Part 2 · Chapter 18

Ratzon Kadum as the Source of All Desires 0:02

So, right, so now he explains. ביאור הדברים, so this is the רצון קדום is the source of every רצון ורצון. ויובן זה על דרך דוגמא מבחינת יחידה שבנפש, this is like the יחידה of a person's soul is like the the עצם הנפש, כשהעצם יחפוץ חסד שבא בהתכללות בבחינת היולי, like the inner חסד which is included as a as a היולי, כולל כל מה שעשוי להחפץ ברצון של חסד בפרטי וכולי, which includes every particular חסד they're ever going to want to do.

כאשר בא ונמשך בדרך פרט בדבר אחד, when it now comes to a particular רצון, at the end that now his רצון for חסד comes to wanting to give a dollar to the poor person, or to give a coat to the freezing guy, or shoes, or whatever it is. ויצא מבחינת העצמיות להיות לו רצון עצמי הנעלם שהוא בחינת רצון קדום הנ״ל, so first it goes out of his עצם as this first like this רצון קדום that he has this inner urge to to fulfill his desire for kindness, to to express kindness.

אבל עדיין בלתי מלובש באיזה דבר כלל, but it doesn't yet So now, as soon as he opens the door and he sees this guy freezing like with the coat thing, so he right away, his heart goes out to him and he wants to help. He wants to certain that this person should walk away happy. That's what he wants, but he's not yet thinking about it doesn't yet He's not yet thinking really in terms of what he's looking for in the world.

Like a guy says he wants he wants to get a present for for somebody. He says, "Well, what do you want?" He says, "Yeah, he doesn't he doesn't know yet what he wants." He doesn't know what he's looking for. He's just he's looking for something that will It's a It's an abstract thing. It will that he wants that the guy should be happy.

Or like it describes the רצון in a house: he wants his friends should praise him. He doesn't know what kind of house will be that till will come and people will, you know, he'll bring his friends over and feel good and show it off, but that feeling is what he's looking for. So, too, here, he's looking for this feeling of having done a nice thing, or that this person should be helped.

That's the ענין. But he doesn't get and it's not yet מלובש in it. In other words, it's not yet didn't yet become a רצון for what will help this guy. He doesn't know yet what will help the guy. He doesn't know what the problem is. He just that he hears a guy crying.

So, his heart goes out to him, but he can't yet know what he wants to do. He just wants that the person should feel good. So, it's not yet מלובש in it. רק שהרצון הוא לעצמו, it's still for himself, כנ״ל, that he wants to to get the pain of this person crying to go away, that he feels bad.

Embodied Desire: Forming a Concrete Goal 2:48

אך כאשר מלובש ופועל רצון ורצון בדבר פרטי, but then, when it's מלובש in it and then it creates, it effects a רצון ורצון for this particular thing הזה, כמו שמלביש ופועל רצון ורצון בשכל ומחשבה בדבר פרט הזה, that means that he now associates it in his מחשבה, in his שכל, he associates this inner desire with a particular thing, like to give him a coat. הרי התהוות זה הרצון שבשכל ומחשבה, this is דוקא in שכל ומחשבה that he just makes he makes this association by evaluating the situation and he creates a certain picture of what will fulfill the רצון, and then it becomes a רצון for that.

Then now his רצון is מלובש in that form. בדבר הזה הוא כמו התהוות בריאה חדשה ממקורו, this is like creating a new thing that he's now creating that this רצון should be for this for this form. Right, for a coat. So, as far מצד the אור, the רצון isn't was for the coat wasn't there.

מצד of that he has the ability to figure out what form to will fit would fit with it, he also has that's also part of his היולי עצמי, so he also has that ability.

So, that's So, מצד that, you could say for the coat it's actually there. והוא מפני שבחינת רצון קדום הנ״ל הוא המקור להתהוות הרצון ורצון הזה שבשכל וכולי. This is the source for this associated רצון in his שכל. ונקרא רצון ורצון זה בריאה, and this new associated רצון, the רצון for the coat or whatever, is called like a created thing, something new. שהרי אנו רואים שלא בכל העיתים יהיה לאדם רצון ורצון פרטי, that that the same, even if a person has the same essential רצון, it doesn't always come into the same it doesn't it's not always connected to the same רצון ורצון.

Desire for Business or Learning as Means to an End 4:41

כמו הרצון במסחר או בלימוד, like the desire for to do business or to learn, שבהכרח יש מקור המהווה לרצון זה הפרטי. The desire to do business or to learn, not a person doesn't always feel like working, and they don't always feel like learning and studying. Why? Because there's a they're only doing that as a means to an end.

There a person is only doing business to make money. Once he makes money, then he doesn't want to do business anymore. I said, "Why, I thought you wanted to do this deal?"

But you see that it that if it's not going to accomplish his goal, he's not going to want to do it. And the same thing with learning, he if he wants to understand a certain thing, then he'll want to research and study or whatever it is. But once he learns whatever it was he wanted to know, then he doesn't just feel like learning anymore.

ונקרא רצון לרצון זה, and this is this inner רצון is called the רצון for this רצון, the inner desire that was powering and the source of this associated רצון, this secondary רצון. וממילא מובן מאחר שלא בכל עת נמשך הרצון לרצון זה, since the essential רצון doesn't always come into this this associated רצון, וגם לפעמים יאיר ברב תוקף, and also sometimes it will, he'll shine very strongly, they'll want it very much, ולפעמים יאיר במיעוט וחלישות וכו', sometimes he'll really be into doing the business, sometimes he'll like do it, whatever, the same thing with learning.

