Part 5 · Chapter 29

God’s Choice of Vessels for Revelation 0:03

ומה כל שכן, and how much more so the כלים the מוח ולבא וכולי, the actual vessels of the brain and the heart and the liver, מוח, לב, וכבד, that those are connected to השם, that they're only according to His רצון.

In other words, that that that not only does God choose how to create, but but it's how much more so that God chose to be a to reveal Himself as a creator, that He's not essentially bound by that, that He doesn't, שאינם נקראים גבול בפועל, they're not called an actual limitation עדיין כנ״ל, רק שמגבילים ומתארים לאורות שיהיה ניכר במציאות יש בלבד. All they're doing is limiting and like describing the lights, giving them a form so that they should be recognizable as something, that you should be able to recognize that God is a creator.

In other words, God God chose to reveal Himself in a way that's, you know, makes Him that that like a uniqueness. So God chose that He should be reflected by these certain things. But really, He's higher than that.

אבל יש להן שורש בעצמות, but they have a source in the עצמות, כמו שיש לאורות שורש בעצמות, just like the lights have a source in the עצמות. That God chose these, you know, where do they come from? God God chose them. They weren't just like there, these like vessels and God emanated His light into them, you know, like if you read the השתלשלות, it's like, well, there was light and He emanated it, and then it thickened into the vessels, and it turned into the vessels.

Like, where do they come from? What made them thicken? What made the light stop and turn into these vessels? And what made them come out in a certain way? That is from God's choice.

בשיקול, with a a weighing out, that God is like choosing and deciding how to do it, how they should come out. וכח ומקור אחד ממש, and they have the same they're coming from the same ability and the same source totally, ממש, that it's actually the same thing. That really the lights and the vessels are literally the same thing. Because, and this is like the idea why like above nature and nature are really the same, because it's really one thing, that God can do whatever He wants, and He can choose to either make it as limited or as unlimited as He wants.

Light and Vessels: One Infinite Source 2:08

It's the same power. It's the power of, you know, it's like a like one of those light-switch dimmer things. The power to make it as bright as you want is also the power to make it as dark as you want. It's the היינו הך, it's the same thing. שהוא בחינת אין סוף ממש, this is the actual אין סוף. God's כל יכול-ness, God's ability to do whatever He wants.

And that means that He can make it as unlimited or as limited as He wants. That's the idea of the power of the אין סוף. וכמו שהאור אין סוף למטה עד אין תכלית, just like the light can go down to no end, כך למעלה מעלה עד אין קץ וכולי, so too it goes up to no end. The idea of being infinite means that it that it can either be as limited, goes into the smallest thing, and it can also be higher than everything, and it's really the same thing, two sides of the same coin.

שהן חסד וגבורה שבעצמות, this is the idea of חסד וגבורה in the עצמות, that you can go as limited as He wants, or as unlimited as He wants. ואמנם, however, באורות וכלים בשרשן נהפכו, but in the lights and the vessels in their source it's the opposite from the way it's revealed, מבחינת גילוין, from the way they're revealed. It's a big גילוי, and when the lights and the vessels are revealed, הרי בחינת צמצום באורות וחסדים בהתפשטות בכלים, when they're revealed, the צמצום is in the light, the light has to be like the soul has to be limited to come into the body, and so you're only getting a little ray of it, and then what you see, the the actual התפשטות you see mainly in the vessels.

Limiting Light, Expanding Vessels in Revelation 3:27

Like if if if if a person, a teacher, when he's teaching, the more words he says, the better the students understand. Not not necessarily, I mean, not if he's wasting words, but in other words, that means he's explaining more, he's telling them more intellect. So the the the חס- חסד, the revelation comes from a lot of letters, a lot of vessels, and that means he has to limit the light though, very much, to bring it into all these little examples and details and explanations.

So the צמצום is happening in the light, and the חסדים is happening in the vessels. דגם שהן מגבילים, even though the vessels limit, הרי על ידן כל התפשטות למטה דוקא, through them is the whole התפשטות to below. So the whole גילוי comes through the כלים. That's how you actually see God, is like that all the things He does. The more things He creates, and the more He expresses His wisdom and His ability in in actual things, that's the way we see Godliness, right?

Or if He makes miracles, things like that. But really, that's a very big limitation of His ability to like just little examples. ובשרש, but in the source, להיפך, it's the opposite. The צמצום ברשימו העושה הגבול בכח וכולי, the limitation is in the רשימו which makes the potential limitation, והחסדים בהתפשטות הוא לאורות. And the spreading out the חסדים is in the lights, שהוא מבחינת הקו וכולי כמו שנתבאר במקום אחר ודוק.

And in other words, for the teacher, from the teacher's point of view, he sees the light as being infinite and being a big revelation, and he sees that the vessels as being a very big limitation because he has to work within these, you know, the system. So like when you're trying to explain something, you see the idea, and then the language and the words you have to express it in you see as limiting the idea, and it's hard to fit it in.

But once you actually fit it in, the more words you say, the more it's revealed to the recipient. And this is why when you face somebody, your right hand faces their left hand, because what's חסד for the משפיע is גבורה for the מקבל, and what's גבורה for the משפיע is חסד for the מקבל.

Reciprocal חסד וגבורה Between Rabbi and Student 5:37

Like for example with the רבי: if the רבי comes out and says a lot of שיחות and מאמרים, so we say, "Oh, look, it's a big גילויים, it's a big חסד." And then if the רבי stays in his room and does whatever he's doing there, we say, "Oh, it's a big גבורה, it's a big העלם."

העלם והסתר, right? But for the רבי it's the opposite. When he's sitting in his room, then he's able to do things on his level, and it's a much bigger חסד. He's much more like, you know, he is himself. When he comes out, then he has to be מצמצם himself to explain things in a very stupid way to us, and sit there patiently, and say the שיחה slowly, and say little jokes, you know, saying the same thing over and over again because they don't get it.

I mean, obviously there's a חידוש each time, but like compared to the רבי's level, it's like, you know, just having to bring it to שכל אנושי and everything, it's like so ridiculous, such a limitation.

Main Revelation Comes Through צמצום 6:53

This is the idea, though, that that really it switches. So in a way, the actual revelation that we get is from the צמצום, and that's the main גילוי of God we have is the way that He chooses from the כלים, the way He chooses to limit Himself and reveal Himself in a limited way that we can appreciate.

That's where we get the main גילוי of God. But as far as the source, that's that's only to see the כח הגבול, which is like a more of a limited thing in a way.