Chapter 46 Addendum · Chapter 46 Part 2 to End

כי כותנות אור בא' הוא אחר התיקון והבירור דבחינת נוגה דחשמל שהוא על ידי בחינת ביטול העצמי דמ"ה החדש דא"ק וכו' ושרש התיקון הוא על ידי Through the eight kings of תוהו turning over, through the new שם מ"ה of א"ק, meaning that he comes up with a new

Kotnot Or and the Light of Torah 0:05

a new שם of the מידות, that the מ"ה is the name of the מידות basically. And it's also the ענין of כח מ"ה, which means that the מידות are בטל according to שכל.

And, in other words, it's like by a בעל תשובה, in other words, that he comes up with a new שם מ"ה, that he has a new idea of what his מידות should be like.

And this is the שורש התיקון עד שנהפך בחינת היש המורגש דנוגה בבחינת ביטול לאין ממש. Until the felt יש of נוגה, in a way of ביטול, turns to actual אין.

But it's not just that אין, it's that יש that's a אין. דכשהיש הוא בבחינת אין הרי הוא יותר נעלה מבחינת אין דמחשבה מחכמה עילאה. Then it's even higher than when the אין is an אין. And that's also the ענין that בינה can go really higher than חכמה, because when בינה can go to the אין, it's going there in a way of a יש, that you can ממש explain the whole

thing. כמו שמבואר במקום אחר, על כן נקראין כותנות אור, כמו עוטה אור כשלמה, וכו' שהוא בחינת אור דתורה על אחר הבירור דמ"ה דחכמה עילאה שמברר לבחינת ב"ן דנוגה.

That when the light of the תורה makes the בירורים of חכמה עילאה that is מברר the ב"ן of נוגה, means is מברר the ענין of the עשיה and the and the עולם העשיה all the way till it makes it into

a fixed-up תורה thing, שעולה למעלה מבחינת מ"ה וכו', that it brings the שם ב"ן up to ס"ג. כי ידוע דס"ג שהוא ג"ס, ס"ג when it's when it's broken, it's called ג"ס, ובו היה השבירה, the שבירה was דווקא in the in the in the בחינה of the בינה, in the חיצוניות בינה. הרי לאחר הבירור דב"ן שנפל משבירת הכלים עולה בשרשו בבחינת ס"ג שהוא למעלה משם מ"ה וכו'.

Upper Light (Zohar Ilay) Explained 3:10

ונקרא זהר עילאה, and then it's called the upper light, על דרך משל, אור המזוכך ביותר ולבוש זך ובהיר עד מאד שעל ידו דווקא יכולים להסתכל בתוספת בהירות והבהקה בעין. היפך ענין הנוגה קודם הבירור, שהוא בהסתר החושך, רק שמצד יתרון האור מן החושך הוא נראה אור מבריק וכו'.

It's just that why do you see any light there at all is because it's so dark. But afterwards, it'll be that the נוגה, the חשמל of the נוגה, will go up and it'll be actually higher than the light itself, it will be higher than the light of חכמה.

And and that's basically like what we're saying over here, that even though like right now we have a little tiny bit of light, and the only reason you can see the light is because of the darkness, but as we go along, you see and you can you can really see that it's going to happen that this light that we're making of bringing this thing into דווקא ענינים of total גסות, like cats,

will actually bring it up to the supernal light that's bigger than the even the light of the תורה דגליא.

The חשמל will go and become an even bigger light than the light, than the light which is the real אין, the light of the אין, because this will be a light of a יש. And it's not just going to be a thing that

you know, like like that's why everybody has the idea that, "Oh, it can't be explained. It can only be experienced, and only like you know, only in the olden days, only a great צדיק could see it. He says, "Yeah, that's right, in the olden days, because it was in a way of an אין." Right. But we're going to have it in a way of a יש and go even deeper than what was the original אין, and have it in a way of a יש, and it'll still be an אין.

