Chapter 35 · Part 8 Chapters 34 to End

הוד as the Final Measure 0:02

The ענין of הוד in general is the end of the מדות basically. You know, יסוד and מלכות is is more in terms of giving it over to somebody else, but the עצם המדות, right, is from חסד to הוד. Right. And the end of the מדות is הוד, meaning that it's only in a way of a הודאה what the מדה should be.

Right. And that's how it is already in the world, that the whole thing of the הודאה, even by Jews, you know, they already have it backwards.

Right. Like they think like if you ask somebody, you know, like like like that if you tell somebody we should go out and kill all the damn Arabs, they'll say, "Oh no, Judaism doesn't say that!" Right. "Judaism is a religion of love." Right. And that's not true.

Right. Judaism basically says if if if you if you try to make peace with the enemy and and it doesn't work, you go and kill them. Right. That's what it says.

Applying שכל to Enemies: גבורה vs חסד 1:15

And על פי שכל, like we discussed before, that על פי שכל, when the מדות על פי שכל, the מדות of תיקון, not the מדות of תוהו, then your your enemy, even even if you're איש חסד, your enemy who does all kinds of bad things to you, you come up with a with a שכל of גבורה on him, right, not of חסד. And yet, in the in the הודאה, like people think there's certain things that like you have to save the butterflies, right, I'm not saying you should kill the butterflies, but you know like like sometimes it gets carried to ridiculous lengths.

Because because the הודאה is already totally the הודאה is already running by itself. Right. You know? Why? So how can the and and this is also where the חשמל is coming from, the חשמל starts in בינה.

But then, by the time the חשמל is down to the level of הוד, since the הוד is totally disconnected from the original שכל,

the the letters of the הודאה, how it was originally connected to the שכל, can can run off. Right. And this is what it means, where are we, yeah, כמו ותקע כף ירך יעקב,

שנגע בנצח, בגיד הנשה. That the נצח, this the the angel of עשו, which is the שטן, what he can do is he can remove the נצח and therefore also the הוד.

So that what a person's נצח and הוד, what he wants to do in actuality, the final התפעלות המדה in actuality is totally removed from the original inner שכל, עד שמקבלים החיצונים משם, till the external powers can receive from there. כמו שמבואר בזהר בענין ירך סוטה. This also says זהר this about the ירך סוטה, that that's where it starts, and the the water goes down to to the ירך first.

Why? Because the ירך is already totally disconnected. והיינו הטעם גם כן דחסד וגבורה עצמן, and this is also the reason in the חסד and גבורה itself, even the חסד and גבורה really, not to the same extent as נצח and הוד, but really even חסד and גבורה itself, ממש the love and the fear, can also become totally disconnected. כמו שמבואר, כמו שנאמר, אברהם יצא ממנו ישמעאל,

מסטרא דפסולת דחסדים, that that in the חסדים can be a פסולת where becomes the חסד of ישמעאל. וכן ב ויצחק יצא ממנו עשו, מסטרא דפסולת הגבורות, there can come out a disconnected פסולת of חסד and גבורה. Right. Like like we see basically in America, there's there's a disconnected חסד, right, in terms of, you know, like some of these guys, these murderers, that they let out because you have to be nice to them.

Modern Disconnected חסד in America 4:34

Right. So so you see that this can even happen it's not to the same extent as in נצח and הוד, but you see even in חסד and גבורה can become, even though in חסד In גבורה, there is some הארה of the שכל, but nonetheless, even there, the הארה of the שכל is not so strong, so therefore they can become totally disconnected.

Right. Like, like ישמעאל and עשו. אבל יעקב, שהוא בחינת קו הממוצע דעתיה, הרי יש בקו זה חיבור וקשר מרישא לסיפא. This קו has a connection from the beginning to the end, עד שימצא בסיפא כמו ברישא ממש, כמו שידוע דאין קישוי אלא לדעת שבמוח הראש, like it's a known thing that it goes all the way to the יסוד, that a person cannot have a קישוי without actually having a mental connection to the thing, meaning means he he's thinking about her.

