Part 9 · Chapter 17

The Returning Light of the קו and Choice 0:01

Yeah, the קו is חוזר ומאיר, it reveals the light again a little bit, yeah. Because now the the קו the קו always means like your choice, so it reveals you again, because you're choosing which way to bring it out, you're measuring it. So, you see that you're measuring.

Right, so you have to pick. In other words, for example, like in the משל of the teacher, the teacher the רשימו in the teacher is like all of the knowledge that he knows and he has that like in his memory like it's just facts that are like so like separate than him in a way. In other words, it's as if he he just knows that those things, and there's him and there's the things he knows.

So, all the things that he knows that are in his memory, even though he's not right now thinking about them, so they're like there in a hidden way, that's like the רשימו. So, he puts all So, he stops thinking about anything and you don't So so now you don't see like his involvement, like you don't see him, his mind involved with those things, but they're just there in a hidden way.

That's like the רשימו. Now the קו is that he measures out which which you know students he's teaching and which subjects he's teaching, and basically how he picks which explanations to bring out.

Those explanations that come out now were measured out by him, so now you see a kind of גילוי אור because it's it's revealed in his mind. That's like the משל of like a person seeing thinking about a deep stuff and all of his you know knowledge is coming to play and everything, and all of his understanding is coming to play in this deep thing he's thinking about, then he he makes a צמצום and he puts it all away and he clears his mind, he doesn't think about anything, and he has gives his full attention to the students, and he then he takes out his קו and he measures the students, and he chooses now which things to bring out and in which order to put it together, an idea that he'll be able to explain to them in a way they'll understand.

And he picks the משלים, you know, so like if the guy likes tennis he picks tennis משלים, and if the guy likes, you know, hunting, he'll pick hunting משלים, you know.

If he likes cars, so he'll use car משלים, you know. So, he picks he he picks everything. He picks which idea to explain according to his level and what he needs, he picks the כלים of which you know explanations to put it into, which משלים to use, and then he puts it all together and he explains it to him.

עצמות isn't to isn't a desire to do something, it's just just to be yourself.

Desire, Finite Action, and the End of Infinite Thought 2:33

When it comes that you decide that you want to be somebody that's doing something, that's like the סוף מעשה of מחשבת אין סוף, that's the end of קדמון, yeah?

The סוף מעשה of קדמון is means that you associate yourself with this already a certain that that you want to associate yourself with this with doing things in a certain way, do something to to express yourself.

You want to leave an impression of yourself in the world, and that's the idea of a רשימו, an impression that you want to make a certain impression, you know. That that

In other words, you make the צמצום in order to to make a a גילוי that's separate from yourself, but yet reflects on you. That's the idea of the רשימו. You create the רשימו. You create the concept of like an impression that you could make on other people or in, you know, so that like you the fact that you chose this idea that should come out this way reveals you, you know, even though it's separate from you.

So, that's like the idea of like of your choice, you know, like like so you pick like a certain let's say style or a certain taste, and now if something is done that way, it it's like a signature, you know? Like different painters each have their like they it's like a charac- you know, you can just take one look and you say, "Oh, I know who did that."

Rashimu as a Personal Imprint or Signature 4:03

That's like the idea of like a רשימו, you know? That it's like an impression, an imprint that's left from the person. Right,

so like in a teacher, the desire to teach is the desire for a רשימו. That means you want to be able to leave an impression of your intellect in somebody else's mind. You want to be able to affect them. So, now you hide your שכל, what you think about, and you now reveal the כח הגבול, the ability to make the שכל separate from you, so that you don't have to be have your mind, you make it into like these ideas that are separate from you.

But really it's not separate from you. Really, it's you. You It's in a way, you can't really separate the ideas from the person that that that thought them up.

But you make it like it's something separate and then you figure and then you are able to give it over to somebody else.

