Part 2 · Chapter 27

Lights, Tools, and Tangible Reality 0:02

So the lights are not tangible, אך מצד בחינת הכלים, הם בבחינת מציאות דבר מה. But when we speak about the כלים of the ספירות, then we can the ספירות are are a tangible existence. We can say what they are. וזה שכתוב, and this is what it says, אפיק יו״ד תיקונין, וקרינן לון עשר

ספירן וכו׳, that God made ten garments, right? A תיקון means a garment, and He called them ten ספירות. So in other words, that God to made these ten vessels to reveal these ten garments to reveal His abilities through, and these are the purpose of them is לאחזאה וכו׳, to reveal Himself to man, and לאנהגא בהון עלמין וכו׳, to conduct the world with them. So through these ten, God is revealed in a way that we can know Him in a tangible way, right?

Purpose: Revealing God Through Vessels 1:07

So it's manifest because like that's like the the thing of when you put something into a vessel, then you're able to express it to somebody separate than you, right? Whenever you want to express something to someone separate, you have to put it into a vessel, like you have to speak if you want to express ideas, for example.

And also that these let God These are like the interface that that that lets that the way that ה׳ set up the the the השתלשלות, God relates to the world through these. Why? Because otherwise this is what allows the world to seem separate, because it's being it's only being conducted through these vessels, like we're going to explain how that makes us feel to feel separate.

In other words, since God decided, for example, since God decided to reveal Himself through the thing of like חסד of אצילות, which is the idea of like creation, that He decided to reveal Himself as a creator, which is of the light, and so the vessels that the idea of creation, being able to create stuff, so that gives the idea of our world a meaning that it should be a created entity that seems separate.

And now that is connected to God, because now this is a revelation of God's ability to create. So now this is that's the that's like the intermediary between something that's that's separate and Him. That's in in other words, that there's a way ה׳ set up the השתלשלות is that that the world, which seems separate and limited, is connected to Him by the vessels of the ספירות, because that He chose to connect Himself to these things, to to reveal Himself through those things.

So now, and like the ספירות are, what we're going to explain are like in between. They're like in one way they're limited, and in one way they're infinite, and so they're able to be like the intermediary to reveal the connection between the world and God, to do the thing that we want to do here. In other words, we're not saying God didn't have to use the ספירות to make the world, but since like ה׳ wanted to make the world in a way that it seems separate from Him, and then through working we're able to you know, find Him, so He made it in like steps.

And so one of the steps is the idea of the ספירות. Yeah, He could have revealed Himself in infinite other ways, but He chose these things, and these things are tangible things so we can know, that we we know we can know what it means to create something. You mean we don't, like the real thing of that ability, in a way we don't know, because we we don't have that ability to create something from nothing, but it's something that we can at least have like a השגת המציאות of.

And actual creation, that we actually know. So we see the creation, and we can understand that there, you know, is this ability to create that's behind it.

From that, we know that there is a creator. So we see God through creation. So that's like the way that it reveals Him to us. And then also the world is conducted through them, meaning that like we're going to explain, just like like your soul it's like too infinite to it's like too spiritual, so in order for it to like move a physical thing, it has to come into your body, and through your hand it moves a physical thing.

Like, really, God could just, you know, do what He wants, but in order for the world to be like conducted in a way where it seems like a world, it has to be working through like limited systems and things that make it seem like it has a certain nature and certain limitations that are inherent. You know what I mean? Cuz it would blow the cover if God would just, you know, be doing whatever He wants without some sort of order and stuff.

So God runs the world with certain system and certain like, you know, certain

attributes and certain Even the miracles, even things that are like above nature, they look like a normal miracle, you know what I mean? So like we know what to expect, you know, if we're going to have like a classical biblical miracle here, you know, we know like what it's going to look like. That that is really that's because of the vessels of אצילות, you know, that like the the miracle vessel looks a certain way.

Right. And that's what makes the world run the way, you know, be a world, because it's going through these limitations.

וכן מה שכללות הספירות דאצילות נקראים בד' שמות ע''ב ס''ג מ''ה ב''ן. And this is also the idea that the ספירות of אצילות are called the four names: 72, 63, 50 45, and 52, right? The name י-ק-ו-ק can be spelled out in different ways, because the the letter יוד is always spelled י-ו-ד, right, when you're spelling it out. But then the letter ה can be spelled in three ways: either ה-י, ה-ה, or ה-א.

Four Names of אצילות and Their Numbers 5:57

And the letter ו can either be spelled ו-י-ו, ו-ו, or ו-א-ו.

And so there are four combinations of those that we talk about all the time. Those are the name of 72, 63, 45, and 52. The name of 72, ע״ב, במילוי יודין, is they're spelled with the י com- the the י ones, so it's spelled י-ו-ד, ה-י, ו-י-ו, ה-י.

Letter Combinations Correspond to Chochmah, Binah, etc. 7:02

And that, if you add it together, equals 72, the numerical value of all those letters. And that represents בחכמה, that's the name that corresponds to חכמה.

וס״ג, the name of 63, ביודין ואלף, is spelled the same way as ע״ב, except the ו, instead of being ו-י-ו, is ו-א-ו. So it's nine less, and so it's 63, right?

Because instead of having a י, which is 10, it has an א, which is one, so it's 63. And that's בבינה, represents בינה. ומ״ה, the name of 45, במילוי אלפין, בז״א, it has א's, and that represents ז״א, so that's י-ו-ד, ה-א, ו-א-ו, ה-א.

