Chapter 34 · Part 8 Chapters 34 to End

Two Emanation Levels: Israel and Jacob Explained 0:00

34. והנה בבחינת זו דאצילות יש ב' מדרגות הנקראים ישראל ויעקב כידוע. וביאור פרטי המדרגות שבזה. הנה תחלה יש להבין בטעם קריאת שם ישראל כי שרית עם אלקים כו'.

והוא שם מ"ה שמברר ושולט על שם ב"ן כו'. כולו. כי בחכמה אתברירו. So this is the מדות על פי שכל, in other words. בכח הדעת לברר. כולו, האיש דרכו לכבוש כו'. וביאור הדברים.

Distinguishing Israel Sabba and Israel Zeuta 0:50

הנה תחלה יש להבין ההפרש בין ישראל סבא לישראל זוטא. שבחינת המדות שבחכמה עצמה נקראים ישראל סבא. ויש בזה ב' מדרגות. האחד, מדות שבאור אבא, means ישראל סבא in חכמה, והב', מדות שבחכמה סתימאה, that's the פנימיות of ישראל סבא. והוא הנקרא אדם קדמאה בלשון הזהר. And this not א"ק. This is the upper, the upper ישראל סבא. וזה שנאמר מה שמו ומה שם בנו. And again, you notice that where it says מה שמו ומה שם בנו, he applied it somewhere in this book, he applies it on א"ק and אריך, and then before he was applying it on אריך and...

זעיר אנפין. ...זעיר אנפין. And now it's again, he's applying it to, again it's it's really אריך and זעיר אנפין, but more in detail. In other words, ישראל סבא in אריך, and זעיר אנפין, meaning really the מדות of חכמה, how they come into the מדות of זעיר אנפין when it's called ישראל, not when it's called יעקב. Can I just talk to Yosef a moment? Yeah. Ja, nu. ובחינת המדות שלמטה מן החכמה נקרא נקרא ישראל זוטא, כי הם מבחינת קטנות.

ואף שבאים מבחינת הצמצום וההעלם עיקר עצם השכל, רק מה שהכלי חיצוניות דנצח והוד דאבא ממשיך להוליד ולהוציא שכל לחסד ואהבה נקרא חסד זוטא כו'. And this was explained before, like in chapters 25 and onwards, about the three levels in חכמה, how it comes out. וכמשל טיפה במוח האב כו'. אך נאמר מה שם בנו, שהוא ישראל זוטא שנמשך לו מטיפת אבא כו' כידוע. In other words, it comes from

from טיפת אבא, which in טיפת אבא there's included two ענינים. One is the the ישראל סבא in in חכמה itself, and one is ישראל סבא in חכמה סתימאה. והנה מבחינת נה"י דאבא נמשך נה"י בנה"י דאימא, שהיא בחינת השפעת והשפלת ההשגה והטעם למדות החסד כו', אך בחינת נה"י דאימא מסתלקין בשעת פעולת גילוי התפעלות מדות האהבה. כנראה כהאי גוונא כנראה בחוש. But not not נה"י דאבא. שמתקצר ומסתלק הטעם והשכל בשעת התפעלות המדה.

Father’s and Mother’s Spiritual Influences (נה"י) 3:27

The actual logical טעם of and the whole התבוננות goes away

at the time that the מדה is מתפעל, but not נה"י דאבא. In other words, the old the the external thing of the overview of the thing is does go through.

והוא ענין וירא ישראל את העבודה כולו שהיה קיים התבוננות נצח והוד, in which they have... That means like what he's being מתפעל about. The general idea he still has. Right, of what he's being מתפעל about. Yeah, that this guy did a bad thing to me. Right. That's that's נה"י of אבא. In other words, like like why like if you ask the guy, why are you mad, at the time that he's actually mad, now now actually, I mean, he could call, he could go back and and and start thinking about all the פרטים.

him. But at the time that he's actually mad, all the פרטים kind of fade away. The פרטים are not really there. But, but the כלל is there. Right, okay. He's a bad guy. What do you mean, why am I mad? This this this a bad guy who did a bad thing to me. Right. That is there. Means the the and, okay, but that's only the very חיצוניות of the כלל.