נמצא מוכרח שגם המקור העושה ומהווה את הרצון הזה, הנקרא רצון לרצון, הוא גם כן בבחינת התהוות יש מאין. So we must say that that, in other words, if the association between the one רצון and the other רצון was essential, if the desire for חסד was essentially connected to the coat, then it would always come out. The fact that sometimes it'll come out, it won't come out, or like desire for money sometimes comes out into doing business, sometimes it doesn't, or to that he wants to know, sometimes it comes to learn, sometimes it doesn't, why?

Because it doesn't, they're not essentially connected. A person can have an inner רצון and not realize what it's for, or not or not know what will accomplish it. Sometimes this will accomplish it, sometimes that will accomplish it.

So that means that that even this association between the two things, which is the מקור, that's what makes the רצון the the connects the one רצון to the other רצון, that is also created. He has to create the association and and decide that this should be connected to that.

Or like the that's like the ענין of like the connection of a person's ביטול, מסירות נפש to God, to the ביטול לבעל הרצון, is only connected to the רצון when to to a particular thing if the guy says that this is what he wants.

If he'll say he wants something else, then it will change it, and then it will want, it will do that other thing. So therefore, it can change, or it can be stronger because you can also, then you can also make like a priority system. So sometimes it'll be a strong, stronger connection, sometimes it'll be a weaker connection, because they're not If they were essentially connected, it would always be, it would be היינו הך, that this would equal that, and that's it.

Priority System: Primary and Secondary Connection Strengths 7:37

It wouldn't be like a עיקר and טפל type of a thing and a מעלה מטה type of a thing. Depends how, but since this whole thing is created, it doesn't have to be like this way, it could be another way, and therefore you can make that this thing will be more connected and this thing will be less connected.

כמו השוחד, and it's like a bribe, שיעשה רצון לרצון, that a bribe connects his רצון for the money to the רצון for this guy to be innocent.

In other words, essen- it's not like his רצון for money is essentially connected to making this guy innocent, but the guy says, "I'll give you this money, but I'll make you a deal: I'll only give it to you if you do that."

So now it becomes connected. But it's not that there's an es- a direct connection, it's just it's just circumstantial, like when you make a language. That's the That's the ענין, it's like making a language.

Only that this is like creating a language within your רצון, as opposed to actual בריאת הפרטים is when you make like an actual language to speak to somebody. This is how you speak to yourself, to communicate with yourself to know what you want. The actual בריאת הפרטים is when you create a language to be able to speak to other people like English or Hebrew or something, but here it's the same idea.

No, that's a רצון. As much as we use it, just that's not actually a רצון קדום. That's That's not In other words, the רצון for money is not an essential desire. רצון קדום means essential psychological needs of all people before that doesn't have to do with society or anything like circumstance.

Yosher: Building a Personal Language of Associations 9:30

Right. There you're creating a יושר. יושר means that you're an association, that's what יושר always means, when you associate things. The the that's the idea that you create, it's creating a language, that you take a bunch of מסכים, which means you take a bunch of different like a things that are essential forms or whatever, and then you associate one to the other. And then that way, the let use them as a way to convey like an אור.

That's the idea of a יושר. And then what you do, but by doing that you also create a hierarchy, that this one is the עיקר, and that's the טפל, to think of, which is to think of מעלה מטה.

So it's ממש like a language that you're, that you create, you take the, the two things, like you take, like you take a word, let's say like the word water.

And so you, so you take the ענין of water and you take that sound, and then you connect the two. So there's three things here. There's the ענין of, there's water, then there's the sound of the word water, and then there's the ability to connect the two of them, to make a language, to associate them.

And this is the, the ענין of יושר of א״ק is, is that it creates a מסך, creates a The ענין of a מסך is like an interface, like a language, that you're able to connect one an, an אור to to give it over to somebody else.

That's the ענין of the בקיעה of the מסך, that, that when you hear the words of the language, which you, you're able to extract from there the שכל.

And so the original שכל is able to like shine through. Right. And so when you, so, so a person, his like bank of knowledge of everything in the world around him and of the, just the raw facts of his experience, are like the חומר for the יושר of א״ק, and then the way that you put, that you make it into a structure, which is like a גוף.

And then the, the עיגולים is like the נשמה, and then this, this knowledge is like the גוף. And the way that they, you see them connecting, the way that you connect them, is the, the is the רצון to רצון. And that, that create That connection makes that when you, you want something inside your עצם, which is like the עיגולים, which is like a רוחניות thing, and it's not that it connects automatically a certain thing in the world, like the way that your power of שכל gets connected to your brain, or whatever, like we'll talk about later with אורות and כלים of אצילות.

But this is the same relationship in every עולם between the עיגולים and the יושר is like the relationship of a נשמה to a גוף, or אורות and כלים. That's the ענין. So, yeah, but the, the, the unique thing is in א״ק is that this is the original and general association for all your רצונות to the general form.

And the later ones are the association of like how you're going to get it, or different things according to circumstances and stuff like that, which are more detailed.

And, yeah, so this is why it's called like the 70 years of a person's life, because this is the most general form a person makes that for like who they are. And the mistake, if a person makes a mistake here, that's the first This is the first opportunity a person has to make a mistake, because this is where it's, it's he needs an interpretation. In other words, the facts, everybody knows.

He knows what he wants, and he knows the out, the, the outside world. If there's a mistake though of how the two fit together, then that, then there can That's where the source of a שבירה.