End Chapter 39 and Chapter 40 · Part 8 Chapters 34 to End

Letters as Smoke, Not Destroyed Torah 0:01

"The letters flew up into the air." So said, "What do you mean it flew up into the air? It wasn't really the letters flew up into the air, it was smoke that flew up into the air. The letters were destroyed." He says, "Yeah, that's that the the לבושים were destroyed.

But the כלים, you can't destroy the תורה. The תורה stays the תורה. Same thing like the שער היחוד stays the שער היחוד, like if if if this book that I have in front of me, חס ושלום, if something would happen to it,

it wouldn't affect the the book שער היחוד at all. שער היחוד is still שער היחוד." "Right." "And חומש בראשית is still חומש בראשית. Even when the Romans burnt the תורה scroll, they they they could burn only the לבושים. The כלים they couldn't burn.

The כלים are part of the עצם, of the idea of of the תורה, and they they they stay. That's how, as a matter of fact, the the main the main ענין of כלים is דווקא the תורה.

Because in תורה שבעל פה, it's sort of like a hybrid almost." "Right." "Then it's sort of hard to tell, because here you say, you see, this רש״י says it one way, and תוספות says it a different way. Even like שער היחוד, there's really there's other books that say exactly the same thing what it says here in שער היחוד, but it's said in a different way.

Conflicting Commentaries on Sha'ar HaYichud 1:22

Like really, עץ חיים says basically the same thing what this says, and there's very many other books that basically say this. Except this has it in a way that we can understand, let's say, and whatever you want to say, so that even though the שער היחוד per se

has its own כלים, otherwise it's not שער היחוד, but itself is really a לבוש to a more inner מחשבה, right?" "Right." "That it's a certain explanation. It doesn't דווקא have to be explained exactly this way.

Even though it says that this is המפתח. If you want the מפתח, it does have to be this way, otherwise the people won't understand.

But the the big guys will understand, even without the שער היחוד, like the אריז״ל understood. I wouldn't be surprised if if it says that it says that אליהו הנביא or whoever came to him, you know, he probably slipped him a שער היחוד, you know? But but but in the in the in the ספר תורה, the תורה שבכתב, has to be דווקא in those letters, otherwise it's not תורה שבכתב at all.

It's not a different There's in תורה שבעל פה it can be different ways of and it's both תורה שבעל פה. It's אלו ואלו דברי אלקים חיים, even though the צירופים changed. But in תורה שבכתב it can't be like that. It's that's the עצם. That's the עצם itself." "Right."

Roman Burning and the Survival of Letters 3:30

"You know? So so that's the ענין of כלים, but even there there's ענין of לבושים, because what's his name, what was that, אפוסטמוס, who burnt it?

Some Roman guy." "Yeah." "That burnt the ספר תורה,

he was able to burn it, but the letters flew up into the air, means the the actual כלים are still there. So that's the thing, that גילוי האותיות, that the the the שכל בעצם is is כלים. There's no It's not נבדל. In other words, the שכל, what do we call שער היחוד, that שכל is made up דווקא of these letters. That's how it has to be, דווקא in these letters.

It's not made up of different letters. If you change the letters, it's another book." "Right." "Or or even like you say, 'Okay, but what about like how we did it? We we wrote it like the explanations on it.' So they say, 'Well, the explanations is explanations. It's not the שער היחוד. The שער היחוד is שער היחוד. The explanation is the new, improved קבלה series,' or whatever you want to call it."

"Right." "You know, it's it's already additions. Not only that, that's what it shows you that, like for instance, even like if you look at שמואלי's thing, that it's all in Hebrew and it has the original" was ממש the original, that shows you that these explanations is sort of לבושים for these כלים of the

actual book. Right. And yet within these לבושים, once it once it got its revelation in a certain way as the new improved קבלה series, that's it. Right.

And that's why we put it out with a copyright that if you want to you you're allowed to disseminate this out, but you're not allowed to change nothing.

Because if they'll change something, they'll change an idea. Right. You know, like in some place, if you say there is a God, all you got to do is put the letter n-o in there and it means exactly the opposite.

ונמצא מובן דשניהם אמת, and we see that they're both true. ושורש בחינת אותיות, and this goes all the way to the שורש in the עצמות. In the עצמות is also כלים and לבושים. ולפעמים הם בבחינת כלים, בהיותם בשורש מחשבתן באחדות גמורה עם העצם כנ״ל. וגם הם נעשים בבחינת לבושים נפרדים מן העצם לגמרי כנ״ל. And this thing that there can be לבושים נפרדים מן העצם לגמרי, this is also דווקא because they come from the עצמות which is higher than a light.

