Chapter 53 · Part 8 Chapters 34 to End

The Two Hardest Chapters of the Book 0:07

נ״ג, basically, like I said, these are the two hardest chapters of the book. Not only that, over here, the basic thing is that we're not really talking משלים anymore, we're talking the actual thing. And the real thing over here, in these two chapters, these two chapters, if you understand them properly,

you should be able to bring the whole יחוד into physicality,

to the point that if you really understand these two chapters properly, you should be able to do magic. I don't mean magic, but like קבלה מעשית, you should be literally be able to walk through walls if you understand these two chapters, because it explains to you exactly how the whole thing works.

Right. You know, that's what these two chapters are all about. Also, if you look in chapter נ״ד, נ״ד, you know, like like people you know, like like like, you know, I was learning with a בחור this שבת, this בחור that started coming Right. And I I told him that שער היחוד is made up of four parts.

Structure of שער היחוד – Four Parts 1:24

The first part is קונטרס ההתפעלות, like it says. It says the first thing it says, it's a continuation of קונטרס ההתפעלות. The second part is chapters קונטרס התבוננות.

the the chapters one through about eight or so, or seven or, actually through six, and then from seven, it starts basically explaining seven through nine is the general the general השתלשלות, then 10 through the end is the particular השתלשלות. Right. So that that's the three parts, and the fourth part, I told him, like it says, נר מצוה ותורה אור ודרך חיים.

Now you'll notice that over here, the end of this book

is the beginning of דרך חיים, the יצר הרע. Right. That's just the the chapter נ״ד is talking about שטן, Right. and the קליפות, the קליפות all the way to the קליפות הטמאות, נחש הקדמוני. Right. That's that's what it finishes off with,

the the last words of the book is ואת רוח הטומאה אעביר לגמרי וכולי וכידוע ודי למבין, Right. which which that's the ענין of דרך חיים. Right.

So basically, these two chapters require a very big עיון. And these two chapters is the end of the יחודא תתאה, and really it's not even יחודא תתאה. יחודא תתאה we really finish with. יחודא תתאה is down to מלכות דעשיה, that's יחודא תתאה. Right. יחודא עילאה is how the how the ספירות דאצילות are included in מלכות דאין סוף. יחודא תתאה is how the ספירות of בי״ע are included in מלכות דאצילות.

Right. And this is the next thing. This is the ענין of the basically now is the עולם הקליפות. Right. This, basically here, this is the ענין of what is called קבלה מעשית.

Tells you literally how the actual physical world comes into being. Right. Now, in these two chapters included the whole entire science and and you know, all the magical systems, including the the things what בלעם and בלק knew and stuff like that, you know? Right, the occult sciences. The occult sciences, all the sciences, basically,

what do you call it, the the philosopher's stones, alchemy, Right. Matter of fact, he mentioned that, just just the last chapter, he mentioned, was it the last chapter or the one before that the one who said to the Right. that the one who said to the to the oil should say to the vinegar. Vinegar. And we said that this is actually a bigger miracle than to turn the oil into vinegar.

Right. which was that the thing of alchemy, you know, the philosopher's stone, to turn lead into gold, Right. which, by the way, the real ענין of that, to turn lead into gold, is מרירו למתיקא. Right. That's the real thing.

You know what he said to him, nobody could come out of here except somebody who can turn darkness into light and and and bitterness into sweetness.

Right. And that's the whole the פנימיות ענין of turning lead into gold is really the ענין which is called אתהפכא. Right. You know. So, but there's also an ענין that literally he said, he just he told us this, that literally you can you can change the צירופים. Right. If you know how, you can literally change the צירופים.

And a צדיק can do anything, a צדיק can literally change the world around. Right. So, now we're going to start. נו, גימל, ובכל הנ"ל, יובן למשכיל כללות כל ההתבוננות, So, what he said is that really, he finished it off before. He said all the way till till the the physical thing comes of מלכות דמלכות דעשיה. That's what he said, that was the last thing before. Right. Now, he's going to explain a little bit more.

