Part 1 · Chapter 20

Introducing the Crown (כתר) and the Basics of Points 0:03

So now, he's going to start explaining about כתר. Here he's he's going to explain in this פרק, he's explained about the like of the general ענין of the relation of נקודות, ספירה, פרצוף, and תיקון and תהו, to understand how like the עיגולים of אצילות relate to יושר of אצילות and stuff. והנה קודם שיבואר ענין פרטי עשר ספירות דאצילות יש להקדים ענין נקודה ספירה פרצוף כו׳. לזה ידוע ההפרש שבין בחינת התהו ובחינת התיקון בכלל, די׳ ספירות דתהו הן בבחינת נקודות לבד.

In תהו, each ספירה is like a נקודה. What does it mean that it's like a נקודה? שאינם בבחינת עשר, that it's only in

עשר, and and the the idea is like we we finished explaining in last פרק, and he's going to explain a little bit now, that the נקודות is like the that the the association of of your עצם רצון with a certain thing makes a bias towards to lean towards חסד and a bias to lean, so the the bias to lean towards a certain way is just a נקודה, but it's like the general thing, which is the source for any particular thing that's going to come out afterwards.

Right, so those are all like a bias, it leans towards a certain way is like that's not an actual particular רצון, let's say, for חסד yet, or or anything like that. It's just it's one it's one point that he leans towards חסד. But that becomes the source for all the particular things. ובעולם התיקון הוא בבחינת התחלקות כל ספירה לעשר.

And then in תיקון, each ספירה becomes already divided to 10. על כן ממילא נעשה בבחינת התיקון, and since each ספירה is now diverse, so it automatically makes it תיקון. תיקון in a a lot of senses, like here it means like a I mean makes it like a harmony. Meaning that thing the things work together. שהוא בבחינת התכללות. Right, that's the idea of התכללות, that it's like a harmony.

על ידי שם מ״ה כו׳, which is, in other words, that that the שם מ״ה is like all in and all is always the relationship between שם מ״ה and שם ב״ן, is like anything like concrete, a כלי or a מלאך, or any type of set form, when it's able to represent something that's abstract, is like the idea of the abstract thing is מ״ה, and then the כלי is ב״ן.

For example, like a language, you have the words are like a tangible form, but then through making, but through the that you have a whole bunch of letters in different orders, you can make a כלי for like an abstract idea to be expressed there also.

So, he's going to explain now. וביאור הדברים ידוע שבחינת הנקודות הוא בבחינת העצמיות טרם שמתפשט. The נקודות is like the עצם before it spreads out, and like we said also before about the relationship of עיגולים and יושר, that the עיגולים are like the way it's in the soul before it it comes out into the body, and then יושר is like the way it comes into the body.

It's the same way with תהו and תיקון. So it's like the way it's in עצם and the way it comes out,

התפשטות. כנקודה שבלתי מתפשטת, הוא like a נקודה that doesn't come out yet. In other words, still, like we said before, it's like within the עצם היולי of it.

כמו עד״מ מדת החסד, for example חסד, הנה מבחינת עצמיות דמדת החסד הוא בבחינת הכשר שלו. The עצם of the מדה of kindness is that a person has a desire for kindness, and that therefore, he always leans to do things in a nice way. ואמנם אין הכונה על בחינת העצמיות דמדת החסד כמו שהוא נטוע ומושרש בעצם הנפש הנקרא יחידה, כנ״ל, שהוא בבחינת היולי לגמרי. But we're not talking here about the עצם like it is in the יחידה, which would be corresponding to before the צמצום, כנ״ל באות י׳ וי״א, אלא הכונה הוא על בחינת גילוי הרצון לדבר חסד פרטי, מהעלם חסד העצמיות ההיולי.

We're talking about now when a person has a particular רצון for doing an actual kind thing. So like then in א״ק they created a רצון to be a nice person. The עצם מדה of חסד created the רצון to be a a nice person, and in א״ק they create a picture of what it means to be a nice person, and now that the picture of being a nice person now makes them have particular רצונות to do nice things.

The עצם, though, of all the particular nice things they're doing is one נקודה, that they see these things as being nice still. So it it it like that, the עצם kind of comes over, even though now like it became connected to a certain form because of א״ק, but it still has It's now just חסד has a definition, that you can look it up in a dictionary what חסד is, but the נקודה that you just want to do whatever's nice is still there.

