Part 6 · Chapter 26

Source of the mind from father to mother 0:04

ודרך כלל הרי רק מבחינת נהי דאבא שמלובשים בנהי דאימא משם נמצא מקור המוחין לז"א שהם בחינת מידות שלמטה מהשכל כמו שיתבאר. So, but in general, the מוחין for the מידות, the מוחין for ז"א, which that is once you have a מידה, there's a certain מוחין of like how you should have that מידה and when you should have that מידה. When you're just going through day-to-day life, you're not thinking about what's the meaning of life, and what are your life goals, and all that kind of stuff.

You don't go around thinking about that all the time. You already figured that out sometime, and then whenever you figured it out, you figured out your priorities and and all that stuff, and then based on that, you figured out what you should like and what you should hate. And now you just have that as like a בכן, and now your whole שכל is just how to react to whatever goes on around you.

Like the person comes to the thing, they have this אהבה רבה in the חג"ת of his רצון, and that goes into his שכל to make him like want to, that he loves his family and so therefore he wants to get a job to support them. But then once he's on the job, he has to use the נהי of this of the רצון goes into the נהי of the שכל that he has to just figure out how to do his job well, and he can't be thinking about his family the whole time, he has to be thinking about his job.

So then that kind of שכל of just like how to, you know, do it practically comes out like the מוחין for the מידות, of you know, that he's going to be like happy about making profit and he's going to be scared to like lose money, you know. He has a certain שכל there of just how the מידות should be. That comes from the נהי, but it comes from the נהי of אבא the way it goes into the נהי of אימא.

In other words, that he has a certain feeling of how he should do things based on his שכל, kind of like a gut feeling, which is the חכמה, נהי of the חכמה, and then that has to go into נהי of the אימא where he can understand it a little bit and like see how to apply it, so that he can explain it to himself what when to have the מידה and what when not to have the מידה, and based on that he's able to have the מידות.

וידוע, we're going to talk about that later when we talk about the מידות, ז"א, how they're born from the שכל. וידוע פרטי ענייני יחודים דאו"א.

Now we're going to explain the פרטי יחודים דאו"א, so we explain that in או"א there is the חב"ד, the חג"ת, and the נהי, those are the three main levels. The חב"ד of of חכמה ובינה is like שבת and יום טוב. The חג"ת is like the inner thing of the week, and the נהי is like regular thing of the week. The last two is like the difference between the the verdict and the sentence.

One is figuring out is this good or bad, and one is figuring out how what you should do about it. So now we're to the פרטי יחודים, בין כשהוא בבחינת הפנימיות לצורך עצמן, whether it's a יחוד in the פנימיות for themselves, which is like on שבת and יום טוב, שהם בבחינת ג' ראשונות שבהן, which is the ג' ראשונות, the חב"ד or the כתר, חכמה, בינה of the מוחין, שמתפשטים במידות עדיין, קודם שמתפשט במידות עדיין, before it goes into the מידות, whether it's just a יחוד in like theoretical essence of the idea that the חכמה and בינה are coming together just to understand the idea, not for an application yet, which is like a משל with a יחוד of like אב ואם, like a father and mother, they also are husband and wife, and they just like have a certain relationship that's that's, you know, precedes the thing that they're a father and mother, that's just for themselves, just like spending time together and talking and, you know, going out to eat.

Levels of unity: חב״ד, חג״ת, and נהי 3:01

There's a reason, it's just not for a a a reason outside of the relationship, it's just for the relationship. Just for themselves, not for the מידות yet. ובין כשמתייחדים לצורך מוחין חדשים לזו"ן, whether getting together to make new מוחין for the מידות to figure out, you know, they say, "You know what? We got to we got to call a manager here, we got a problem." You know, cuz like the מידות get instructions, they just run on autopilot based on those instructions, but then sometimes they need new information, you know, because they run to a problem.

So the מידות need to be fixed up, so then you need to get new מוחין, so they have to figure out what to do, so you have to call a manager that actually have brains, right?

Because the worker the regular workers don't have brains, they just follow policy. So if you want to actually do something that requires brains, you have to go to the brain people and they have to figure out what to do. שהוא בבחינת נהי לבד וכולי, but when they have to bring out new מוחין for for זו"ן, וז"א ונוקבא, of how they should the emotions should be, and how that thought, speech, and action should be, how to act בפועל ממש, which is just the נהי, that is is the other, that's like the חיצוניות היחוד.

