Part 2 · Chapter 37

Okay. Okay, so like יעקב and עשו, I mean from one side, you see that a person is born a certain way. Some people are born with what do you call it, a a pre Disposition.

Predestination and the Jacob‑Esau Example 0:15

a predisposition to be a a צדיק, and and some people are born with a predisposition to be a רשע. Like you see by יעקב and עשו. So so, why? Because he did think it.

So, if you say if it's like that, so why why are you blaming עשו for?

If the אייבערשטער would have thought that he would be a צדיק, so he'd also be a צדיק. And why are you praising יעקב for? He thought, the אייבערשטער thought he'll be a צדיק, so he was a צדיק. So you see that yeah, he thought it, but he didn't say it.

That means really, יעקב could have been affected by the world and become, חס ושלום, hello? Yeah. A רשע. And עשו could have could have done תשובה. As a matter of fact, if עשו would have done תשובה, he could have been even bigger than יעקב. And that's why יצחק loved him better, because he knew that he knew that really in other words the the thing is not that he loved him because just totally because he was fooled.

That's that's the external meaning of it. But the more internal meaning is because he loved him because, not after, because he was a רשע. And He saw his potential. Huh? He saw his potential. Yeah, but the potential was because in thought, in מחשבה, he was a רשע. Right. And and the thing that he fooled him, he fooled him into thinking that he was a צדיק.

You know, like he used to say, רש״י says he used to ask: How do you make מעשר on on salt? Salt and straw. Right.

So so, so so like so then he thought he's a צדיק. So, still why should he love him more than יעקב? Because יעקב was also a צדיק.

And by the אבות, it's not that they love somebody just for a whim.

Why? Because he fooled him to think he's a צדיק, so therefore he thought that since he's in מחשבה he was a רשע, and he became a צדיק, so it means he's even bigger than יעקב who was it's not such a big deal that he was a צדיק, because in מחשבה he was already a צדיק. So, צדיק ורשע לא קאמר. If he would have said it, then there's no free choice anymore.

כי בדיבור כבר נעשה כי הוא אמר ויהי. Once he says, it has to be like this. כן דברי אשר יצא מפי לא ישוב ריקם. Once I say something, it has to happen. אבל בלב דז״א עדיין יכול להתהפך מדין לחסד כמו וינחם ה׳. The אייבערשטער changed his mind.

ויאמר אל לבו, he said to his heart, לא אוסיף עוד, וכולי. וזהו בחינת חג״ת דהבל הלב דז״א שבא מתוכו בדיבור, בדיבור עמ״ד דאתגליא כידוע, ודי למבין.

And we're going to stop here, and that's קלא דמשתמע. And now the next thing is going to be קלא דלא משתמע. So we'll stop over here. All right. Okay, go ahead. Okay, so that's the קלא דמשתמע, is the actual voice, and in the voice you can hear the emotions. ויש בחינת קלא פנימאה דלא משתמע בדיבור כלל, והוא בחינת המוחין שבמידות חסד וגבורה, כמו אהבה ויראה שלמעלה מבחינת רוח החיים שבלב, כמו עצם חדוה של אהבה וחסד או עצם רוגז ודין של יראה ופחד, שהמה רוחניים הרבה גם מההרכבות הרוחניות דאש מים רוח הנ״ל הבא במורכב בלב הגשמי.

Expressed vs Unexpressed Voice (קלא דמשתמע/קלא דלא משתמע) 3:51

וגם שיש בזה הרכבה מאש מים רוח שהוא בחינת חג״ת, אבל הוא בבחינת הפנימיות שבלב שהוא במידות חג״ת, שיש בהן הארת המוחין הנקרא קלא פנימאה דבינה שבדז״א, in other words the actual reason.

Right. That, in other words, you can you can in the voice you can tell somebody is sad. Right. But you can't from the voice tell why he's sad. Right. The reason behind it, the inner the the the the voice of בינה which is in ז״א.

הבא ונמשך מן המוח אל הלב, in other words, even the בכן of why why is it that you're mad? I mean, like you can see you can see the guy is mad, but you don't know you don't know why he's mad, and you also can't tell just by the voice who he's mad at.

Right. Or why exactly he's happy and who he's happy with or what he's happy with. Did he make some money? Did he win the lottery? Did he did did did did he meet a good friend?

That you can't the the קול פנימיות פנימי דבינה you can't hear. Right. That's הבא ונמשך מן המוח אל הלב. וכאשר הוא בא בהתפעלות רוחנית של ידיעת דעת, בחינת ישראל הנ״ל, ונמשך מיד באותיות המחשבה שנקרא לאה, נקרא יחוד ישראל ולאה, פנימיות המדות שבלב. And this inner voice, inner reasoning comes from the inner part of the emotion which is called דעת. Means the the actual דעת דעת is also emotions, but it's the שכל of the emotion.