שגם זה הרצון הוא בלתי התפשטות עדיין, that even this particular רצון that you want to do a nice thing, even though you have a particular definition of what it means to be nice, but you don't have any particular So what are you going to do? You don't You have to see according to situation, whatever, exactly what particular things are going to come out from it. It's like a person that that has already like a normal person that that has a definition of they know what it means to be nice, and they're a nice person, so that means that they have a bias and a leaning towards kindness, but right now it's not coming up, so they're not doing anything.

רק כמו שהוא בלא טעם כלל, this is without any reason at all, הרצון הזה. למה רוצה בגילוי לחסד זה וכו׳. In other words, it's not that there's a certain situation, and therefore he wants it to accomplish some certain goal. His his goal is the חסד.

That's his That's his עצם. It's the נקודה. That's what he's after. Because of his עצם, he likes that. In other words, it's not like a person that that wants to be nice to people because they understand that if they want to be successful in their career, then you have to be nice to people, and they read Dale Carnegie's book, How to Win Friends and Influence People, so they want to be nice to people.

That means it's not their their רצון. It's not their נקודה of their רצון is not to be nice; the נקודה of their רצון is to make money, or whatever it is.

But a person that that they have מצד their עצם טבע they are חפץ חסד, they want to be kind. And then there and therefore they created a self-image of a kind person, and that's like their goal in life is to be, or at least part of their goal is to be a kind, caring person.

The effect of having such an א״ק is that they have this constant נקודה that they want to do kind things. ומה כל שכן שאין בו בבחינת התחלקות סעיפים שונים, so if it doesn't have a reason, that's not he's not doing it for as a means to another end, and he definitely didn't yet think up of particular ways of exactly what he wants to do. In other words, he doesn't really have a רצון for doing such and such.

He has a רצון for whatever will be kind. So it it's not yet limited to a any to particular instances or anything like that.

או גם or like on like on the other hand, if somebody had a עצם רצון for money, they don't yet That עצם רצון, they don't really care about how they're going to get the money. They just want the money. They don't care if it's going to come from a business deal like this, or like that. Same way here, the guy, he just wants the the חסד. He doesn't care how how it's going to come out.

או גם אם שכלו נוטה כלפי חסד דווקא, so even if you're going to say, well, wait a minute, but this person has, because of this עצם רצון, this also makes him have a bias in his intellect, that his שכל is going to always lean towards being liberal and kind, whatever, to look at things with a good eye.

So you're going to say, so that's a חכמה, so we see that there is there is like a a division already of in in the נקודה there's the the the רצון, and then there's the bias in the שכל. But this is also a נקודה. In other words, it's not an actual שכל yet. אין בו התחלקות סעיפים שונים, אף על פי ששכלו הנוטה בעצם לחסד ולזכות הוא בבחינת חכמה שבחסד העצמי, אבל גם הוא רק בבחינת נקודה.

So even though it's like it does, you you could divide up already like in תוהו, I mean, everywhere you can divide up that it's כלול עשר, and every one of the עשר is כלול עשר, so you could find that there's an ענין of the חכמה, but that's really the same נקודה, that he's that he's wants חסד, and therefore his his חכמה wants חסד, and his and his מדות want חסד.

Everything's leaning towards חסד. But it's not in the but they're all in a way of a נקודה because he didn't yet figure out It's not It doesn't yet have to do with any particular situation. Whatever situation will come up, he already has this bias, this leaning. וכן נצח שבחסד זה, that he's going to want to overcome any opposition to the to any חסד. He's going to want to fight for it.

He didn't yet figure out what is in his way and therefore want to fight it, but in theory, if there would be something in his way, then he would want to fight it.

It's already like it's a It's already in a נקודה that's halfway. הוא בא בבחינת נקודה. ונמצא דגם שבבחינת החסד העצמי הבא בגילוי כולם י׳, רצון ושכל ומדות, אבל אין בהם התחלקות ניכרת. So even though really, technically, it does have ten you could divide it up into ten ספירות, but there's no recognizable distinction because they're all really the same נקודה. It's all just that he's He wants חסד, and therefore everything, it's all together is going to go to חסד.

אלא כולם בבחינת נקודה אחת, they're all in one נקודה, והוא בחינת עקודים שהעקודים היו בכלי אחד וכו׳. This is the level of עקודים, where really all of the ten ספירות are included in one כלי, that he wants חסד, and therefore that is the meaning of all of his, the meaning of, of his, of his, his רצון and his שכל, his מדות are all right now the same thing, that he wants חסד.

That's the only meaning or definition that you have, and it doesn't really matter which one you're talking about, they're all the same נקודה. It's just his goal, his final goal.