Right. But the פרטים are totally gone, even the חיצוניות of the פרטים. Right. Like, you know, what what did he do to you? Right. So, the נה״י of In order for him to tell you what he did to him, he'd have to stop and think about it. He would have to stop getting mad. Right.

But while he's actually mad While he's actually mad, the פרטים are gone. Right, okay. The נה״י of אימא is gone. Right. But נה״י of אבא is there. Even while he's actually mad, he can tell you that the guy did a bad thing to me. What do you mean, why am I mad?

So, the נה״י of אבא is still there. Right. And this is why also in physical actuality, the in women their thighs, their legs get cold. That's why they give them hot blankets at the time of birth, שנסתלקו נה״י הראשונים ונמשכו נה״י חדשים וכולי כמו שמבואר במקום אחר. That the first נה״י of בינה are gone, and the second נה״י, דגופא דז״א, comes through.

ונקרא בבחינת בקיעת יסוד דאימא להוליד המידות. It goes through יסוד of אימא, means the connection of בינה into the מידות. It has to you have to sort of break through it, and it's not really the the actual פרטים of all the reasons are gone.

להוליד המידות, ותחילה כולה אהבה בהעלם מכוסה בשכל כעובר במעי אמו. But originally the the the אהבה or the יראה, the love and the fear,

is actually included in the logic. But the but it's it's totally hidden. It's included in the פרטים

and in the logic of the thing. אבל אחר שנולדו המידות,

הרי הם כלולים מחסדים דאבא וגבורות דאימא בכללות ופרטות שלהם, הרי יש בזה ג׳ מדרגות. And then they're made up from the חסדים of אבא and גבורות of אימא in general and in particular, that's what they're made up from. But really there is three מדרגות: בחינת מוחין דיניקה, בחינת מוחין דגדלות ראשון דאימא, וגדלות שני דאבא וכולי כידוע.

And you'll see later he tells you four, four levels, not not three levels, because in אבא there is also פנימיות אבא, which is also פנימיות אימא. That's the fourth level, it includes פנימיות אבא and אימא, which is all comes from the inner ישראל סבא.

And we're going to have to stop over here soon, and now now it's a whole big a whole big ענין. But the basic thing is now the the ענינים of the גדלות המוחין from there's מוחין דיניקה, There's a מוחין דיניקה and the מוחין the גדלות ראשון דאימא and גדלות שני דאבא. And then there the the after that there's another level, which the basic levels are at at six, at nine, at 13, and at 20.

Developmental Stages: Ages Six, Nine, Thirteen, Twenty 8:35

Right. Six years, nine years, 13 years, and 20 years. And within those it also breaks down. Yeah, it breaks down. Not only that, it's not that exactly at six years old all of a sudden, poof, but really it means from one to six is מוחין דיניקה. Right. At six to nine starts it's not that all of a sudden, poof, he's got מוחין דאימא, it starts the second process.

It starts the second part, from six to nine. From nine to 13 starts the the מוחין the the אבא, and by the time he's 13, he's already considered to have the גדלות מוחין דאבא. That's why he's a בר מצוה.

But they really are not really fully in. They're they're in as far as חב״ד. And it's only by the time it's it's of of 20 that it's called כתר חב״ד.

And at that time it says by the time that he's 20, he can he can buy and sell in his father's property.

But like this is a whole big ענין. It's not it's not a matter of just another 10 minutes. A matter of to really go through it, we're going to have to really get into it. Right, okay. So, We can turn off the tape. Yeah, you can turn והנה בבחינת זו ד דאצילות יש ב' מדרגות הנקרא ישראל ויעקב כי ידוע ביאור פרטי המדרגות שבזה. הנה תחילה יש להבין בטעם קריאת שם ישראל כי שרית עם אלקים כו' והוא שם מ"ה שמעורר שררת השם ב"ן כו' כי בחכמה יש ברירו וכח הדק לברר כו' איש דרכו לכבוש כו' וביאור הדברים הנה תחילה יש להבין ההפרש בין ישראל סבא לישראל זוטא שבחינת המדות שבחכמה עצמה נקראין ישראל סבא.

