Part 2 · Chapter 13

General מקיף הכללי vs internal מקיף 0:01

כמקיף הכללי דהקו שמקיף אבי"ע בשווה וכו', unlike the מקיף הכללי of the קו, which surrounds אבי"ע בשווה, which that is a מקיף על הפנימי. It's not a מקיף על הפנימי like the מקיף of the four worlds. The general מקיף, סובב כל עלמין, after the צמצום, is the revelation of godliness that relates to our world, the ten ספירות and God's ability to to be a creator and all these things, as opposed to the essence of godliness, which doesn't relate specifically to our world.

כי הרי עדיין איננו בגדר וסוג בחינת אור ההשפעה כלל, because the essence, the light before the צמצום, God's self-revelation, is not, doesn't relate at all to be something to be given over. It's not, like we said about the power of movement, it doesn't have any particular movements there, because it's not סוג וגדר of movement. The same thing, it's not the category, and it's not the the whole realm of movement.

גם לא להיות בחינת מקיף וכו'. You can't even call it like a general thing, like a מקיף. רק אור העצמות שהוא בחינת התגלותו כמו שהוא בעצמות. The the light is just a revelation of God exactly as He is. Just a revelation of Him. It's not a revelation, like we explained before about the היולי, that's just Him. It's not coats, it's not shoes, it's not a power of movement, it's just Him, right?

God's enduring name and its revelation 1:13

ולזה אנו אומרים, therefore we say, הוא קיים ושמו קיים, He endures and His name endures, וכן ברוך הוא וברוך שמו, yet we also say, blessed be He and blessed be His name. So on the one hand we say that God, His name remain the same, and the idea of קיים means that even after the צמצום, they're still found. And we also say ברוך הוא וברוך שמו, that is that it's revealed within our השתלשלות.

That means it's brought down, the revelation of godliness is brought down, God's essence is revealed here. וכהאי גוונא, רק מבחינת אותיות דגלף בטהירו עילאה. The revelation of our world is coming only from what God estimated in the טהירו עילאה, in the גלף גליפו, in קדמון. זהו מה ששיער בעצמו בכח וכו', which is what God that God estimated in potential how He wants it to be, like we're going to explain later about the taste, that a person's taste influences every detail of what they do.

That's the way they estimated it, the way they want it to be. But it wasn't estimated specifically for this thing. We'll talk about it later. וגם זה הוא הנשאר בבחינת העלם והסתלקות כנזכר לעיל, but even this estimation, even that that was estimated, the צמצום also hid that. דהיינו רק לפי ערך אופן הנצרך להשתלשלות אחר הצמצום, זה וד"ל, and it's only revealed according to what is needed for this צמצום, but it's not fully revealed, and וד"ל.

Teacher‑student analogy for divine presence 2:29

So the basic משל of the the this this was the נמשל for the teacher and the student. And the idea is that just like the teacher doesn't forget, so too God didn't change or lose his ability, and he really still knows who he is. He didn't like, "Oh no, I'm a table!" He's not like having an identity crisis or something. The second thing is that just like the teacher sees the whole explanation of the גמרא in the משנה, so too God sees the the full revelation of His essence in the world.

When God looks at the world, He sees how it's really a revelation of Him. And that really means that if you know how to look into anything in the world, you'll see the whole essence of God, infinite. Even as small as a little thing, you take a table, you take a pear, whatever it is, you look into it, if you study it, you'll find God there. And even as far as us, even though we only see a world, to us it looks hidden, to the of the רשימו, but if we we can pull out the whole light until we find the original light of God's essence, because it's really there, it's just that it's hidden and we have to work to pull it out, that we don't appreciate what we're seeing, we're seeing it.

Like, I used to go on מבצעים with this eye doctor, and he gave out this business card, and on the back there was this black and white picture and it said, "What am I?" And you look at it, you don't see anything. And then he says, "Come on, don't you see? So simple, why don't you see it?" Look at it, turn it, you don't see anything. He says, "First of all, you're holding it the wrong way."

Cow picture story: seeing hidden God 3:45

And he turns it for you. And still you're looking at it, and you don't see anything. He says, "It's a cow." You look back at it, you try squinting and everything, you don't see a cow. And then he says, "Here, let me show you." He starts pointing, "This is the eye, this is the ear, this is the nose, this is the body, it's the fence." And all of a sudden, it clicks and you see that it's actually a black and white photograph of a cow standing in a field.

But just the way, like your mind didn't register the image of what it is, because the way the things came together. Once you כאפ it, once it clicks, for the rest of your life, whenever you see that picture, you'll right away see a cow. So it's like that's the way it is with the world, that really you're the whole time you're seeing God. You just don't realize what you're seeing.

It doesn't it just doesn't click. And the חסידות just in the תורה and all these מצוות is like to make a בירור, is to you know, refine the sparks and everything. What's the idea? It's just to put in the order. You see what this is and what that is, and when you see how the it all fits together, all of a sudden it clicks and you realize, "Oh!"

