Chapter 48 · Part 8 Chapters 34 to End

Computer copying sounds like a telephone 0:00

Thanks. The computer will give over the whole שייכות. Right, the computer will give over the whole שייכות, you say, "Wow, what a smart computer!" But actually the computer doesn't give over the שייכות.

All it is is a program that basically copies over piece by piece the shapes, in other words, the shapes of the sounds. As the shape, you know, the computer takes the sounds and and copies over the shapes of the sound into so it's the same like this telephone is doing, it copies it over and it copies it over into a digital format. Right. And the digital format is the the code, it just copies a code over like basically white black black white white black.

And that's the same thing like you can you can give, let's say, a coded message to somebody. Right. And he can give it over to another guy, and he can, you know, and it's like, you know, like a guy can sing a song in Chinese, for instance.

Right. You know, or or like you can give a guy a message in a language that he doesn't know, and you have him memorize it piece by piece so it's so that he'll know how to say it exactly right, and he'll he'll be able to give it to the other guy on the other side, but he himself has no idea what he's saying. Right. He's just memorizing the sounds.

You know, like like you know, the basically the thing like people who sing English songs, you know, and they even get the the Western accent and the whole bit. Right.

But they don't know what they're saying, you know. Right. So basically that's that's one of the ענינים in in מלכות, it's דוקא in מלכות. In other words, in the other places, you can't do that.

Limits of copying without true wisdom 1:52

In the actual חכמה ובינה, if you don't have the actual חכמה ובינה, you can't transmit it. It can't be transmitted. Right. You have to actually have it. Same thing with the emotion: if you don't have the actual emotion, you cannot transmit the actual emotion.

You know, that's why like like the emotion can't go into the voice unless it's actually in the heart.

And even actors, in order to really put the emotion into their acting, they There's no there's no way to actually do that, they have to somehow hype themselves up into actually having the emotion.

Right. You know. But once it's in מלכות, it's a דבר יש נפרד that can be copied over from place to place. As a matter of fact, that's how עתיק gets copied over, it's from מלכות of אין סוף. Right. That it can get copied over without actually knowing what it is that you're copying over. And that's also like a person that, you know, a person could copy, you could have somebody sit down and copy like something that that's written in in Russian.

Like I could give you a thing in Russian, and you could sit down and copy the letters exactly over. Right. Without understanding a word of what it says there. Or like I could give you a French thing, and you could copy it over and make a copy for somebody, and you you might not understand a word of what it says there, but nonetheless, the meaning will still go over, it makes no difference, the fact that you don't know what it says.

Right. Meaning is already coded in. And that's the whole thing, the encoding. You know, like as a matter of fact, that reminds me of something, an email that I I never did answer you, I kept meaning to answer you this morning, about the תורה codes.

Torah codes as universal source code 4:01

Right. You know, the thing with the תורה codes. Yeah, I was wondering about that. Yeah. Obviously the one the thing that they're coming up with is is a very, very much tip of the iceberg.

They have no idea. Because it's actually it it the תורה is literally the codes. It's not just like what they think that it has like these things, it has the name of it has the name of Saddam Hussein. Right. How about that down in the letters themselves? Yeah, the reason there is a Saddam Hussein is because his encodement is in the תורה. If there was no encodement in the תורה, there could not be the DNA of Saddam Hussein, and he couldn't have been born.

Yeah. And the reason there's such a thing as gold is because the encodement of that element is in the תורה. Right. It's much much deeper than what they think. It says It's the blueprint for the whole universe. It's not just, it has little messages Yeah, but it's more than just a blueprint. It's more than just a When they say it's a blueprint It's actually the source, not just the blueprint.

Pac‑Man analogy for source code 5:20

It's it's the source code. Yeah. In other words, you know, like when you play Pac-Man,

the only way you can play it is if you feed the code into the computer. You know, like you you you take a a disk and you put it in, you've you know, now I have Pac-Man on my computer.

Why do you have Pac-Man and those little guys are running around and trying to eat you up?

The reason you have it on there is because the source code is there making it happen. Right. And the the the תורה is literally the source code of the world, literally. Right. It's the letters of the תורה that actually keep the world in existence. It's the program. Right. It's not just that He looked in the the fact, in other words, the fact that He looked in the תורה and created the world is the same like, in other words, if the computer looks what the computer does is it looks at the source code and follows the directions and then transfers them over to the various peripherals of the computer.

