Part 5 · Chapter 30

Intent, Blessing, and Action: The Three Pillars 0:02

ובכלל, היינו כוונה, וברכה, ומעשה. These are the כוונה, the ברכה, the ברכה is to help you have a feeling for it, and מעשה and the action. And that's like מחשבה, דיבור, ומעשה. או another these are also called יחוד, ברכה, קדושה, וקדושה. The יחוד that you make, and the ברכה, and the קדושה, the holiness.

The point of a ברכה is to help that you should like verbalize your feelings to השם, that you like say thank you and you and also saying it helps you to feel it. But either way, the speech is mainly to express emotion, and it's to help you feel it also.

So that's why ברכה refers to emotion, because the speech is the כלי to help express the emotion, and also the speech helps to bring out the emotion.

And so these three, יחוד, ברכה, קדושה, שנקרא יבק, it's called יבק, that's the name of a river, שהוא ענין בשר וגידין ועצמות. In the body, that's the ענין of the flesh, the ligatures (גידין means anything that connects, it means the nerves, and the veins, and everything), ועצמות and the bones.

שבכל אבר, within every אבר. So every limb of your body has the power of מעשה, which is the בשר, the muscle, then it has the power of הרגש, of feeling, which is from like the blood and the nerves, ועצמות and it has the bones which define the אבר, and also the the nerves that have to do with מעשה are connected to the bones that will like control it, כמו שמבואר במקום אחר באריכות, as explained elsewhere at length.

The Five Kindnesses and the Flow of Divine Light 2:05

וה' חסדים המגדילים וכולי, and the five חסדים that make the body grow, היינו בחינת כללות המשכת גילוי אור אלקי שעל ידי כל מצוה. That is the general the general המשכה, the general godliness that's brought down by the מצוה. That's like the מקיף of the מצוה, the general thing of the מצוה that's the same in everything, that you're doing what השם wants. And that general like גילוי אלקות and that מסירות נפש to השם, the more that that's strengthened, the more that all the מצוות grow.

That's like that the more a person deep is their commitment to השם, automatically their observance of all the מצוות is brought out more. על ידי המשכת הקו, this is through the המשכה of the קו, שממשיך למקור כל החסדים, which that brings out the source of all חסדים, דאיהו שקא דאילנא וכולי, that's what waters the tree. וכמאמר אנת ממלא כל שמהן וכולי, like it says, "You fill all the names."

Mitzvah Motivation: Doing It Because God Wills 3:07

In other words, that's the thing of appreciating that you're doing the מצוות because השם decided He wanted this, and not because you care about the מצוה itself.

As like, in other words, that you only you keep שבת and put on תפילין because השם told you keep שבת and put on תפילין. If He tells you to do something else, you do something else. That's like the thing of נעשה before נשמע.

And so the more the person realizes that, then the more that the god the godliness is revealed through all the מצוות, and that brings out more כוונה and more feeling, and the מעשה is done better also.

The מעשה is done better because you you're more motivated, and you feel that it's more important, and you're more מדייק, you're more meticulous in it, and you really care about it.

You're really motivated to do it. And especially if it's done with מסירות נפש, then if there's anything that stops you מבית ומחוץ, meaning that you're not going to let, and you're not going to be like lazy and not want to do it, and even if somebody tries to stop you, you're not going to let them stop you. Like you see, I mean, to the point where, you know, the פריערדיקער רבי, for example, had such מסירות נפש to accomplish spreading אידישקייט and חסידות and everything, and even Communist Russia couldn't stop him.

And like שלוחים that go out into the world, all these places, and it's a very hard thing to do. Takes a lot of, you know, מסירות נפש and inspiration, and the more they're connected to the רבי and to God and everything, then the more they'll be able to do it in מעשה, without

Okay. ולפי זה, based on this, מה שכתוב, this that it says, ישתאר כגופא וכולי, that if the lights leave the vessels, they're left like a soul without the body.

That if you leave the names, then they're then they're like a soul without a body. משום דגם בחינת גופא, because even the body בג' כלים, the three vessels, the heart, the liver, the lung, the the the brain, the heart, and the liver הנ״ל, צריך להארת אור אין סוף שבקו.

Vessels and Light: Purpose of the Organs 5:44

They also need the shining of the אור אין סוף within the קו, שממלא כל שמהן, that fills all names, לפי שיש שורש להתהוות הכלים בבחינת עצמות כנ״ל.

That it's true that the כלים have their own source, so therefore they're able to exist without the הארה of the קו, but if it won't be for the הארה of the קו, then it's like the the קו is what changes it, and the changes is what reveals the the עצמות, reveals the light, just like in the body, that the body, even if it's like alive, it's just the main thing of of life, the thing that makes the body alive, and that makes that that revealed is movement.

The fact that blood is circulating, the heart's pumping, and that a person's able to move, and even more so when you see that he's able to move consciously and do what he wants and respond, then you see even more a גילוי.

So the same thing that the names, the vessels, even if they exist, but they need the קו to be really revealing God, that you need to see that these things are being controlled by God according to His רצון, that He has בחירה and He's choosing how they should go.

אך אם כן, so if so, that the vessels have their own source, למה תלה הדבר במה שאינו עיקר הדבר? So seemingly, why were we're making a big fuss out of something that's not the main thing, שהוא מה שכתוב בלא נשמתא? It says with that they're without a soul.

So why are we saying that the light is like the soul? Seemingly, we just explained how great the vessels are and how they have a higher source. So if they have a higher source than the lights, why is it that it's like a soul without a a body without a soul? אך להיות שעיקר הכלים הן לנגד ט' ספירות דנר״ן,

but the reason is because the main thing of the כלים is that they're meant to correspond to the nine ספירות of נפש, רוח, and נשמה. That's the whole purpose of it. The whole purpose of the brain, for example, is to express the נשמה, to express intellect. And the purpose of the heart is mainly to express emotions, and the purpose of the liver is mainly to express the physical life.

If the light the the light isn't there, then there's no purpose in the vessel. ובסיבת הגדלת האור יבוא הגדלת הכלי.

And if the light is being is growing, is increasing, then automatically the that will cause the vessel to increase. Why? Because the vessel wants to bring over the אור, and so if you want to bring over a greater אור, then you'll make it the the vessel greater. בשביל הבאת אור השפע למטה, in order to bring the light out below. Though so the whole purpose of the כלי is to bring out the light.

ואי תסתלק וכולי, and if you leave them, if the light leaves the vessel, ישאר הכלי, then the vessel is left כגוף בלא נשמה, like a bo- body without a soul, דלא יתפשט כלל, that it will not spread out, and it won't grow, develop any further, and you won't see any life in it now either, ודי בזה, because this is enough to understand. And we understand that that the whole purpose of it is to reveal Godliness, and if that's not being revealed in it, then it doesn't have a purpose.

And so then there's the רצון, השם's רצון doesn't go into it anymore for it like continue growing, and to be like animated in it.

And now it's enough to understand.