Part 3 · Chapter 31

Apparent Contradiction Between Inner and Outer Vessels 0:03

אך, however, הנה לכאורה יש סתירה לכל זה. Seemingly, there is a contradiction to all of this. We said until now that the main התכללות is in the כלים, and within the כלים, the main התכללות is in the חיצוניות of the כלים.

But seemingly we find a contradiction that says that the main התכללות is in the פנימיות of the כלים. שהרי באמת, for the truth is, מה שהאור יכול להאיר בכלי היפוכו, this that the light is able to shine into its opposite vessel, הוא מצד בחינת הביטול של הכלי לגבי האור. That's because the vessel is totally בטל to the אור. Whatever the אור wants, that's what the vessel does.

והוא על ידי בחינת שם מ״ה מלגב. And this ביטול of the כלים comes from the idea of this שם מ״ה, the name of מ״ה on the inside, which that's the idea of the ביטול, and that's like the idea of the קו, that it controls the כלים. And that control goes on in the חב״ד of the כלים.

שורש בחינת ההתכללות באורות דוקא, that's the source of התכללות in the lights. מצד הארת הקו וכו׳, because of the קו shining into it. The שם מ״ה מלגב is the קו that makes the ביטול in the lights, like we explained in פרק ט״ו.

ולזה הטעם דוקא בפנימיות הכלים יש התכללות, and for this reason דוקא the פנימיות of the כלים have התכללות. כמו הכוונה במעשה, like, for example, the כוונה to an action, מעשה המצוות, שהוא כמו הכוונה של מעשה המצוות, and like the intention in performance of the מצוות, שמתקבל ב׳ הפכים וכו׳, that in the level of כוונה you can have two opposites coming together. והיינו כמו עצמות וגידים וכו׳ מה שאין כן גוף המעשה.

And this is like the bones and the connectors, like the nerves and the veins and things, as opposed to actual action itself, which is from the בשר, from the flesh, the muscle.

Intention vs Action: Charity Example 2:15

So, for example, a person gives צדקה, it's a מצוה. And that's the bottom line. You give the the poor person the צדקה, you did the מצוה. You don't do, you don't give the poor person the money, you don't get the מצוה. But let's say you give the poor person the money for a bad כוונה, let's say you do it for your personal gain.

So the כוונה is bad, but nevertheless, the מצוה is the מצוה. It doesn't matter, it's still, it's not, even if it's not לשמה, it's still a מצוה, because the מעשה is there.

So we see that in the כוונה you can have the opposite כוונה, but the מעשה doesn't change. Or like, for example, some with like a knife, you say, "Well, is a knife good or is a knife bad?" So it depends who's holding it, it depends what you use it for.

If you use it for a good purpose, then it's good. If you use it for a bad purpose, it's bad. But that, that's coming from the inner vessel, that depends on what you're doing, the reason it's being used for, the person that's controlling it. That's the inner vessel that's controlling it.

Limits of Outer Vessels: Angelic Roles 3:27

But the the knife itself stays the same, the same knife. ולא בחיצוניות, and we do not have this התכללות in the חיצוניות, שהרי אין מלאך אחד עושה ב׳ שליחות, because one מלאך cannot do two jobs.

הפכים, two, in other words, two opposite jobs. One מלאך can do two jobs that are in the same line, his same field, but he can only do one job.

Like רפאל was able to heal אברהם and save לוט, because they're both connected, they're both the idea of, like, saving, helping.

ומפני שכל שליחות השפע הבאה מחיצוניות הכלים דוקא, and that's the reason because they come from from the חיצוניות הכלים, the מלאכים, and therefore they don't change, because the חיצוניות doesn't change, it's not התכללות there.

שמביא השפע לחוץ, that they bring the שפע to the outside. כמו חיצוניות הכלי דאותיות וכו׳ כהאי גוונא, like the external vessel of the letters, the thought, speech, and action, and the like, that bring out like the שכל and the מדות and everything in the מעשה to out to the outside.

ולכך, and therefore, פני אריה לימין וכו׳, that's why the face of the lion is on the right side, etc., לא ישנו את תפקידם, they will not change their posts. They will never change. The face of the lion is never going to move to the other side.

ולא יתחברו, and they will not join up to join together, להחליף מעשיהם מזה לזה וכו׳, to switch jobs. The the the bull is never going to say, "All right," I'll take over for you for a little while, do your job. No, the lion has its nature, and the lion is a lion. The lion eats animals and is a predator and stuff like that. The bull is like a it's a bull.

It doesn't eat It's a eats plants and it ולכך כל יומא בעבידתיה דאזל וכולי, and therefore every day of creation had its own its own separate job without התכללות, because each one was from the חיצוניות הכלי was separate. So seemingly, in the חיצוניות הכלים there's no room for התכללות, in the פנימיות there is there's room for התכללות.

