Part 4 · Chapter 18

Revealed Desire Contains Ten Sephirot 0:02

וידוע דכל רצון גלוי כלול מ-י׳, every revealed רצון has ten ספירות. אם כן גם הרצון שברצון has to כלול מ-י׳, it must also have ten, that you have to, in other words how do you know how to make the שכל and the מדות and everything go?

So that you have to for each one of those you have to create an image to connect your essential רצון, which we said has ten בהעלם, for each of these things.

So, in other words a kid in his רצון for a home is that he has a certain feeling. That feeling is going to have a say in every single aspect of the house, how he wants the kitchen, how he wants the dining room, the living room, everything.

ויש י׳ כחות. Since there's י׳ כחות, ממילא יש י׳ מיני רצון שברצון. There's ten, you have to make ten associations, you have to figure out every person has to figure out like what how they see their their intellect, their חכמה, their בינה, and their חסד, everything. How they have to create a whole self-image for everything, how they see themselves in the classroom, how they see themselves in the sports field, they have to create the image of how each of those what they want for each of those things and how it all fits together.

Different People Form Distinct Desires 1:18

So different people can make different רצונות. Like a person could some people could make a thing that they see themselves as being like the the the ווארט of the רש״ב that a a משכיל was a guy that learns all day and an עובד is a guy that דאוונס all day, who's an עובד and a משכיל?

The one that peels potatoes for the פארברענגען. Why? Because a person that his self-image is is totally in one thing, so then that means that he gets rid of everything he doesn't want anything else everything else. So if he wants to be a משכיל, that means he only wants to learn, he doesn't have time to דאווען. If a guy wants to be an עובד and just דאווען, he doesn't have time to learn.

But if a guy's רצון is to do to do whatever השם wants, so then whatever if it's time to if he needs his time right now whatever needs to be done he does, if it's time to learn he learns, if it's time to דאווען he דאוונס, and if he needs to peel potatoes for פארברענגען, that's what he does, he does that too.

So he see So a person can have that's the ענין of a Jew, a Jew's real inner רצון, the real self-image, the ענין of a איד, is somebody that's that's able to do anything, that's flexible.

That he's דווקא whatever and the the that's the that whatever needs to be done, he'll do. And the גוים, they're all set in a certain סדר that they have a רצון to be like this and like that, and that's their thing. That's why their מזל, that's the ענין of the מזל for each one. שמזדהים כלל שמזדהים כולם בבחינת יש מאין וכו׳, that the רצון שברצון it creates each of these רצונות in a way of יש מאין, that it creates from the abstract רצון the concrete thing, that it's from the יש the יש comes out from the אין, that it associates it, in other words.

Non‑Jewish Fixed Desires and Their Fate 2:34

וכל זה דוגמא להבין בבחינת עשר ספירות דא״ק שכולם ענין רצון שברצון לבד. The whole ענין of א״ק is the association of like a רצון to another רצון. שהם בבחינת ההעלם לעשר ספירות דאצילות שבגלוי, כידוע,

that these the א״ק is the העלם for the ספירות of אצילות. So the revealed רצונות in אצילות come from the that as a desire to fulfill this general form that was created in א״ק, which is from the רצון נעלם before which is the רצון קדום. כמו כתר דחכמה דאצילות the רצון for חכמה of אצילות, which is like the רצון for the חכמה of the תורה, that the thing should go שהוא

הרצון שבשכל וכו׳, that השם has a רצון to make to reveal the the make the תורה be the most amazing book ever. That and תכלית to see the חכמה and also the חכמה in creation and everything like that, that רצון to create שכל in the תורה and in the world comes from א״ק, that השם which the ענין of א״ק is is that the way that השם he wants to reveal himself.

