Part 2 · Chapter 17

The Life of All Worlds and Divine Will 0:00

ונקרא And this is called חי כל העולמים, the life of all the worlds. Right, this is what gives life to all the worlds. The motivation behind everything is this one point מראש דא״ק, from the beginning of א״ק, which is we're going to explain next chapter, עד עקב דא״ק, until the heel of א״ק, which א״ק is a general פרצוף that goes all the way to end of the whole all the worlds.

בסוף עשיה all the way down to the end of עשיה, like we'll explain later. והיינו This is what it means we say this I think what is it, ראש השנה דאווענען or something, יום כיפור דאווענען?

In זכרונות. We say it on ראש השנה in זכרונות. כל

יצור לא נכחד ממך, all of the formed things are not missing from you. What does that mean? שאין פרט יוצר אחרון שכדן לית ברצון מחשבה זו. That there is not exists nothing not even the smallest detail that escaped God's first רצון ומחשבה, that it was all there. The last smallest little detail was there.

Last hair on your head. You say did did God really care how Did he know and think about how many hairs are going to be on my head? You say yeah. That's why the whole thing we say that everything is השגחה פרטית, even the way like a leaf blows in the tree and the grass blows, and everything, you know. That if that God knows exactly how it's going to happen, exactly how many times it's going to blow back and forth.

And not only does he know, but it's נוגע to the entire תכלית הכוונה that in order to have the completion of the דירה בתחתונים and משיח and the whole רצון, the original רצון that God wants, that has to be exactly like that.

House‑Building Analogy: Every Detail Matters 1:53

Then you say, "What? But that's Why does that make a difference? That's ridiculous." You say, "Well, think about it like when you want a house when you if the whole thing of wanting a house is that you want it to be exactly the way that you want it. So, if you're let's say, you know, you have the resources in your hands to make it the way you want it, and money's not an option, or whatever it is, you know.

So, you you build the house, and you do everything, and you get down like the the these little nitty-gritty things, like the bathroom drapes, and like, you know, the decorations and these little things you care about, and if if one if one of these little things are off, the you didn't really get the whole thing that you wanted. In other words, you you're living and you're comfortable, but the original רצון, you don't really have.

You don't really have that thing that it's like your house, your space, you know. If you like like let's say that's why like if you're renting and you have a landlord, and they won't let you like change your windows or something. So, it's not a real thing of a house, because you can't just do what you want with it.

You know, so you say it's like such a little פרט, but if you want it different, and you can't make it and you can't do it the way you want it, you know, then it's not the real it it's it takes away the whole thing in a way, because then it's not It it's It could be a It could be a good house, but it's not really It it loses the quality that it's this is all your house.

Yeah, the bathroom drapes are just as important as the general structure, and if you're missing even one little פרט, then then the whole thing loses out. It's all or nothing deal.

So, you say why does it have to be that's, you know, that it should blow exactly that way? Because God wanted it to be a certain way, for whatever reason. That's what made him feel good, and if it's not like that, even one little thing, then the whole thing is stupid, you know, like eh, who needs it? If a grass won't blow 7,296 times, what's it all worth?

That blade of grass won't blow that number of times, you know. What's the point of making the world?

It was just have been so perfect, but that one blade of grass wouldn't be right, it would ruin everything. If

yet, so was all included in this first רצון קדום. Right? So, like let's say, you say

Pizza Example Illustrates Pre‑Planned Desire 4:14

So, שמואל, you want What do you want to do tonight? Yeah, right, let's call let's go out for pizza.

Yeah, so well it has all the details. That's the רצון to open the door. So, how do you know that you want to open the door, you know?

Yep. Where am I going to get it? So, you say it's all there, don't worry, we got you covered. ואדרבה On the contrary, סוף מעשה כמו בסוף אלף השביעי עלה במחשבה קדומה זו תחילה.

The final רצון to, you know, eat the the the pizza, to chew on it, you know, and swallow, that was the first thought. So, don't worry, you have the רצון to chew. Don't worry.

Same way, God's main רצון was for the end of the אלף השביעי with all the little details of how it's going to be then.

So, we're getting closer and closer to the main רצון. So, in a way, you say, "Ah, it's just little details, you know," but, in a way, these are the big the main things that God wanted.

From Adam to Abraham: Shifts in Divine Purpose 5:29

As we go through history, so, in a way, it becomes less, in a way, it becomes more. Like, it started off like אדם and, you know, those kind of people, and אברהם, they were like the big big pushers and movers, you know? And they were like general people, and like their stories were like meaningful to all mankind, and like represent everybody, you know what I mean?

"Yeah, what about us? Yeah, like, the other day, I I had a story happen to me, why doesn't it get recorded for all times?"

And, in a way, because they're have an advantage that they're more general, because they're earlier up in the השתלשלות, you know? But the main רצון was really for, like, when you go on מבצעים and put תפילין on some guy, or, like, when you learn some מאמר, you know, stuff like that.

Right, so the last thing was really the first in thought, so, in a way, the the main thing that you want, when it comes to your רצון מוחלט, you know, the the actual wall structure of your house is the least important. The thing that makes it like your house, most people don't build the the house themselves from scratch. Most people, they just buy a house, and they decorate it themselves, and they put in their own furniture.

Because the main גילוי of the רצון מוחלט is not in the עיקר, it's in the little things, because the the big things are kind of just, you know, they're just functional.

And the the main way where you show your real רצון is in the little things, where it's like it doesn't really matter, and there's no practical thing, and it's just about how you like it.