Difference between שבת study and weekday practice 5:02

וזהו הפרש בין שבת לחול, this is the difference between שבת and חול. So on שבת, you're you're focusing on like just the essential connection of חכמה ובינה. Your learning on שבת is supposed to be just to know God, not to figure out how to act, like learning תורה לשמה. Learning תורה לשמה is not learning הלכה למעשה. That's not called learning תורה לשמה.

The מצוה of knowing the הלכות so you know how to act is a separate מצוה to learning תורה. There's a מצוה to learning תורה just to know God's wisdom, it's an end in itself.

And the same thing like your התבוננות in דאווענען is not supposed to be to try to change your מדות, to like make you have an אהבה so you have to change your מדות, it's just supposed to be to appreciating Godliness and everything, just for its own sake. עבודה של מוחין, you know, not for בירור, not even like to refine your mind, it's just like, you know, לדעת הוי' לבד, just to know God.

Yeah, that's like ענין of שבת, but then during the week the main focus is on refining your מדות, which means like learning הלכה למעשה, and it means being מתבונן in חסידות in order to come out to practical thing in עבודה. Those are the two types of יחודים in your in your the way your brains are coming together. So you can either be learning just a theoretical thing for itself, or you could be learning it to apply it to something else.

Intent in Shema: Connecting to the Father 6:19

ובקריאת שמע, הכוונה בהשם אלקינו, היינו בפנימיות אבא. When we say in שמע ישראל השם אלקינו, הוי' is חכמה, אלקינו is בינה. So we say שמע ישראל השם אלקינו השם אחד, you're being it says it's the idea of the יחוד או״א, but that's the פנימיות of of או״א.

Your כוונה is you're supposed to be מתבונן how everything in the world is revelation of God and that's like an end in itself, which is like the idea of השם אלקינו, that השם is our God, and that's just like, therefore, everything has Godly essence to it, and you don't have to do anything to it, and like we're essentially connected to God, and we don't have to do anything to be to connect to it.

We know we're just trying to reveal that connection, but we have it essentially. Yeah, אלקינו, our God. He's essentially our God. השם, that's higher than any kind of limitations or anything, He decided He's going to be אלקינו in a way of like הוי', in a way that's higher than טעם ודעת and שכל and everything.

Well, normally אלקים is like means טבע and like limitations, but the point is that is a יחוד of הוי' and אלקינו, that השם, the way He's higher than all limitations, chose that our nature should be that we're connected to God, that He's אלקינו, that's it.

It's in a way of הוי' אלקינו. Just אלקינו would mean that we had have to work to get it, because cuz חכמה means like the thing the way it is מצד העצם, and בינה means the way it's associated with something like in a language or something like that. So like הוי' means like God, the גילוי of God, and then like אלקינו means that He made it that like our טבע is that we reveal Him, that we're like a כלי for that.

But the fact that we're a כלי for it we don't have to work for or deserve or do something to get, because that comes in a way of הוי' also. That's the point. Yeah, not for any that that the Jew's connection to God is unconditional.

It's למעלה מטעם ודעת and it's unconditional. That's the idea of הוי' אלקינו. Yeah, the nature of a Jew is that he's Godly, that's it. That's just fact, you know?

It's not dependent on anything, and it's not a means to something, it's just that itself, that's it, you know? That itself has value. That is complete statement.

Seeing God within: how to recognize הוי' אחד 8:34

That's what he explains, שמע ישראל השם אלקינו, you should realize that השם, that הוי', which like higher than טבע, is אלקינו, is our God, and when you see how השם is in you, cuz that's the whole thing when you learn about השתלשלות you really only see it in you. You don't see it in the You don't really like see it in the world, you see it the way that he's explaining it how it is in you.

But when you realize that השם אלקינו, that really God is in you and you're able to find that in you, then since that then it tells you הוי' אחד. השם is also this in the same way השם is in everything else. So once you see how it is in yourself, then you're able to see how it's in everything else by extension, which is the idea of הוי' אחד.

So once you realize that, then you're able to see how השם אחד in everything else. Well, but you know what but you once you you're seeing it's already the נמשל in you. Once you see the נמשל in you, then you know, in other words, once you know how God the השתלשלות works in you, then you know how the השתלשלות works with everything, so you really know everything.

That's what it says, like האריז״ל says, like somebody who knows how to make יחודים can know whatever he wants to know, cuz once you know how to see it in you, you can you see how it's really the same thing everywhere else.