Right. And that's how that's how all those people are running around on your screen doing things. You know, the same thing like when, you know, I just downloaded the seminars that that שמעון uploaded?

Right. The the the actual thing that's on my computer, there is no voice there. There's a code there, that's all it is. Yeah. And basically it's a binary code. It goes down finally to a binary code, it's just 1 0 0 1. Right. You know, so and the computer looks at that code and it reads it, and then it tells it, and now make this sound. And and and basically, so that's that's the codes.

It's literally the codes, and the thing is that once it's in a code, the code can be transferred over without actually knowing what it means.

And it's דוקא מלכות that you can do that with. Right. And that's the whole ענין of מלכות, it's the code. It's it's the code of that thing that makes it into a separate somethingness.

And this is like what he says here, the דיבור, the מאמר, יהי אור ויהי אור,

a דבר נבדל בפני עצמו. Right. And then he says how from מלכות of חסד becomes חסד of מלכות, and he says not only from מלכות of חסד becomes חסד of מלכות, but from מלכות of חכמה of חסד becomes חכמה of חסד of מלכות, etc., the ספירות of the ספירות.

Three ענינים before the נסירה 8:17

Right. Right? And then he explains the ענין of the three ענינים before the נסירה, it is He doesn't explain it, he mentions them: אחור באחור, אחור בפנים, and a זנב. These things are not not mutually exclusive, it's different ways of how the מלכות is in the different levels of מלכות. That even how מלכות is is included in ז״א, it's different ways. One is it's only a זנב, the other one, אחור באחור means it's a little bit more than just a זנב, it's a a whole פרצוף looking backwards.

And then there could be a thing that you could even be higher. In other the inner the inner מלכות that that that the actual the letters that the the חסד is coming from in the first place is also ענין of מלכות, like like you know the thing with the שם that's after and the שם that's before. Right. And then he explains it has to be first in a נקודה תחת יסוד and she fell under his his feet.

Two constructions of מלכות 9:20

Then he explains the two ענינים of the בנין of מלכות. Which the really two ענינים is the בנין of מלכות and the בנין of מלכות of מלכות. The בנין of מלכות is the actual בנין of the speech itself like is the משל, and then מלכות of מלכות is after the speech is altogether to build it how it's going to come out exactly, in the letters. The actual בנין of the letters that's going to come out.

That it says that they built, that חכמה and בינה built the מלכות and they told her, "Go out to be a ראש to be a a ראש לשועלים." And then he says that's the דיבור שבמחשבה became מחשבה שבדיבור, and that's דלת שבאותיות דבר מלך שלטון, and then he explains the ענין why it's called a דלת is תנה״י. It's מלביש the תנה״י of ז״א. So in other words, in, in the דיבור is מלובש תנה״י of ז״א.

Then he again explains the ענין באשר דבר מלך שלטון, and there's a מלכות how it's before the דיבור itself, which is כתר מלכות. And then there's actual the עשר ספירות of מלכות, and then there's actually the מלכות of מלכות which is gonna come through.

And then he says that it could be and how it's gonna be after משיח comes again, where the מלכות is שוים בקומתן, how it was before, that in other words that really the the מלכות really, in other words, in in a way really preceded the מדות. Right. And that's the thing that it has to, and he also explains like the moon, it gets less and more. And then he also says that, in general, that אצילות is called a day and the בי״ע is called a night.

That's basically going over the chapter real fast, just to remember it good. Okay, so I I have to go now. So have a גוט שבת. Yeah, okay, I started the tape. Huh? I started the tape.

Okay. Where is it? Okay, והנה, והנה בחינת, והנה בחינת פרטות הבנין דמלכות הנ״ל, sorry, והנה בחינת פרטות הבנין דמלכות הנקרא כלה, שכלולה מהכל, because the מלכות has from all the ספירות in it.