Starting the Deep Contemplation Section 6:09

כל ההתבוננות מרצון הפשוטה העצמי, שבעצמות אור אין סוף ממש, מחמת בחינת חפץ חסד העצמי, שעלה ברצונו הפשוט כולו כנ"ל באות י', עד בחינת הרצון היותר אחרון, שהוא בחינת הרצון להתהוות עולם העשייה בכלל ובפרט, הנקרא כתר דעתיק יומין דעשיה, והוא מה שאמר, כל אשר חפץ הוי' עשה, דבדרך כמו שעלה ברצונו להיות חפץ ורצון להאציל, וכך עלה חפץ ורצון זה לברא, וחפץ ורצון ליצור, וחפץ ורצון לעשות. הכל היה כולל בעצם רצונו הפשוט שבעצמות, על דרך משל, אדם שעלה ברצונו העצמי להיות לו רצון לאיזה ענין דבר מה, for a certain thing, שאף על פי שבפרט, הרי מיד הוא בא בחילוקי רצונות ממדריגה למדריגה, עד בחינת הרצון היותר אחרון, שהוא בחינת רצון לסוף מעשה ממש, for the actual thing itself, מכל מקום הכל עלה בבת אחת בעצם רצונו וכולי, ובלי חילוק מדריגות כלל.

In other words, in עצם הרצון, there's ממש no חילוק of רצונות in the כתרים between the רצון להאציל and the רצון for the actual physical thing. וכמו שנאמר בעץ חיים, שאין חילוקי מדריגות בבחינת הכתרים דאבי"ע, that really in the כתרים there's no חילוקי מדריגות at all. אף על פי שבהשתלשלות מבחינת מלכות שבעליון נעשה כתר לתחתון וכולי, but really it's it's it's no it's not different מדריגות at all.

The the כתר דעשיה is just as high as the כתר of אצילות. Right. And that's basically this the fact really goes all the way to the פרטי פרטיות of literally our רצון. Right. That the כתר of a person is literally the כתר of the אייבערשטער. There's no חילוקי מדריגות. It's כתר of It's It's no חילוקי מדריגות. Not only that, not only did he say there's no חילוקי מדריגות, he says that it's ממש the כתר of the רצון הפשוט.

Right. That the כתר of In other words, the כתר of אצילות all the way to כתר of עשיה all the way to the כתר of the ממש for the thing itself, is literally the רצון

הפשוט. And this is the whole thing of what the מצוות are all about. Right. There's עשה רצונו כרצונך and all that business, you know? Right, right. That when you are doing a מצוה,

you are doing the רצון of the אייבערשטער, literally. Literally. Right. That you are literally doing the רצון of the אייבערשטער, and when you are doing an עבירה, you are literally going against the רצון of the אייבערשטער. You are literally, that's what it says in תניא, you are literally like taking the king's head and putting it in the in the toilet. Right. That's what it says in תניא.

Right. So, and this is all the way to the רצון הכי אחרון means the רצון הפרטי שבפרטי פרטיות in a person who's called a עולם מלא.

So כך לגבי עצמות רצונו הפשוט שבבחינת עצמות אור אין סוף אין חילוק מדרגות בין חפץ ורצון להאיר, בין חפץ ורצון לעשות פועל. וזהו אני ראשון דרצון דמלכות דאין סוף מקור לרצ... מקור הרצון להאיר, ואני אחרון ברצון אחרון דמלכות דעשיה והתהוות עולם השפל ליוצר אחרון שהן האופנים והמזלות שהם השורש דהתהוות רוחניות דד' יסודות דארבע ורוחניות דדצח״ם גשמיים, מה שמבואר בסוף עץ חיים. וזהו בכלל הכל מה שנאמר כל אשר חפץ הוי' בעצמותו עשה.

And the real main thing that He wanted, even more than to make the lower worlds, and this is why a Jew is תופס in the עצם הרצון הפשוט, in the עצמות of the אייבערשטער, like what he says in תניא, that the מצוה, like the last few days he was talking in תניא, that the מצוה is תופס in the עצם even more than חסידות is. Right.

Why? Because it's the עצם הרצון הפשוט. But remember that he also says, but however, the learning of חסידות is itself a מצוה, and a מצוה רמה מאד, you know, רמה ונשגבה. It's the biggest of all the מצות.

