Part 1 · Chapter 16

Introduction to פרק ט"ז 0:03

ט"ז, פרק ט"ז. It's a nice פרק. Yeah. I mean, it's just it's like a it's like it's it's it's it's very it's pretty short and quick and simple.

It's like one pretty simple ענין, and that it's and most people would like just find it very געשמאק, it sits very well. והנה מעתה יש להבין בפרטי ענין הקו וכו' זה איך שיש בו בחינת מקיפים ופנימי.

Now we're going to explain the ענין of עיגולים ויושר. כמו שכתוב בעץ חיים, מתעגל וחוזר ומתעגל וכולי.

That the מקיפים are where it says that first the קו, the היולי קו goes down a little bit, then it circle makes a circle, then it goes down another little bit more and then it makes another circle and goes down a little more, makes another circle until it makes 10. And those are the 10 ספירות עיגולים of א"ק, then comes יושר. I mean, and then the truth is that there's two the the עיגולים and יושר are really two separate השתלשלות'ס, and every single עולם has 10 ספירות עיגולים and 10 ספירות יושר.

A spring? Well, no, it's it's it's it's like if you would draw a bunch of concentric circles and then have a line going through them.

It's not it's not spiraling down. It's a it's a four circle it's a full circle, but then from the same it it it goes down, it makes a full circle and and closes, and then it goes down again, so then it it it's like it's like it has a קו coming from one side going down and making all the circles. Right.

So, I mean like this, the 10 ספירות עיגולים. Now really, מצד the רשימו, they they went the עיגולים and everything are set up מלמטה למעלה and they're not connected at all. But then when the יושר comes down, the קו starts from the top, and and and the in the אור, it's connected. So it comes down from the top and then it hits like the first like as if a a a trough was engraved in the shape of a circle, and like water or something was coming down, it goes down, it hits that, it fills it up, and then it overflows to the next one, and then it goes around and you know what I'm saying?

That's like the the ענין, the way. That that yeah. In other

words, what makes the אור stop in each of these עיגולים and circle? Because the רשימו already has carved out in each of in each of those places an עיגול.

And now when so מצד the the עיגולים of from the רשימו, they're not there's there's no line connecting them, they're just concentric circles.

But then the קו comes down from the top, and it like hits one of the circles, and that makes it go around, and then it goes down again after it fills it.

Right. But it doesn't fill up the whole inside, it just fills like it just goes around rim around so to speak, and then So yeah. Like you could make like a bead thing, like like with a marble or something, you could make it, yeah.

Something like that. I mean, that's like the way the משל of it. We're going to explain now what that means, but that's the Uh, so the that line is יושר of עיגולים. These are all the עיגולים. This is the ספירות עיגולים the way they are in the light.

Structure of יושר as person 3:25

The יושר is after these 10 ספירות עיגולים, after it does these 10 ספירות, like we just described, and then it and at the same time there's a there's a a parallel השתלשלות on top of it, which is the the ספירות of יושר, which are in the shape of a person, which it's like the three lines, where it's, you know, חב"ד, חג"ת, נה"י, like the חכמה on the right and the בינה on the left.

That whole צורה of an אדם is the יושר. And that the the השתלשלות of יושר, the השתלשלות of עיגולים are like overlapping each other. The the עיגולים are start a little higher, and then from like בינה of the עיגולים, it goes and it connects right to יושר, and then the rest of the עיגולים overlap with יושר, they're in like the same place.

Yeah, something like that. Except that they also It's like because the the ענין of the עיגולים is like the way the soul is before it comes into the body.

And then the ענין of יושר is like the way it goes into the body, and so each part of the soul gets its own כלי and it becomes a פרצוף.

And so then you you can like the way it's in the soul, all the powers are like in one, you can't really tell the difference between one and the other. When it comes into the body, each power becomes distinct because it's associated with its own כלי, and so it lets you appreciate each one, and that makes up a פרצוף.

Well, like in the soul, The way it's in the soul, like the ענין of that that that it like the power of רצון or the power of like הליכה of walking are like the same thing. It, when it wants something, that's an ענין of ההמשכה that it's being drawn towards it so to say. It's like it's all in רוחניות, so all ten happen together.

But, here let's see his his משל and whatever, and we'll understand in this פרק and the next this the next three פרקים we'll understand עיגולים and יושר and what all this stuff means,

First circle טהירו תתאה explained 5:35

so כמו שמבואר במקום אחר באריכות ובבחינת מקיף עיגול הראשון in the first circle, right after the the היולי קו, there's the first circle. הוא נקרא טהירו תתאה. That's called the lower purity. That's the first רצון, the first גילוי after the צמצום, an actual גילוי for the רצון for the השתלשלות. The general מקיף סובב כל עלמין after the the the the צמצום.

This is מלכות the מלכות of אין סוף the way it's after the צמצום. That's the ענין of טהירו תתאה, whatever all those things.

This is the the first גילוי that that came out from the היולי קו. First is the ראשית הקו, which we talked about the last three פרקים.

That's the that's the קו הקצר, the קו המדה, and everything. But that's only we said a היולי for particular גילויים. So once like the teacher has figures out his system of how to cut up the divide up the subject into levels to measure the student, then he makes his first circle, which is his what we're going to explain is basically the idea of the ultimate goal of this רצון, like of this השתלשלות.

Unrealistic goal and Rabbi Chidkof story 6:41

This is like the unrealistic goal, like at the פארברענגען that we where he said the story of the רבי חדקוב, that he said that that you have to write you should You I No, I told you this story that he said there? That that there was a שליח was going to South Africa, and רבי חדקוב asked him, "Do you have a plan for what you're planning to do there?"

