Part 4 · Chapter 25

Hairs as Tubes Receiving from the Crown 0:00

We're explaining the three ways that או"א, אבא ואימא, receive from כתר, from אריך אנפין. So first we explained how it receives in a way of מזלות, and in this way it receives something of the actual essence of of the כתר. And this idea that like the hairs are hollow, so first of all they're like tubes that bring in a little bit of this liquid from the מוחא סתימאה, which is like the חכמה of כתר, חכמה of אריך אנפין, which is like the source of the שכל, but then the actual hairs themselves, not the liquid inside the hair, but the actual hair itself, reaches all the way up to the skull, its source is in the skull, and that is the idea of the actual כתר of אריך, and in there there's actually shining the seven lower ספירות, the ז' תחתונות of עתיק, and so the actual is the revelation of עתיק in the שכל.

This is the level of חסידות, where the actual the עתיק's level of חסידות, when that shines into the שכל. It's like what we're doing now. When we say hairs, we mean both literally like the hairs of the beard and the head, and that corresponds to the hairs inside the head, which is hairs in like quotes. Like in the זוהר they would say, אית שערות ואית שערות.

There are hairs, and then there are hairs. These tubes that go from the membrane over the brain into the brain are called like hairs, but they're not actually hairs, they're these little tubes. So now we're going to explain the next the next way that it receives from the from אריך אנפין. וזהו למעלה הרבה ממה שכתוב דאבא ואימא מלבישים לזרועות דאריך אנפין, וכל שכן מבחינת נה"י דאריך אנפין שמלובשים באו"א וכולי.

Higher Reception via the Arms of אריך אנפין 1:42

And this way, where the שכל receives from the מזלות of אריך, is much much higher than when the שכל garbs the חסד וגבורה, the חג"ת of אריך אנפין, which is the idea that we said that it's זרועות, the arms of אריך אנפין, and for sure it's higher than when the שכל garbs the נה"י of אריך אנפין. So now we're going to explain the level of the חג"ת of אריך אנפין.

להיות ידוע, being that it's known, שבחינת ז' תחתונות דאריך אנפין היינו רק בחינת המידות חג"ת וכולי, שנקראים יד הגדולה ויד החזקה וכולי. So the seven lower ספירות of אריך אנפין, which those are the מידות חג"ת and

נהי"ם, חג"ת, חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות, which those חג"ת, the חסד, גבורה, תפארת, are called the יד הגדולה, the great hand, the יד החזקה, the strong hand, ויד רמה, the the uplifted hand, those are the חג"ת.

Mountains of Darkness: Gazelle Parable and אררט 3:09

And the reason it has a ה', like the great and the strong, is because in אריך אנפין that's like the the source of it, that's like the highest being of revelation, the highest level that is revealed as to to to down, because with כתר the חיצוניות of כתר is revealed and the פנימיות of כתר is not revealed, so the highest level that is revealed, and that's like an infinite revelation, is the מידות of אריך אנפין.

We're going to give a משל soon. ונקראים גם כן בזוהר בשם טורי חשוכא. And these מידות are also called in the זוהר the mountains of darkness. כי ידוע במאמר דהא יעלתא אזלא לטורי חשוכא ומשם ארחת מזונה. As it's known about the teaching in the זוהר that it says this gazelle goes, it runs to the mountain of darkness, ומשם ארחת מזונה, and from there that's where it gets its food, it eats the grass there.

שזהו בחינת עליית המלכות בחג"ת דאריך אנפין וכולי. This is the idea of the מלכות, which is called the gazelle, that it goes when when מלכות goes up to receive from the level of חג"ת of אריך אנפין, the מידות of אריך אנפין, that's called like the gazelle going up to the mountains of darkness, because the מידות of כתר are called the mountains of darkness, like we we're going to explain in a minute.

וכמו שכתוב, like it says, ותרם התיבה וכולי, the תיבה was lifted up, וכולי is that it rested on on אררט. So the the תיבה was lifted up and then it rested on the mountain of אררט, which the mountain of אררט is called the mountain of darkness, like we'll say in a second. And this it rested בחדש השביעי, it says it rested in the seventh month, which is תשרי, שהוא ראש השנה, and this is the idea of ראש השנה.

It didn't actually rest on ראש השנה, it rested on the seventeenth seventeenth of the month, but this idea of the תיבה being lifted up to אררט is what happens on ראש השנה, שעולה המלכות בהרי אררט, טורי דקרדוניסא, וכולי. That on on ראש השנה מלכות is lifted up to the mountains of to to the mountain of אררט, which is the mountain of darkness.