Not only that, it's a מצוה of תלמוד תורה, right, which is כנגד כולם, and from the תורה itself it's that it's the פנימיות התורה.

You know. Right. So the thing is that the real thing that He wanted was not even to make the world, right, and was not even to make the Jew.

The thing that He really wanted and the reason why He made the Jew is so that the Jew should do His רצון of his own free will. The Jew should do the אייבערשטער's רצון of his own free will, and therefore, and that's what's coming up, is the creation of the שטן. Right. And therefore He made it possible for him to do, and this is the biggest miracle of them all.

Really, אצילות is not such a big miracle. As a matter of fact, it's like it's sort of like, you know, for me to scratch my head, not even. Right. Or what, it's a big miracle? You say, wow, he's such a big genius, he can scratch his head.

You know, so the thing is really like אצילות is a ירידה. Even the highest levels of אצילות, wow, it can make מלאכים. You say, what are you talking about? It's an insult.

You know. So basically, the whole ירידה, which is no big deal, I mean by the אייבערשטער not only it's not a big deal, it's ממש an insult. To say that He can make אצילות is, oh, so what? What's the big deal if He can make אצילות? It's a ירידה.

The whole thing was to make the person. And really the whole thing was not even to make the person, it wasn't that He made the person to have people.

Right. You know, and that's why that the גוים are not intrinsic. Right. They're only extrinsic, and the whole world is extrinsic, and it really doesn't need to exist at all.

The World Is Merely a Lower Descent 13:46

Not like like most people think, oh, it's such a beautiful world and God wanted this world so much. Right. He didn't No, the world He does not care for a world, He doesn't need a world, and the world is a ירידה.

Not only what though, the world is a hassle. And even for us, it's a lousy place. Who needs it? As far as just the world, what? I mean, what Oh, but look at the beautiful trees. You say, what what's the beautiful trees? Right. The beautiful trees is nothing. You want beauty, you mean if you go to עולם העשיה, by the אופנים, right, you'll never look at a tree again.

After that, the trees will look ugly to you. Right. When if you see the the beauty of the היכלות of of only the היכלות of of of עשיה. Right. You know. You see the beauty of the היכלות of עשיה, after that, you know, this this will all look ugly to you. You know, so that's what people think is, oh, we love You know, as a matter of fact

That that they think that the אייבערשטער, "Well, I mean, after all, God loves the world and He loves people and that's why, you know, what's, He made people and stuff like that." And really He wouldn't have to make people. Right. Not only that, He would have destroyed the world like it says by מתן תורה.

They told him, "If you accept the תורה, fine. If not, I'm going to destroy it all. What do I need it for?" Right. There's no there's no reason that the world, that the אייבערשטער wants the world, there's no intrinsic value in the world per se. Right. Absolutely none.

And it's not like people think. There's, "Oh, it's a wonderful world and there's so much love in it, you know, like motherhood and stuff like that." What do you need motherhood for? Upstairs, you know, as as you go upstairs, even in in אהבת אם of עשיה, of עשיה is a bigger ענין, you know, you wouldn't even think of these things anymore. Right. You know, or wow, but you know, just think, I mean, like you know, that food over there, that Chinese food and that that mishwi shish kebab, you know?

Mm. Right. Just for that, it was worth to have a world, you know? It's not true. Yeah. Absolutely not true. As a matter of fact, really, that's part of the evil. Right. The taste of the food is part of the evil.

And not only that, like the beautiful scenery,

you know, people say, "Oh, but think about it, sunset, you know, when you go out camping and you're sitting there in the trees and you're breathing the beautiful oxygen, and then there's a sunset Right. and the birds are singing." What does it say? That somebody is is walking in the road and he's saying his משנה, and he says, "What a beautiful tree," is כאילו מתחייב בנפשו. הרי זה מתחייב בנפשו.

Yeah, it's it's The אייבערשטער says, "What do I need you for? I might as well kill you. I don't need you here. What do I need you here for? To look at the trees? That's what I made you for?

To smell the flowers?" It's, "Oh, but think all the flowers," you know.

So, the basic thing is that this whole world is a עולם תחתון שאין תחתון למטה הימנו.

