Part 2 · Chapter 26

Light Descending Through the Ten Sephirot of Father 0:02

That's what we talked about in the last chapter. Now, ומעתה יש להבין בירידת האור עוד, now we have to understand the way the light goes down further, בעשר ספירות דאבא עצמן, how it goes through the the ten ספירות of אבא and אמא themselves.

Which the משל of אבא and אמא is a father and mother. Well, this

it's true that this does apply anytime that כתר is going into חכמה ובינה, nevertheless we're speaking about it דווקא here in אצילות because when we talk about פרצופים, the the the five פרצופים of or six פרצופים, however you want to count it, עתיק, אריך, אבא, אמא, ז״א, נוקבא, we speak about those פרצופים we're usually speaking about אצילות.

Why? Because higher than אצילות is before the תיקון. The main תיקון is in אצילות. And before the תיקון there's not the division yet of the אורות into כלים, 10 into 10 and everything like that, and so you don't have a פרצוף yet. You just have the נקודות of תהו and stuff like that, you know?

Even though like the אדם of א״ק is kind of like a פרצוף, but it's not a particular פרצוף. It's a general פרצוף for everything, right?

So the main פרצופים are in אצילות. Now, why is it not in בי״ע? The reason that it's not in בי״ע is because the way the פרצופים come out into בי״ע is not the real פרצוף. It's just like the גילוי of it in something separate, because בי״ע is already like מחשבה, דיבור, מעשה that are separate from the עצם. What's the ענין of a פרצוף? The ענין of a פרצוף is when the person's the the 10 כחות are being used for a certain thing.

Personal פרצופים: Learning, Social, and Charismatic Types 1:45

So, like when a person is using all of his 10 כחות to learn, that's the idea of like אבא, right?

That's like his personality, that he has like a learning personality. And then there's, you know, there's there's like, you know, for you could see somebody in the classroom and see their learning personality, and then see them out at recess and it could be, you know, or just socializing, it could be a totally different thing.

You know what I mean? When they're like doing their hobbies and their passions, that's like a, you know, an עתיק-אריך פרצוף, when they're just, you know, doing their what they enjoy.

And then there's just like their daily, you know, just dealing with them, so like just relating to them, like whether a nice guy, what, you know, normally what you mean when when you say their personality. That's their ז״א.

And then there's like how well how good they are at speaking and doing things and you know, whether a charismatic speaker, and things like that, that's like a נוקבא.

So, those kind of, but those פרצופים you are mainly in the this the way the conscious the person's conscious mind is revealed in their body, right? Soul in the body in a conscious state.

Higher than that's that's אצילות. אצילות is the the consciousness the way it's revealed in the body. Higher than אצילות is subconscious. Lower than אצילות is already when it comes outside of you into like expression in like, you know, when you say something or do something, so in that there is like an expression of the פרצופים, but it's not alive anymore.

Right, so the main thing of פרצופים is דווקא in אצילות. There are obviously talks about פרצופים higher and lower than אצילות, but but סתם פרצופים is is in אצילות. That's the world of תיקון and that's the world of the פרצופים.

So, that's why we're talking about them here. And if you look also in chapter what is it, seven, when he does the beginning of השתלשלות, that's also where he puts the פרצופים, in אצילות. All right, so now we're going to understand further, but yeah, this does apply anywhere, just not the same, you know, does it does apply anywhere, just a little different.

Yeah. ומעתה, it wouldn't it wouldn't be the proper place to explain it earlier or later, because it's kind of it's not like the real ענין of the the thing there. It's not like the main thing that's stressed in that level. ומעתה יש להבין בירידת האור עוד בעשר ספירות דאבא עצמן,

Understanding the Light as Self‑Revelation in the Intellect 4:21

now we have to understand how the light, what does it mean the light? That means like the the revelation of the person self, how

the his self-revelation, how his self-expression comes down and remains transparent through the עשר ספירות of אבא themselves, the intellect, מבחינת פנימיות המוחין דאבא, from the level of the פנימיות of the intellect of חכמה ובינה, שהם מקבלים מחסד וגבורה דאריך אנפין, which the פנימיות of the מוחין is when they receive from חסד וגבורה of אריך אנפין, מה כל שכן כשעולים לקבל ממזלות דאריך אנפין, for sure when they receive from the מזלות דאריך אנפין כנ״ל, which is even more פנימיות, but it's like rare, it's not even it's not even normal intellect.