Divine Decision to Reveal Himself as Wisdom 4:15

He decided to reveal himself as wise. Since השם like hits if this is the real נמשל is really מצד השם, that השם decided to associate himself with a certain form, which is the form of א״ק. That he decided to reveal himself as this as this form, which this is like the God form that we the highest form that we have. So since he decided to reveal himself as חכמה of of א״ק as being

the super the the God of שכל, so then that makes a רצון to reveal that in making revealing wisdom in the world. שרשו בכתר שרש שבכתר שבחכמה דא״ק, the source of that is in the כתר שבחכמה דא״ק, שנקרא רצון לרצון זה, which is called the רצון for this רצון. וכן כתר שבחסד דאצילות, the רצון for חסד דאצילות, which is the רצון to create this world, to create something actually, a particular thing, the רצון to create a particular thing comes from the רצון to reveal himself as a creator.

Which is like the כתר חסד of א״ק. מכתר שבחסד דא״ק וכולי. In other words, that that א״ק is all the the essential association for his עצם רצון of how to reveal himself, which is the real רצון קדום. And then first he creates this picture of how what sort of he's going to reveal of himself, and then based on that, he knows how to how is to he's going to reveal himself in the world.

ואמנם התהוות עשר ספירות דא״ק עצמו, but the actual where did where did these ספירות of א״ק come from? הכל נמשך מבחינת הקו שנקרא מקור התהוות כל הרצונות, רצונות אלו. These are all from the קו that השם, in other words, picks this form like a teacher makes a the plan for the how the שכל is going to come out and what makes a hierarchy, what's the beginning, what's the the next level.

So the same thing השם chose this, and so this is also a גילוי of his עצם, because he chose this form to be the כלי for the אור. ויעשה עצם הרצון הפשוט שקדם בעצמו שיהיה כך כנ״ל.

הקו שנקרא מקור התהוות כל הרצונות להיות, right? ויעשה, so the they all comes from the the רצון קדום, which is the עצם רצון, and these are all, and this is just these are all a כלי to serve that. על כן הוא פועל ועושה רצון לרצון בדרך פרט. Therefore, since this is the this עצם רצון also comes in to create a רצון for in every פרט, like we said about with the house and stuff, that it becomes מלובש in each פרט for how that will fit into the עצם רצון.

והוא בחינת כתר דא״ק עד בחינת מלכות שבו. And these particular רצונות is the whole יושר of א״ק from כתר to מלכות. שהוא בחינת רצון לרצון למלוכה וכולי, which מלכות is the רצון לרצון for מלוכה, which is that we should there should be that that השם wants to reveal himself as king, that creates the רצון to have separate beings that feel that they can do what they want, and they only listen to God because they have to, because he's the king.

ואמנם רק מבחינה האחרונה שברצון הקדום היולי הנה הוא נעשה בחינת כתר דא״ק, but כתר of א״ק is only from the חיצוניות of the רצון קדום. In other words, this is only one way that it could be expressed. It's not really essentially, that's the ענין. The א״ק is not really does not really תופס the full רצון קדום, because the same the רצון קדום could come out another way.

Like for example, a guy that wants to be the rich guy with the big house. So in America, there's one there's a רצון of like a nice brick mansion and whatever, with a nice lawn and a Cadillac or whatever. In,

but in another society, like like let's say in Africa, it's for a hut and for for two huts and a couple cows. Or also like the רצון for a house depends on where you are. It's like in Israel, they make houses out of stone so they'll be cool,

and because they don't really have so much wood there and it's very hot, they make them specially to fit with where they are. In another place, they make them, you know, with in like in America, they make it with insulation and stuff to keep out the cold. It's like a different type of a thing.

So the picture of the of the א״ק is the is we're just like really the the the עצם רצון could come out many ways. This is just one little way that it could come out.

שהוא רצון לרצון הנעלם שלמעלה מחכמה של רצון לרצון הנעלם וכולי. Where do we go? All right. Only from the חיצוניות of the רצון קדום it becomes כתר of א״ק, which is the the רצון לרצון נעלם. So the כתר of א״ק is the רצון like to create the this form, this this the associations, which is higher than the חכמה of

the of א״ק, רצון לרצון נעלם וכולי. ועל דרך זה כל עשר ספירות דא״ק, הכל בבחינת העלם לרצון לרצון. It's all בהעלם, meaning that it's all like a subconscious thing that that א״ק is not it is not yet an actual רצון. It's just that you it's like when you learn a language. When you learn a language, you're not actually saying anything yet. It's just that you know, when you want to talk about this, this is the word you'd use.

