Part 4 · Chapter 28

Spiritual form connects to vessel shape 0:04

So like we said that the spiritual form gets connected to the shape of the vessel, like the way that the cat, whatever it eats turns into a cat, because its soul imposes the cat form onto it. And when you eat, then you make everything you eat into you.

Like we said about the blood, and like the growth, the like the spiritual form of growth makes the physical form of the tree. And the eye, the spiritual form of seeing makes the eye into a vessel that will be able to see, and the mind into a vessel that can think, from the power of thought.

אבל בחינת הכלי המגביל האור דחכמה דאצילות, we're talking about the נמשל now. So what that what that means, that God wanted to reveal Himself in a certain way, which is the spiritual form, and that imposes the form on the world to be a fitting vessel to reveal that.

However, the vessel that limits the light of חכמה דאצילות, הוא כמו אור השכל שממוזג כבר בחומר המוח. That's like if you the way that the שכל already goes into the brain.

שחומר המוח מקבל רק מעובי סוף אור השכל, that the brain only gets the thickening of the end of the light of the intellect. In other words, only the part of the intellect that relates to physical things can be expressed in the brain. So there's a certain level where the spiritual concept of intellect can be represented by patterns, which then can be expressed by different orders of neuron flashes, and stuff like that.

So the way that your power of intellect goes into your brain, that is like the way that the light of חכמה goes into the vessel of חכמה דאצילות. The vessel of חכמה דאצילות is like the brain, and the light is like the soul, the soul's power of like intellect. על כן מגבילה, therefore it limits it, מלבד שינוי המהות וכולי, besides changing its מהות וכולי. כך הוא אור החכמה שמתלבש במוחא ונקרא חכמה מוחא וכולי.

Brain as vessel of חכמה and intellect light 2:01

So too, the light of God's wisdom when it goes into the vessel called מוחא, the brain of אצילות, and then it's called חכמה מוחא וכולי. In other words, that it becomes limited and it changes its מהות. So really, the חכמה, the way it's in א״ק, is that this idea that really everything is God, and that all the relationship of the world is that everything is just like these little that God is just revealing like a little example of His being.

And that's the idea of חכמה. Then, in אצילות, God chose to like reveal His חכמה through a certain vessel. In other words, that that God created a certain idea of like what cuz really everything is God's חכמה. So the what I just told you, the most essential like description of חכמה, you could really apply to everything in the world, that everything in the world is God's חכמה.

But God wanted that that His חכמה should be revealed in certain things and not in other things, so we'll see it, so we'll see certain things being חכמה, certain things being חסד, and, you know, there'll be like a distinction. So then, God created like the idea of like the תורה, it's not really the תורה yet, it's just like the חכמה דאצילות, that God made a certain idea of like what's going to be like divine wisdom, of like that certain things are are going to be the idea of like things being like logical and graceful and patterns, and having like a reason, and that whole concept.

God creates Torah idea from wisdom vessel 3:27

So then when God reveals Himself in that, now it becomes like that God is just like this super intellect, you know, and it's like godly intellect, but it becomes a thing that like relates to what we call intellect.

So it becomes like a something that's now like a limited thing, and it also and it becomes like in a limited way. So now it's seen as being wisdom and not being a revelation of God. Now you just see it as being wisdom, and then it is also limited. Instead of being something that's inherent in everything, now it's a thing that God has this ability to make things in a way of wisdom.

And so if you look into the world, you see like God made the world with a certain form, and that's like you see God's wisdom in the world. And if God's power of wisdom, that He can like make things in like the most perfect, beautiful way, is like the power of wisdom. But that's already different than the light of wisdom before it went into the vessel was just an inherent truth about God, that God has a certain relationship with the world because of His being, so it's a revelation of Him.

And then when it goes into the vessel of חכמה דאצילות, it becomes like this separate power. So you see it as being like a different מציאות, you see it as being wisdom, not being God.

And like now God is revealing Himself by being wise. But it's like an indirect thing about that, because that God shows that He is great because He can be like the smartest of anybody.

So we see like the wisdom in a tree, or the wisdom in DNA is much greater than any human thing that we could think up.

And so we appreciate, oh, it must have come from God. So that reveals God through the fact that He can use the vessel of wisdom so much better than, you know, we could.

Right, like the cells, the way they work and all that stuff. So that's like wisdom, which is already something that you see as being severed from God.

But the fact that it's so amazing shows, oh, it must be It could only have been God that did it. The design of the world is so great, we say, oh, it must be God's wisdom. Couldn't have been an accident. Like, you know, if the world was was simpler, the way that we're looking at it, we could have said, oh, so it was an accident. A kid spilled the ink.

But since it's so amazing, we say, oh, it must have been God that did it. Must have been intelligent, and only somebody as intelligent as God could do it.

But really, if you'll look deeper, it's not It's not even like that. Inherently, it must be that the world was created by God or else it it it it does- just couldn't exist. Like, it doesn't make sense for something just to make itself.

Even the whole scenario like having the ink and the paper and spilling it, like that couldn't even start without all these prior things. You know what I mean? That's already making all these assumptions. But we're already working under those assumptions and those limitations and whatever.