Normal intellect is like what? The the the emotions and then the נה״י. That's normal intellect. Most people like barely even tap into the the מזלות.

But most people even when they do philosophy, it's only on the level of the the the מידות.

And that's why really most people when they philosophize, they have an they're not really like like trying to pursue the truth so much as much as they are trying to like you know emotionally defend and substantiate their world view.

And that's why they get like emotional about it when they discuss it, you know what I mean? And they feel like you know because they feel threatened by the the conclusions might you know affect the way that they live their life or the way they view themselves as being good, you know what I mean?

Right, yeah they're trying to like prove their natural bias and inclination.

And you know the very fact that they that they're approaching it trying to to to come to conclusion one way or the other already indicates that they're on the level of the מידות as opposed to like just the עצם thing. Like חסידות, חסידות is not really telling you good or bad about anything. It's just telling you what it is. It's just trying to understand very clearly what it is and how everything fits together.

Chasidus vs Other Approaches: Pure Understanding 6:30

But you know so that's why it lets you find the good in everything. Also, but it's it's in a detached way. So, I don't know most people don't don't really have this thing.

Like you kind of Right, the real question is when to use which one, not which one is true, when to use which one.

I mean, but there's also like people that like really have a a חוש for something, like somebody that really it's like a, you know, people that are really geniuses at things. You know, it's like a whole nother type of person, like a genius person that's like a, you know, like passionately into something, they really love it. And they just like enjoy all the little details, you know, like a real artist or something, you know what I mean?

That's like a a מזלות guy, that like he just sees it as an end in itself and he loves it itself with its details, you know what I mean? If a person's going to be like that with philosophy, then he then that means he just has to love truth and just love understanding the way things are.

The מזלות Genius: Loving Truth for Its Own Sake 7:37

Not so much to like even come to conclusions about anything, like he sees it as a pure thing that's just like an end in itself, like a לשמה thing, you know what I mean?

Like pure science and stuff. And even if he's going to bring it to like application, he's going to see that as not something separate, but he's going to be like you know, interested in seeing how it is when it's applied.

But he's not really see do he's still not doing it as a means to an end, he's still doing it as an end in itself, just like you know, see how it is when it's applied, you know what I mean?

So, that's like a מזלות guy. So, the real thing of that is when to find the is חסידות. That's the real thing of מזלות thing.

That's that's what חסידות is, is that type All the other levels of תורה even are not like the מזלות really. That's why they're all like הלכה and things, you know.

So, for sure when it goes מזלות כנ״ל, ולבחינת חיצוניות נה״י all the way down to when it it only receives from the חיצוניות נה״י דאו״א, I'm sorry, when when when only the the external נה״י of או״א שמלובשים במוחין דז״א, כמו שהוא

בעץ חיים. So, all the way from the פנימיות מוחין of או״א which receive from כתר, all the way up to the מזלות of כתר, and then all the way down to the חיצוניות of או״א that goes into ז״א. So, you want to see how או״א goes all the way up and how it goes all the way down. The whole spectrum of או״א's או״א-ness.

That's what we're going to do in this chapter. Now we're not going to Last chapter talked about the different ways that כתר can give to או״א. Now we're going to explain the different levels of או״א itself. How it can receive all the you know, what it looks like when it's going all the way up to receive from the מזלות, and then what it looks like when it's going all the way down to give into ז״א.

Levels of או״א: From Upper to Lower Flow 9:30

והענין ידוע, and the ענין is known, כמו שבת ויום טוב, that it's like שבת and יום טוב. הם בבחינת פנימיות המוחין דאו״א. שבת and יום טוב is a משל for the inner intellect of the, of the שכל, of אבא.

Why? Why is that a משל for it? כי השבת נקרא קודש, because שבת is called holy. דחכמה מילא בגרמיה. חכמה is a thing onto its own. What does it mean that's a thing on its own? It means it's an end in itself.

And so it means קודש means that it's removed from all other things, that it doesn't need anything else. That it itself is the pleasure is there, it itself is enjoyable, it's fun, and so it's an end in itself.

