Chapter 45 Part 2 · Part 8 Chapters 34 to End

Taking in Wisdom Through Letters, Not Directly 0:00

Go ahead, יוסף. Yeah, it's דווקא פארנעמט means gets taken in. It is taken in by the letters. And not only that, the actual thing is that the person takes it into himself דווקא through the letters, and not in a way of like direct חכמה. In other words, that's the whole thing that they're saying, is to have that the דעת should go straight from חכמה because in other words, like we've talked about this, like what it says in chapter one, what their mistake is.

Their mistake is to have דעת directly into the חכמה.

But why? And here's the reason why. The reason they're saying the reason why is because the התחלקות האותיות of בינה will not be able to accept such a high light, cause this light is too high.

Right. And he's saying, but אדרבה, just the opposite, is דווקא when you take it into letters, that's when you can take it in. Otherwise, you can't really take it in.

וכאשר לא יכילו, but when the letters don't contain the light, אז בהכרח שיתפרדו האותיות, then they have to basically get separate, in other words, it explodes.

Exploding Light Leads to Chaotic Letter Separation 1:32

Right. Yeah, the whole thing becomes instead of an ישוב, it becomes a big בלבול. And the fact that it gets put into letters actually makes into even bigger בלבול than not being put into letters, so that like what a person that just says, "Well, there's a God in the world," and doesn't try to understand any farther, actually has less of a בלבול than the hermetic kabbalists, for instance, or the people who go to the book center.

They have a bigger בלבול. Right. A whole big בלבול. Like in other words, a normal person, he's like a simple guy, he never tried to put all of these things into words, Right. and he has a simple אמונה in the אויבערשטער, and he knows he has to do the מצוות, and he has to be a good Jew, Right.

so there's no בלבול. Right. Of course he doesn't really have it in a way like in a deeper way, but nonetheless, there's no בלבול. Right. And you see that it's דווקא the people that are trying to get it in a deeper way, that have tried to study things like זוהר and things like that, דווקא by them there's a fantastic בלבול.

Right. That was the whole thing what happened with שבתי צבי. And the Frankists, there was a big בלבול. As long as everybody stayed with just simple little like like just just do the הלכה and be a good boy and don't try to understand too much, Right. everything is fine. And it's דווקא whenever people try to get into the into the the deeper dimension of the תורה, that it almost invariably ended up into a big בלבול.

This actually contains the עצמות of the אור אין סוף. And not just the עצמות of the אור אין סוף, but ממש the עצמות. It actually contains it in these letters.

Right. That's the thing about that's what this is. When he says that when אדרבה, מוגבל ומיושב ונעלם באותיות הללו, these are the letters that he's talking about. It פארנעמט Huh? הללו, these. הללו, right.

That that that that it פארנעמט, this book actually takes in the יחוד of the אויבערשטער. Right. Whereas whereas in the other things, the light is too big מלהכיל, and therefore they exploded, the עולם התוהו exploded. Right. וכאשר לא יכילו, אז בהכרח שיתפרדו האותיות, וכמו שמבואר במקום אחר באריכות, שזהו כמו בתיבה אחת שת... תקצר ל... Huh? What? תקצר להכיל, yeah. שתקצר להכיל האור הרב שבה, יתפרדו האותיות שבה אנה ואנה, עד שלא יהא מובן מזה כלום.

It'll become a בלבול till you don't understand nothing from it. בתיבת ויאמר, שלא יוכל עומק המכוון שבו, שלא יכיל עומק המכוון שבו, when it will not, it will not be able to contain the עומק which is מכוון in it, יתפזרו האותיות ויהיו י' ו' מ' שבו מפורדים שלא כסדרם ובמקומם,

and then you don't know what it means. There's a ו and there's a י, you have no idea what... you don't know what it means. Right. כדוגמת אותיות הרהורי ליבא שביום שמתפרדים שלא במקומם, שלא כסדרם בחלומות.

Right. And this is what it says: בשוב ה' את שיבת ציון היינו כחולמים.