Right. So, the יסוד is מקושר בדעת, with a mental connection. If he doesn't have the mental connection, the יסוד won't act up. ובמוח שבמוח הראש, כאילו הם מעשה אחד, and it happens instantaneously like it's one מעשה. Right. כולו. כי הרי הדעת הוא פנימיות המאיר ומקושר ברחמים שבלב, והיו לאחדים תמיד. In other words, the compassion for other people which is in the heart, that the Jews are רחמנים, the compassion that you feel for other people is ממש one thing with the connection that you have for the other person in your brain, that you that you that you try to have a mental connection to that other person that's that's connected to the actual hearty connection.

והיו לאחדים תמיד, כמו שאמר בזהר משה מלגאו, יעקב מלבר. משה, דעת is from the inside, and יעקב, רחמים is from the outside. והוא בחינת הדעת, שהוא פנימיות המדות של הרחמים. In other words, the mental connection to the other person, when you feel him when you feel the other person, when you know him, like it said just recently that the אייבערשטער looked down on the יידן in in in מצרים, וידע.

Right. And He knew them. So when He knew them, so right away He had compassion to help them. Right. כי כפי ערך הדעת, ממש כך ערך הרחמים, exactly the same. וכל מי שאין בו דעת, everybody that doesn't have a mental connection to the other person, in other words, he doesn't feel the other person, he only feels himself.

Right. He doesn't think, "Oh, what what will how what does the other person feel?" הוא אכזרי כתינוק, then he is אכזרי like a baby. Not that a baby is necessarily on purpose אכזרי, but he doesn't feel, so he'll go so he'll go and hit another kid, just for fun, cuz he doesn't think that there's any he doesn't think about it. So, therefore, he doesn't have a compassion.

וכהאי גוונא, ויוסיף דעת יוסיף ירגיש הרחמנות. The more דעת he has, the more רחמנות he has, כמו שמבואר במקום אחר באריכות, שאין בין הדעת והרחמים שום הפסק כלל, between the mental connection and the the mercy of the heart connection, the compassion, there is no no הפסק at all, כמו בין החכמה והחסד, like there is between חכמה and חסד, it's two different things.

ומכל שכן החיבור להשפעת היסוד, and certainly the חיבור to the השפעה of the יסוד, that therefore since you have the רחמים, because of דעת you have the רחמים, so immediately since you have the רחמים, you want to be משפיע to them. It's all one thing.

Right. The fact that you want to be משפיע to the other person comes straight out of the רחמים. In other words, it's not possible that he'll have רחמים, real רחמים, and he won't want to help this person. Right. So, a desire to help the person, which that's יסוד, to be משפיע to him, comes straight out of the רחמים, which comes straight out of the דעת, means it's ממש one thing.

והוא בחינת התקשרות המשפיע אל המקבל, שהוא בא במהירות מן הדעת. The fact that the the משפיע is connected to the מקבל means that he has to know mentally what he is, he has to judge him mentally.

Right. He has to otherwise it can't be you can't have a real connection to the מקבל without having a mental understanding of what he is. That's the whole connection. שהוא בא במהירות מן הדעת, it comes immediately from the דעת. כמו אדם ידע וכולי, אדם ידע, what it means ידע? Means came, it means physically.

Right. So why does he say he knew? He knew חוה. What it mean he knew her? Of course he knew her. You know, that's not what it means.

ויש בחינת נהי בפנימיות, and there's also נהי in פנימיות, והם כליות יועצות. And and there, besides the fact that there's external the ירך, there is also inner נהי, which the inner נהי is connected to the brain. Right. And that's what they're called כליות יועצות. עצה means brains, right? Right. That's what עצה means. ופנימיות יסוד סיומא דגופא, and there's also the פנימיות of יסוד, סיומא דגופא, and נצח והוד, the חיצוניות, and תרין ירכין, and פנימיות is the כליות, and in חיצוניות it's the the the שוקין, what do you call, the ירכין, the the thighs, the legs actually.

Right. כמו שנאמר בזוהר, בראשית, בעניין יקוו המים וכולי אל מקום אחד שהוא בחינת יסוד שמתקבץ שם כל השפע, that all the שפע comes into the into the יסוד, ונקרא כנישו דכל נהורין, and it's called the the collections of all the lights, והוא קו האמצעי שמבריח וכולי, and that's the end of the קו האמצעי which is מבריח from the brain all the way down to the יסוד. Therefore it can take in all the lights into it.