And then the name of 52, וב״ן, במילוי ההין, במלכות. And ב״ן is במילוי ההין in מלכות, that is י-ו-ד, ה-ה, ו-ו, ה-ה, which is really just the letters being doubled.

And that represents מלכות. כידוע, as is known.

I never saw that much of an explanation of why these the I'll tell you the truth. In קבלה, uses two משלים. It uses the משל of the soul and the body, and it uses the משל of letters. And so, like, this whole thing of the מילואים and the spellings of names, those are all the משל of letters.

Soul-Body and Letter Analogies in Kabbalah 8:19

And so I know I know I I חסידות explains a lot about the משל of the soul and the body, and the psychology and everything, that's like the main thing we explain here in שער היחוד. But then the details of this משל with the letters and the spellings, I don't see explained that much.

So, like, I don't know exactly I don't, like, understand that system that well. Yeah, why these spellings, like I I I think I know the the general idea of why, but I didn't see it, so I just, you know, I'm like trying to figure it out. I didn't like see a clear explanation about it. But י represents like the point of חכמה, and that's why the מילוי יודין is in חכמה.

א has a י on top, a י on bottom, and a line in between, which represents

when a point is being revealed through like a מסך. And so that's like there's a בקיעה of the point, as if it's coming through in like an interface and it's being revealed in like a different way, you know what I mean?

So in בינה, I guess you the idea is that you like see the point still on the level of חכמה, like intellectually you see the point, but it's it's now, you know, I guess the only the מדות of it are now being given like an interface, a definition, or whatever, and that you're you're breaking up the the מידות of the the idea. And then in ז״א, everything is interface because like the the the מידות are like really coming from חכמה, but they go through בינה.

And so now the entire חכמה has now been interfaced into like a מידה. And so everything is in a מילוי now of י׳. And then the idea of מלכות is that it gives over the עצם. But it's like בהעלם. But the actually the whole עצם comes over.

And that's why it's the letters the letters are just doubled. Which this actually is explained in in in לקוטי תורה on I think חיי שרה, explains you know the first מאמר, I think it explains about the the idea of מערת המכפלה. And explains how מלכות is called מערת המכפלה because it's it's just the which is the idea of doubling. מערת המכפלה means the the doubled the doubled cave.

So it says that's the idea of שם ב״ן, because the letters are doubled, ה׳ ה׳, ו׳ ו׳, ה׳ ה׳. And explains there that that's the idea of the עצם that comes over exactly the way it is.

So yeah, so I think that's the idea that it's doubled without like a ממוצע. You know what I mean? That there's nothing in between, it just comes over the the עצם comes over straight, like יש מיש. Like if I give you a dollar, when it comes to like physical things, if I give you a dollar, what I get there's nothing in between, I give you and you get it.

But in spiritual things, like ideas and emotions, when I give you an idea, I don't it's not like somehow I just give you exactly the way I have it, you get it. It comes through like a as a point, there's a צמצום and it comes through as like a light, which just represents it, and you have to like extract from that the point I'm trying to say, and like read between the lines, and you know, I I give you an example, and you have to extrapolate the the general principle, and you know what I mean?

So in in spiritual things, doesn't you don't get the עצם. It's not That's the idea of יש מאין. But that's why there's like either a י׳ in between, which is like a צמצום, or there's an א׳ in between, which is a different type of צמצום. So I think that's like the point behind those מילואים. But that like חכמה, you get the the נקודה as it is, and then in בינה and then in ז״א, the the point is coming through an interface, like a מסך, you know?

Right, בלשון הזהר, in the in the terminology of the זהר, כל העשר ספירות נקרא רזא דשמא קדישא. The whole idea of the ten ספירות is called the secret of the Holy Name, בלבד, כידוע, as is known, הכל הוא רק מצד בחינת הכלים דוקא, כידוע. So when all of these things where it speak about the names and the גימטריאות and all these, these are all the idea of the vessels of the ספירות.

So like the name 72 is the vessel of חכמה. Now, really Well, No, it

depend it would depend on the context. The names could be referring to to any level of the השתלשלות. Usually, whenever you talk about anything and you don't specify, you're talking about אצילות.

אצילות as the Central Realm in Kabbalah 13:16

With no further specification, you assume you're talking about אצילות, because that's where the main action goes on. That's the main center. You know what I mean? So, because אצילות is like the soul in the body, that's like let's say like you. If I If I say שמואל, people picture you, your body with your consciousness in it. That's what they picture.

So, unless I specify that I'm talking about like your inner subconscious, your inner self the way it's detached from your body, you know what I mean? Or unless I specify that I'm talking about like the expression of you in your work, which would be like בי״ע, I'm talking about you, you which is your you know, אצילות is like there That's the center. Same thing in the השתלשלות, whenever we talk about the ספירות and the פרצופים and all these things, we're usually talking about אצילות.

Unless it specifies otherwise, which mean If it talks about like If it's talking about the way we see godliness in creation, then it's talking about like בי״ע.

So then it will talk say like the חכמה of בריאה. That's like Then it's talking about the way we see God's wisdom in creation, you know what I mean? But if you just סתם say חכמה, you you right away think of you know, you don't you think of God's power of wisdom the way it's in the vessel of wisdom, which is in חכמה of אצילות. You don't You know, I could be talking about like God's inherent potential for wisdom before it comes into the vessel or the way it's higher than What we call wisdom, or I could, you know, but unless I say that, that's then not, you know, I have to specify that.

Or contextually it has to be, mean that.