Part 1 · Chapter 28

The Soul’s Entry as a Parable 0:00

והנמשל מדוגמא זו, the נמשל from this comparison of the by the way the soul goes into the body, which is interesting because דוגמא really means an example, so it seems like it's much more of a close thing that is like ממש the way your soul goes into your body is really the same thing as what he's talking about just in a smaller way or something, yeah. Anyway, הוא בבחינת ג' כלים דמוחא ולבא וכו', that the נמשל for this are the three vessels of the brain, the heart and the liver of אצילות.

They're called the three main vessels of אצילות are called the brain, the heart and the liver. בדרך כלל, על כל פנים, at least in general, that's the general idea, דאור החכמה דאצילות מצד אצילותה מעצמות אור המאציל, the light of חכמה of אצילות, the way that it's originally emanated from the עצמות of the light of the מאציל, in other words, as far as it's coming out as just let's just like a גילוי of God, right?

Generally א"ק is called מאציל, but you know, הרי זה כאור השכל הרוחני עצמו שנמשך מעצם כח החכמה שבבחינת עצמות הנפש. Basically all the levels before אצילות, all the way down to the lights of אצילות, are like the soul.

Levels Before אצילות and the Soul 1:29

So like א"ק and stuff like that is like the soul before it comes into the body. So the עצם light of חכמה of the way it comes out from א"ק is just like the soul's power of שכל before it goes into the brain.

כאור השכל הרוחני עצמו, like the spiritual power of שכל, שנמשך מעצם כח החכמה which comes from עצם כח החכמה שבבחינת עצמות הנפש, that's in the עצמות הנפש, שמיוחד הוא עדיין במקור חוצבו ממש, that there it's totally one with its source before it comes into like your body, it's just you, and you don't really see it as being a separate thing from you, that you have this in the power.

In other words, you don't recognize like the שכל as being a separate thing yet. It's just that there's you, and then when it comes into like the body and the brain, then it becomes like revealed as its own thing of intellect, but right now you just see the soul,

Real Existence of השכל as Revelation 2:39

because here it's כשלהבת הקשורה בגחלת וכו'. In other words, that the real existence of the שכל is just revealing you. But the way that we see like the שכל is like the way the flame the way it comes outside of the coal, that it's like the גילוי of it. But then there's the way it's בהעלם, which is the real essence of it, is like the fire burning inside the coal.

But there you don't see it. So the same way, there's just a person and he has like a certain, you know, he has this power of consciousness and this power of intellect and this a certain genius to him, right?

And that is it's it's just there just in his soul and inherently it's there. And then what we see is just a revelation of it the way that it's, you know, seen kind of like separate from the soul, the way that like reflects through the body.

וגם כגון הרצון הנ"ל, or like the רצון, מעצם הרצון דבבחינת א"ק, right? That we talked about like the ענין of רצון הרצון and everything, that the essential רצון of א"ק before it comes out, right, it's like the inner רצון of א"ק is really for yourself, that you you want to express yourself.

And so in order to express yourself, you, you know, that since like essentially you have have שכל, so it makes you want you want to reveal yourself through שכל by being wise and whatever, but the particular things like, you know, like the the desire to help a lady across the street is just to reflect your inner desire to be kind. And then since according to the circumstances you've they realize that that's kind, so it makes you have a רצון הרצון for that thing.

But the essential thing that you want is not the, you know, way is not the the פרטים of it. הגם שזהו כמראה וגוון בלבד, even though this relationship is only like an appearance and a color, in other words, that the revelation that's coming out is like just a totally like separate, limited thing that has no real connection to the עצם.

So just like like the color of of an apple tells you like whether it's ripe or not, that when it's green it's not ripe, at least you know especially for at least for red apples, and then when they turn red it's ripe, and the inside should be white, and that tells you it's sweet, and if the inside is like brownish or whatever then it's you know means it's not.

But those colors are not really direct are not connected to the essential sweetness. They're just like a separate thing that reveals it. But the essential sweetness is there inherently, before, right, with regardless of the color that you see, right?

Apple Color Analogy for Essence 5:20

So the same way like a person essentially is smart. He hasn't before he shows it by solving some problem or doing something, or you know what I mean, he just has that in his soul that he is of that potential. It's there. And what you're seeing is just you know, some external way of of revealing it, expressing it. כמו שמבואר למעלה בענין הכתר דא"ק מראש, like explained before about the calling it מראש up in the beginning, שזהו עשר ספירות דאצילות, which is the ten ספירות of אצילות, שיצאו מהעלם דא"ק, which go out from the hidden thick of א"ק, שהוא גילוי רצון בדבר נבדל וכו', בסוף אות י"ט, explained at the end of אות י"ט.

עם כל זה, nevertheless, נקראים עשר ספירות בלי מה, they're still called the the lights are still called the ten ספירות without מה, בלי מה, also דהיינו, that they do not have, they're not defined. Even the גילוי of it, when it comes out, that even like the כי כמו שהגוון הוא גם כן עצמי, so that even though the the lights that are coming out now that are just like the גילוי, the lights of אצילות which are like just the גילוי of א"ק, which is like the משל like the רצון to help the old lady across the street, or like the color of the apple, which is already now like a separate thing from the essence in a way, but in a way this is also essential, שאי אפשר להיות גוון היפוכו לדבר בעצם.

It's impossible to have an opposite color for it because now that they've been now, even though it's circumstantial that this color should be mean sweetness, now they're inextricably bound to each other. That's the way it is. This color, the apple has to be this color if it's that taste. כגון התפוח בלבן להורות על עצם טעם המתיקות שבו, like the whiteness of an apple on the inside which shows the sweetness of it.