ויש בזה ב' מדרגות: א' מדות שבאר אבא והב' מדות שבחכמה סתימאה והוא הנקרא אדם קדמאה בלשון הזהר. וזהו שנאמר מה שמו ומה שם בנו. ובחינת המדות שלמטה מן החכמה נקראין בחינת ישראל זוטא כי הם בבחינת קטנות. It seems like he's saying מה שמו ומה שם בנו, what he says before here is going on ישראל סבא in חכמה סתימאה and ישראל סבא in חכמה. But it also applies ישראל סבא in חכמה and and ישראל זוטא.

מה שמו מה שם בנו כו' ובחינת המדות שלמטה מן החכמה נקרא ישראל זוטא כי הם בבחינת קטנות לאחר שהם באים בבחינת הצמצום והעלם עיקר עצם השכל רק מה שהכלי חיצוניות נצח והוד דאבא ממשיך להוליד ולהמציא שכל לחסד דאבא נקרא חסד זוטא.

וכמשל טיפה ממוח האב כו' כך נאמר מה שם בנו שהוא ישראל זוטא שנמשך לו מטיפת אבא כו' וכנודע. והנה מבחינת נה"י דאבא נמשך בנה"י דאימא שהוא בחינת השפעת והשפלת השגה וטעם למידות דחסד כו' And this is going דווקא through תבונה, אימא תתאה, and this this relates to what it says in chapter two. שהוא בחינת השפעת והשפלת השגה וטעם למידות דחסד כו' אך בחינת נה"י דאימא מסתלקין בשעת תולדות גילוי התפעלות מידות האהבה וכהאי גוונא כנראה בחוש שמתקצר ומסתלק הטעם והשכל בשעת התפעלות המידה.

והוא ענין ריקון הלבינים כו' שהירכים מצטננים בשעת לידה שנסתלקו נה"י הראשונים נמשכים נה"י חדשים כו' כמו שמבואר במקום אחר. Just a בחינה, in other words, just a בחינה, it's not the real חיצוניות of the actual שכל, but it's a חיצוניות of a חיצוניות, it's just a בחינה.

ונקרא בחינת בקיעת יסוד דאימא להוליד המידה. ותחילה כלולה האהבה בהעלם מכוסה בשכל כעובר במעי אמו. In other words, in the intellect is inherent the מידה. אבל לאחר שנולדו המידות כו' הרי הם כלולים מחסדים דאבא וגבורות דאימא בכללות ופרטות שלהם, הרי יש בזה ג' מדרגות: בחינת מוחין דיניקה, בחינת מוחין דגדלות ראשון דאימא, וגדלות שני דאבא כו' כידוע. וביאור The כו' by the way is there's a fourth level.

וביאור הדברים, בהיות ידוע שהמידות הן בבחינת עיבור תלת גו תלת. In other words, חב"ד inside of חג"ת and חג"ת inside of נה"י. And that's like a עובר that inside of his inside of the mother it's called a fetal position, that his head is between his knees. In other words, the חב"ד is in the נה"י. דהיינו רק חיצוניות נה"י, ובהם כלול בהעלם חב"ד וחג"ת. In other words, even though the only thing that comes over to the מדות is a בחינה, nonetheless it's hidden in it the whole Yeah, hold on for a minute.

Hello? Yeah. Yeah. Okay, so it's three inside of three, so that the only מוחין that's in the מידות is in נה"י, and even that's a חיצוניות נה"י, but really is hidden inside of it really the whole שכל. Right.

Now, where are we? דהיינו רק חיצוניות נה"י ובהם כלול בהעלם חב"ד וחג"ת. Right. It's not just נה"י, it's ממש חיצוניות נה"י. ובהם כלול בהעלם חב"ד וחג"ת כו' והוא רק בחינת טביעות המדות כו'. The טבע, טבע means like like a מטבע, a stamp.

