Part 2 · Chapter 11

All Sefirot Included in Upper Purity 0:00

וכמו כן במדה זו ולזו, in the same way with another מדה, כמו מדת הגבורה, like the מדה of גבורה, of severity, of judgment, of limitation, או הנצח, or the מדה of victory, of conquering, of enduring, overcoming obstacles, והתפארת, and of beauty, וכהאי גוונא, and the like, הכל הוא כלול בעצמיות

האין סוף שנקרא טהירו עילאה. All of these are included in the self, the essence of the אין סוף, which is called the upper purity.

In other words, that God inherently has the ability of גבורה, that He is a גבור, that He can He can limit things and He can hide His His light, to make a צמצום and everything, or נצח, that He that that even with any changes, and any type of צמצום and השתלשלות that He makes, He still endures and His light can still shine there, and that's the idea of נצח, that like even by like the lowest place and everything that there's still the גילוי of God is still there.

And the idea of תפארת, of beauty, just like something that's beautiful is not something that's all one color, but something that puts together many colors, and opposite colors, so the same way, the idea of תפארת, of beauty, is Hashem's ability to put together opposites, like we see that Hashem puts together the soul and the body, which the soul is an eternal spiritual thing, a spiritual being, and the body is a limited physical being, and they're opposites.

And Hashem puts them together until they become like one thing. And similarly, we see that that there's the idea of being למעלה מן הטבע, higher than nature, and then there's the idea of the limitations of time and space, of nature, and Hashem puts them together in different ways like, especially like the ארון in the בית המקדש, that it that the ארון אינו מן המדה, that even though on the one hand the ארון took up space, at the same time it didn't take up space, that if you would measure the ארון, it would measure two and a half אמות, and the קדש קדשים was ten אמות, but if you'd measure from the side of the ארון to the wall of the קדש קדשים and the other side of the ארון to the other wall, and you added it together, you would get five אמות on each side.

Paradox of the Holy Ark's Dimensions 2:06

It did not take up two and a half אמות. And there's all different examples. וכהאי גוונא, and the like, with all the other ספירות, the same thing applies to all the other ספירות. הכל הוא כלול בעצמיות האין סוף,

all of the ten ספירות are all included in the essence and the self of the אין סוף, שנקרא טהירו עילאה, which is called the upper purity.

Understanding Upper vs Lower Purity 3:15

And the reason that it's called the upper purity, the idea of pure means like pure oil, that it's only one thing, it's only oil.

So the idea here is that it's pure, that it's only God, that you see only a revelation of God. The lower purity is the way that you see something separate from God as revealing Him, but you still see it as all as being revealing Him. But here you don't even see it as being something separate from God. That's why it's called the upper purity. והוא שנקרא יחידה, יחיד, and this is what is called יחיד, alone, single, שלמעלה מאחד פשוט וכולי, which is higher than אחד.

That this is where you see that there's just God, and He is God, and because of what He is, He inherently He essentially He's the essence of all possible existence, and He inherently includes, because of what He is, the ten ספירות. But not that you see the ten ספירות there as any type of an existence at all. You just see God. And because you know what God is, you know His essence, automatically you know, if you're God, you know that God can do חסד, and God can do חכמה, and God can do גבורה, and נצח, and הוד, not because you know those things, that you're thinking about חסד and גבורה, no, you just know if you know what it means to be an אויבערשטער, automatically you know that He can do anything, including these things.

שלמעלה מאחד פשוט וכולי, which is higher than a simple אחד, a simple like unity, simple one, which already has recognizes parts. Right, the unity of parts. עד בחינת מידת המלוכה בעצמות אור אין סוף, until there's even the מידה of מלוכה, the attribute of kingship, in the עצמות of the infinite light, שנקרא מלכות דאין סוף, which is called מלכות of אין סוף. That there is even in the עצמות אין סוף, there's even the attribute of kingship, which is called kingship of אין סוף, מלכות of אין סוף.

גם הוא כלול בבחינת היולי העצמי דעצמות אור אין סוף, that even this, even the attribute of מלכות, is included in the the self-היולי, the the the essential power of the עצמות אור אין סוף, of the essence of the infinite light.

The Infinite Nature of Kingship 5:48

Why is this a חידוש? Why is it stressed this, that even מלכות is there? Because the idea of מלכות, like it's going to explain later in the book, is the idea of having pleasure specifically from others, from something outside from you.

The the idea of מלכות comes mainly from people praising you and being מבטל themselves to you, of placing themselves under you, and that gives you the desire and the pleasure of being on top of them. But it relates specifically to others, to something outside of you. That you you might think that that is missing from the the עצמות אור אין סוף, because that already relates to something separate.