And even and this what we're saying, never mind by this world, by אצילות you can say this. Not only by אצילות you can say this, by by by עתיק you can say this. Right. Who needs עתיק? Get rid of it. Not only that, by א''ק you can say this. Right. Not only that, the real truth is by יחיד you can say this. Right. So, what do we need יחיד for?

Who needs יחיד? Right. It's just a it's a bother. Who needs What do you need יחיד for? Exactly. You don't need יחיד at all. The עצמות, the whole עצמות אין סוף that we started talking about, יחיד, אחד, קדמון, "Wow, יחיד, אחד, קדמון," you know? What do you mean you don't need יחיד? What do you need יחיד for? Right. The whole reason for the יחיד was to end up with us.

The Purpose (or Lack) of the יחיד 18:48

Right. And and not only you don't need the world, you ממש you don't need יחיד. What do you need What does the אייבערשטער need יחיד for? So, what do you mean? יחיד is is the light that reveals the אייבערשטער within Himself. So, yeah, but He doesn't need no light. It says by Him, "כהחשיכה כאורה." Right. He doesn't need יחיד.

He does not need that light. He knew everything that was going on there without the יחיד. Right. So, even the יחיד is really a ירידה.

Like like what we talked about before, that there's higher than יחיד and there's even higher than that. And even that's a ירידה. Right. You know. So, what did He want?

He wanted that, what is it? נחת רוח that I said and they did my רצון. Where was this? Just lately, I read it in one of the שיעורים. נחת רוח לפני ש- בשער היחוד Isn't it? Huh? It's in שערי אורה, isn't it? No, in the שיעורים, the daily שיעורים. In תניא. Was it in תניא, or was it a רש״י? Whatever. I know just the last few days, I just...

נחת רוח לפני שאמרתי ונעשה רצוני Reference 20:12

I just read it also somewhere, I don't remember where. I just read it in the daily שיעורים, you know, the... Yeah, I don't remember where, I just read it. נחת רוח לפני שאמרתי ונעשה רצוני. That's what it was all about.

The whole thing was about, and that's what it says, that the אייבערשטער saw the whole world and it was טוב מאוד. It says טוב is the יצר טוב, מאוד is the יצר הרע. It was very good.

What is very good? Very good means that he went against the יצר הרע, that a person went and he did the אייבערשטער's רצון, meaning it's ממש the אייבערשטער's רצון. It says, what does it say? Somewhere also it says ש...

עשה רצוני, that means that he made my רצון. Right. Not that he did what I wanted, but he made my רצון. Right. He did the actual רצון down here.

In other words, what the אייבערשטער basically gave us was the רצון העצמי because in כתרים there's no השתלשלות, and we get when we put on תפילין or something like that, we're literally acting for the אייבערשטער, and that's also what it said in the in the תניא from the last few days, basically says that the body becomes part of it. Right.

Since it is דווקא the body that does the רצון, the soul cannot do it. And it's דווקא the נפש הבהמית becomes, which is from קליפת נוגה, the נפש הבהמית becomes actually part of the thing, and then it's an open thing of אין עוד מלבדו, and that's the whole thing what the world was created for.

And it's ממש, there's no השתלשלות in the כתרים. Where are we? אמנם רוחניות... גשמיות... סובב חייב חיים... Okay, שזהו נכלל הכל מה שנאמר כל אשר חפץ עשה בעצמות, כל אשר חפץ ה׳ בעצמות עשה, שכולל כל ההשתלשלות דקו עד סוף עולם העשיה. דהיינו שכולם יחד, שנקרא הכל בבחינת עשיה לבד. The whole thing, including אצילות, is nothing but עשיה by him. כי שורש האצילות ושורש העשיה שוים ממש לגבי עצמותו וכו׳.

All of אצילות Reduces to עשיה 22:50

It's the same thing by him. Like you said, you and the cat are the same thing. The אייבערשטער, אצילות and עשיה is ממש the same thing. וזהו עשה בשמים, it says כל אשר חפץ ה׳ עשה בשמים ובארץ, בשמים סובב הכללי דטהירו עילאה בדיבוטא טהיר, ובארץ בחינת ממלא כל עלמין וכו׳, הכל בהשואה אחת. By him, it says, you see what he says here, just what we said before, that טהירו עילאה by him is also a עשה.