Because a light cannot be נפרד מן העצם. A light, if it's נפרד מן העצם, it stops existing. Right. And דווקא the letters can exist נפרד מן העצם. Why? Because they really they really have a higher שורש in the עצם than the light does, so that even when they're נפרד מן העצם, they still continue to exist. Right. להיות כשם שהאותיות מבחינת המקיפים, שהן שורש הלבושים. Okay, ונמצא מובן, is that where we are?

Right after the parenthesis, right? ונמצא מובן דשניהם אמת, דשורש בחינת האותיות, לפעמים הם בבחינת כלים בהיותם בשורש מחשבתן באחדות גמורה עמו עם העצם כנ״ל, וגם הם נעשים בבחינת לבושים נפרדים מן העצם לגמרי כנ״ל, להיות כשם שהאותיות מבחינת המקיפים, שהן שורש הלבושים, ומשם גם כן שורש הכלים המגבילים ומתארים כו׳ כנ״ל כמו שנתבאר במקום אחר. ובכל זה יובן למעשה למעלה דרך כלל בכל בחינת לבושים דמחשבה דיבור מעשה, ג׳ מיני אותיות, בכל פרטי עשר ספירות דהשתלשלות, עד רום המעלות דעצמות אור אין סוף, דאותיות דגליף גליפו בטהירו עילאה כהאי גוונא וד״ל והבן.

And this is one of the things is like what it says, לבושין תקינת לון דמנייהו פרחין נשמתין לבני נשא, that what is a לבוש for a higher level can be the עצם and נשמה for a lower level.

So so like for instance, this is what was discussed before, like that מלכות, remember, the מלכות of the upper level becomes כתר of the lower level?

Like from the words of the רבי come the רצון of the חסיד. Also And from the words of the שכל of the רבי comes the inner light of the שכל of the חסיד. Also like לגבי What? Is that also like לגבי us, א״ק is א״ק, but לגבי what's higher than א״ק, א״ק is just בריאה of all of us? It's a לבוש. Yeah, and it keeps going. In other words, like over here, this this is a perfect example.

Like this that's one of the things about this book, it's a magical book, it's always an example on itself. If you're wondering what example to use, you can always use the book. Right. That over here, this this book, like we see, the book itself is דווקא לבושים.

That's That's what we have in front of us, not כלים. It's It's לבושים really, that the לבושים hold the כלים. Right. And the כלים hold the light of the שכל.

And yet, these לבושים of of this physical book become to us the inner light of our שכל. And this is also the ענין that we Did we go through the שמות yet, the inner name and the outer name?

Yeah. So over there also, that the inner name is a כלי, and it's not just the עצם, it's the עצם comes from it. From the name of what it is. In other words, the name is מתאר what it is.

So the same thing upstairs. When you wanted the רצון פשוט, you had to say the name רצון פשוט.

And yet, then there's the external name that becomes again כלים and לבושים. And this is the whole way that also a separate world could come into existence.

The whole ענין of the separation of the world from the עצמות came from the fact that כלים can turn into לבושים

and separate out. And also the whole ענין of of of of a בחירה חפשית and the יצר הרע and תהו and תיקון and all these things, all depends on this thing, that basically the whole thing of of תהו is when the letters get mixed up.

The letters of כלים cannot get mixed up. Right. But when you explain an explanation to somebody else

and then he takes it and he mixes it up all the way to the point that it comes out like that email that was sent that you were talking about.

Right. That it says that God is one and and God's will is the main thing, so it means you can do whatever you like.

So so it so so this ענין of the of the letters being the כלים and לבושים, the the whole all the ענינים all the way back to the to chapter one and all the way to the end of the book, all depends on this ענין here. And this is the main thing of the whole ענין of השתלשלות, that the השתלשלות is through the letters.

And the separation out of of the the world of אצילות as being as as א״ק being called a בריאה means a whole new thing.

In other words, towards towards the towards the עצמות, א״ק and and א״ק and א״ק and עתיק and אצילות is called בי״ע, meaning separate worlds.

And towards אצילות then there's בי״ע become the separate worlds. And then towards מלכות and מלכות of עשיה comes עולם הקליפות, which is a totally separate world.

Which that's the whole ענין with also the ענין of the חשמל. The חשמל is also this ענין that the that the that the כלים turn into לבושים and then the לבושים, that's a קליפה. You know what a קליפה is?