And so even here, it's like revealed through the vessel of wisdom. Right. שאז מצד בחינת הכלי החכמה הוא בא בשם מציאות דבר שכל.

So then, because of this vessel of חכמה, the light becomes something that you can call like an intellect. You can define as being intellect. So you can say that God is wise. It's like when we say like הוא המדע והוא היודע והוא הידוע, and all that kind of stuff, those are like the vessels of אצילות, when you can describe God as being like omnipotent and omniscient and omnificent and omnipresent and all those different things.

Those are the vessels of אצילות. The same way that like the soul of a person, when it goes into the body becomes like the power of movement and the power of seeing.

But really, the way the soul is, it's like much higher thing than like moving a body, and like being able to like lift things and be able to, you know, and like all that kind of stuff, or be able to, you know, or even just like thinking and seeing. And it's like higher than being limited to like what we like physical perception and physical thoughts and whatever, the way that it works.

The soul is much, you know, it has a certain form, but not doesn't doesn't relate to the to these limitations. So, too, God decided to reveal Himself through and He created the the vessel, in other words He created like a tool. He created these like, you know, like limitations, whatever, the idea of like wisdom and the idea of whatever, these different things. And now, He reveals Himself through being the ultimate of these things, by showing how He can use those.

Like, you show yourself by showing how you can use your brain. So, that's how you show your שמואל-ness, right? You show your personality and everything. And God shows it through showing how He uses the this the same ten ספירות.

But really, like to define God, like most people define God as being That's what He is. God is this being that is omnipotent and omniscient and whatever, and all those things, and really it's not true. To say that that's God is just saying He's a big person.

Really, He's much higher than those things, He just chose to to express Himself through them in this case. You know, but that doesn't That's not essential definition of God. And in fact, in in philosophy, the the the main proofs against God's existence come from those definitions.

Because they define God in those as in those ways, they have a question, because if God is like the ultimate of wisdom, if that defines what He is, how can there be stupidity in the world? I don't know if they thought that up, but, you know, what they actually say is, if God is ultimate good, how could there be evil in the world? But it's the same thing with stupidity.

How could there be stupidity? If everything is coming from God, how could a intelligent God create stupidity? It's the same thing, just like how could a good God create evil. It's the same question, just that it doesn't bother them as much because it's not like an emotionally bothering question. It's like nobody cares that there's stupidity that much, you know what I mean?

Because I'm just showing that that the fallacy is not really evil, the fallacy is because they're defining God as being one of two sides of a coin. That that that once God there's this idea of wisdom, which that inherently implies that there's that there's stupidity In other words, they create the question by by defining God in that way. Once you say that God is the ultimate of something that's relative, that means that his existence inherently implies the opposite or else he couldn't exist.

If God is the ultimate in wisdom and the ultimate in goodness, then you're making his existence defined already, you're already assuming that there's the existence of good and bad and God is ultimate good.

So then you can't say, well, then how can bad exist? You've assumed that already before you started defining God. The fallacy is in their whole premise of the way that they're defining things, you know what I mean? If you define God as being only good, you already, you already accepted that before we can discuss God, there's a prior axiom that there's good and evil. That's what you're doing.

Fallacy of defining God as only good 10:40

So that means you're making already something that exists before God. Good and evil exist before God already if you're going to define him that way. And that means that evil must be able to exist. Or else, because you're making God's existence dependent on both good and evil. So then you can't disprove his existence by the existence of evil. Though, that just you just, I'm just showing how the whole their their whole way of defining God is wrong and that makes them have this philosophical question.

But the real conclusion they should come to is not that God doesn't exist, it's that their definition is bad. Because they have a logical thing that dictates there must be an intelligent creator, so some being that created the world, then they define what this creator must be, and based on that definition, they try to show that he must not be able to exist, because, you know what I mean, but that just shows that their definition is flawed, because they don't uproot their original proof that there must be a creator by those claims.

It's just like, you know, people often don't realize, they don't know how to use logic. And so when they come up with a fallacy, they don't know what the problem was and so they can come up with these crazy conclusions that are, you know what I mean, and it's just like and then they don't realize that it's like their that they're confusing themselves. And because they think that the intellect is like an actual real thing, that like that their logical system that they set up, and that like, you know, is real and that it works and they don't, because they never had the thought of questioning their axioms.

And they don't realize that they are like this choosing their axioms based on prior things, that that could be flawed. So that is the way the human intellect works in the brain.

Intellect as vessel and its limitations 12:32

So then you can call it an intellect, התחכמות דבר מה בפרט, that like actually coming up with a particular idea. So in other words, before it goes into the vessel of חכמה, it's just this inherent reality of God's relationship to any type of a thing, just the way that he is, because of, you know, his inherent nature, that he's going to relate to to any creation in a certain way.

But once it goes to the vessel of חכמה, now it has the thing of like, give me an example of your wisdom, God. So then you have like like a thing of coming up with like the תורה. That the תורה is particular wisdom that came out from the vessel of חכמה. But before it went into the vessel of חכמה דאצילות, you can't you wouldn't be able to like have a thing of like the תורה, like it's like a book with like wisdom, you know what I mean, that's like particular teachings, it would just it's just an inherent like reality that that's just like everywhere.

It's just like a total pervasive reality. It's not something that you could like put point at and like