Right. Which is called ישראל, and right away it becomes אותיות המחשבה that he thinks why he's mad. Right. Like, you hit me. Yeah. שנקרא לאה, and that's called לאה. And that's נקרא יחוד ישראל ולאה.

פנימיות המדות שבלב, מיד מהרהר במחשבה. Right away, it's מהרהר במחשבה. And that you can't hear, that מחשבה you can't hear in the voice. אם יתפעל בשכל וטעם לאהבה וחסד, הרי מיד יבוא מדה זו עם המוחין שבה במחשבה.

This מדה, and it'll be like a thought. In other words, even though it's just letters, but there's different kinds of letters. There's happy letters, and there's angry letters, and there's sad letters

in מחשבה. In other words, the מחשבה itself can be happy. Right. So the מחשבה that is the מחשבה that holds the שכל of the מדה, it's not just like totally dead letters.

Letters of מחשבה actually have a quality to them. Right. It's In other words, it's not just the the letters come. It's this מדה with the מוחין comes into the מחשבה, כידוע, שהמחשבה מלבשת המדות דישראל בפרטיהם, ונקרא לאה.

Why she's called לאה? כמו נלאה להכיל, it's too much for her to contain המדות, כולו. She's always overfilled. The מחשבה is always overfilled.

Letters of Thought, לאה, and Emotional Measures 8:18

That's why a person can't really never stop thinking. And the more מדות, if a person's real happy or real sad or real angry, it's like almost he can't think at all. It's like, you know what I'm talking about? Right. It's נלאה, it's like his מחשבה is is flexing.

Like he says, "I feel like my brain is blowing up from I'm so angry at the guy." Right. Because he can't he can't even think all that he wants to think at one shot, you know? Right. So the מחשבה is נלאה מהכיל, it's it's too much for it to contain the מדות, כולו.

ושרש לאה למעלה בבינה. And the שרש of לאה is upstairs in בינה. So sometimes they're called almost interchangeably. היינו לאה ילדה ששה בנים, לאה gave birth to six children, בחינת ו׳ קצוות דהמדות דז״א. That is the מדות from חסד to יסוד. אך יחוד ישראל ולאה

היינו מוחין דאבא שבז״א, so the יחוד ישראל of לאה,

that is the מוחין of אבא, means of the שכל, which is in ז״א, the the actual reason for the for for the emotion, הוא מתיחד בלאה תתאה, not in actual the the the there's like a upper לאה which is which is בינה, the שורש of לאה. But it's מתייחד in the actual מחשבה, means in in the in the אותיות of the מחשבה, the מחשבה מקבלת מתחילה מלכות דתבונה, שורש המחשבה.

The מחשבה, however, receives even though it becomes a לבוש for ז״א, but it really receives from מלכות of תבונה. The letters have to come from מלכות of תבונה, and that's the קלא פנימאה דלא משתמע. It's the voice of the שכל, קול ודבור למיבן. And the מלכות of תבונה is is what really gives the actual letter to the מחשבה.

Not not the not the מדה. The מדה doesn't really The מדה really receives from the same place as the מחשבה receives. The מדה also receives really from מלכות of תבונה through דעת. Right. And the way it receives it is you have to have the מחשבה. The מחשבה actually gives the life force to the to the מדה.

Counting to Ten to Disrupt the Thought Stream 11:09

So that without the מחשבה, the מדה can die. Right. And and that's the reason for counting to 10. The reason you count to 10 is is to break the מחשבה, and therefore if you break the מחשבה that's clothing and holding the anger, you break the anger because you break the inner voice of the anger, so you can actually break the whole anger. Right. And that's the reason for counting to 10.

Like, you know, when somebody's real mad, they tell him, "Count to 10." Or if somebody's scared, you know, there's a song, "Whistle a Happy Tune." Right. So, if you can if you can force a different מחשבה, which that whistle a happy tune means or counting to 10 means you're forcing a different מחשבה, you're forcing different letters in your head. Right. If you can force a diff- a different מחשבה, it can actually There's no כלי for the מדה, so the מדה sort of disappears.

Of course, if the lion is standing in the room with you, it's going to it's going to be very hard to whistle a happy tune. Right. You know what I mean? Yeah. The the Why? Because the the the מדה is getting directly from the brain that In other words, the בינה keeps saying, "Hey, but the lion is still here. This whistle a happy tune, you know, what's" You know what I'm saying?