Not a means to an end, right? That's what it means. That it's קודש בעונג, דחכמה מילא בגרמיה. So this is the idea of שבת. שבת is when when you you rest your חכמה. What does it mean to rest? Basically this is what's the difference between work and leisure?

Shabbat as Rest for the חכמה 10:43

That's what we're talking about here. שבת and leisure. Leisure, what's the difference? The difference is whether you see it It's not so much what you're doing, it's whether you want to be doing what you're doing, whether you enjoy it, whether it's an end in itself, you actually you have pleasure in it, and so you'll do it even if you don't get the money, right? You're not doing it for the money, or for whatever.

Work means you don't like the thing that you're doing. You'd rather not do it, but you need money and so you have to do it, or whatever.

But yeah, so this is the idea of of שבת and יום טוב in general, is that they're the idea of leisure. The only thing is that שבת is the leisure, the resting of חכמה, and יום טוב is the resting of בינה, because there's different types of leisure. So on שבת, you have your חכמה has fun.

You have fun with חכמה. And on יום טוב, your בינה has fun. That's the difference between שבת and יום טוב, right? But so yeah, so the שבת is the פנימיות of חכמה, which is an end in itself, that you're just you're not using your because you can use your חכמה to figure out like how what's right and what's wrong and how to act, which is the חיצוניות of חכמה for the week.

But then on שבת, you give your חכמה a break, your creative, you know, ability a break from instead of trying to figure out ways to make money and whatever, and even figuring out הלכות, so you're your it it gets to do what it likes to do, and what your חכמה likes to do is just to see Godliness in things in a pure way, in not not as a not in a pure science, not in a applied science.

It's work for your חכמה to have to figure out applications and and, you know, deal with things that are not really that it doesn't it's not really like a subject that it enjoys.

And that's the difference. That during the week, the mentality is that things are bad and you have to be מברר them and figure out what's good and what's bad and stay away, and so your חכמה, בחכמה אתברירו, you with your חכמה you're able to be מברר what's the right way to to do things. But that's so that means that you're seeing everything as being like not really Godliness when, you know, the real thing you want to be is sitting and learning חסידות in ישיבה, and but you have to go out and, you know, learn law and or do business and, you know, do things you don't like to do, or even eat and sleep and whatever.

So it sees most of the days being a drag. But on שבת, you it's a whole different התבוננות. You look for the the actual Godliness in everything, like in a way of בכל דרכיך דעהו, and you see everything as having an essential Godliness to it, and you don't have to do anything to it to fix it up. It essentially has it, because God made it, and so it has a certain Godly wisdom in it.

And so you just look for that wisdom. And that's why on שבת you're able to actually use like the taste of things. During the week, you only use the food for like its energy, but on שבת you actually enjoy the taste because you said look at, you know, God's wisdom, how He chose to make it taste. That it's also a גילוי of God's wisdom.

Well, first of all, it's a מצוה to do it on שבת. You're you're not allowed to do it during the week, and you're supposed to definitely do it on שבת. That's the מצוה. The מצוה is that during the week you have a מצוה to be מברר the world. You know, let's say like imagine

like you're playing a game, you know what I mean? Let's say you're playing a basketball game. When you're playing the game, you're not supposed to say, oh, it doesn't really matter, it's just a game, you know.

No, you're supposed to like pretend that you care. You're supposed to care, put in your best and and try hard and not just like, you know, break the rules and give the guy like a free shot because he messed up. You're not supposed to do that, then it ruins the game.

But then when the game's over, and you're just like relaxing and you know, afterwards and watching the video, then you should just enjoy even your mess-ups, and like, you know, look and and enjoy the whole thing and not be like all competitive and a sore sport, you know what I mean?

So, השם has both things. The six days of the week, you're supposed to be playing the game, you're supposed to be the world. And on שבת, you're supposed to stop and rest, and and not, and look at the, and just enjoy the beauty, you know, it's like taking a vacation.

You're just supposed you're supposed to be thinking about תורה and you're all the time about תורה and everything. And even the way that your your התבוננות and everything is supposed to be not like about the same as the week where you're trying to like מברר your מדות, but just like appreciate that it's אלוקות and everything.

It's a different story.