ועל כן נקרא אמת, שהן אותיות א׳ מ׳ ת׳, ראש תוך סוף, the beginning of the line, the middle of the line, and the end of the line. It means it doesn't change from the beginning to the middle to the end של האותיות. That's the beginning, the middle, and the end of the אותיות, שכתחילתו כן סופו. That's what it means true. He's a true guy. It's the same like he'll be with you in the beginning, he'll be with you like that in the end.

He's not going to change. Like that's what it says, you know, in married people, they said he stayed true to her. Right. True, what does it mean true? What does it mean? What are we saying, that he's an honest guy?

It means, they say, well, he didn't cheat on her. What does it mean cheat? Cheating means lying. I mean, what does that mean?

It means that he stayed with her and he was true the same like he was in the beginning, that's how he was in the end, all the way through.

Also like, you know, that movie True Grit? You know, true, what does it mean? Grit means toughness, right? You know, it was with what's his name, John Wayne. Tough. But why true? What does it mean true? True grit means that he's going to he's going to be just as tough in the middle of problems as he is when he's talking. It's not just when he's talking he's tough, and then the minute something comes up, all of a sudden the guy falls apart.

Right. Means he's going to stay the same guy. The same guy that you're sitting with when everything is fine, that's the same guy that's going to be in the middle of a war, and it's going to be the same guy after the war when you go back into peace. It stays the same. Right. That's what means true, אמת.

ראש תוך סוף, in the beginning, the middle, and end, it stays the same. שכתחילתו כן סופו. וזהו עיקר אמת, that's the main thing of the truth, it stays the same. וזה אמרו יעקב לא מת, that's why they say יעקב didn't die.

מפני שאין אחיזה למות, שורש הקליפות, בקו האמצעי. In the middle line there's no death, it doesn't stop.

In other words, the the דעת does not stop in יסוד. The חכמה dies.

By the time you get to נצח and הוד, it's it's no longer there. Right. מטעם זה, וזה אמר כי שרית עם אלקים, you were master over אלקים, בחינת ב״ן, over the מלכות, over the actual action in the world,

meaning over the lower nature, that he was master, what does it mean ישראל? Means he's master over his lower nature. כולו כולו בחינת

הדעת והחכמה בראש. And that's the עניין of the דעת and חכמה and the ראש, ישראל לי ראש דווקא. It means that it's דווקא because of the brain, that his mind is over the heart.

כנ״ל, ועל כך אמר לו, אמר לו ישראל יהיה שמך, that's why he told him from now on your name will be ישראל. מה שאין כן יעקב, what is not like that יעקב. יעקב, ומצד פנימיות חיצוניות נצח והוד תרין ירכין שבאים מכוחות החסד וגבורה דאברהם ויצחק.

על כן נגע בכף ירכו ונקע בכף הימין מטעמא דנא, that in יעקב, which is just the חיצוניות המידות, which are not necessarily על פי שכל, these can become disconnected.

In other words, just the fact and this is like, what what are we what are we talking about here? A גוי? יעקב אבינו לא מת. We're not talk not just in in terms of a גוי, but we're talking even like like in people that do on themselves what they think is עבודת המידות, עבודת הלב. That's not really what עבודת הלב is, by the way. So why does it say יעקב אבינו לא מת?

That because it's יעקב אבינו. It's really, he says יעקב, יעקב לא מת, really ישראל. No, what he says over here is ובזה אמרו יעקב לא מת, he doesn't say יעקב אבינו. Right, because it's יעקב אבינו, but what's really, really what he's saying is that in in in the ענין of the מדות there can be a a problem. In the ענין of compassion, compassion stays stays good.

A real compassion stays good, not a false compassion, a real compassion stays good even when it's only a מדה. But really there's no such thing as a real compassion without a brain to it.

But in the פרצוף of יעקב, even though the the inner thing of it is, and this is basically like a regular Jew, יעקב is a Jew. So the thing is that in a Jew, even an external Jew that just keeps שולחן ערוך, he still stays a Jew, it's still good. He still can say that, you know, even though like like we said before, it's in terms of his ideas are really already ממש עבודה זרה, but it makes no difference, he keeps הלכה, he keeps שולחן ערוך.