פרטות הבנין of מלכות on Rosh HaShana 11:53

היינו מה שבבחינת הדיבור מתגלה הכל בבחינת יש ודבר נבדל, כי עסק הדיבור שמגלה הכל. In other words, in the דיבור you can have the emotions, you can also have the intellect, you can also have the רצון. והוא גם מבחינת התענוג והרצון העצמי שבעצמות אין סוף ממש, מבחינת חפץ חסד היולי הנזכר כ״ה, שבא בהשתלשלות רבות עד רצון וחכמה ומידות דא״ק ואריך, עד בחינת רצון וחכמה ומידות חיצוניות הכלים דז״א, הכל בא בבחינת המלכות, בחינת הדיבור עליון בהתגלות יש בבחינת אצילות, שעל זה נאמר אני ראשון ואני אחרון, I'm at the beginning, I'm at the end.

In other words, something that the same way like by a person the whole thing comes out of his דיבור, same thing upstairs, מלכות דאצילות. וכן ראו ראו, sorry, וכן ראו כי אני אני הוא, I am the same one, פירוש, מלכות דאין סוף ומלכות דאצילות שווים בכל דרגין. Oh, everything comes in the דיבור, even from the עצמות הרצון and in in in the in the עצמות. אולם יש להבין בדרך פרט בפרצוף המלכות ובבחינת כתר שבה, בבחינת מלכות שבה, בכדי לעמוד על מהות כתר דבריאה וכולי.

והנה בראש השנה הוא בחינת הוא בנין כתר הנוקבא וכולי, והוא מה שאומרים י׳ פסוקי מלכיות וכולי, דהיינו להמשיך בחינת התענוג והרצון מלוכה מחדש, שיהא לו הארה מחדש מבחינת התענוג והרצון הפשוט שבעצמות, להיות אנא אמלוך וכולי. That's the thing that the בנין המלכות actually comes out, in other words, on ראש השנה.

והיינו ענין גבורי כח עושי דברו וכולי הנזכר בזהר, כמו שמבואר במקום אחר בענין יתרון של כתר מלוכה וכולי. וידוע שבחינת ההתג ההתגלות בדיבור הנ״ל הוא הנקרא דבר מלך, that דוקא, דוקא the speech is the real kingdom of the king, to say what to do. והוא בחינת ההתנשאות, כמו שנאמר ה׳ מלך גאות וכולי, שזהו מלכות שבמלכות וכולי, כמו על דרך משל מידת ההתנשאות שבאדם, ש שהוא בחינת מידה נבדלת מן העצמות, להיות מתנשא על זולתו דוקא וכולי.

מה שאין כן שאר מידות שהן חלק ממש מן העצמות, כמו מידת החסד שהנפש עצמה נמשכת בעל כרחה מהחסד, כי עיקר מידה זו המשכה מן העצמות הוא, כמו כן החכמה נמשכת מן העצם כולו, אבל מידת ההתנשאות, אף גם שהנפש מתפעלת ממנה, אבל העיקר שלה הוא מתהווה מן הדבר הנבדל מן העצם, שהוא על זולתו. אם אין דבר זולתו, לא תתעורר מידה זו כלל. ואף גם שבחינת החסד גם כן להטיב בחסדו על זולתו דווקא, אבל מכל מקום תחלת התהוותו הוא בעצמות, גם שאין איש טוב, גם שאין איש להטיב עמו.

In other words, the thing of the חסד, even though it's דווקא to somebody else, but nonetheless, the thing that he is, he's חסד, he himself is איש חסד.

Whereas מה שאין כן בהתנשאות, לא תתהוה בעצם מציאותה בלתי מי שיש להתנשאות עליו. Can't have this.

והראיה לזה ממה שכל עיקר בניינה בהתפשטות אורך ורוחב תלוי רק בביטול העם, שכשהם רוממוהו, יעוררו תכלית ההתנשאות, ובמיעוט הביטול יתמעט מידה זו כולו. דווקא from other people, and this is the thing about the רשב״י.

You know that they came to the רשב״י for rain, and they praised him, so he said תורה. In other words, that דווקא when people are מבטל themselves to him, it draws out the the power of מלכות, like for teaching also,

to say something to them. It's דווקא דווקא when you know that people are listening to you that it makes you want to talk. There's no I mean, even the thing that if he wants to talk, like you say, well it's also, in a way it's I mean a person wants to talk, he was like like you say that he does want to be מתנשא on other people, but you see that if nobody if really nobody listens to him, finally he'll stop talking.

Right. You know. So like if the listener's falling asleep in the middle of the שיעור, there's no one to talk to, you just stop talking. Yeah, you say, "What am I talking for?"

