Part 5 · Chapter 19

Metaphor of Light Emerging from the Hidden 0:02

So, בדרך משל זה יובן ענין כלי האורות מראש הא"ק וכולי, כמשל הקורא דבר שיצא מההעלם אל הגילוי לחוץ, like if you there is a guy hiding behind a curtain and you say, "Okay, come out now," right, that's the ענין that כך כל עיקר בחינת עשר ספירות דאצילות הוא שיצאו מהעלמם לגילוי בלבד. They're only, the whole ענין of the ספירות of אצילות is that they were בהעלם in א"ק, and now they're just coming out בגילוי.

In other words, that once השם had the עצם רצונות for the דירה בתחתונים, which is the עיגול of א"ק, then He created the the general image of what will fulfill those רצונות, that's in א"ק, so then automatically, when a particular situation comes up in the world, God knows the particular רצון of like like let's say the תורה and מצות, how השם wants you to act in this situation, is a is a גילוי that comes ממילא from א"ק.

That א"ק already made the associations, which like the עצם basis, א"ק created the essential רצון, the connection of this thing to the essential רצון, and now this situation is just revealing that what what was already decided upon by based on the א"ק. ועל כן נקראו בשם אורות. That's why it's called, what comes out in אצילות is called אורות, or ספירות or ספירות, כמו זיו ואור. In other words, it's only a revelation of the עצם, that we're that it's like א"ק is like the מאור, is like the עצם, and then it's like the the the גילויים that come in אצילות is only a revelation.

In other words, the ענין is that אצילות is that like השם is going to reveal Himself as created creating a world. So, let's say the the ענין of חסד of אריך is the אור of חסד of אצילות. So that חסד of אריך is the ענין that השם, that anything that השם is going to create is going to be constantly every moment is recreated by Him, because He's the true מציאות, and therefore anything that's going to that exists is dependent on Him.

Chesed Light in Atzilut 1:56

The fact that something that is created has to be recreated every single second is a גילוי of the עצם thing that השם is the true מציאות, that He's that which is like א"ק.

So in other words, that that this, that since השם decided to reveal Himself in a certain form as the as that in א"ק, the fact that השם decided to reveal Himself as a creator, but not just a creator, as like the ultimate creator, that means that He is like essentially a creator. So what does it mean to be essentially a creator? That means that anything that exists is dependent totally on Him.

That the fact so the fact that our world is being is being every single moment created by Him is a גילוי of that עצם thing.

That's not that that, like the actual Godliness of it, that's just like a symptom that that if you see a world is being every single moment created, that tells you that its relationship to its Creator is like this.

And therefore, it tells you something about the Creator. כמו כל בחינת גילוי ההעלם שאינו רק כמו אור וכבחינת מראה וגוון וכמו תנועת החי וכולי,

like the movement of a living thing reveals that it's alive. והיינו כמו ויאצל מן הרוח, this is like it says, that's why it's called אצילות, like it says by משה, that השם took some of משה's spirit and put it on the seventy זקנים. שאין זה רוחו של משה, this

this is not משה's actual רוח, it's not like he lost his רוח, רק בחינת גילוי אור וזיו בלבד, הוא שנאצל והופרש, גילוי שלהבת מן הגחלת כהאי גוונא וכולי.

Moses' Spirit as a Candle Analogy 3:59

In other words, like it says in רש"י, that it's like a candle that you can light many other candles from it, but the original candle doesn't lose any of its flame. In other words, that that it's not an עצם התפשטות, it's not that משה like gave up some of his רוח. Rather, what what השם, like if like if when the רבי sends out שלוחים, so the שלוחים have a little bit of the רבי's רוח in them.

That that they're going with the רבי's ideologies, and as long the more that they make themselves בטל to the רבי's רצון, the more successful they'll be, because the רבי knows what he's doing, and he and he sees things a lot better than we do, and he knows the actual מציאות of the way things work, and why why everything is, what everything is for, and why things are the way they are, and what's supposed to be going on.

And so it doesn't matter if if you actually you don't actually have to become משה really. As long as you're able to מבטל yourself to his רצון, and then you'll be מגלה, then you'll be מגלה his הרוח.

Like the same thing, a person if a person learns תורה, then it's really God's wisdom, it's not really their wisdom, but if they just if they work to understand it, to make themselves so that they just understand what God's saying, then people will think they're very smart. Right? It's not their own thing, it's just that they are became a better conduit for it.

So the same thing, השם made it that they would be like conduits to משה's רוח, that השם made it that they would better be able to see, open them up to be able to see better what a little bit of משה's רוח הקודש, his נבואה, and so they were also able to so they were able to know the the truth for the for being judges and so.

והרי זה יובן, וכל זה יובן על פי משל הנ״ל מענין גילוי רצון בדבר נבדל. So this is all like the משל of the גילוי רצון, שיצא מהעלם עצם הרצון שמצד עצמיות כנ״ל, which comes out from the עצם הרצון, which is that a person's essential bias comes from his essential character.

Desire Revelation and the Ten Sefirot Crowns 5:53

וכך בבחינת כתרים דעשר ספירות דאצילות הן רק בבחינת גילוי רצון לגבי העלם עצם הרצון שנקרא רצון דרצון. So the the רצונות of אצילות are like a particular desire, which is like a גילוי, like the desire to give somebody a dollar, let's say. That comes from the רצון in א״ק is the עצם, that's the like the bias, that's the רצון דרצון, the associate So if a person So the fact that that is considered nice ties that the desire to give like a poor person a dollar gets tied in to the to the to the essential רצון for חסד.

That's the רצון דרצון. And therefore, שוב בבחינת א״ק כנ״ל, and that connects it to the עצם רצון, which is the רצון קדום before א״ק, the עיגולים before א״ק.

So therefore, if a person wants חסד, because the א״ק tells them that this is connected, so therefore they'll want this. And the same way, like all of since השם decided he wanted a דירה בתחתונים in a certain סדר, therefore that makes the תורה. That makes the חכמה of the תורה is is just to to be able to be בטל to א״ק. That's the ענין of the חכמה of תורה, to be able to just accurately tell you, in each situation, what will get you closer to the דירה בתחתונים and what will get you farther away.

Torah as Guide to Align with the Upper Realm 7:25

That's the מורה of the תורה. But if השם would decide that he wants the דירה in a different way, then automatically that would that would mean that the that the גילוי רצון would also change.

But there are certain things that I mean השם said that that's it, they're not going to change. That's why they can't. But I mean there's no But the point is there's no essence Essentially, it's not like putting on תפילין is good and not putting on is bad.

השם decided that he wants that, so now it becomes connected to God, so now it's good. כמו מבחינת העלם הרצון דחסד דא״ק נמשך גילוי רצון דחסד דאצילות שנקרא כתר דחסד וכו׳.

So the רצון, in other words, the fact that השם decided to reveal himself as a creator,

that became a רצון to create our world. Our world is only one like example, though. The creation of our world is not the עצם thing of the building that השם is a creator. We're just seeing that השם created this world.

But that reveals to us that since he's always creating the world, really and real the main if the way that it shows the עצם is really from the fact he's doing it every moment, all the time, so then we see that he's that he's a creator. וכן מבחינת העלם רצון דחכמה וכו׳, from the עצם רצון of חכמה comes the חכמה of אצילות. Since השם wanted to reveal himself as being wise, therefore he made he had a רצון אצילות to have wisdom in the world and in the תורה.

And therefore, when we look around the world, we see a lot of wisdom in the world.