Right. We're talking before the צמצום. Right. The עצם, the טהירו עילאה, remember he said, and that's what we call יחיד, and that's what we call טהירו עילאה, by him, including יחיד, it's all by him all the same thing.

כי ידוע דעקב דא״ק מסתיים בסוף העשיה ורישא דסובב הכללי בתחילת הקו, כמו באדם הראשון שאמרו שקודם החטא היה רגליו בעשיה וראשו בבריאה, נקרא אדם דבריאה יש מאין וכו׳, והיינו וכל קומה לפניך תשתחוה וכו׳, means the קומה דא״ק, כמו שמבואר במקום אחר.

וזהו עיקר המכוון בכל ההתבוננות ובכל פרט ופרט ובכל ההשתלשלות דקו מלפני הצמצום הראשון עד סוף העשיה, רק להיות נכלל הכל באחדות הפשוטה, means is ממש the אייבערשטער all the way down to here.

In other words, the אייבערשטער literally is making us right now.

Forget the השתלשלות. שהוא בבחינת עצמות אור אין סוף. עד שיקבע בנפשו גם בסדר השגחה אלוקית פרטית, עד הפרט היותר אחרון, שהוא גם בעולם גלגלים והמזלות, meaning the sky, our sky,

שהם רק מט"ת, כלים החיצונים דמלכות דעשיה, שהוא רק על פי רצונו הפשוט שבעצמות אור אין סוף ממש. This is according to the to the עצמות אור אין סוף ממש. This is according to the רצון הפשוט. It's not that it's going around like inertia.

וכמו שאנו אומרים ומסדר את הכוכבים במשמרותיהם ברקיע כרצונו דוקא. That it's not just that like like people think that they're going around, so where else could they go?

Like they were like what they say, there's no רצון. The the the reason you see that Mars was over there yesterday and now it's over here, where else would it go? It's in a מסלול.

And it's just going on an inertia. Same like you throw a ball and it keeps going.

But it says no. It's there right now because that's exactly what the אייבערשטער wanted it to be. דהיינו, what does it mean כרצונו? היינו כרצונו הפשוט שבעצמותו ממש, means what He Himself wanted, מטעם הנ"ל. ופירוש במשמרותיהם, what does it mean במשמרותיהם? היינו גם בבחינת היכלות דקליפת נוגה דעשיה.

Not only the היכלות of עשיה, but now we're talking about היכלות דקליפת נוגה. שהמזלות, what is the היכלות of קליפת נוגה? The היכלות of קליפת נוגה is the חלל of the space of the physical world.

שהמזלות קבועים ברקיע, היינו בבחינת נוגה דעשיה, כי עשר ספירות דעשיה בבחינת אורות וכלים והיכלות. Now he's talking, the the עשר ספירות of עשיה goes into נוגה of עשיה. הכל הוא בבחינת ביטול היש לאין בתכלית כידוע, דבהיכל קדשי קדשים דעשיה שם יחוד זו"ן דעשיה, כמו בבית המקדש שלמעלה וכולי. שלמטה. Oh, שלמטה וכולי, sorry. ונשמות ומלאכים דעשיה הם בתכלית הביטול, כמו שנאמר צבא השמים לך משתחוים, וכמו אופנים וחיות דעשיה.

And the basic thing is that the the stars and planets are connected to מלאכים. Right. וגם תואר וכלי האופנים בבחינת... חומר. חומר. Oh, sorry. It here it says תואר.

וגם חומר וכלי האופנים בבחינת הביטול בתכלית, וכמבואר במרכבת יחזקאל ובחיות ואופנים דיצירה, they they can only do what the אייבערשטער makes them do. וכך גם במרכבה דסוסי דסוסים שחורים ואדומים דהחיות שבזמן הגלות.

In the מרכבה even the the the מרכבה of the black and red horses in the time of the גלות,

שהמלכות מלובש בע' שרים דנוגה דעשיה, meaning all the way down to like what we just learned on on פורים. Hold on a second, I need to flip the tape.