Also like, you know, if you say that if you see that nobody's really listening to you at all. Right. That they don't really care or that, you know, the You know, the same thing by an actor on stage, you know?

Like a comedian or something. Right. If everybody starts booing him, it's Or even if they're not booing, if they're just not responding, Yeah, totally. It's as though nobody cares there. Like, for instance, let's say the extreme example is, let's say, a guy gets up there and there's nobody sitting in the audience at all. Right. There's nobody there. He says, "So what am I going to do my act for?"

So, "Well, do your act. What do you care? You want to You like to do your act, don't you?" Right. And we say, "Usually you like to do your act." You know, "No, I only like to do it when there's people listening to it." So that's that's basically the idea here. אבל חסד, כמו שהוא בעצם כך התפשטות. The same way the חסד is בעצם, that's how it'll spread out.

וגם שיהיה בו ריבוי ומיעוט על פי אופן התעוררות המקבל, אם יבקש ברחמנות ביותר, the guy's really asking with a big רחמנות on him, then there'll be more חסד, מכל מקום לא מזה יבוא עיקר בנינו וכולי. The main בנין will not come from that, because if he's not an איש חסד, there won't be a חסד. The main בנין is already there. ודע, והנמשל מזה יש להבין למעלה, כי כמו מלכות דארעא כך מלכותא דרקיעא, שאין מלך בלא עם דווקא, that there is no king without a nation.

ואף גם שהתנשאות בבחינת מידת מלכות למעלה הוא כשאר המידות עליונות, אבל אין ההמשכה ממש מבחינת העצמות. It's not ממש from the עצמות, it's דווקא from from somebody else. Although in other places, in other places it'll tell you just opposite, that the מלכות is מושרשת more in the עצם than other מידות.

רק מכל מקום ישנה בכח והעלם גדול, but nonetheless, really בכח והעלם גדול it's there. In other words, if it's not if it wasn't really there, it couldn't really come out, even ביטול from other people. כי בבחינת אדם, גם בתינוק קטן, even a little baby, יש בחינת התנשאות להתנשא על הכל, גם על הבהמה. וזהו בטבע תולדתו, מיד כמו שנאמר ורדו וכולי, so you see that really it is there, that even and naturally בטבע התינוק שחפץ למשול ולרדות על חיה בהמה ועוף וכולו.

A person naturally does have this מדה, כמו שראו במקום אחר, but what he's saying is התפעלות of the מדה, the בנין of the מדה will come דוקא from other people. וזהו דוקא בבחינת אדם, מה שאין כן מידת החסד ורחמים שישנם בבהמה גם כן. And now he's telling you that the main thing really between a person and a בהמה is not even the ענין of שכל, but דוקא the ענין of מלכות.

וזהו דוקא בבחינת אדם, מה שאין כן מידת החסד ורחמים שישנם בבהמה גם כן, כנשר שהוא רחמני וכולו. הגם שנקראת מידת ההתנשאות, you notice that there's various animals that have different מדות, but there's no animal that has a מדה of מלכות really.

And what it says about a king is a lion, it's not really like that. It's just a lion is very regal or something like that, and it's very strong, but he's not really a king.

I mean, the basic thing of a lion, he's not trying to rule over anything. He just wants to eat them. הגם שנקראת מידת ההתנשאות, אבל עיקר בנינה הוא להתנשאות על דבר של זולתו, דוקא on somebody else. ואז נמשך תענוג ורצון גדול בהתנשאות זו, that the whole thing of התנשאות, if he's he's just מתנשא by himself, there's no תענוג and רצון in it. ולפי זה יש להבין איך יתכן המעלה באלקות שאין עוד דבר חוץ ממנו, so if that's how it is, so how could it be such a thing up upstairs?

על מי יתנשא, who is he going to be מתנשא on? ואם כן, בבחינת בנין המלכות ברצון ותענוג ומדות מבחינת פרצוף שלם מבחינת אצילות, אי אפשר להיות כי אם כאשר עלה ברצונו שיהיה יש נפרד לעצמו, שיהיה על מי להתנשאות וכולו. That's so he had to think up of like there should be somebody else.

So it means that really this had to come from the thing of the מלכות is מושרש really more in the עצם, to such a point that he actually thought of having somebody else.