Right. And it's the same like טבעו, like they drowned. It means sinking. Right. It's only the sinking in, a טבע means it sinks in. It's like that's what's stamped in. It's a it's a stamp. Right. You know, so the only thing is the טבע, the טבעיות המדות, meaning just the stamp of Huh? Embedded?

Or like embed? Yeah, embed, but it's basically the the It's it's like a stamp. It means that that I'm not exactly sure what word to use. I like stamp because means that that the מדה is just stamped over from the from the שכל. But it's only the חיצוניות The very חיצוניות of the שכל is stamped into the מדה, the final ובכן. Like just I'm I I like him or I don't like him.

That's it. You know what it means a stamp, like later on it'll say like a a חותם מפותח, you know, that the the the things are stamped over and over and over again from one level to another. Right. You know, it's like And it's like a stamp, like this book, for instance. The original way they did books, it was like stamped on with letters, like a stamp, you know.

Right. You know, like the stamp that you do with a bank, you know, people have a stamp, instead of signing the back of a check, they just stamp it.

Right. And that has letters that stick out. And basically the letters of the שכל are sticking out, but only the letters of the נה״י stick out, and they stamp the מדה.

So all the מדה knows, basically, when when it's a מדה of קטנות, the מדה just knows: I'm happy or I'm sad or I like him or I hate him, stuff like that. Right. That's That's the טבעיות המדות. That's the טבעיות of the מדות. וביניקה מתגדלין להיות בהבנה לקבל מוחין. בהכנה it says here. Oh, בהכנה, right. בהכנה לקבל מוחין. With יניקה is they grow to become just prepared to receive some מוחין.

In other words, that the מדה will not just go directly according to the טבעיות of the מדה where he'll get mad immediately, but he'll think before he acts, or not just before he acts, but finally he'll be able to think before the מדה actually takes shape.

וזהו כמו התינוק שמתגדל איבריו ממיניקת חלב אמו כידוע, עד שבהיותו בן ו׳ שנים.

And that's יניקה. Slowly slowly as a baby grows you see that when when he's when he's a little baby, it's just like an instant טבעיות המדות, and that that means the natural it's the natural מדה. Right. And and and it's not a סתירה, natural מדה or a stamped מדה, in Hebrew it means the same thing really. In other words, there's a natural מדה that's stamped into him, like when he's when he's hungry he starts shouting.

Natural versus Stamped Character Traits 18:33

If you say goochie-goochie to him, he starts laughing.

And he's happy. If you talk to him, he's happy, and whatever. If another kid takes his toy, then he gets mad. And that's as far as the שכל goes. I mean the thing is, there has to be a שכל. He has to He knows, I mean, there's in the שכל there's an הבנה that he wanted this toy and the other kid took away the toy, so therefore he's mad.

Right. That's a logical הבנה, with also a logical a חכמה, which is higher than logic, of holding the whole incident in his mind.

Not only that, he also has like what it says, that memory is from חכמה, meaning that you remember from one incident to another.

So that the next time, after a few times, if this kid keeps taking the toys away from him, the next time he'll hate him already before he takes the toy.

Right. You know what I mean? Yeah. Which that's not That's not an analysis of the case today, That's from the overview of the whole thing to say, oh, I know this guy.

Right. You know. So, but it's it's in a very big צמצום. The מוח is just in a very big צמצום that all it awakens is is the טבעיות המדות, the natural מדה that's already there.

In other words, if he wants a lollipop and you don't give it to him, he'll get mad. And you can't tell him it's bad for your teeth and nothing like that, because there's not there's not enough שכל for that.

Right. Until he's six years old, and you see by the time he's six years old, that's why it's around six years old that kids start school,

Child Development: From Instinct to Conduct at Six 20:42

because by that time יש במדותיו מוחין בצמצום, אך מבחינת הטעם ושכל לנהוג בכל דרכיו, ולא מדות טבעיות כבהמה לבד כו׳. At that point, you can already explain to him that he shouldn't piss on the carpet.