Okay. So, yeah, ונזדכך מעט מגופו, מעט מעט, גם שרשימו בא בהגבלה כנ"ל, even though the רשימו comes in a very limited way, אבל הוא מבחינת עצמות אין סוף לכאורה, it's still of the אין סוף. So in other words, that that the that the רשימו is the כח הגבול of the אין סוף, but it's still infinite. In other words, that means that that what that is, is every every possible limited thing that, you know, that that could seem separate, that God could make, but it's still infinite different things there.

You know what I mean? It's not a particular, one particular גבול. It's every possible גבול that could be. רק שהוא בבחינה אחרונה שנעשה בקיצור כו'.

It's just like the end of the of the אין סוף, which is made like in a short way. But it still is infinite. מה שאין כן להיות רצון קדום,

but to have the רצון קדום שבא לכלל השפעה חוץ מעולם האין סוף, which is already outside of עולם האין סוף, if it's already you chose the one particular רצון for this world, this השתלשלות, right? רק שהוא היולי כולל הכל כו', even though the רצון קדום is a היולי that includes everything within our world, but it's already a פרט that's outside of the עצמות compared to the before the צמצום.

Short קו Connecting Infinite Power to Creation 6:24

על כן נמשך דרך קו קצר כו' בזה. Therefore, it has to come through a short קו to go from, to jump from the רשימו of the the כח which is at the end of the אין סוף to go to the beginning of the השתלשלות, you need to have it come just like a little קו,

that it's finite, that's just like one thing representing the whole עצם, that you just pick out its one little thing of it.

No, קו קצר is the what we talked about in י"ד and ט"ו, and then the first עיגול that comes, that the קו makes, is the רצון קדום.

And that's what we were explaining, that in order to have the רצון קדום come out from the רצון המוחלט, you have to have the the first the צמצום and that it leaves the רשימו of the רצון המוחלט and then the קו.

Yeah, עיגול ראשון, עיגול גדול, and the רצון קדום, and the מקיף כללי של עולם הבריאה, and all kinds of other names. Call it, we call it מחשבה קדומה דא"ק, we call it sometimes, but it's not really, you know, depends on what you're talking about. והוא מה שכתוב בעץ חיים, this is what it says in the tree of life, yeah, that's a book, דכל עיקר הארת הקו אינו רק להיות בבחינת מעלה ומטה, that the whole main purpose of the קו is just to make an up and a down, כמו בי' עיגולים,

Purpose of the קו: Up and Down in Sefirot 7:40

like in the ten ספירות, עד סוף מעשה כו', that it what the קו does, it says the כתר should be on top and then you'll come have a חכמה and then under it will be a בינה. And the way it does it is that it takes the רצון and it just takes one little פרט of it, and it makes, connects that to the חכמה. So now the חכמה is all representing just this one little פרט of the, you know, כתר and everything like that.

מה שאין כן בעולם האין סוף, but in the world of the אין סוף, because since there isn't that קו business going on, אין שם אפילו בבחינת מעלה ומטה, there's not even an up and down.

So even when with all the צמצומים, it still all stays like the same, it's all on the same level still, it's still all totally infinite, עצמות האין סוף. רק אחדות פשוטה בתכלית,

it's just completely an אחדות פשוטה, it's just one simple thing.

Infinite Essence and the Limits of Description 8:49

The גילוי of God exactly the way He is. In this, in you, it's you. That's what it is, it's you. It's just you. Your taste is you, yeah? If you look, go look in books about style, you know, in writing and stuff like that, they'll all tell you that the taste is the person. The style is the person.

It's not a separate thing. כנ"ל. וגם ששיער בעצמו מה שעתיד כו',

even though He estimated what's going to be, He made like a thing of like a taste and whatever, הכל בעצמותו ממש, it's all within yourself. It's not like you actually were thinking about what the particular things that were going to be, it's just like that you chose a certain taste for yourself, which is really you, that you decided you're going to be a certain kind of person, שהוא בבחינת אין סוף ממש, is still completely infinite.