Right. But he's a כשר Jew. Doesn't matter what his ideas are. He's a יעקב, he's he he's not a ישראל, he's a יעקב, but it doesn't matter, he's a יעקב. He's not an עשיו. Right. You know, so in the Jews that keep Jews that that stay Jews, they still they're still Jews, they're still alive.

You can buy from his bakery, you can trust him, you can go to his house, you know he'll he'll serve you כשר food over there. It's okay to talk to him. He's a פרומער ייד, you know? Right. But in terms of of these פרומע יידן that work on the מדות, in other words what what their whole thing is that you work on the מדות. Right. You try to be a good Jew and you try to do be nice.

You tell him, what about התבוננות? He says, "Oh no, that you don't do that, that's עבודה זרה, it's not allowed to. You're not allowed to study קבלה." Right. We're basically talking about מתנגדים here. Right. יעקב means a מתנגד.

His whole thing is just a thing of the of יעקב to to fix up the פרצוף of יעקב in terms of fixing up the מדות, directly.

Right. They say מה הוא רחמן, you should be a רחמן. מה הוא this, well, you know, you should try, what is it called, imitatio Dei, to to imitate God. Right. But from the outside. The real thing of of to to to to emulate God is that the נפש השכלית is the one that emulates God. The נפש השכלית is the one that emulates נפש האלוקית. Right. But they're talking about working directly on fixing up the נפש הבהמית.

Over there there can be that the ירכין will become disconnected. That they're פרומע יידן and it's not that that they're not trying to be, it's not like the the Reform and Conservative.

They were really heretics, they wanted to be heretics. Right. But if you look at them, they're they're really trying to be פרומע יידן. So we went so far down that פרומע יידן are coming up with ridiculous ideas like that and they're selling it as כשר תורה already.

Contemporary Heretical Trends among פרומר ייד 19:39

Right. But the guy is not trying to be a heretic. He's a פרומער ייד, he's a יעקב. Right.

Not only that, He's alive in a way. I mean his Judaism is still alive.

Means even a יעקב doesn't die, he's still a Jew.

Right. You know, but if you look at the if you look at his ideas, his ideas are not really connected to דעת עליון, it's not דעת it's not דעת תורה anymore.

This business that he's saying is not דעת תורה. Right. מה שאין כן יעקב מצד בחינת חיצוניות נצח והוד, it's just יעקב is only חיצוניות נצח והוד, תרין ירכין, means it's only the חיצוניות of the actual

thing that has to do with מעשה, נצח והוד. Right. הבאים מכוחות החסד וגבורה דאברהם ויצחק, which comes from the power of the inner מדות that they're trying to emulate the godly מדות and be כשרע יידן, אברהם ויצחק. על כן נגע בכף ירכו בנצח דקאי בימין מטעם הנ״ל, but the שטן can touch their thigh and disconnect the נה״י from the real יידישקייט, where the נה״י they they they it's still יעקב, but he he hobbles.

What do you call it? He's צולע. Yeah. He's not walking straight anymore. Limps. A limp, a limp means he's not walking straight. You know, הלכו בדרך השם, right, you know, a limp means he's not walking straight. He's not they're not walking straight anymore.

But they're still יעקב. You can't you can't say they're not, because they're keeping תורה ומצות. And this thing that happened is because it's already at a point where the where the angel of עשו, the whole גויישקייט philosophy that's around them already, you know, this is from the גויישקייט philosophy, the the science and all this business, right, was able to dislocate their hip. But he's still יעקב, it's just that he's not going straight.

Right. מטעם הנ״ל. מה שאין כן בישראל, but in ישראל this can't happen. נאמר וגם נצח ישראל לא ישקר, even the נצח of ישראל, even the total חיצוניות, there'll be no lies over there.

You look at the Rebbe, the Rebbe says, "No way." The Rebbe says, "No." And he even gives a הלכה, he says not only that, it's not just a matter of השקפה, he says this whole business with the with the with the creationism versus

what do you call it, evolution and the seven days, it's it's an ענין of הלכה, of שבת and and and various things, and also it's an ענין of that you can't take the פשט out of the חומש. Right. In נביא you can take it out of פשט, you can say it means, you know, some of these נבואות are basically משלים.