Both Inner and Outer Vessels Have תכללות 5:41

So now we're going to say that really they're both true. אך הענין הוא משום דפנימיות הכלי הוא מקבל מבחינת אור פנימי המוגבל בכלי. The inner part of the vessel receives from the internal light, meaning the light that becomes limited into the vessel according to its level. וכאשר יש התכללות באורות, and when the lights have התכללות from the שם מ״ה, in other words, when you're able to have different כוונות and for what you're doing, ממילא יש התכללות בפנימיות הכלי, automatically the inner כלי also has התכללות.

כמו התפעלות והשגת מיכאל וגבריאל וכולי, like the understanding and the excitement of מיכאל and גבריאל. והחיצוניות הכלי כלים, and the external vessels מבחינת הכח המגביל שבבחינת מקיף, they come from the power of limitation that just makes the the limits, that's in a way of a מקיף. That's not the אור פנימי, that's the אור מקיף. על כן יש בו ב׳ הפכים, so then they can also have two opposites כאחד at the same time.

In other words, that in the inner vessels, they have התכללות from the level of אור פנימי, and the חיצוניות כלים, the outer vessels, have have התכללות from אור מקיף. But there's two types of התכללות: the התכללות in the way of אור פנימי is a התכללות where it's like a like a רצון מורכב that you figure out, "Well, you like this because of this, and that because of that, and so some so sometimes you'll do be nice, sometimes you'll be mean, or sometimes you'll figure out the proper רצון."

And then the yeah so when your אור your רצון has this type of a ביטול to it, and it will change cause it's מורכב, like we explained about differences between רצון מורכב and רצון פשוט, so then automatically you'll use the vessel in different ways, which is the in the פנימיות of the כלי.

But then there's the thing of the חיצוניות הכלי, which is coming from the מקיף, which that can have two opposites at once, not just in the theory, but in act in actuality. על כן יש בו ב׳ הפכים כאחד, so therefore it can have two opposites at once בבחינת התכללות דהפכי דוקא, the combination of something and its opposite דוקא. כמו כל הניסים שהם דוקא מבחינת חיצוניות הכלים בפועל ממש, like all the miracles which the whole thing of a miracle is that it happens in the חיצוניות of the כלי.

Miracles Demonstrate Outer Vessel Contradictions 8:12

כמו כל מקום שנעשה בו הנס, for example, any place where a miracle happened, שהמקום הזה סובל דהפכי, that this place, this space, tolerated two a contradictory things.

מלמעלה מן הטבע בטבע, higher than nature in nature, וכולי, כהפיכת ים ליבשה וכולי, like transforming water to dry land, וכאי גוונא. So what was dry turning water dry land? That the water stayed water, and it wanted to flow down, and yet it stood up and made a a wall, and then the the ground, which was muddy, became dry.

The whole reason that's a miracle is because it didn't make sense that it should happen. The פנימיות הכלי didn't agree to it, but the חיצוניות הכלי, the actual dirt and water, it doesn't have a The פנימיות הכלי is is the שכל that tells you how it's supposed to act, how water is supposed to act. But as far as the actual water molecules, they are stupid. They'll just listen to whatever God tells them to do.

He tells them to stand up, they don't know that they can't stand up. The פנימיות הכלי is what tells them they can't stand up. But in the חיצוניות, who said you can't put them together that way? There's no reason why water molecules can't stand up as far as just like putting Why can't we put them together in that way? The whole problem is because of the whole theory of how they work in science and stuff.

Aron Space Paradox: Occupying No Space 9:47

But as far as the חיצוניות, it can have opposite things. וכאי גוונא מקום ארון אינו מן המדה וכולי וכולי, or like it says the the place of the ארון wasn't counted in the size. In other words, what? That the ארון didn't take up space.

That on the one hand, it took up space, it was one and a half by two and a half אמות. On the other hand, if you would measure it inside the room, it didn't detract from the size of the room. From one wall, from one of the side of the ארון to the wall was five אמות, another side of the ארון to the other wall was five אמות, and if you measured wall to wall, it's 10 אמות.

So, the ארון didn't take up space. So, this was two opposites at once. It was taking up space, and it wasn't taking up space.

It's higher than nature and nature at the same time. Going back to the water analogy, that the way that there you have two opposites at once is because it's higher than nature in nature. That on the one hand, there's the nature still that the water remained water and had the nature to flow, and at the same time it, higher than nature, stood up.

In other words, God didn't change the nature of water at that time. Then it would just be higher than nature, so it wouldn't be two opposites at once. But here he showed, if he made the nature of water at that time to stand up, but he didn't do that, he made it that the nature of water was to flow, and then it stood up anyway.

If השם would change the nature of water, then the water would it it would just stand up on its own, because that's what water did.

There wouldn't have been the wind, there wouldn't have been any special thing to make it stand up. But now the nature of the water is to flow, and yet it's being made to stand up anyway, and that's opposites.

Likewise, the whole idea of the sea and dry land are opposites. And the fact that the sea was turned into dry land is like an opposite thing.

It's an opposite thing. Why, how should the sea become dry land? And the sea itself like became like dry land. He says it became you know, the the the water became like walls and the floor became like these like marble, a marble floor, but it was all water still, was made out of water.