אז נתעורר מידה זו מן המאסף וכולו, וזהו על שם ה׳ מלך גאות לבש, נתלבש במידה זו להיות מלך העולם. ואם כן, צריך דוקא במידה זו לחדש אותו בכל חודש ובכל ראש השנה. In other words, this is a מדה that will not just come up from itself. You have to It has to have the ביטול of the מקבל to be מחדש it.

דהיינו, עד בחינת מחשבה בעצמות אור אין סוף אנא אמלוך וכולו, ובחינת התנשאות שעלה בבחינת עצמותו עדין קודם שהיה הצמצום. ועל זה היה הצמצום הראשון שנקרא הנקרא מקום פנוי כדי שיהיה דבר חוץ מן העצמות. The whole reason why there's a צמצום is that there should be something outside the עצמות. כי תוכן ענין בחינת אור התנשאות מבחינת מלכות דאין סוף, כמו שנראה במקום אחר בענין גמלתהו טוב וכולו. גמלתהו טוב is like the beginning of a מאמר someplace.

וכולו ובשורש העכו״ם כי פריקת עול מבחינת החושך והצמצום הוא כדי שיהיה בבחינת מדת התפארת, שמדת התפארת גם כן אינו אלא בפני איש נוכרי מרוח הגס וכולו ודי למבין, to be מתפאר on somebody, to be שוויץ, what is to say, to show off against somebody is דוקא against somebody else.

Which, in other words, מלכות is like really on your own guys, and תפארת is דוקא on strangers, like not your own nation. So that's why he's saying that's why he had to make other nations also. וכך הוא בבחינת מלכות דאצילות סופא דכל דרגין שבאצילות שהוא רצון ותענוג וכולו של מידת ההתנשאות להיות מלך על בי״ע, שזה הוכרח להיות הצמצום והמסך בין אצילות לבריאה. That this is the same way ענין of מלכות דאצילות to be מתנשא over בי"ע, and for this you need a מסך between אצילות and בריאה, להיות ראש לשועלים, כמו שידוע, והיינו אני ראשון בחינת מלכות דאין סוף ואני אחרון מלכות דאצילות, היינו תחילתן בסופן, וזהו בכל ראש השנה וראש השנה כנודע ודי למבין, which basically explained here.

And the ענין of מלכות is that מלכות is not really a a ספירה עצמית. In other words, it doesn't have an existence without having a זולת.

And it's דווקא the התפעלות of the זולת that gives it its own התפעלות. It's not really his own, it's not מתפעל from itself so much.

And like what he said about the תפארת, but nonetheless that's just to give it the יכולת to be מתפאר, but really the תפארת is still the thing that he wants to שוויץ, that's really that that is not that is not נבנה from the other guy.

It's just that it's nice to have somebody to be מתפאר on, but the fact that he's a שוויצער is from himself. But the fact that he wants to be a מלך, that's דווקא over the other guy.

And that's the whole ענין of speech, that the the whole thing of speech is even though like in like in חסד, he showed it in חסד, and also in נצח. נצח is דווקא to win over the other guy, you know, and same thing with הוד. הוד is to make a הוד on the other guy. And even in יסוד. יסוד means to משפיע to the other guy. I mean, with all the מדות, as for the שכל, we can even say that the שכל could be just עצמי.

And with the מדות, you see that really the התפעלות of the מדות דווקא has to do something with somebody else, but nonetheless the real בנין of it is not from another person.

The בנין of the נצח, and you see this like in the Olympic people,

even though their whole thing, their תענוג is דווקא to win over other people, that's the whole תענוג of נצח, but really it doesn't doesn't really have to be that, because there could be a thing like

that, you know, you can win over a computer, and it's not really somebody else, and it can even be a thing of winning over yourself. Right, like you have these people that do mountain climbing and stuff like that.

Yeah. I mean, it's a challenge that they take on themselves, doesn't necessarily have to do with another person. Yeah, in a way it is, there's a little bit of a something else there in that that there's a mountain, but you could say, okay, so that's where the mountain is something else, but like where somebody has a thing that to conquer like eating or something like that or whatever.

The Challenge of Conquering Personal Mountains 28:12

Right. It's to be more than it could be just a thing that's ממש like the נצח is over himself.

Right. You know.