הימנו כח רצון כולי, which is the מקור which cause every רצון. That's like the ענין of the יחידה of a איד the way it's connected to God בעצם. ונחשב מעצמות התענוג הפשוט הכללי, שהוא בבחינת מקור כל התענוגים שבעצמות אין סוף. On a person, it's the it's like the the soul before it comes in at all.

וכמו שכתוב כי עמך מקור חיים, "With You is the source of life," מקור כל התענוגים שברצון קדום כולי, this is the source of everything that comes in the רצון קדום, עתיקא דעתיקין, it's called עתיק of all עתיק's, וכולא סתימא כולי. ונקרא עתיק יומין, and and in general, pleasure is called עתיק יומין, כמו שכתוב בדניאל ועתיק יומין יתיב כולי, "The Ancient of Days sat." מלשון זקנה means old age, שהוא בבחינת נצחיות דעצמות אין סוף.

This is the ענין that the עצמות אין סוף is beyond changing, which the ענין of the ענין of change is time. And this the ענין that עצמות אין סוף is able is beyond all the the ענין that it's totally beyond all forms and change means that it can come into anything, and so therefore, no matter what will change, it will still be there. That's the ענין that the עצם is eternal.

Infinite Time and the Limits of Finite Creation 4:24

So when it comes, it's really higher than time, but when it comes into time, it becomes infinite. כשבא ומאיר למטה בהשתלשלות נקרא בכוח כולי, then it's called infinite. אבל בעצמותו ממש, מי איכא זקנה, then it says, קמי הקדוש ברוך הוא, is there any age? How can you say that He's old? Because it's above time. כמו שמבואר במקום אחר בענין ועד בחילופי אתוון דאחד, that ועד, forever, eternal, is is like a חילוף of אחד, of that since השם's אחדות is totally unified and beyond any type of division, therefore it's it's the עצם is higher than everything, therefore it can come into anything and and no changes in time can affect it or or so therefore it's infinite.

והאחד פשוט עצמי, שעצמותו אינסוף שלמעלה מן הזמן, דימי קדם וכו', כשמאיר בזמן, אז הזמן גם כן נצחי וכו'. So then, then the time itself becomes infinite. Normally it's impossible to have something that's made up of finite parts, time is made up of finite parts of seconds and hours and days and years, so how could you have it go on forever?

So in other words, if you would take like let's say you're going to take a bunch of Cheerios and you'll start putting them next to each other, and you're going to keep adding, you'll never get to an infinity.

Because to no matter how big of a number you get, since you're starting with finite finite parts, relative to an infinity, they're all like zeros. So it's like if you would add zeros, you would never get anywhere.

So there, so it's impossible if you're starting from a finite power to build something up until it's infinite. But if you'll take something like in geometry, if you'll take points, points have no space, they're zero-dimensional. So if you take a bunch of points and start making them, putting them next to each other, you would never get a line, or even a line segment, you'd never get any length, because they're all infinitely small.

So you'll never get anywhere, they're zeros. But if you take a line, you automatically, that line automatically is סובל infinite points. That's what they say the way they define a line is an infinite series of points. Because really it's something that's higher than than the whole ענין of points, and therefore when it comes in, it makes it in a way of infinite and that's it makes it infinite.

Same thing, really it's impossible to have time be infinite. Like it talks about in, חקירה people talk about it, the צמח צדק talks about a little bit. But that's if you're if you're starting, in other words, the reason, it's not really true, really you can have infinite time, the רבי talks about in a שיחה, but it's like a ממה נפשך. If you're going to talk from humans from human intellect and you're starting with the limitations of the world, then it's impossible to have infinite time, and so therefore the proof, the ענין is, therefore there must have been a certain time when the world started, when it was created.

That's the ענין of the proof. If you're going to say that it that it's infinite, then you must admit that it's coming from a miraculous higher reality, which is just which is able to give our reality an infinite being, and then again you must admit that there's a God that made it. So,

that's the ענין over there, but here he's saying this the actual מציאות, is that it comes in, therefore makes it נצחי. ואז נקרא עתיק יומין וכו', then it's called עתיק יומין, לשון זקנה, when it when it comes in, because the מדות of עתיק are called עתיק יומין. The עצם of עתיק is just called plain עתיק, that it's totally removed from anything, it doesn't, it's not like it's infinite time, infinite יומין, it's just עתיק, it's just separate.

And then, and in עתיק יומין is the way that with that it already relates to בריאה, that השם already gets like a תענוג, that there is already an אלוקות within creation, but then it makes the creation itself godly and infinite.

וד"ל.