You say, "How could it be a יש and be an אין?" So you say, "Look Look Look at this whole thing. This whole thing is in a way of a total ישות in an explanation, and yet, it's a total אין. It's the actual אין אלוקי. And it'll even go higher into the יש אמיתי,

the actual עצם המאור. A big A bigger light."

Right. אבל הבהקת האור מצד עצם המאור, but we're tal- we're talking now not because the הבהקת האור because it's in the darkness, so you have a tiny little light in the darkness so it it's shiny, we're talking about הבהקת האור מצד עצם המאור, because there's a lot of light.

Spectacles of Light: Aspaklia HaMe'ira 6:19

כאשר הלבוש עצמו עשוי מאור בהיר ומזהיר ביותר, מחמת זה שהוא בהיר ומזהיר ביותר שנקרא אספקלריא דנהרא, אספקלריא המאירה.

You know what is אספקלריא המאירה? אספקלריא means like glasses. A Spectacles. Spectacles, same root. A spectacle, right, a a glass. A lens. A lens.

There is a thing, you know that there's the thing that the doctor looks inside your ear? Yeah. It has a light in it. Right. So he can look even in a dark place. And it's called אספקלריא המאירה. כדוגמת זה הוא הנקרא זהרא עילאה, this is called the upper light, שנשמות מסתופפין על ידה בזיו השכינה בגן עדן וכולי כמו שמבואר במקום אחר ובנדפס. This is the זיו השכינה and really even higher.

Core Concepts of Lecture 46: Electricity and Letters 7:24

You ready? Go ahead. Okay, the basic the basic ענין of of 46 is basically several very, very important ענינים are here. One is the ענין of basically it all all goes around the חשמל.

Now, there's various ענינים that are connected with it, and it's basically the ענין of of the letters. The The The basic ענין of תהו is in here, including the ענין of the eighth king of תהו, and how the eighth king of תהו turns into משיח בן יוסף, and the whole ענין of the גלות, and the חלומות, the דורמיטא דז״א, various all kinds of things. And also, he explains here the ענין of נוגה and the beginning of the קליפות, so this is a very, very important chapter.

And all of these ענינים are all related. That's why they're all connected together. Now, the basic the basic thing here we're going to start first of all with the the basic thing of of the eighth king of תהו, of course, it's going to start with the whole thing of of תהו and the קליפות, is the basic the basic ענין is that the letters are mixed up.

The Eighth King of Tehu and Mishich Ben Yosef 8:26

That's the whole basic ענין. You know, like what we learned before, that both in letters of speech and letters of מחשבה, there's the ענין of the letters themselves, as they are letters, and then there's the ענין of the letters in order. Right. As a matter of fact, when שמואלי called me from Israel, that was one of the things he didn't understand. He said there's three levels in speech.

It says here there's three levels in speech, and he only saw two levels: the חומר and the letters. So I told him, "No, in the letters it says there're two levels.

One is the letters themselves, like אלף or בית or גימל, and secondly is the letters in order, and that's called the צורה ש- צורה שבדיבור. In other words, the צורה of the speech." "That's also מחשבה שבדיבור." "Huh?" "מחשבה שבדיבור." "No, צורה. When you're speaking, actual speech." "Right." "Right." "In other words, in your actual speech, there's three things. Right now, when I'm speaking, there's three things you hear.

One is the חומר of the of the speech, which the חומר of the speech is the voice coming out." "Wouldn't that be like מעשה שבדיבור? Wouldn't that be מעשה שבדיבור?" Huh? Wouldn't that be like מעשה שבדבור, and then the We're not talking about מעשה. We're talking about the חומר. Right, okay, I'm just trying There's the חומר of the The חומר of the The raw sound.