So, there it's the most the biggest גילוי of your of your רצון מוחלט. You know, so, in the same way, the biggest in a way the biggest גילוי of השם's רצון מוחלט is just in like the stupid little things the way that God wants the world to be set up, you know, for משיח, and that he wants it to be דווקא this way, and דווקא that way.

He say, "He could have done it in another way." He said, "Yeah, but he likes it this way."

Even now, like the stupid things, like, why are trees green? You know? Why aren't leaves brown and the trunks green? You know? Or why aren't they a totally different color?

You know? Or or or, for that matter, why is it that, like, you see the trees, and you hear like other stuff, why can't why could it could be that, like, you hear the difference between the leaves and the trunk, and you'll see something else, you know?

Like, all these little things, I mean, that gets harder to appreciate, you know, when you get like go higher up like that, but there are certain things where it's just like, well, you know, why does it have to be like that? Right? Or, like, why does there have to be a a bird-dropping spider?

Nobody knows why. ויש מקום להאריך. ובלשון הזהר, in the words of the הזהר, now we're going to do this kabbalistic parentheses to put everything in context for you. Since you're, you know, you're used to learning things in in in Zoharatic terminology, we're going to now help you translate it into your mother tongue, all right?

Kabbalistic Introduction: The Ancient Desire (עתיקא דעתיקין) 8:57

Ready for this? ובלשון הזהר, in the לשון of the זהר, נקרא עתיקא דעתיקין, the רצון קדום is called the עתיק of all עתיק's, the inner pleasure behind all pleasure, in other words. או

עתיקא סתימאה, or the hidden עתיק. There is a difference between the two, by the way. But we're not getting into that right now. He's at the end of the parentheses, we're going to explain the difference. והוא בחינת רעוא דכל רעוין עילאין דאסתכליין במצחא דעתיקא קדישא. This is the also the רצון of all upper רצונות, the inner רצון, so it's both the inner תענוג and the inner רצון, which is revealed on the forehead of עתיקא קדישא, of the revealed תענוג in something particular.

So that's this is the Zoharatic terminology. כי ברצון מלובש התענוג, why so with it's both called עתיקא דעתיקין and it's called רעוא דכל רעוין, because the רצון inside the רצון is the תענוג. והאי לאחדא ממש And they're really one thing, so you can call the רצון, you can call the רצון קדום, you can call the the the תענוג, you can call them whatever you want to call it.

וברצון הפשוט ההיולי שבו, it's חסד ההיולי הנאצל באות י' ואות י''א, היה כלול בו התענוג פשוט שבעצמותו שנקרא שעשועי המלך בעצמותו וכולי. Even in the היולי רצון פשוט, there was enclosed the

Three Levels of Desire and the Concept of מלכות 10:16

היולי תענוג פשוט. וגם בג' מדרגות, in each of the three levels, has a רצון and there's also the תענוג, עד שבא בדבר פרט, until it comes a פרט, אנא אמלוך, that I'm going to be king, שזהו בבחינת מלכות דאין סוף שלפני הצמצום, which is the מלכות דאין סוף before צמצום, which is the רצון מוחלט for our world, כמו שמבואר שם, הכל בבחינת שעשועי המלך בעצמו בעצמו ותו לא.

Those are all the, God's essential תענוג in Himself. Before we talked about it more as the רצון side, but there's also the תענוג side there, which is like the pleasure that God has in Himself.

אך עתיקא דעתיקין, but once you talk about עתיקא דעתיקין, מקור כל התענוגים, which is the source of all pleasures, meaning pleasures you have in separate things from yourself, או רעוא דכל רעוין, or the רצון of all רצונות, היינו בבחינת הקו שאחר הצמצום, that's in the קו that's after צמצום, שכולל כמה רצונות ותענוגים, which that that is like one general רצון or one general תענוג that you want to express yourself.

So this is like the intermediary between enjoying everything outside of you and enjoying yourself. Before that, it's all an enjoyment or רצון for yourself, now it's an enjoyment and a רצון in things outside yourself. The intermediary is the רצון קדום that you are expressing your רצון מוחלט.

This is the source of all desires and pleasures, זמינין למיתי בגילוי, that are going to come out בגילוי. So that's why it's called the עתיקא דעתיקין, the the the pleasure of all pleasures, and it's called the רעוא דכל רעוין, the רצון of all רצונות. ועתיקא

Hidden Ancient Desire (עתיקא סתימאה) and Its Role 11:59

סתימאה, whenever when when we say עתיקא סתימאה, הוא בבחינת כתר דא''ק, that is the כתר of א''ק. Whenever we say סתימאה, hidden, that means when it's associated with like a מחשבה, like we're going to talk about later, like the מחשבה סתימאה and stuff like that, מוחא סתימאה. Whenever we say סתימאה, we mean the way that it's in כתר, but it's like where it already came into like a מחשבה, already became associated with something,

which is like a thing of בינה. That's like יושר דא''ק, it's like called the world of בריאה, which is connected with מחשבה, and

because there's the way that it where it's called עתיקא דעתיקין is the way that it's like the עיגול that's higher than יושר דא''ק, but when it's מתלבש in כתר דא''ק, then it's called עתיקא סתימאה. Then it's hidden within, in other words, that you already associated the general רצון to express yourself, you now associate that you want to, that becomes the inner motivation for, you know, your particular רצונות when that happens in כתר, but still the inner thing behind it, the hidden רצון behind your revealed רצונות for particular things is still just to reveal your רצון מוחלט.

So that's called the סתימאה.