That means the externality of the letters peels off. You know what I'm talking about? Right, it's like a clothing, like a shell with a clothing on top. Wait, a קליפה means like a shell from a peanut. Right. Or or or or or a banana, a banana peel. Right, a husk. It peels off, it comes off. In other words, the external peel of the letter comes off, and at that point it becomes a לבוש which is not connected, which is like there's a לבוש which is connected, like when he's actually wearing it, and then there's a לבוש which is not connected.

So this is a very, very important concept because the whole book depends on this concept. Not only that, this is the whole concept that if you understand this concept, you understand the whole ענין of יחודא תתאה

better than what they explain in all the books. Like like without knowing the names of the demons and the angels and all that stuff, but if you understand this ענין of the אותיות, then you can see how the אותיות are in people's brains, separate אותיות that can turn over into different אותיות, and that's the whole ענינים, what it's talking about, like like the the genies, the שרים.

The שר, the שר of a country is letters. It's it's the letters of the country. Right. It's like the רצון, the נפש, the נפש, the רצון of the country And it's like the שר of America went against the שר of Iraq, you know?

Right. And to understand and then you can actually see them. You can see these שרים, you can literally see the שר. There's a שר of France. They're they're a national identity. Right, the the genius of the country. Right. Right. There's a national identity and רצון and what they're all about, like in America with football and all that business. If you go to Mexico, it's, you know, with the bullfighting and The daemon.

The demon, right. No, it's not the demon. It's higher than the demon, it's the genius. The demon the demon is a demon. That's a demon. A daemon is a personal daemon of an individual. That's a personal, that's the שדים. Then the genius is the is the daemon of of the whole nation. It's higher. Those are the those are the שרים, the 70 שרים. Those are higher than the than the שדים.

Right. The שדים also, they have kings and stuff, you know? But the the שרים is higher than the demons. Right. The שרים is is the ענין of the כח המשכיל of קליפה. Right. It's it's the כח המשכיל of קליפה, whereas the demons have three levels, חב"ד חג"ת נה"י. Right. The three levels of demons, חב"ד חג"ת נה"י, you know? Right. Whether שדים ושדין יהודאין ושדין נכריים, it's not like people think.

And the whole thing, when they're trying to learn this whole thing, it's it's a bunch of baloney, the way they learn it. They don't understand what a demon is or what a genius is or or anything like that. Right.

But when you understand this ענין over here, the ענינים in in שער היחוד, you can understand it to the point where you can ממש see the demon and the שר. Right. You can ממש see it. And the the the base It's like the national psyche. The national psyche, yeah. But more more than just a psyche, it's higher than the just a psyche, it's the the inner רצון.

Right. The כח המשכיל. Right. In other words, it's it's the כח המשכיל and even all the way up to the actual עצם הרצון of the country. Right. You know? And and this עצם הרצון

can basically that that's the thing that that that that there'll be a כפיה by משיח on the 70 שרים. Right. Because משיח is from higher than them.

And the כפיה will be דוקא through the שער היחוד. That's how the כפיה is going to take place. Right. You know? So Yeah. Okay.

מעתה יש להבין דרך פרט בחינת שרשי אותיות המחשבה דבינה ותבונה ולאה כו' להיות מבואר דהנה מבואר בזהר בכמה דוכתי דאית מחשבה ואית מחשבה, there is a מחשבה and there's a מחשבה. דהיינו בחינת מחשבה סתימאה דאריך אנפין ומחשבה קדומה דאדם קדמון וכאי גוונא.

והענין הוא דהרצון גם כן נקרא גם כן בשם מחשבה. The מחשבה The basic thing is that there's two kinds of מחשבות. There's these מחשבות which are מחשבות of רצון, and the מחשבות of and then there's מחשבות of בינה, of of analysis, means of thinking of thinking something out. There's a מחשבה of wanting something, there's a מחשבה of thinking something out, of like of שכל, of of of intellect of intellecting, in other words.

Right. The מחשבה of רצון and a מחשבה of intellect. וכאי גוונא. והענין הוא דהרצון נקרא גם כן בשם זה מחשבה בלשון הקדש, כמו כאשר חשב, like it says by המן, כאשר רצה, means what he wanted to do, כידוע. כי הרצון מלובש מיד במחשבה שבמוח, the רצון immediately gets enclothed in מחשבה, על כן הרצון והמחשבה של הרצון אחד הוא, that's why the רצון and the מחשבה of the רצון is like one thing.