Huh? The raw sound. The raw sound that the speech is made of. Right. Then the צורה שבדבור

is the final actual speech, which meaning the the the speech in order, which you That's what you're understanding. The צורה. The צורה is The form of the of the words, you mean, and the sound of it? The form of this, yeah, the form of the final form of the words. That's what you're understanding. You are understanding it because it's in a form. Right. So you have the raw sound, you have the form of the words A certain letter precedes another letter.

If I was really drunk, and I was slurring my letters and mixing them up, you might not understand exactly what I'm saying. Right. So it's the order of the letters which is the צורה of the speech, which is what you're understanding.

And then there's also the letters themselves. But even though they're in order, but there's still the ענין of each letter by itself, which when I'm saying the letters, I'm saying an א or a ב or a ג.

Confusion of Letters, Tehu, and the Klipot 11:13

And that's the components, which are made out There's there's the general חומר, there's the components, which are made out of general חומר, and then there's the final order that the components are put into. Right. Right? Right. Right. Now, the basic thing, and this is both and this is basically the same thing in in thought also, that there's basically the components of it, which are the letters, and the final צורה.

Now, that the components which are the letters are are לאו דוקא just an א or a ב. It's also the the bigger components to get put into even bigger components, like that there's the letters, the words, the sentences. So for instance, even the words, if you take a certain sentence and and mix the words around, you can actually change the whole meaning.

Right? Right. Sometimes by changing a word around, even sometimes by by changing a comma, putting a comma in a different place, you can change the whole meaning of the sentence from one thing to the total opposite.

Right. So the the thing, though, is that the the צורה

comes from מלכות of תבונה. The final צורה of the speech of the understanding means that the צורה is really in the שכל. Right. However, in the speech itself or even in the מחשבה, once the מחשבה becomes a separate thing, which means like when you're talking inside your head, it it's basically a חשמל.

What does that mean? It means that it's not really the original thing. The חשמל comes out of בינה, which means that the letters come out and becomes into actual letters, so therefore they can be felt and they can be transmitted, חשמל.

That's the good part about חשמל. However, once they become into letters of חשמל, that's where the בלבול can come in.

And the בלבול comes in various ways. There's various kinds of בלבול. One is where they get actually mixed up. Right. Another one, which is not so bad, but really can turn out just as bad or even worse, is where a an idea is comes out of מלכות of תבונה as an application for a certain framework of time or space,

and then the חשמל continues to exist past the framework of time of space when it's related to. Huh? Past the time that it's still applicable. Applicable, right.

And this is basically like when people are in a reactionary

idea or something like that, you know? They're already acting by reflex rather than Right. And and not seeing how it really applies to what is coming out now. Right. So, so that's the whole ענין of the בלבול and the ענין of the the the מלוכה תוהו. And and that's the whole ענין of the the of תוהו was the בלבול האותיות.

And this בלבול האותיות and the תוהו is what causes the קליפות, the קליפות come out of the חשמל like he explains what the נוגה is here. And from the נוגה come even a bigger בלבול to the point

where the the thing of the נוגה is just a מסך. In other words, the the basic difference between the מסך of נוגה and the מסך of קליפות הטמאות is like is is basically like this: that the מסך of נוגה is like, for instance in this book here, is that the book is in the proper

order. Right. But it's לאו דוקא you can understand it, like you see a lot of people look at it and they don't understand it, it's a מסך. Right. It covers up on the idea. Right. But nonetheless, itself is a proper order. If you read the book, you'll get the right order. Then there's a thing where the order actually becomes

messed up so that even if you understand what what it means, it means the wrong thing altogether. It actually means the wrong thing. Right. Like the Communist Manifesto.

Even if you understand it, it's it's not the right thing. You you see the difference there? Right. Yeah, of course. Over here, the the the it's a נוגה means the problem is not that there's something wrong with it, it could be קדושה, but you don't understand it. Right. Over there, it's total טומאה even if you do understand it. So, so that's the basic ענינים of תוהו and קליפות.

And the the basic thing then is that in תוהו there was a a