But he says no, that God can do anything, and if He wants to, He can also have pleasure from something separate from Him, which is the idea of being a king. That His pleasure comes specifically from other people listening to what He tells them to do.

The fact that you went and you put on תפילין this morning, like God gets pleasure from that specifically, that He told you to do it, and not not just that He told you to do it, but that you went and you actually listened and did it, and that's what gives Him His pleasure.

So that ability is also in the עצמות אור אין סוף, שהוא בבחינת אין סוף ממש, and it is completely infinite, just like all the other powers are infinite. וכמו שחפץ חסד בבחינת אין סוף ממש בעצמות, הרי חכמתו אין סוף, just like God's desire for kindness is infinite in in in him in His essence, or that we say that to His wisdom there's no end, that His wisdom is אין סוף, His חכמה is אין סוף, כך מידת התנשאות, so too the attribute of leadership, of being above, raised above other others, שכלול בעצמות אור אין סוף, which is included in the essence of the infinite light, הוא בבחינת אין סוף, it is also infinite.

What do we mean that it's infinite? That means that not only can God decide that He's going to care and get pleasure from us doing something, but He can care infinitely, and give infinite importance to the smallest thing, so that even the tiniest little דיוק, that if you do the that that if you do the מצוה like this, it's כשר, and if you do it like that, it's not כשר, you say, what does God care?

The answer is that He decided that He wants to be a king, and that He wants us to listen to Him, and it makes the world of a difference, because He gives infinite importance to even the smallest little thing, because His attribute of מלכות is infinite, and so when He If God decides to care, it's true that He doesn't have to care, but if He decides to care, nobody can care like He can.

Precision in Mitzvah Observance 8:45

And that's why it's so important that the the the מצוות, and specifically the דיוקים, they have to be done according to הלכה. And a person can do everything right, and he is putting on תפילין, and everything's perfect, except that one of the letters is missing a little drop, or there's a little hole right next to it, you know, between the ink and the parchment or something, some little tiny thing of all the letters of the in the, you know, in the תפילין, and everything else is perfect, the בתים are perfect and the רצועות are perfect and everything, but that little drop off, oh, that's it, it's nothing.

Or even if the the the תפילין themselves are perfectly good, but he puts the תפילין a little bit the wrong place in his arm, it's nothing, it's like he didn't put them on. And it's all in a way of אין סוף.

Even though really all of the מידות are כלול in the אין סוף, we stress here חסד and and מלכות, because the idea of חסד is the source of creating the world, that the world was first created in a way of pure kindness, because there was nobody there, but the real פנימיות of the רצון was for מלכות, that God wanted to be king over the Jews, and also the the גוים doing the שבע מצוות.

And This רצון to be king, that we should do the מצוות, and make a דירה בתחתונים, was the real inner רצון that השם wanted, gets תענוג from us doing something. That's like an extra תענוג that that wasn't there when the world was just created in a way of חסד.

And so these are the two things: the way the world is just מצד itself, without the תורה ומצוות, which is from חסד, and the way that it is in the פנימיות, which is from the thing of מלכות, which is the the idea of תורה ומצוות. So these are the main מדות that relate to the whole world.

So now this מדה of מלכות, of התנשאות, we say וכולם מ-יוד, it also includes ten ספירות, בהעלם העצמות, the way that it's in the concealment of God's essence, שהוא בחינת הרצון והתענוג בחכמה ומדות שבמדות המלוכה, which this is the desire, and the pleasure, and the wisdom, and the emotions of the attribute of kingship.

So everything is already included there, and this is the source of like all the מצוות and the חכמה of the תורה and everything that relates to the מצוות. That included in this essential thing that God is king is automatically all of these things that if He's going to be king, what kind of a kingship did He want to be over? That He wants to be king over the Jews, במי נמלך, who should I rule over, בנשמותן של צדיקים, and what kind of מצוות He's going to want to give them, and everything like that.

That just like we say that that the kind person, because he's kind, he knows what kindness is, he knows the essence of kindness, so automatically he knows how to be kind with all the details, how the חכמה should be kind, and how the בינה should be kind, and how the מדות should be kind.

All the details aren't like separate things. The same thing here, that this, that God wants to be king, all automatically included in that is the thing of how the רצון to be king is, and and the way the תענוג to be king is, and the way the שכל of being a king is, and the way that the מדות of being a king, everything, how God is going to be a king is all already included there.

He could do it in different ways, but it's always going to come out in certain ways that there is a certain thing of being a king.