Metaphor of High Mountains: Intellect vs Emotions 5:23

That's the level of the מידות of אריך אנפין. Now, we'll explain the idea of these מידות in a moment. כמו הרים הגבוהים שאין אור השמש מאיר עליהם וכולי, and the reason they're called mountains of darkness is this is like a משל of mountains that are so high that the light of the sun doesn't shine on them. Now what does that mean that it's so high the light of the sun doesn't shine on them?

There's different ideas, if it's very high, it blocks the sun, so a lot of it a whole side of it is dark, or that like it's snow-capped because like it's not hot up there, but one explanation that I saw בפירוש in another place in חסידות is that he explains the idea of the mountains of darkness is that there are certain certain like hills or mountains that are affected from the pull of the sun and the moon.

And the effect that they have, cuz like besides the tidal effect on the water, there's also a certain effect they have on the earth. And so they pull, or maybe indirectly also, they they can affect and pull up the ground and make mountains. But then there's certain there are certain mountains that are very high on Earth that would never exist from those forces of like the sun and moon.

The only reason that they're there is because השם made, from the beginning of the creation of the world, a special the world was specially made to have these mountains. Either that it was like made like that, or that like maybe the idea of tectonic plates like pushing certain mountains, or like the way that the the ground is set up, it's pushing the ground up at that place and it keeps getting higher and higher, like the Himalayan mountains and stuff like that.

So these very high mountains are called like higher than the sun, meaning that they're beyond the sun's ability to cause. And so the analogy for this is that the sun represents the intellect. And so there're certain like emotions that your intellect can cause you to have such a feeling. If your intellect tells you that, you know, you should feel a certain way, so you'll feel a certain way.

But then there are certain emotions and certain feelings that are natural to a person, that are ingrained in them from their birth, that are beyond the power of the intellect, that the intellect would not be able to cause you to have such a strong feeling for something. Because and this is like a feeling to the point of like מסירות נפש, where it doesn't make sense, like the natural love of a parent to a child, and that a parent would like give up his life for the child.

So that type of a love is not something from the intellect, it's like a natural thing that comes from from just the person's like essence. That's called like the מידות of the רצון.

That just because that that that it's higher than a reason, it's just because like that's the way your nature is, that's the way that השם made us, that we like like things a certain way and we're willing to and we feel very strongly about that and nothing can change those feelings, almost nothing.

A person always has בחירה, and with that they can change everything, but within their nature, they'll never change.

והיינו בחינת המדות שברצון, and these are the ideas of the emotions within the רצון, שלמעלה מן השכל וטעם גלוי, which are higher than a revealed intellect and revealed reason. מה שאין כן המדות שמצד השכל והטעם נקראים טורי דנהורא, but the the emotions that come about as a result of the intellect and the reason, those are called mountains of light. דחכמה נקרא אור וכולי, because חכמה, wisdom, is the intellect is called light, and when that's shining into the מידות and causing the מידות, then the מידות are called light.

And the reason that the מידות are called mountains is because the idea of a mountain is someplace where the Earth protrudes. In the same way that a person's מידות is like where their personality protrudes, where they, you know, they feel strongly about something, the more strong feeling you have about something, that in that area you protrude more into the world and will like have more effect and interaction with the world around you.

So that's the idea like of a mountain, is that it's something that like sticks out from you. And something you don't feel strongly about, that's, you know, like a little hill, or just like a little flat plain, and you don't care at all. אבל המדות שברצון נקראים טורי דחשוכא,

Will's Emotions: טורי דחשוכא vs טורי דנהורא 9:32

but the emotions within the רצון are called mountains of darkness. מדות שבהעלם הרצון, because these are the emotions that are hidden within the רצון, which are higher than the intellect and like a conscious thought even. ושרשם מבחינת חכמה סתימאה הנ״ל, and their source is from the hidden חכמה, not from the revealed חכמה. So the מידות always come from the שכל, שכל. So these are also coming from a שכל, but these are coming from your subconscious חכמה, which is the חכמה of your כתר.

And this is what we spoke about before with the מזל, is that that's the source in the מוחא סתימאה. שהוא הנקרא תעלומות חכמה,

that's called the hidden source of חכמה. ענין טעם כמוס לרצון, this is like the inner reason for a רצון, and this at at this level the טעם, the reason for the רצון is like the idea of a געשמאק. טעם can also mean a taste. That because a person enjoys things in a certain way, so that makes them have that their רצון goes after a certain thing and doesn't go after another thing.

That's what gives like the form to the רצון, which is the idea of the חכמה, the intellect of the רצון. And based on that, a person will have inherent emotions that they just love things a certain way and they don't like things another way, and not based on a reason, but just because that's their natures. They like they like this and and not like that.

And even if it doesn't make sense, these supersede anything else. So like a person has this love for their child that's inherent, and that will supersede all rational considerations.