ועל זה אמר בעץ חיים, therefore it says in עץ חיים, דגם בבחינת מלכות, בבחינת מלכות דאין סוף, אין רשות לדבר כו', even מלכות of אין סוף you can't really speak about. You can't, there's no way to describe it because you'd have to use physical terms to describe it and it's really totally infinite and you can't, it's not something that you can limit to any type of a thing of what it is.

You know? Try to explain, that's why they have so much trouble explaining style. They can't explain to you really what it is. All they can do is tell you that in order, if you want to get it out, you should not think about it, you should just think about the סוף מעשה and it will come out ממילא, because as long as you're doing it, it's going to have to come out because you're, it's you.

So it's ממילא going to be there. But if you try to do it, then you actually cover up on it and you make a קליפה if you try to bring it out. רק בבחינת הקו, only in the קו can you speak, ובבחינת א״ק, אדם קדמון וכולי, שהוא בבחינת מקור ראשון לכל ההשתלשלות. So that's why the מקור ראשון of השתלשלות יוכל לבוא בהשגה בריבוי השתלשלות.

That can be understood after a lot of השתלשלות, עד עשר ספירות שבאצילות בבי״ע וכולי. So you you understand how the ספירות of אצילות are מתלבש in בי״ע, and from that you can understand it. מאחר שנקרא בשם עילת כל העילות, because it's still the cause of all causes, כולי, so it still comes in a way of a עילה ועלול, and so it's represented somehow in the in the end, או הקדמון, or it's called the origin, וכולי.

אבל בעצמות אין סוף, לית מחשבה תפיסא ביה. But עצמות אין סוף, no thought can grasp it, אפילו מחשבה קדומה כנ״ל. Even the first thought of the רצון קדום totally does not capture the עצמות, והעולם האין סוף נבדל בערך, because then אין סוף is totally is totally separate, ונקרא קדוש לגביו. It's called completely קדוש. Why is it called קדוש? Because of the צמצום. It's because of the צמצום, and now, so there is no קו connecting them.

There's Before the צמצום and after the צמצום is a jump. That's, that's not a קו. In other words, in the rest of השתלשלות, what he does, he takes whatever it is he wants to reveal, and he picks one little part, and then he just makes that like everything. So like in the all the other levels, you pick one swimming pool and one shape and one material and one place, and, but that really is a little thing of the עצם of what you want.

But in the first צמצום, you hid everything. So it's not coming through at all. In other words, you went from being you to being something outside of you, and that's it. You you hid yourself. Not like you took picked a little thing of yourself. ובבחינת רצון קדום הנ״ל נקרא בשמו הגדול. But the רצון קדום is called His great name, שמו גימטריא רצון, which שמו is the same גימטריא as רצון, that in other words that it's His big desire.

והוא ענין יהא שמיה רבא מברך וכולי. This is a כוונה that says you're supposed to have, if you if you have a כוונה in יהא שמיה רבא מברך, then it tears up גזירות of 70 years.

So what's the, what's the כוונה supposed to have? The כוונה is that Hashem's big name should be revealed in the world, should be brought drawn down into the world. What is His big name? His big name is the רצון for the דירה בתחתונים, for משיח. And so if a person connects to that רצון, הפצת המעיינות and everything like that, then it tears up all גזירות and everything, because that's the main goal.

כידוע דבחינת א״ק נקרא אדם דבריאה, that א״ק is that called אדם דבריאה וכולי, כמו שנתבאר. מה שאין כן בעצמות אין סוף נאמר כי לא אדם הוא. But about עצמות אין סוף, it says כי לא אדם הוא, it's not a person already. כידוע בכוונות דנשמת כל חי שהוא בבחינת א״ק וכולי ודי למבין. Like it's known about נשמת כל חי, that that's א״ק is like already like like a thing of a person, and it's like the soul of creation, but higher than that you it's not you can't call it a person at all.

It's like a, you know, because that was just like a total jump.