Which to a dog you can't really explain that. To a dog A dog doesn't piss on the carpet cuz you'll hit him or something. Right. It's a training. It's not really an You didn't really explain to the dog why it's bad that, you know, if you keep pissing on the carpet, the carpet will get ruined.

So, a little kid that's six years old, you can already explain certain things, or you can explain to him that like like to a dog, you can explain not to attack certain people because they're our friends and stuff like that, but that's not really an explanation. It's really just the מדות themselves are handled with love and fear. Right. He sees that you love this guy, so he also loves this guy.

And he knows that if he does a certain thing you'll get mad, so therefore he doesn't do it, but not that he actually understands why, an actual reason.

But to a little kid six years old, you can already explain certain reasons, but it's not a real שכל. It's just a שכל for the מדות themselves.

Right. בצמצום אך מבחינת הטעם ושכל לנהוג בכל דרכיו. In other words, only to have his הנהגה, so you can already already have an הנהגה of like, what do you call it? הנהגה is how do you say that in English? How to do things. Yeah, but it's what do you call that in English? Conduct. Conduct, right. You can already expect a certain conduct from him.

ולא מדות טבעיות כבהמה לבד. It's not just natural מדות like a בהמה. עד היותו בן ט׳, at the time that he's nine years old, שאז ראוי להוליד, שאז הוא בחינת גדלות המוחין יותר.

In other words, from six to nine is the מדות, the גדלות ראשון דאימא, where it goes according to an explanation. Where you explain to him that, you know, if you go if everybody goes around hitting everybody, you know, then they'll hit you back or whatever you want to explain to him, it's an explanation. So that's pure בינה. By the time that nine, that thing from zero to six is מוחין דיניקה, from six to nine is the מוחין of of בינה are growing, until where he's nine, שאז ראוי להוליד means there's already where the חכמה kicks kicks in.

Right. שאז הוא בחינת גדלות המוחין יותר, דהיינו יותר מכפי מה שצריך למדות לבד.

וגם in other words, that that it's already more than just an analysis of what the מדות needs, but here already at nine years old, he can already start thinking about in general what it's all about and stuff like that, an ענין of, in ענינים of חכמה.

Now this doesn't mean that by some kids they might be able to do it at six. Right. This is just in general. Right. Like it said about אברהם אבינו that he started at three, right? Yeah. He started thinking about what's what's going on in the world at three years old,

because he had a גדלות המוחין more than a normal person. But this is in general, and it's not like, okay, today he is six years old, it's his birthday, so now, poof, he has מוחין of בינה. It's not, it's a process.

Right. And not only that, there's some people that are 70 years old and they didn't they didn't get to be the six years old yet. Right. They're like a בהמה. Yeah. They have מוחין, the מוחין טבעיות like a בהמה, and then there's other people where the whole מוחין in terms of the הנהגה is just how to get their way. Right.

In other words, they're nice to people not because they understand that there's really an ענין of of niceness, but just because

they want to sell a product. Right. And that's why they're nice. So, wait a minute. Okay. So so these ages doesn't mean exactly. You can have much older people who only reach to six or nine, and you can have a much younger person who's already reached to the thing what he calls here 20.

And as a matter of fact, what he calls here 20,

if you look around in 99.9% of the people, you won't find it. As a matter of fact, in most I would say that in in in the majority of people, the most you have is up to nine.

Because at nine, you're already starting to think about what is what is it all about? You know what I'm talking about? Right. Yeah. At nine it means Huh? I know exactly what you're saying. Yeah, at nine you're already starting to think what it's all about. It's an ענין of חכמה already. And really, in our world, he's talking about in in an ideal a kid who's growing up in a פרום family with with studying תורה properly and stuff like that.

Right. But in our world, most people, I would say, are somewhere between six and nine. Right. Maybe maybe even between zero and six. Because even the six, six means there's a total הנהגה על פי שכל. Right. That's what six means. There's a גדלות of בינה.