So so it it doesn't necessarily work, because there's higher things that can make the מחשבה that can that can keep putting into the מחשבה, "Hey, there's a lion here." You know. Right. And that's the מחשבה. That's the what? That's the מחשבה that's keeping the the מדה. Right. But if you can really whistle a happy tune even with a lion there, that he can literally stop thinking that there's a lion there, he'll stop being scared.

When Whistling Helps and When to Face Real Danger 12:54

Although it's very hard to do. Not only that, the lion might kill him. Right. Scared or not. I mean, the thing is that sometimes it's good to whistle a happy tune,

and that's where it's like it's not a real lion. You know, like if somebody's walking in the dark or something like that, or Yeah, the phobia. It's a phobia. Right.

But where there's a real lion, even with like walking in the dark in a in a dangerous part of town, Right. it's a good idea to instead of trying to whistle a happy tune, to listen to your phobia and do something about it. Right. So, that's also a thing of תיקון, that that that you have to there's thing of you have to know when to whistle a happy tune and when to listen to the phobia.

Right. And and most of the time, it's a good idea to try to to listen to the phobia, first of all, and see if it's a real it's a real if there's a real thing behind it, that that something should be done about it, you know. Right. And and a lot of these things that that people are into, you know, like going to movies, is is all because of this thing here.

Escapism: Movies, Sports, and Distraction from Problems 14:27

You know, like during the depressions and wars and stuff like that, movies become very, very popular. Right. You know, when people didn't have what had very bad מצב, so escapist-type movies, what they do is they get their head off their problems so they don't think since they don't think of their problem So, you know, like people would go to a comedy and laugh. Right. And since they were laughing, they were actually happy.

Right. And I mean the מידה, when they were laughing, they were laughing. Right. And and since the מחשבה was about the movie rather than about what's what their מצב is, and that's why people drink and take drugs, or or they go to a bar and talk with other people, or go to the football game, and that's also why the people are so interested. You know, who cares who won the football game?

Right. Or who this guy is, and who they're who they're going to hire for the next season. But you you notice that a lot of times the people who are talking about all these things are these people that if they would think about their own problems they'd get depressed.

Right. So instead they think about the football game. There's also why women, you know, they like to watch all these soap operas. Right. Because it gets them off of their own problems. And that's because the מחשבה contains the מידה, and that's the יחוד ישראל ולאה. And they and the מחשבה really receives from מלכות of תבונה is the real שורש of מחשבה. Even though it it enclothes a מידה, it's really receiving its letters from מלכות of תבונה.

ודי למבין. ויש יחוד ישראל ורחל כאשר בא הארה מבחינת פנימיות המוחין שבמידות בדיבור, when the the מוחין come directly into דיבור. In other words, where he talks straight out of his brain, and that's a very uncommon thing.

I don't even know how to give a an example of it. It could be like, you know, when somebody's I I could only think of it when somebody's saying over חסידות so that he's totally into it, that he's ממש saying it almost without actually going through a real מחשבה, although they're really even even in this in יחוד ישראל ורחל there has to be a לאה there. Right.

You cannot talk without thinking it. Right. It's just that the connection is so so direct that the לאה is sort of negligible, it's almost like it doesn't exist, it's totally transparent.

Right. וכן יחוד יעקב ולאה, שנקרא הרהורי ליבא,

דהיינו מה שבבחינת חיצוניות המידות עולה בהרהור במוח. In other words, he's he he he thinks about, "Oh, you know that car that I liked." It's not ממש like a real the פנימיות המידה, like like fear of a lion is a פנימיות המידה.

But like he thinks about something that he likes, for instance, or something that he doesn't like, or something that happened at work, it's הרהורים. I don't know how you say it in English, in Hebrew it's called הרהורים.

It's just thinking, you know. Right. When it comes in the brain, that's called יעקב ולאה.

From חיצוניות הלב, just regular stuff comes up in in הרהורים that he like he walks down the street and there's like thoughts in his head. Right. וכן יש יחוד יעקב ורחל, שהוא המשכת חיצוניות המידות שבלב בדיבור כנ״ל. When the חיצוניות המידות in the לב go into דיבור כנ״ל, but really again there's also There's always there has to be a מחשבה in the middle, it's just that like it doesn't count.

והסדר המשכה לפעמים ככה, and it works like in different ways. So it can be like in different Now he's going to tell you the different ways. שבחינת המידות שבלב עולה מתיחד במחשבה, ומן המחשבה בא אל הלב בחיצוניות הבל הלב, ומהבל הלב נכנס להבל הדיבור, שנקרא קול ודיבור. So sometimes it's from the מידות in the heart, it he has a מידה in his heart, that goes up and is מתיחד in the מחשבה, and he has to think about it, and from the מחשבה it comes to the חיצוניות of the heart, means into the lungs, and from the הבל הלב נכנס להבל הדיבור, שנקרא קול ודיבור, and this is the usual way that it works.

