Part 4 · Chapter 32

Lights, vessels, and Z'A of Atzilut 0:00

Finished explaining the lights and the vessels. Now we started explaining the idea of ז״א of אצילות because the reason that we started explaining lights and vessels now is because the main idea of the vessels are the vessels of ז״א of אצילות. Those, the משל for those are the body. And the main the main idea of the ספירות, in like a person, the main idea of the vessels is like when the soul comes into the body.

So the soul is like the light, and the body is like the vessels. And even though there's an idea of vessels of like letters and and and different הגבלות in the soul itself even before it comes into the body, but the main thing of it is is the body. And that's what allows the both the consciousness of the soul to be in like a limited way in the body, and also it's what allows the soul to interact with the world outside of it, which is the idea of כלים and תיקונים, the two ענינים of the vessels.

So now he started explaining after that whole הקדמה about vessels and גבול בפועל and גבול בכח and everything, he explains how it is in ז״א of אצילות. So he starts explaining that ז״א of אצילות, all the way to its external vessels, even its vessels are still called אלוקות.

Everything all the way down to the vessels of אצילות are called אלוקות. And it's called the end of the world of the אין סוף. And the reason is because there's still an הארה of the קו, which the משל for that is in a person, that your consciousness is felt in your body and your רצון is expressed. You control your body.

So it's a direct connection, and you're able to control it to do whatever you want. And so even though your body is limited, so it does have a גבול, a certain limitation, but it's only גבול בכח because you can use your hand to do any movement you want, even though your hand can only move in certain ways, but within that field of motion you're unlimited. So it's called the end of the world of the אין סוף.

It's אין סוף within a very narrow, you know, field of movement and stuff, the little spectrum. Then we start explaining that the idea like that there's the נרנח״י: the נפש, רוח, נשמה, חיה, יחידה. And we see that the נפש, רוח, נשמה are in vessels, or in like, in like in a person that they're in in certain parts of their body, that the consciousness of the נשמה is in the brain and the emotions are in the heart, and the just biological life is in the liver, like we explained before, and that the חיה, יחידה are higher and they do not are not revealed in the body in like a certain organ center, but are revealed in more of a general way that's over the whole body.

Neranchy: נפש, רוח, נשמה, חיה, יחידה explained 2:03

And those correspond, the חיה is like the כח המשכיל, the inner ability for חכמה, and the יחידה is the מקיף of the רצון and תענוג.

And we see that a person's יחידה, their inner רצון and תענוג, automatically goes into their חכמה, like we explained how it goes from כתר to the חכמה and בינה in chapter 25, and then that automatically goes into their intellect, their conscious intellect, and that automatically from the כח המשכיל, and that automatically goes into their felt emotions all the way till it hits them in their as a feeling in their heart or in their lungs.

And that is, and this comes automat- like at one shot, automatically. And so we see how that this soul, a person's עצם הנשמה, their soul is still connected all the way to the external vessels of their body.

So the same way that השם, the גילוי of אלוקות, השם's רצון and His infinite ability is still revealed up until the vessels of אצילות, and then after that, it's like revealed like נבראים, like actually limited things, they're separate.

Mind to heart: four brain parts 3:51

And then we started explaining about how it goes from the mind to the heart. That the mind has four parts to it. The two brains in the front of חכמה and בינה, the two hemispheres of the cerebrum, then the in the back, the back brain, which is the brain of דעת, which is the cerebellum, has two parts also. Even though it looks more like one brain, but if you look carefully, it is also two hemispheres that are closely attached.

And that is like idea of the חסד and גבורה that's in the דעת, that when you connect to an idea you can either say it's good or bad. And then each of those have eight, have like a sucker, because each of those have the four: חכמה, בינה, חסד, גבורה, and then there's a way they go up into like the abstract, theoretical thing of the idea, and the way they go down to the practical, like we explain in chapters one and in chapters two about ישראל סבא and תבונה, the difference between בינה and תבונה.

32 pathways of בינה and the heart 4:52

So each of the four brains has eight. So eight times four is 32, and that's the idea of the 32 pathways of בינה, the ל״ב שבילי בינה. And those are revealed in the heart. And that's why the heart is called לב, because it is the what the heart is for each of these different mental states or different ways that you can relate to an idea intellectually, your heart will have a certain response of the way that you'll how quick your heartbeat will be, and how quick your breathing will be, and that will give you a certain emotion, a certain feeling, which is the way that you know what you're understanding in a way that your body like knows how to react to it.

So, that's the idea of why it's called the heart, because the revelation of these 32 things, but the way they're in the mind they start off in the mind, and that's also It's a similar thing to the נון שערי בינה, which is also like the idea of the מדות of the מוחין, but that's the way that it's hidden in the mind. And then the שבילין, the pathways, are the way that like it it breaks through, like a pathway that like the like it says with the ים סוף when it was split, it was made into 12 שבילין.