That it's like a חלום, that the גלות is like משל'ד up to a חלום. Right. That

all the letters are there, but everything is mixed up. כי באים רק מצירופים שמהרהר ביום בלתי מסודרים, אלא אות מתיבה זו ואות מתיבה אחרת כו'. Like a jumble, you know, those jumbles that they have. Right. ולכך החלומות שוא ידברו, כמו שמבואר במקום אחר. And that's why the חלומות is talks about nonsense, unless you know how to put them together, as like a פותר חלומות, that he knows how to put the letters back together properly.

וזהו הפירור, and this is the crumbling, שנקרא... this... וזה הפירור, this crumbling, נקרא שבירה לחלקים רבים וקטנים. It breaks it up into a bunch of little pieces.

Chassidus Seen as Scattered Points, Not Whole 6:49

And this is basically the thing, like you see in חסידות, the way that people understand חסידות, they don't understand it as a coherent whole.

Right. But rather in a bunch of little tiny points, that's what it says עולם הנקודות. There's a point here and a point there, they have no idea how the points go together. כי בבוא זה האות נפרד לעצמו במקום אחר, when this particular thing that got crumbled up comes in another place, אין בו רק חלק מצומצם מאוד מן השכל שהיה מקובץ באות התיבה בצירופה ובשלימות כו', וגם הוא מתפורר פירור אחר פירור, עד שנעשה מזה ענין זר לגמרי.

It all becomes a whole total opposite thing. And that's the פירור, that's the ענין of the... that's the real ענין of the שבירת הכלים, that they took it's it's basically the original idea is the correct idea. Right. You know. But by the time they take... by the time it was a פירור אחר פירור, it turned into a totally opposite thing from the original כוונה. כדוגמת ענין חלומות מהרהורי ליבא שביום, רק אף על פי כן לא יחזון פילא בקובא דמחטא.

But nonetheless, he's not going to think a elephant going through the eye of a needle. רק מעין הרהורי ליבא דוקא. But it'll be just like the הרהורי ליבא דוקא. And in in I think it's תרס"ח, the פריערדיקער רבי says, a פילא בקובא דמחטא, where can you have such a thing? Only in a dream. Right. No, no, it's not תרס"ח. It's I don't remember what year.

It's it's בלילה ההוא נדדה שנת המלך. Right. So it explains that the whole thing of the גלות, and why the גלות got to this kind of crazy point, is the ענין of פילא בקובא דמחטא. That where could a פילא בקובא דמחטא... where could you have this ענין of a פילא בקובא דמחטא?

דוקא in a dream, but not in a regular dream, because he says, like he's saying here, in a regular dream you can't have a פילא בקובא דמחטא. Right. Only when you have like a total nightmare. Right. Or it's totally crazy, there you could have a פילא בקובא דמחטא. In other words, explains that the whole reason of גלות and why the king had to sleep and stuff like that is to have the ענין of the פילא בקובא דמחטא, which, again, this here this here thing is a פילא, the the giant thing going...

By the way, this this פילא בקובא דמחטא is is is very much this ענין of the שבירת הכלים. It says when the thing is too big to go into the little thing.

Elephant in a Needle: Light Too Large 9:55

Right. You know, the שבירה comes when the light is too big to go into the כלי. Right. That's the ענין of a פילא בקופא דמחטא. If you try to fit a פילא בקופא דמחטא, it'll blow it up.

Right. But he says there's two ענינים. One thing is that a פילא cannot go into a קופא דמחטא because when the light is too big, then it won't be able to contain it. But on the other hand, it's דווקא in the letters, when the light is contained in the letters, דווקא then it's מתגשם.

And that's why it says in another place that where can a פילא go בקופא דמחטא, is דווקא in a dream. And that's the whole ענין of the of of this book here, is that you're putting the אייבערשטער into 78 pages.

Right. כך יובן למעלה What does it say, ענין? בענין. בענין שבירת הכלים דאורות דתוהו, שזהו בחינת פירוד ופיזור אותיות שלהם.