ולפעמים מן המחשבה נכנס לדיבור, כמו שמדבר מה שחושב. In other words, he says what he thinks. You know they say a a smart guy thinks what he says, and a משוגע says what he thinks.

In other words, when he just thinks of something and he right away says it, that's called that's called שיקרא עקבי עקבי לאה נכנסת תוך ראש רחל, that the feet of לאה go inside the head of רחל, like a Kung Fu, like a Kung Fu movie. ובשעה זו שמדבר מה שחושב, and at this time when he talks what he thinks, הרי יוצא מקול הבל הלב בדיבור בה' מוצאות.

ובודאי מה שבליבו עולה במחשבה, but even then it has to be what's in his heart, it goes up in מחשבה, שאין מחשבה בלא מידות שבבלב, you can't have a מחשבה without מידות. Even a even a מחשבה of total שכל, you have to have מידות שבבלב.

Like right now we're basically reading out of a book, there has to be a מידה in the לב that you want to learn this, and there have to be various ענינים, like there has to be some נצח

and הוד, and there has to be love for this thing, and hatred for anything that'll stop us from this.

מידות as the Source of Thought and Speech 21:13

Without no מידות at all you can't you can't have מחשבה. Right. There has to be some kind of מידות, otherwise you won't even talk, because there won't be the נצח to come up and talk.

Not only that, you see even when somebody's giving a speech about like something intellectual, it's not just like a robot. There's always some kind of a a power or something, and that's an emotion. Right. There is an emotion in the and you can hear that emotion in the voice. So even when he's just talking what he's thinking, it still has to come from his heart, because without מידות there would be no מחשבה.

נמצא בחינת יעקב שהוא רוח הבל קול הלב, משמש במחשבה ודיבור, שנקראים ב' אחיות, לאה ורחל,

עלמא דאתכסיא ועלמא דאתגליא, מאמר סתום ומאמר פתוח, מחשבה ודיבור, ודוק היטב. ועל דרך זה, in the same way, יש יחוד ישראל ולאה, ויחוד ישראל ורחל בפנימיות המידות, כמו קול הפנימי הנ״ל.

So in the same way like that, there's also the thing that it goes from ישראל, from the פנימיות המידות it goes to מחשבה, מחשבה it goes to back to the חיצוניות ההבל, and from the חיצוניות ההבל it goes to רחל.

Or else it could be that he's talking what he's thinking, but even then there has to be the ישראל. There has to be the ישראל there.

And that's when when you're talking much more on a deeper intellectual thing like right now, what we're doing is some kind of a יחוד from ישראל דווקא, and not from יעקב. The יחוד that we're doing now in the speech, what is going into our speech and thought, is דווקא ישראל, not not יעקב. We're not just thinking about some emotional things. Right. We're thinking from ישראל, and even from that, it's the real inner ישראל.

It's the real פנימיות of ישראל, that is ממש a thought of thought, a thought of of שכל. And that is what's becoming מיוחד in thought and speech. Right. And this is פנימיות המידות, בחינת קול הפנימי הנ״ל, that this you can't hear in the actual voice, you can hear it though in the letters.

וזה שנאמר יביע אומר, it will give out the אש ומים ורוח. ואחר כך אין אומר, then it says אין אומר ואין דברים. There there is no there there there is this אומר and things, you can't hear them in in the voice.

It says it says, it'll it'll give the אומר, meaning the מידות, over in the voice, and later it says אין אומר. Right. There's an inner thing that you can't hear in the voice. אין אומר ואין דברים, these things you can't hear in the voice, but you but you but you can hear them in the letters, which come out of מלכות דתבונה. In other words, Like right now, for instance, if somebody would hear my voice, he knows that I'm talking something that I'm really interested in, and I'm really connected to.

This you can hear from my voice. Right. But what I'm what I'm talking about you can't hear from my voice. That is אין אומר ואין דברים. This you can't hear just from the voice.

Right. So, if somebody doesn't understand English, or let's say even somebody could understand English, but he's not up to where we are, he could even understand the words and still not understand what I'm talking about.

Because that you can't hear in the voice. That is דווקא in the letters. And later on, he's going to explain how in in מלכות, everything can come into מלכות. Even the even the the שכל, and even the כתר. Like it says, כתר מלכות.

Holiness, מלכות, and the Closing Reflection 25:43

דהיינו בשבת שהיחוד בפנימיות הזו״ן. In שבת, it's holiness. Like like what we're doing right now, it's it's like שבת. It's a יחוד of holiness into speech.

ולולי כבודו הלא נתבאר הכל במקום אחר ודי למבין.

Good. Should I turn off the tape? Yeah.