ונקרא המחשבה בשם רצון והרצון בשם מחשבה, כמו כאשר עלה ברצונו, היינו כשעלה במחשבתו, came out in his thought, או כמו שכתוב כך עלה במחשבה, that's what came out in רצון, נקרא מחשבה סתימאה, and this is called the closed מחשבה. על שם בחינת העלם של הרצון, על כן המחשבה שבו הרצון הוא גם כן בהעלם וסתימות ונקרא מחשבה סתימאה. והוא בחינת אותיות הרצון הנ"ל. אך הנה בחינת מחשבה הקדומה הוא מקדם לרצון הנעלם It's even more סתימא, והוא המקור לרצון הנעלם שנקרא רצון הרצון, it's even before the רצון הרצון.

וגם זה בחינת מחשבה הוא שמלובש בו הרצון הקדום, and this רצון הקדום, since it's a רצון, it's also מלובש in מחשבה, and that's why in some place he'll say it's called the מחשבה קדומה. Okay, so we'll start it again. We'll start again tomorrow. Okay. Have a good week. Alright, yeah, you too, a גוט וואך, bye, bye. You'll see it different. Hello? Yeah. Yeah, in different places you'll see it different.

I'm just trying to understand the השתלשלות of the whole thing. Really says that א״ק comes in עיגולים and יושר. Right. Okay. Now, עיגולים precedes יושר. Right.

Okay. Now, really the way it's explained, עיגולים is really part of the מחשבה קדומה itself, although really א״ק is also really the מחשבה קדומה itself.

The difference, though, is that עיגולים is not a רצון לרצון, but it's עצם הרצון. It's the עצם הרצון of מחשבה קדומה. Right. And that's the whole basic difference between עיגולים and יושר. יושר is a רצון לרצון, means that he's willing to take up another רצון in order to get the רצון that he has, which is like the thing with a dog within a three-sided fence, you know?

Right. So, like for So, just an example of this would be that, let's say we're talking about the מדה of הוד or כבוד. So, his עצם הרצון would be would be the עיגול of הוד of the מחשבה קדומה. So, meaning really it's נצח of כתר of א״ק, or הוד of כתר of א״ק, הוד of the מחשבה קדומה. Basically, and the thing is that each one of the עיגולים comes out as an עיגול, means that it has no ציור to it.

Right. And then the next thing which comes out of מלכות of that, meaning מלכות of the מחשבה קדומה, is the כתר of א״ק, that now that he has this עצם הרצון for כבוד, so now what what's he going to do about it? Now he has already a It's more particularized that he's going to go, and he's going to do such-and-such, and that's what's going to get He's going to go and make a lot of money, and that's what's going to make him כבוד.

It's already a so he's going to do something. It's a רצון for something. Yeah, but in other words, that the difference between the עיגולים and the רצון לרצון is that the רצון לרצון, that's why the א״ק of יושר is basically called already It's called חכמה. It's not called רצון anymore, because the whole thing is it has to be a צמצום הרצון, and it has to basically at this point be it's what's called חכמה, that he he comes up with with with a thing that he he's he has to think about it and say, "Well, in order to really get what I want, I have to do this thing that I don't want."

That's what means a רצון לרצון. Right. Okay, because רצון לרצון means What Why do you need a רצון לרצון? Means that this other רצון which this רצון לרצון is for, wasn't there. It's a creation. Okay, so then let me ask you something: according to that, so then the עיגולים is not really עיגולים so much as it is נקודות? No, no, no, no, no, נקודות is after א״ק altogether.

We're talking here about ממש the actual רצון העצמי. Isn't that a נקודה? No, no, no, this is higher than the נקודים. The נקודים comes after א״ק. The נקודים is in is in אריך, and it's basically the same kind of ענין. It's a repetition of the same kind of ענין on a lower level. Okay, because that's why I'm asking, is because It's not a נקודה of רצון, it's an It's the עצם הנקודה.

a circle because it's the it's the עצם of the all-encompassing רצון. Okay, but it's Right. So, but in a sense it's a נקודה also, just like we say like there is like the like the רשימו is a נקודה, but it's also the a מקיף for the whole thing. Well, the the רשימו is called a נקודה because it's not a מקיף. The רשימו has absolutely nothing to do with nothing.

It's not a מקיף, it's just totally inside of itself.

This is called a circle because it's מקיף on everything. The מחשבה קדומה is מקיף מקיף on everything. And everything is included in these עיגולים.

And each one of these עיגולים is included in the previous עיגול. You know? But it's Okay, so then let me ask you something. How is his and later on when he How is talks about the נקודות, when he says עצם הרצון, you'll notice that he qualifies, and he says it doesn't mean ממש עצם הרצון like up there, it means how the רצון גלוי comes out in its first coming out, the actual עצם of the רצון גלוי.