וכן השכל והרצון נוטה כלפי חסד, and similarly if a person has a like this desire or this direction in in his intellect and his desire that leans towards kindness in a particular situation, that he wants to do a nice thing and his שכל looks at it in a nice way, that reflects the fact that he's a nice person.

גם שהוא בענין נבדל, even though this is in a very like specific detailed thing, but nevertheless, מאחר שהוא מורה על עצם וכו', but it it's once you it's understood that this is a nice thing, even though it's just like a circumstantial, but a nice person has to look at this, want to help this person. You can't say, oh, I'm a nice person, but you know, I don't want to help people, and I don't look at people with a good eye, then you're not a nice person.

Even though it's being reflected in something separate. Why did we use that example? What do you mean why? We're bringing out that just like that the the color is not directly connected to the taste in at all, it's just symbolizes it.

So too, the fact that you want to do a nice thing in this particular instance, people, it's harder to see the fact that in other words, the fact that you're a nice person, seemingly you're a nice person regardless of whether you want to do nice things. What What does the fact that I want to help this person have to do with what what I am?

Let's say I'm a nice person, and I'm just not showing it.

It's only possible until the two things become associated by א"ק. But then, once they get associated, that means that if you want to be a nice person, you have to do these kind of things. And once they become associated, then it's an עצמי thing.

That's the whole ענין of the רצון ורצון, that it ממש becomes associated.

Yeah, so they really this is all the משל, but what we're really talking about is God. So we're really talking about the going from א"ק to אצילות. What does that mean?

א"ק as God's Chosen General Way 9:35

In other words, א"ק is that God like chose the general way that He's revealed, like His image, His self-image, for how He's going to be revealed in the world, which is like His essential, you know, His essential character, that He you know, He chose like reveal Himself through ten ספירות, and that is like the thing really He's not for any reason, and so therefore, like he nothing that he does has to be for a reason, and it's just because he wants to be that way, and that's why it is that way.

So, like you see all of the like all of the thing in thing ענינים in א"ק, you see is like

like the שכל, like the idea of like שכל is that really, that God is higher than like the limitations of intellect and whatever, in a system, but because he chooses that there should be a system, so then there's a system, and it becomes like a real thing, even. That that if he chooses to be that way, then there's a ממש can be, you know. Yeah, א"ק is like where the source of טבע and all these kind of things, they would have come in.

That's in that that since God chose that he's going to reveal himself through being like logical and being, you know, all these kind of things, but even though, but you see it as being like by his choice.

So, that's the real essence of like the ספירות, the way that they connect to God, is like this thing that God wants to wants to reveal himself as being like wise. But really, like he's above the whole thing of like wisdom, whatever, but he chose that he wants, nevertheless, he wants it to come in a way that's like in, you know, going to make sense in the with the intellect and will be appreciated and and the same thing with like creation, that he wants to reveal himself through creating everything.

In other words, that that that God is choosing to make these things Godly attributes. That's the point, that within א"ק you see that he God is like choosing to reveal himself through these things, but then inherently they're they're not connected to him any more than anything else.

Right? In other words, why should these attributes be like Godly attributes? That we say, "Oh, God is" We say all these things, "God's omnipotent and omniscient and omnificent," and, you know, all these different things.

When when can we say that? We can only say that after א"ק.

Because before that, we can't say God is, you know, is beyond intellect and and and to say that like he's all-knowing or to say that he's like able to create infinitely, we can't say that yet.

Because what with what what what connection God is way beyond the idea of like intellect and a creator. And to him, you know, it's not any more of a praise to say that he's all-knowing than it is to say that he's like all-stupid. It it's no There's no difference.

The whole thing of being able to create, it's not like essentially a praise to him that he can like create infinitely. So, why should that be like a Godly attribute, that we see Godliness that he's like a creator, that God's a creator?

So, א"ק is where God chose a רצון of רצון. In other words, the essential רצון is that God wants to reveal his essence in the דירה בתחתונים, in the lower world, and then he connected that essential רצון to reveal himself to these particular רצונות of the ספירות: that he wants to reveal himself through his wisdom, and through his having like a logical system, and through creating everything, and through creating everything in a way that it's appears independent, and through miracles, and צדיקים, and through providing the everything its with its needs and sustenance, and through making the world have seem like it has like a system that it's able to like run on its own and it's self-sufficient, and through showing like individualized attention, השגחה פרטית, over everything, and through creating the limitations of of of like time and space and all these kind of things for everything.

Those like the ten ספירות. That God chose reveal himself through those things, that he is the like מלכות, that he decided he wants to reveal himself as like the master, that he controls everything, he's master of everything.

So, now, once God decided that that's going to be a Godly attribute, now God has to could like control everything. Like now God has to want to control, you know, earthworms, and tell them what to do, and in and impose his dominion on them, because now that like proves his Godliness.

Essentially, it doesn't, but now that God chose it, it becomes intrinsically bound to it. But we have to realize that like the idea of wisdom, or the idea of creating, or whatever ever or these kind, you know I mean, the fact that God God creates everything, God really could make it that he could let you create some stuff and he wouldn't be the creator of everything. The fact that God made it like he has to have his hands in every single thing, creating it every single moment, and that's like the way that he proves his godliness to us.

Well, no, creating is חסד of א״ק. That's like the light that comes out after א״ק, which is like the the fact that that God wants like the the fact that God creates everything every single moment is the light of אצילות, which is comes out after א״ק, which that is just a גילוי, like a color, which reveals the essential thing that God chose to reveal himself as a creator.

And so once God chose to reveal himself as a creator, automatically it becomes now essential for him to create everything, and so he has that רצון now in an infinite way, also. And that now becomes an infinite thing.