משלים, yeah. They're not the פשט, just that's the opposite. Not only not only you can't take the פשט, you shouldn't take the פשט. Right.

לכן, לישראל הוא בחינת פנימיות של המדות דחסד וגבורה בבחינת כוונה וצד הדעת, ולכשנקיטא רישא, then you're master of everything. אם כן, מה שנאמר יעקב לא מת, where it says יעקב didn't die, משום שנאמר ימותו ולא בחכמה, that's not in חכמה, that's talking about a different יעקב. He's telling you right here, this יעקב that didn't die, that's the ישראל. That's the יעקב that's really called ישראל. Right. Because ימותו ולא בחכמה.

When they when they have when you have חכמה, when you have the real ביטול of חכמה to the תורה, and you can say this even on the יעקב that that that's not a ישראל, they're still following the תורה. Right, he says that in the next line. וזה מה שארז״ל יעקב משמש במרום שהוא בחו״ב, the the חסד חסד ובינה, כי גדולה דעה, because דעת is very big, והוא למעלה מן החזה.

חסד and בינה or חכמה and בינה? Huh? חסד and בינה or חכמה and בינה? חכמה and בינה. Oh, you said חסד. No, sorry, חכמה and בינה, כי גדולה דעה, והוא למעלה מן החזה. This is not talking about the same יעקב. It's the יעקב higher than the chest. כמו שמבואר במקום אחר. והיינו, היינו מצד שורש יעקב למעלה, this the that's the שורש of יעקב. That didn't die, that's the שורש of יעקב.

But the thing is that the external יעקב, when it gets to the point of like now, basically The the the יעקב that is disconnected

is already getting to a point that basically, if this thing would keep on going for a few more years, they they wouldn't be Jews anymore. They'd figure out a way to marry a שיקסה,

or maybe even a monkey, you know. Since they could figure out a way to come up with creations, as in after a while they would they would they would keep going because they're already really disconnected, it would become totally disconnected, and and that's why משיח has to come. Because basically it's already gotten to a point that even even יעקב, I mean these are these are basically Jews that really the the whole the whole ענין started off to not only to be religious yourself, but to bring other people into the religion.

But the but the שטן was able to get them, because it's we're already on such a low level, the שטן is already able to get them, and that's why משיח has to come. If משיח wouldn't come now, like it says that the משיח comes either when it's a very high generation, or when it's a generation that's totally gone. And our generation is basically totally gone already. And they are, they're supposed they're still like פרומע people, you know, and they're already coming up with stuff like that, so it's already a matter that if not for משיח, very soon the whole thing would fall apart.

Urgency of משיח in a Declining Generation 26:06

Right. היינו מצד שורש יעקב למעלה מעלה, בחינת כוונה צדקתה דהיא מכאן ומעלה, אבל בחיצוניות המדות דיעקב. So that thing what it says, like he's telling you this right now, this thing what it says יעקב didn't die, that's the פנימיות of יעקב. But in חיצוניות המדות דיעקב, נאמר ויגע בכף ירכו. There, שטן can actually disconnect them totally, to the point of מיתה.

As soon as if there's a there's a a disconnectedness, there's already he'll disconnect them totally to where they'll become totally disconnected. And and as a matter of fact, most of the Reform and Conservative and פרייע אידן really did not did not כופר in the religion.

Reform and Conservative drift from Judaism 27:11

They just came to America and became disconnected. Right. It it was not like like the original Reformers, הרצל and all those people, they went against the פרומקייט, but a lot of people really just fell away from it, because they were יעקב, they didn't know anything, they didn't know that much, and slowly they got mixed in, like in in a lot of these families you see the grandfather still keeps שבת and כשר, and then the son went to college and he's a lawyer, and the grandson is already totally a cyberfreak or something like that, that comes to our ישיבה.

And that's what the Cyber ישיבה is all about, to to reverse this whole process and bring it back to the התבוננות of ישראל. You know, that's what משיח is all about. The whole the thing that's missing is the is the is the מוחין, the התבוננות. That's the difference between ישראל and יעקב, that's the whole difference.

כמו שמבואר במקום אחר, ודי למבין, and that's the end of the chapter.