Part 1 · Chapter 19

Root of the Ten Sefirot of Atzilut and Keter 0:00

מעתה יש להבין בשרש עשר ספירות דאצילות ששרשם מבחינת מלכות דא״ק כמו שכתב בעץ חיים בשער כללות, שמבחינת מלכות דא״ק נעשה כתר דעתיק יומין וכולי. So now we're going to explain last where we explained the עיגולים of א״ק and the יושר of א״ק, and now we're explaining how the ספירות of עתיק ואריך come out the אורות of אצילות come out from א״ק. In other words, from every the way that works that every עולם first there's the אורות be are like the עיגולים of that עולם, then there's the יושר of that עולם, which is like the גוף for that world, and then out from the גוף of like a higher world is בקיעה the אור to the next world.

And then that becomes מלובש in another again in another גוף, and it keeps going until it gets all the way down to עשיה. Right, and every time it breaks through, then it's abstract again, and then it's like עיגולים again, but then it's already more defined.

From Desire for a Home to a Concrete House 1:06

So like, first a person has the the desire for a home. Then that becomes a desire for a house. Then out from the thing of a house, that's already a concrete thing compared to the the inner desire for a home. The inner desire for a home is just to feel a certain way.

So now this get that gets transformed into a desire for a certain he has to make a certain picture of what he wants. Then he has to create a picture of what house he's looking for. So, in other words, he he creates first a general, he decides the definition of what a house is, and then out from that, he gets these different parts that he wants. He wants like the different basic building blocks he's looking for in a house.

Like he wants a kitchen and a place that's going to keep him warm and, I mean, all these different things, and then he has to create some type of a picture of what it's going to look like.

But first he creates like he has to create like a dream house that he and in other words, a picture of an actual one particular house, but it has to be like his wildest dream, but something that, in theory, like, he could you could have physically. It's an actual picture of something. Then he has to figure out what's practical for him to get now, and then he keeps working to that higher one.

And then, after he figures out what's practical for him to get in his current situation, he has to figure out how to get that, and he has so he has to keep cutting it down until he figures out what he has to do right now.

So each time it goes like abstract, and then you have then you have to figure out a concrete form of how you're going to accomplish that, and then each time you do it, it cuts it down to be more particular. So in general, there are three stages in this which correspond to בי״ע. And then these three stages happen in the רצון, and they happen again when you bring it למעשה.

Three Stages of Bia in Intention and Action 2:54

So first you have to three stages to figure out what you want, and you have to figure out three have through the same three stages again to figure out how to get it.

So now we're explaining the השתלשלות in the רצון until the end of אצילות is is the השתלשלות of figuring out what you want. So the the purpose of the goal is to cut down your essential רצון and make it first give it an essential definition, and then figure out some type of a picture of how you could accomplish that, and then how to practically bring that about.

That's like the משל for the general משל for בי״ע with a person making a house, is that בריאה is when he figures out the plan of like how he wants doors and windows, and a this room and a that room, and just the the abstract definition of what components make up a house.

Then in יצירה, he has to make a picture of how he's going what these components, how they're going to be made. So he has to figure out, "Well, what am I going to build it out of, wood or stone or brick, and what shape is it going to be?" He has to make a picture to a concept to fit that abstract definition. And then in עשיה, he has to figure out how to build that that form.

I mean, sometimes you could like, until modern times, they couldn't build very large rooms because they didn't have strong enough materials. So then they had so then they invented like the dome, they're able to make it bigger, and then they invented, I mean,

different web methods of doing that, pillars and I mean things. And now they have I-beams, they can make really big rooms. You know, they have steel beams now, so and also within steel beams, I mean the that the the shape that they have, they were shaped like a uppercase I, they that's special you know, that's nowadays that's the way they build the structure of buildings, the skeleton is made out of something that's like like two two pieces of metal that are parallel, with then one connecting them in the middle, intersecting them in the middle, like a like a I, shaped like an uppercase I, because that shape won't sag.

If you have a a a solid block, the weight of the beam makes it sag. So that the shape of an I is like the strongest you can have with relative to the weight, with its own weight, that it won't weigh itself down, and it'll still be as strong as possible. So it's the best shape to use for it. I mean, so like all these innovations let them practically build it.