That that not that it's actually על פי שכל that you know that it's a good thing to do על פי שכל, that therefore you're doing the good thing, but על פי שכל of, hey, this is going to come back and haunt me. You know, what what goes around comes around. If I go and I'm I'm I'm mean to people, and if I if I get drunk and beat up my family, so you notice that in our world, most people There's there's a there's a great amount of people that that aren't even six years old according to this.

Right. And at most, I would say that the most most people, maybe they reached up to nine, and up to 13 you won't find too many, except that like you say, so how come everybody's בר מצוה? He says, but really the the thing is that they they do have the ability.

As far as from the כלים, the the כלים of their brains do grow up, but in a way that they really don't have that emotional maturity. They really don't.

Right. So, till nine when he's ראוי להוליד. In other words, ראוי להוליד new מחשבות on his own. In other words, not only that his his mother and father told him that it's not nice to act like that, but he'll think for himself of what's what is really proper and stuff like that. Right. More than just he needs for the מדות. He'll think more than just what he needs for the מדות.

וגם יכול להיות התהוות המדה רק מצד השכל והטעם. And there could also be the actual מדה, not Before, by the by by the six years old, the מדה is not according to the שכל והטעם. The action is according to שכל והטעם. In other words, it's not that he stops being mad because it's not nice to be mad. He's still mad, but he knows that if you hit, there might be some problems.

Or if you go and rob a bank, you'll get arrested. Right. You know? But here, it's there there can be a beginning of the התהוות המדה מצד השכל והטעם, כשיחייב השכל לאהוב ולהיפך, because it's a חובת הגוף, an obligation that the individual took upon himself, and therefore you're מחייב it, and therefore it's משום מזיק. So maybe that's why רבי שמעון בן אלעזר holds it's דאורייתא, because he holds דינא דגרמי is דאורייתא, and מזיק is דאורייתא, so that's why it's דאורייתא.

Definition of חובת הגוף as דאורייתא 29:46

Then the גמרא says: wait a second. So if according to רבי מאיר דינא דגרמי is דאורייתא, then why over here does he say that רבי מאיר holds היזק שאינו ניכר לאו שמיה היזק? Why don't you say היזק שאינו ניכר שמיה היזק, he should be חייב מדאורייתא? And it's only קנסא, he's only חייב because of a קנס. Why don't you say it's דאורייתא? And the גמרא says: wait a second, תקשי לך איהו גופיה!

Questioning the source of רבי מאיר’s קנס ruling 31:01

You could have asked on רבי שמעון בן אלעזר itself! Because רבי שמעון בן אלעזר, does רבי שמעון בן אלעזר say that he's חייב? He says מדרבי מאיר! In other words, he's quoting רבי מאיר! So you don't even have to ask on רבי מאיר, you could ask on רבי שמעון בן אלעזר! How could רבי שמעון בן אלעזר say that רבי מאיר holds he's חייב מדאורייתא, when we know רבי מאיר holds that היזק שאינו ניכר לאו שמיה היזק?

That's what the גמרא's asking. Says the גמרא: no, רבי מאיר קנסא קאמר. And the reason why he made a קנס is כדי שלא יהא כל אחד ואחד הולך ומטמא טהרותיו של חבירו ואומר פטור אני. That's why he made a קנס. In other words, because otherwise everybody would be going and being מטמא each other's טהרות and saying פטור אני. So that's why they made a קנס. So the גמרא says: ומי אמר רבי מאיר קנסא קאמר?

Purpose of the קנס to prevent communal impurity 32:03

Did רבי מאיר really say it's a קנס? והתנן: מחיצת הכרם שנפרצה, אומר לו גדור. נפרצה, אומר לו גדור. נתייאש הימנה ולא גדרה, הרי זה קידש, וחייב באחריותה. And we ask: מאי הרי זה קידש? What does it mean הרי זה קידש? אמר רבי זירא: אסור,