The same way, א"ק is just creating the association that when you want a house, this is the house you want. You create that when you're a little kid, really. But you don't want the house until you're, let's say, 25 or something.

But the רצון הרצון was already set up, it was just it was it is just a רצון נעלם, it was hidden. It's like a subconscious association. Or like with commercials, they try to set it up that you should associate your עצם הרצון with, for whatever it is, for being thirsty, with Coca-Cola. Then, when you actually come to a situation where you're thirsty, then you'll buy their thing.

But the the inner connection between the two is is a subconscious thing, and that's why it's called a רצון נעלם. ורצון הרצון דכל ספירות דאצילות שבא בבחינת גילוי, כמו שיתבאר בע"ה, we'll explain the next פרק what the ענין of the the רצון the how the רצונות of אצילות come out from א"ק. וזהו שבבחינת א"ק נקרא אדם דבריאה, this is why א"ק is called the man of בריאה, the creation.

כמו בבחינת התהוות יש מאין, it's creating something from nothing. כנראה בחוש התהוות רצון הרצון לעתים מיוחדים וכו', כשאר התהוות איזה מציאות וכו', that the רצון הרצון is created according to the circumstances like any other מציאות that's that's not that's not an essential thing. והוא כמו התהוות מחשבה, it's like creation of a מחשבה, שהיא התהוות יש מאין לגבי עצמיות הרצון שבנפשו, like when you make a language, that you associate your עצם הרצון with a certain thought.

Like the רצון that when so, therefore, when you want something, you'll think, oh, you'll picture a certain thing. כנראה בחוש, like a language, שרצון הרצון הבא בבחינת התהוות כנ"ל, so like we see that the רצון הרצון also works in a way of התהוות, תחלת התהוותו במחשבה דוקא, and this is first done in מחשבה that you associate your עצם הרצון with a certain form, a certain picture. כי המחשבה בבחינת כלי לרצון, the מחשבה is a כלי for the רצון, שהרצון מתלבש במחשבה, that your רצון becomes associated with a certain picture, a certain thought.

כמו ויחשוב לעשות וכו', like it says, he thought to do, וכו'. וכן תחלת התהוות רצון הרצון במחשבה הוא, and so too the beginning of the רצון הרצון also is in מחשבה. That's why it's called מחשבה. Like dealing with א"ק, there's the this is it's it's in a מחשבה. שנקרא רצון שבמחשבה וכו', this is called the רצון within the מחשבה, that when your רצון becomes associated with a certain thought.

וזהו כללות ענין כח"ב דא"ק, this the ענין of the כתר, חכמה, בינה of א"ק, שהוא בבחינת התהוות פעולת הארה לרצון הרצון דרך פרט, that the כח"ב of א"ק is what creates the association. That's where you make the associations, and then the מדות of א"ק are the effect. Once you make these associations, therefore, what is that this means that that I'll want this and I won't want that, and everything like that.

שבא במחשבה סתימאה וכו', which those come out from the מחשבה סתימאה. It means that that it's a subconscious association, that's what it's called סתימאה. מה שאין כן בבחינת הקו בעצמו שלמעלה מבחינת פעולת התהוות רצון הרצון לדבר פרט במחשבה סתימאה גם כן וכו', but the קו was higher than being associated even in מחשבה סתימאה with any sort of a רצון. רק לעצמיות עדיין, it's just an essential desire for you to feel a certain way, not connected to any picture or something outside.

חושב כל מה שיהי' וכו', you just fig- think of everything that will be in an abstract in an essential way. שכלול במחשבתו במחשבתו העצמית עדיין, and it's so included in his own מחשבה, ולא בהתהוות רצון במחשבה שחוץ הימנו כלל בע"ה, and not in a created or association of something outside of him at all. בלשון הרמב"ם היינו בידיעת עצמו ולא בידיעה שחוץ הימנו וכו' כמו שנתבאר במקום אחר, and this is the ענין of בידיעת עצמו that it's since you know yourself, you automatically know what you want.

That's the idea of the of the רצון הקדום. And then א"ק is already a ידיעה שחוץ הימנו.