Sometimes like an architect can build a very nice design, but then it's very hard for the construction crew to actually make that practically. So yeah, so those are the three stages. But you also have to have those three stages in your רצון. You have to figure out, like in א״ק, you have to figure out so you want to be happy. So first you have to figure out, well, who am I?

Need for an Ultimate Goal in Government and Ethics 5:46

In other words, what what are the essential needs of a person like me that that those are the to define what needs need to be filled to make me happy. So there's a need for there's like the basic needs, and this is like like I was thinking about recently, like this is the way it works with like a government system, is that they first need to figure out there's the basic things like their life and liberty and all these kind of things like that.

The reason I was thinking of this because I was listening to a שיחה, the רבי was complaining about the how in the name of liberty they don't teach children about morality in schools because of separation of church and state. So the really the real problem is that religion is a higher is a higher מסך than than the government. In other words, if you if if you change the definition on a higher level, that automatically changes the way that everything on lower levels will be.

So if you change א״ק, everything down from that is is the way that you react to the same information is going to be totally different. So it's impossible to start building something unless you have to build it from the foundation. So like to try to make a government system that is going to ignore religion is impossible. You have because that means that you're not going to set the ultimate goal.

If you don't have an ultimate goal, then you don't have any standard to measure your decisions on. And so eventually, if I mean, it just it takes time for this to become an issue, but eventually it's it's going to break down. Even if you wanted to make something like with a separation of church and state, you have to have everybody agree on certain common goals that even if they're not their the their goals of their religion, they're going to agree upon that this is what the government is going to uphold anyway.

Like you have to create a certain utopian state which is the government is trying to achieve. If you don't have a an ultimate goal in mind, then it's impossible to make any judgment, because you don't know where you're trying to go. So when when a situation comes up where there's a dispute of what to do, you don't know there's no way to decide where to go.

So anyway, so now we're going to explain this, how it goes from א״ק to אצילות, to אצילות in general

Introducing the Hidden Ten Sefirot of Atzilut 8:28

is a special let me explain how this is. והנה תחלה יש להקדים בענין עשר ספירות הגנוזות בהעלם, איך שיצאו לידי גילוי.

So for this we have to understand the relationship. The עשר ספירות of אצילות are of א״ק are called the ספירות הגנוזות. The ספירות before צמצום are also called the גנוזות בהעלם העצמות, but this, when you say גנוזות סתם, you mean the ספירות of א״ק.

How they come, how they're revealed. Oh, there's relationship. The relationship we're going to explain this פרק is what's called גילוי ההעלם. There's two general aspects to the השתלשלות. There's גילוי ההעלם and עצם והתפשטות. So now we're going to explain the relationship that's called גילוי ההעלם.

And even though we're explaining this about how א״ק relates to אצילות, really on every level of the השתלשלות, whenever you're going from a יש to an אין, from like an עצם to an אור, or like a מאור to an אור, it's always this relationship of a גילוי ההעלם.

So in other words, whenever you're going from a יש of one world to the אין of the world under it, it's always a גילוי ההעלם. כמו שזהו מה שכתוב קורא הדורות מראש, מראש דא״ק.

It says that השם calls out the the generations, meaning everything that's going to happen in history, השם calls out from from א״ק, that השם like א״ק is like the whole picture of everybody and everything that's going to happen, and every generation השם calls out, okay, it's time for you guys to come out, and they come out and and come down to

Fire Hidden in Coal – Example from Sefer Yetzirah 10:02

the world. ואמר בספר יצירה, איזה ספר יצירה, שזה כשלהבת הקשורה בגחלת, that this is like a the relationship of a fire the way that it's inside of a coal, the way it's in the way it's still in like if you have a coal and you the fire's hidden inside. If you blow on it, then it comes out בגלוי. But as long as it's it's really it's on fire, and that's why when you blow on it, it comes out.

וכאי גוונא, יש דמיונות רבים, there's many other types of examples for this thing. In other words, that it was really there, and now it's just coming out בגלוי. That's the general ענין there.