So he said, "No, when I get there, I'll see." Right. So so like in that story, what's the idea is that you have to first have your goal has to be your first pure unrealistic goal. What do you want essentially?

Then you figure out how to make it fit in. So this first thing is like what the teacher figures out, "Well, the ultimate goal, what what would be like the ultimate thing if I would get them the the the students to come out from this class? What do I want them to come out with?"

So this is the the the all-encompassing desire that includes any scenario that will happen in this situation in this classroom or this השתלשלות, because it's like the best that you could get within this

השתלשלות. והוא בחינת המקיף הכללי שמקיף ד' עולמות דאבי״ע בשוה. This is the general מקיף that surrounds the four worlds of אבי״ע equally. And this is usually what's called סובב כל עלמין. Sometimes it calls, we're going to like we're going to say, the light before the צמצום סובב כל עלמין, but that's different because not סובב on a פנימי like we said before and we'll explain now. כמו שכתוב בעץ חיים, like it says in עץ חיים.

ותחלה יש להקדים, but first we have to explain, כללות ענין הקו הזה איך שהוא בחינת היולי כללי לכל הסתעפות המשכות פרטים הרבה שמסתעפי ממנו עד סוף עשיה וכו' כנ״ל. So we said מסתעפי means to branch off, whatever לשון it is. ויובן זה

על דרך משל הידוע בענין המחשבה כללית, like this is like a general thought, שמחשבה זו הכללית צופה ומבטת עד סוף כל הדורות כולם בסקירה אחת, that with this general thought השם that sees the whole השתלשלות with the whole history of mankind all the way to the end, till the end of the אלף השביעי, the total completion, even after not even past משיח. משיח is the end of the אלף השישי.

This is after the אלף השביעי is like all this stuff that we're going to do then, whatever that is.

This is the מחשבה קדומה דאדם, yeah. They called it רצון הקדום or the מחשבה הקדום or the מחשבה קדומה, well רצון הקדום, מחשבה קדומה, yeah, that's what it's called. ובלשון הרמב״ם היינו מה שבידיעת עצמו יודע את כל הנבראים כמו שמבואר במקום אחר. This is what the רמב״ם describes that by knowing Himself He knows all the נבראים. How is it that He can have one thought that you know everything that you want to have come out?

So this is like a guy that said that wants a house that we're going we're going to say now. So a guy wants a house, so you say, "Well, okay, well do you want a a kitchen in your house?"

Say, "Yeah, what do you mean? Of course. I said I want a house. What kind of a house would it be without a kitchen?" Say, "Oh okay, so you want a kitchen in the house. Do you want a a sink in your kitchen?" Say, "What do you mean? If I said I I want a kit a kitchen, what kind of a kitchen would it be without the sink?"

"Okay okay, so you want a sink. Do you want running water in your sink?" So, so like this, you could go through the whole house, that what he says the word house, that is one thought that includes all the details. And really, it includes all the details, even things that are less obvious than that, of the way that he wants, because he wants his house. So, since he knows himself, what he likes, he knows what he wants in his house.

That's the general idea. So, what this means is that if God said that he wants a דירה בתחתונים, so then you ask him, "Well, do you want like this and this guy in your דירה בתחתונים?" He says, "What do you mean? What How can I have a דירה בתחתונים without this guy?"

And then even if you'll get down to like, "Well, do you want him to have 126,282 hairs on his head?" You say, "Well, how He wouldn't be מוישי without that, you know?"

So, that's like all the details are included like this. And we're going to talk about this now a little bit. וביאור הדברים ידוע שיש ב' מיני רצון: There's two types of desires. א', רצון הפשוט שבעצמות, שנכלל בעצמותו ממש. One is the simple רצון that's in the עצמות. שלא נקרא עדיין בשם בחינת מחשבה ורצון כללי. You can't call it a general thought or general רצון yet, כי מאוחד עדיין בעצמותו ממש, still one with his

Two types of רצון desires 11:02

עצמות. כמו גם שהוחלט רצון זה כבר בעצמו, איך לעשות דבר חסד פלוני, even the way that he has already predetermined in himself, so to speak, or in other words his taste, that's the עניין of the רצון מוחלט is like his taste or his style, that he already has in his essence, it's not an actual desire or an actual thought of the outside world, but because of he knows himself, this is part of his self-knowledge, that he has a certain thing of who he is and how he wants to express himself, which the עניין of that he made like קדמון, he made a certain like estimation of how he wants to reveal himself.

So therefore, he knows already how he'll want to do a particular חסד פלוני, that if such a situation will come up, he knows that he's going to want to give the guy the coat, and he's going to do it Each person has his way. If you know a person really well, you'll be able to predict like how they'll do something.

Right, this is like the level of קדמון that we've talked about before. That's the רצון מוחלט is קדמון. או איך לדבר ולחשוב עצה, because like we said before that from קדמון is not where it comes out, that it's like a little bit of that is what actually comes out, but it's not going to come out בפנימיות, like we're going to explain now, because a person's taste is not actually a desire for any particular thing yet, but it relates, it relates to what he everything he does.

That's the aspect of him that relates to what he does.

או איך לדבר ולחשוב עצה, how he wants to do it, or how he's going to what he's going to say, and what he's going to think. In other words, like even what he's thinking to think includes like his bias, his biases, like that if a certain situation will come up, certain different people will think in a certain way.