You know, like when the רבי would come through 770 and make a שביל. Yeah, so that's the idea of of a שביל is that it's breaking through something, cuz a שביל means like not like a road. What's the difference between like a a דרך and a שביל, and all those different words? That a שביל implies that like it's like through something like there's like in the woods where there's grass, and trees, and bushes, and you can't go through any other way.

You have to go through this little break. That's the idea of a שביל as opposed to the other ones. So, this is the thing that normally the the the brain will not connect to the emotions, but through these 32 paths, which is like the idea of the בכן, that's what comes across into the heart, and it's able to feel it. And that's why it's called לב. And when a person has the פנימיות מוחין revealed, then actually the this feeling of the heart itself is like a brain, because that it actually helps you understand the idea, and so you have like 64 brains.

And your brain also becomes like a heart, that your brain is a is able to feel the emotion of it, and that's one of the goals of חסידות is that the mind the heart should connect like that.

Mind-heart connection and the נמשל 7:07

Then the נמשל, that would mean when the mind the heart connect, that would mean that the awareness of Godliness comes out into how the way that we act, so the way that we react and feel about the world is influenced be of because of our understanding of Godliness, and so we're not afraid of anything except for God, and we don't love anything except for God, and, therefore, when something happens, we are able to pass the נסיון, because we recognize that the impor- that the only thing that's important and that's really a factor is what God wants, and everything else we see is irrelevant.

And when a person acts that way, that's like in the עבודה the נמשל. And the real Then the real נמשל happens, which is then we fulfill the purpose of the world, which is the the מוח, the brain, you know, make an awareness of Godliness, and the דירה בתחתונים, which is the reason that God is making the world, and that automatically makes the heart be in a corresponding way, which means that the the מדות, which is the מדה כנגד מדה, the way that השם relates to us is also in that way, and that means that God does miracles for us and answers our prayers, and stuff like that.

Because that means that it's that it's revealed how the heart is connected to the brain. In other words, that it's revealed then then it's it's apparent how our connection to God influences our daily life, that He does stuff for us.

Yeah, that's the idea of the 32 paths in the נמשל, that when No, really it's always like that. In other words, the way that השם is conducting the world is based on the שכל, based on the intellect.

And so if the שכל changes, automatically the מדה will change. But they have to be in order for that connection to be like revealed, there has to be a certain a certain maturity, which we're going to explain later. We're going to so soon we're going to explain the different levels of maturity of ז״א, and how whether it's has a גדלות המוחין or a קטנות המוחין, and everything like that.

Maturity levels of Z'A: גדלות vs קטנות 8:49

The שכל changes based on us. In other words, that the that the there's a certain רצון, which stays the same, and then the שכל tells the רצון how to accomplish it, the what it wants.

But it depends on the situation. And then there's there's the חיצוניות of the מוחין and the פנימיות המוחין. The חיצוניות המוחין is that השם has the world set up in a certain way, and it that's like the source of טבע, and then it just runs that way because השם wants the world to be a certain way, so it should exist, and also so that we should have the challenge of תורה מצוות, that that there's a certain a certain order that God set up the world.

But then when we reveal our מסירת נפש to השם, and the תורה מצוות, and we connect to the תורה מצוות in a deeper way when we basically when we connect to תורה מצוות, but not just, you know, in a חיצוניות way, but when we really espe- even even in a חיצוניות way, but especially when it's and mainly when it's done with מסירת נפש, then you connect to the פנימיות המוחין.

And then When you connect to פנימיות המוחין, that means that השם will change the טבע for you, because then you're going to the reason before the system.

And that's like the idea of, like the miracle of חנוכה for example, that the יידן had מסירות נפש to do a מצוה בהידור. They didn't They didn't have מסירות נפש to light the מנורה, they could have used the impure oil. הלכה'דיקלי, they would be allowed to use the impure oil to light the מנורה. But the יידן wanted to have מסירות נפש to do the מצוה בהידור, even though they could have saved some of the oil for the later days, but they didn't want to.

They wanted to not compromise at all in doing the מצוה and do it the best way today. And they trusted in השם for the rest of the days, that's His problem. And when a person has that type of an attitude that the whole purpose of the world is for us to serve השם, and that we're going to have מסירות נפש בגשמיות and ברוחניות to do things in the best way, because we recognize that God is creating the world and He runs everything, and the whole reason that the world is here is for us to do this, and so it has to help us, when a person acts in a way that expresses that type of an understanding, even if they don't understand it so much, the main thing is the action, but if a person acts in that type of a way, then השם, מדה כנגד מדה, will will reveal that connection with open miracles, like the חנוכה miracle.