This is not just עצם הרצון, it's the actual רצון עצמי. Okay, but can't that, isn't that called sometimes the עצם, a נקודה, or something like that?

It could be called a נקודה, but it's a thing that it's not it's not It's not the same thing as the נקודות where a פרצוף נקודות is later. Right, it's not the same thing as נקודות where a פרצוף is. Okay. No, it's not the same thing. This is much higher than that. Right, that's much much much higher. Okay. This is higher than עק. So then let me ask you this.

How is the It's the same in If he's עצם הרצון, right, of in in the מחשבה קדומה in עיגולים is like a a מחשבה קדו- is a Well, the thing is like this. is the עצם הרצון of נצח. It's a רצון of כבוד. Right, of כבוד. How is that come after something? Now you see like a politician. A politician wants כבוד, so what does he have to do?

He has to do all kinds of things like of giving other people כבוד, but the עצם הרצון of כבוד is for himself to get כבוד, Right. and just stomp on everybody. That's in עיגולים. Okay, but how is that There's no there's no ענין there of giving anybody else כבוד. There is nobody else. So how is that a עיגול פנימי, how is the עיגול פנימי how is the עיגול of הוד a עיגול פנימי of נצח?

Because the עיגולים are one inside of the other. The whole thing is that he's totally introverted inside of his whole original רצון הקדום. Like he has a רצון for a car. Inside of that is the רצון for the שכל. Now that רצון for the שכל is not really, okay now what we're talking about now, what we're talking about now, and that's why that's why you're confusing it with נקודות, because It's not really, it's not a רצון for the שכל, it's a רצון to be wise.

Confusing רצון with נקודות – why the example misleads 27:31

It's not really a רצון for a שכל, it's a רצון to be wise. Yeah, yeah, but wait a minute. The reason you're confusing it with נקודות is because the example that's given on it really is an example of later. You can't give an example of the of the רצון. This is a רצון הסתום. Right, okay, because he uses the same example as אריך, with שוחד. Yeah, but remember, it's an example.

Right, okay, that's what I, it was just confusing me, because because he gives the same exact thing. He says the רצון for for חכמה A רצון, all רצונות work exactly the same. is the same thing like a שוחד, but really the רצון הקדום, it's a רצון to be wise. Okay, but remember, every רצון is like, every רצון on its own thing is a רצון הקדום. Like for instance, the רצון הקדום what he's talking about in terms of the upstairs is like he says, like a רצון to own a build- to make to have a building.

Right. Okay, now that's really the רצון, though to have a building is already a particular רצון. Right. Okay, but the thing is that as far as the אייבערשטער is concerned, this whole רצון הקדום for the whole world is like a particular רצון, not really. Right. Okay, but the thing is that really you have to then take it up, that a particular רצון to have a building, how it comes out in revelation, and then you can see that really it's for an infinite building and stuff like that, that's not really the עצם הרצון for the building.

The עצם הרצון of the building is his own מחשבה קדומה. Which is him sitting in the building. Which is no, it's not even that. It's not really for the building or for anything like that, just part of a person is that there's a hidden רצון in it's, so this is really the hidden רצון. Right. It's called עתיקא סתימאה. Right. It's a hidden רצון that when a person is born already, Well, מחשבה סתימאה.

Hidden רצון (עתיקא סתימאה) and its birth‑imprint 29:11

Right. This this רצון is like comes with him. It's it's right there. So it's not really a It's really part of the עצמות, really. It's it's just the צמצום of the גליף גליפו. Right, it's just the אותיות, right, it's the אותיות of that that are left. part of the עצם, really. No, it's the thing that a person wants like a squirrel. It comes it comes with him that he's going to want a hole in a in a in a tree.

Right, it's the same אותיות at the as the עצם. Right, and the רצון גלוי is you you can't really talk about you can really you're talking about the רצון גלוי.

So like you're really talking about is the נקודות, but really, So how do you explain this to someone? before the נקודות comes the actual עיגולים which is included in the in the hidden רצון. It's really the hidden רצון. And that hidden רצון is hidden. It's not really it doesn't really come as a as a like like when we're talking about מחשבה, it doesn't come as a open מחשבה.

Open מחשבה as the explicit רצון גלוי 30:25

Right. A open מחשבה is already that's the רצון גלוי. But it's part of his nature. It's part of his nature. Okay, but the thing is when a person has that open