תוהו Light Not Broken, Just Misplaced 11:17

In other words, the lights of תוהו didn't break. Right. They just went back up. Not only that, the lights of תוהו are true, they're true lights. Right. They're true holy lights.

What happened is that the problem was that they were too big for the כלים, and the כלים there was a whole פירוד ופיזור, until finally it ended up with witchcraft and עבודה זרה and all kinds of things like that. כמו שנאמר עד שנתפרדה, והיינו שנפלו למטה מטה, because they got mixed up they fell farther and farther down, עד שנעשה בחינת לבוש זר, until it became into total schmutz.

שזהו שורש ענין התהוות בחינת לבוש דחשמל, that this is the שורש of the coming into being of the לבוש of חשמל, שהוא הנקרא כתנות עור.

וידוע דעור זה הן בחינת מיני אותיות דמחשבה דיבור ומעשה, ששרשם מן אותיות דכלים דתוהו שנתפזרו וירדו למטה, ונעשה בחינת לבוש ומקיף להלביש לבחינת המדות דאדם, until the מדות of אדם are מלובש with these לבושי חשמל.

The מדות, the characters of people, are made up from these mistaken ideas. Right. Like for instance, like the terrorists or the Palestinians, are made up from these broken up letters of תוהו. Their whole I mean it's their their idea of of life. Right. The whole idea of life is is like this, that his whole idea of life is football.

Right. So this is the the the basic ענין of the the שבירת הכלים of תוהו. The real ענין of תוהו is you see it right here, right now. Right. The real ענין of תוהו is you see and and and not only that, these letters of חשמל, you know, like it talks about demons that are making wars and making all kinds of things happen Right. like there's demons running around putting ideas in Palestinians' heads, Right.

they're made it's חשמל. Sure. They're these they're made up from letters. Right. And the thing is that they actually have like a a פרצוף. Right. That you could that you could make up, you can see you could you you have you know, that it's a whole פרצוף made up of ten ספירות.

Right. You know, and the same thing like for instance like you say like, "Well, what do you mean? Like in the old days, like some people could actually see those demons, what they look like." Yeah. Right. Same thing like we talked about the other day. I just heard about it I I just heard about it on the on the CD that you gave me, that, you know, in the letters of the DNA, you could actually see what a person looks like.

Right. You know. So the same thing with these demons, there's actual demons running around whispering in in these משוגענע Arabs' ears to go and blow things up. Right.

You know, and they're made up of חשמל. From from the שבירת הכלים of תוהו.

So, it's מלביש this חשמל from the breaking of the the the three letters מחשבה, דיבור, ומעשה that are that become the מקיפים to enclose the מדות of a person, means that they make up the characteristics of like you know, like it's said אדום, מואב, you know. Right. By אדום it was murder, by מואב it was what, lust, by ישמעאל it was stealing, right, something like that, you know, when the אייבערשטער came to give them the תורה.

Right. וגם שהוא נעשה בחינת לבוש נפרד, שורשו מלעילא, and even though this חשמל is לבוש נפרד, its upper source מן מקור המוחין דבינה שבמדות. It's really the the שורש of it is it's higher than the מקור of the מוחין of בינה and the מדות. שזהו גם כן בחינת חיצוניות בינה שעל גוזלות ירחף לשמירה, that this is also the שורש of it is in חיצוניות בינה. In other words, it it becomes from the בכן of בינה when it comes into the מדות, then the בכן can take on a life of itself.

But really it has another שורש, even that even higher than בינה and the מקיפין of בינה itself.

Right. But the basic שורש he's talking about here now is that it's higher

than the מקור of מוחין of בינה in the מדות, שזהו גם כן בחינת חיצוניות בינה שעל גוזלות ירחף לשמירה. In other words, there's a certain thing of בינה, the בכן comes into it, which means, "So therefore I like him, or therefore I hate him."

And there then the בכן comes, has a life of itself. והוא מבחינת המקיף דבינה, but this external of בינה really has a שורש in the מקיף of בינה and the מם סתומה, מבחינת מם סתומה נעולה וסתומה.

In other words, really the חשמל is really higher than the מוחין altogether.