And you realize that you're looking at God.

So, so far we said the נמשל for the first משל, the צמצום, the teacher. Now we're going to say the נמשל for the second משל of the חיות and the body. וגם על פי אופן משל הב', also according to the second משל, הנ"ל. דחיות הנפש בגוף, the consciousness of the soul that's in the body, שמשתנה ממהות רוחני למהות גשמי כנ״ל, that it changes from from being spiritual in nature and essence to being physical, גם כן אין זה שינוי כלל.

Second נמשל: soul, body and no real change 4:49

This is also not a real change, so the צמצום is not כפשוטו, that's the point we're trying to bring out. In other words, based on that משל, we also understand that when God creates the world, it's not a real change in God. שהרי כמו שיש קשר וחיבור לחיות הגשמי עם חיות הרוחני,

just like there is a bond and a connection between the physical consciousness and the spiritual consciousness, וממה שרואים התפעלות הנפש ממקרי חיות הגוף, like

we see that the soul is affected by what happens to the body. In other words, that the real consciousness in the body is the soul, and that's really what's perceiving everything, and that's what gets happy and sad and everything, is the soul. ועם כל זה, לא ישתנה בעצמו הרוחניות מחיצוניות התפשטות חיות אבר גשמי כנ״ל.

So on the one hand, we see that the essence of the soul, the way it is in its original state, connects to the body, as revealed in the body, not fully, but it's connected to that. And on the other hand, it's not affected if something happens to the physical body. If the eye gets ruined, God forbid, and so then the power of sight of the body gets taken away, the soul doesn't lose its power of sight.

כך אין שינוי בבחינת אור העצמות להיותו מאיר גם אחר הצמצום.

So too, that even when God shines, reveals Himself after the צמצום, so I say, well, so that means that this table is revealing God, but that doesn't mean that if I burn the table that I'm hurting God. גם שאינו רק לפי ערך השתלשלות, and even though that after the צמצום God reveals Himself in a way of ממלא, individualized according to the ערך, proportion and the relationship of the השתלשלות, הרי יש ביניהם קשר וחיבור, nevertheless, even though it's being revealed in a limited way after the צמצום, it's still connected to the עצמות of the אור before the צמצום.

ועם כל זה, בצמצום האור בבחינת הקו, אין זה שינוי כלל, even though it comes in a measured way, which means that there's like התפעלות, so to speak, that God answers our prayers and and some things are if something is holy it will reveal God more, and if it's the revelation will go away, and just the thing of giving life and all these things, מידה כנגד מידה, like all that kind of stuff, which is like התפעלות, but that's only the way it is after.

באור העצמות, so there's no real change in the אור העצמות על פי משל זה, based on this משל. וכן על פי משל ג׳ מכוח התינוק בגשם וכמו השכל שהוא בכוח המשכיל כו׳ הנ״ל, הכל עולה בסגנון אחד, it all comes up to one general point, כנ״ל באריכות ודי. Both the צמצום is not כפשוטו from God's point of view, that means that He doesn't become lessened by making the world, and even within the world, God sees a full revelation of Himself.

And even from our point of view, really in the world, there's a full revelation of godliness, we just don't appreciate what we're seeing. And also like when we pray, we're really asking from God Himself, and He's really the one that answers our prayers, and everything, it's God Himself. And yet, it's not a change, like we understand a little bit, and we'll understand better from other things we're going to discuss later.

רשימו: limiting power within infinite light 8:19

So now we're going to say the נמשל for the רשימו. ואמנם בבחינת רשימו המבואר למעלה, the רשימו that was explained previously, שזהו כמו הקיצור שכולל כל האריכות, which that is like the summary that includes the whole אריכות, like the way the משנה includes the גמרא, הנה למעלה יובן מזה שזהו בבחינת כוח ההגבלה שיש באור אין סוף הבלתי מוגבל בעצם.

But רשימו in the נמשל is the power of limitation that exists in the אור אין סוף, which is essentially not limited. דהיינו להוות כל ההארות אור העצמות הבלתי גבול בבחינת הגבול. In other words, the power of the light is to reveal God; the power of the רשימו is to reveal God in a limited way. To bring the entire revelation of God exactly the way He is, the whole light of the אין סוף to be revealed in some infinitely little speck of dust on this table or something like that, that means that like the whole גילוי העצמות is in that speck of dust, that God could do that, right?

That's the כוח הגבול. שזהו עניין הרושם, that's the idea of the impression, שכולל בבחינת הגבלה מבחינת כל עצמות אור אין סוף, that it includes in a limited way the whole עצמות אור אין סוף, כמו שהקיצור כולל הכל כו׳, like the קיצור that includes everything, like the way the משנה includes the גמרא, that it's very short, but in there, so really anything in the world, even though you say it's so small, but God packs the whole עצמות אור אין סוף into it.

And so if you'd be able to properly study anything in the world, even the small tiniest little particle, you would be able to find the whole עצמות אור אין סוף in it.