Part 6 · Chapter 11

Intro to פירוש המילים of ברוך שאמר 0:04

So now the מיטעלער רבי is going to give us a little פירוש המילות on ברוך שאמר, the beginning of ברוך שאמר, and show how these different levels correspond to ברוך שאמר, but he's also going to jump ahead and show how some of the levels that were explained later correspond.

So you kind of have to come back and see, you know, look at this again after you learn about those levels. וזהו פירוש כללי למה שכתוב, או למה שאמר, ברוך שאמר והיה העולם, that we say, "Blessed is He that said and the world came to be." So what does it mean? פירוש שאמר בהעלם ברצונו הפשוט שבמלכות דאין סוף, that He said in the... He said it to Himself,

so it was like still hidden within His simple desire of מלכות דאין סוף, והיינו עדיין כלול בחפץ חסד העצמי כנ״ל, the way it's still included in the חפץ חסד העצמי. In other words, that He said in יחיד. ואחר כך והיה,

Three stages: ברוך שאמר, והיה, העולם 1:18

and then it came to be, which that is בגילוי אור מתפשט לדבר פרט,

that already והיה means that it's already coming out as something. We don't know what yet, but it's coming to a particular thing, להשתלשלות להיות מקור לכל העולמות,

to be a source for all of the worlds. That's already the light, the general light that comes out to be the source for the worlds, which is אחד. ופירוש והיה העולם, and what does it mean "and the world came to be"? היינו דווקא מן מה ששיער בעצמו בכח, that means that the world came out according to what God said, the way that He estimated that He wanted the world, that's exactly the way the world comes out.

So the details of what's going to come out, which is העולם, is קדמון, שהוא שורש מה שנתהוה אחר כך העולם הכללי שנמשך מן הקו וכו׳ כנ״ל וד״ל.

And this estimation in Himself of exactly what's going to be is the source of everything that comes out into the world after the צמצום in the קו and everything, כנ״ל וד״ל.

So the idea is if you just look at the simple meaning of what these words mean, ברוך שאמר והיה העולם, it's one big title: "Blessed is He that said and the world came to be." So, first of all, we're using all of these to refer to God Himself.

We're identifying who are we talking about, who are we blessing. We're saying, "Blessed... it is He that said and the world came to be." So that shows that we're talking about the עצמות דאין סוף, because we're referring to God Himself. And within this, there's three stages. We're saying ברוך שאמר, the one that said, He could say whatever He wants. It's like a total... that's like a total היולי, just that He has the ability to say.

He's the one that said. We don't... but that doesn't mean that there came like anything separate from Him at all. Then we say והיה, and something came to be, which is already, like it's ready to come out, but the details aren't there yet. And then העולם means that the exact details came out. But we're speaking about the way that והיה העולם is part of שאמר, the essential היולי ability to say and make the world.

And so that's... so these three things, שאמר והיה העולם, correspond to יחיד, אחד, קדמון. And now, that's the end of the פירוש המילות that relates to what we learned, וד״ל. Now we're going to continue a little bit in ברוך שאמר and get the פירוש המילות for a little after this.

וברוך הוא, then when it says ברוך הוא, "Blessed is He," so now we're not identifying who we're talking about at all. We just say, "Blessed is He."

Explanation of ברוך הוא and hidden aspect 4:20

Right, it's in a third person, and it's... there's no like description of who we're talking about. So that's the idea of נסתר, that's the thing that it's like hidden. היינו בחינת קדמונו של עולם, this is what's called the... that God is precedes the world, that He's like the origin of the world.

דהיינו מה ששיער בעצמו בכח וכו׳, this is, in other words, the way that that God is like what's coming out in the world, but He's like the source for that that's coming from.

And this is the the the letters as was estimated from קדמון, but now the way that it's coming to be like the source of the world. So this is like the way that the רשימו has all that estimation, but now to actually come out, and the light is hidden. So now you don't know who it is anymore. So that's why it's not you don't know that it's the one that said and the world came to be.

Because that's now hidden, and now it's only you just see it as being this mysterious source of the world, the great cosmic secret or something.

דהיינו מה ששיער בעצמו בכח וכולו כמו שכתוב מגיד מראשית אחרית, that God says from the beginning to the end. Well, the simple thing is at the beginning, God says what's going to happen at the end, that he knows the future.

God's estimation from beginning to end 5:47

But here, we're saying that God dictates the whole השתלשלות from the beginning to the

end. מראש דקא ועד סופא וכולו, from the beginning that comes the end, that he estimated everything. ומקדם אשר לא נעשו עדיין, and before it actually happened, he says what's going to be.

That means that even though it didn't happen at all, before any השתלשלות started, he already had the whole thing set up. היינו מקדמונו של עולם הנ"ל, this is from the level that's called קדמונו של עולם, that is the origin of the world. נקרא ימי קדם, it's called the olden days, the original days, you know, like they say the good old days, שקודם למה שנמשך בהקו, which precedes what goes into the קו.

והוא מה שקדם בעצמו בכח מה שעתיד להיות בפועל וכולו ודי למבין, and this is the whole what is preceded, the whole estimation that's of what's going to actually happen that's proceeded within himself.

ומה שכתוב ברוך אומר ועושה, and this that it says, blessed is he that said and does, that says and does וכולו, היינו מה שנמשך בהקו בפועל ממש. This אומר, this second אומר, is already when it comes out בפועל, when there there's a revelation, not the hidden saying to himself, but when he's actually like being brought out, and this is the beginning of the קו, the first circle of the קו.

And then from that first circle of the קו, which we're going to explain later, they called רצון קדום, then it's ועושה בראשית, it makes the beginning, which that is א"ק, that the whole הוא כל שיעור קומה דא"ק. That's the whole standing of א"ק, the whole פרצופים of א"ק, and all the ספירות, and all the details of א"ק come out based on the אמירה of the עיגולים of the קו.

וכולו וגוזר ומקיים בתחילה. But in between ברוך אומר ועושה and ברוך עושה בראשית, there's ברוך גוזר ומקיים. And the ענין of ברוך גוזר ומקיים is והוא בחינת קו המדה שלפני א"ק, that is the measuring line is before א"ק, which that measures out so that the the עיגולים should come out in a particular way. And that's what divides it up into ten עיגולים, and then brings it out into יושר, there's the יושר of א"ק, שהוא בחינת צמצום דרשימו שנמשך הימנו הקו כידוע וכמו שיתבאר בעזרת השם לקמן.

Measuring line קו before א"ק and its role 8:05

And this is the idea that the קו measures everything out according to the way that it was estimated in the רשימו. And so that's what divides it up to be and to come out a certain way, like we're going to explain later.