Part 5 · Chapter 20

Balancing Altruism and Practical Action 0:00

Right, אלו ואלו בחינות, התיקון דווקא, the ענין of a person is דווקא in a way of תיקון, שכל נקודה בא בהתפשטות חוץ מעצמיותו, that every נקודה, you don't let the נקודה stay in their altruist- in other words, it's very nice to like, like that's one of the difference, like if you're if you're like a teenager sitting in ישיבה, it's very easy to be altruistic and to, but when you're going to go out on מבצעים, so then you have to be practical to what what are In other words, like if you if you want to start bringing somebody up, you can't tell them, "Well, religion is an all-or-nothing thing.

If you believe in Judaism, then you have to do everything it says, you can't pick and choose, right?" That's really the truth. You have to say that that if this is what God wants me to do, I'm going to do everything. So, but but on the other hand, you cannot practically have a person start doing everything.

This is right. This is the same thing, just now it's the משל we were using was was this, was the משל we were using for the עיגולים. Cuz the עיגולים are the way it's בהעלם, and this is the way it comes out בגילוי in a particular thing. They correspond to each other, yeah.

Distinguishing Self‑Identity from Personal Detail 1:20

The difference is whether it's עצמיות or this is already for a פרט, that's the difference. But yeah, it's the same thing like we said there. So the and that's the The thing a person needs to bring it into תיקון, I mean, to make השתלשלות. But that doesn't mean that you like It doesn't mean that you drop that עצם thing. In other words, you realize that that is my goal, but you write it down a piece of paper, and you put it in your pocket.

Now, okay, I'm not forgetting that. But now, what is my practical goal? In other words, if a person has a mature view, if they really want to do what השם wants, they realize that it's not hypocritical to take a baby step, and do something that they're going to be able to do, practically. Because that's the only way they're ever going to do it.

If they really want it to happen, they have to really That's what the thing that it says, the יצר הרע gets a person to say, "No, I want to do everything. If I'm going to do it, I'm going to do it right, I'm going to be perfect." That's

Why is that the יצר הרע? In other words, the יצר הרע comes from תוהו. The יצר הרע comes from a person saying that it's all or nothing. So like, this is an ענין like מצד חסד of תוהו, you say, "Well, in other words, like I have an עצם connection to God, no matter what I do, God's going to be with me, and He's going to love me, I'm going to be connected, so then it doesn't matter what I do."

That can come out to קליפה. That's the way that that חסד of תוהו becomes the שורש for the קליפה of ישמעאל. The גבורה of תוהו says, "No matter what I do, I'm never going to be able to act in a way that's good enough to be fitting to be I'm never going to be able to really do the מצות and everything perfectly the way it's fitting for God.

I'm never going to be able to really express the full, in an action, the full glory that God deserves. It's never going to be able to be perfect. So, no matter how good I'm going to be, אין צדיק בארץ, I'm never going to be I'm never going to really be able to get God through that." So then he says, "Well, if I'm never going to be perfect, there's always room to improve, so then what's the point of ever starting?"

And this is the שורש of the קליפה of of עשו, a גבורה of קליפה, which you see, I don't I don't know that much about about the Muslim philosophy, but Christianity, this is what they say. They say that since the תורה and מצות, it's true that God wants you to do it and you should do it, but since it's so hard, it's impossible for you to do it.

And since it's impossible for you to do without sinning, without messing up somewhere, so therefore, you don't have to do any of them, and instead, just rely on being saved by יאשקע." That's what they say. In other words, so that's how that's how it came out that from the גבורה of קליפה came out a thing of like חסד, that they just say, "Well, you can just do whatever you want, really."

The reason is because they מצד הטבע are so גבורהדיק that they give up, and they say that it doesn't matter what you do.

So that's how they they come out to the קליפה. So this is the thing, like the יצר הרע does that to a person, they make a person be altruistic kind of, and and like lock into one of these kind of עצם מדות, and then when that becomes debilitating, when that becomes a lack of towards the makes them have a lack of action, so that's an ענין of like the רצוא without a שוב, that they have this this רצוא for the תוהו, which is good, but they're not focused on on the result.

If you're focused on the result, which is in other words, if that's where your real inner עצם רצון is for that, which is the real that's the real inner רצון, is for that it should come down בפועל, then you're going you're going to always take these these things and say, "Well, how can I use this thing of חסד of טוב to motivate me to do good?" The way to use חסד of טוב to motivate you to do good is that you say, no matter how low I am, there's always some thing, step I can do that will be meaningful.

Using Kindness to Motivate Good Deeds 5:10

And I and I have value, and and so a person feels lifted up, no matter how little they are, they realize that God is treasures them and and if the little effort they put in is worth to God just like of a big צדיק, because it's on their level. That's the way it comes into קדושה.

And then the גבורה side is that, no matter how, but on the other hand, no matter how much I accomplished, I can never be happy with what I accomplished because there's always room to improve. So that's the way you use those. That's the way that that יצחק and and יעקב used חסד and גבורה. So the the the difference is whether you're focused on on the actual what you're accomplishing, the actual bottom line or not.

If you're focusing on bottom line, then it's the רצוי of of תיקון. Then it's a it's it's a good thing, and otherwise it's a it's a תוהו.

שאז מתגלים על ידי ריבוי הכלים בכלים שונים שמורכבים בהם כו׳, that when it comes out from the עצם הנקודה into תיקון, then all the opposite things are able to they're all expressed, but they're expressed in a limited way kind of. In other words, you you find some place for for each of these things. That's the the ענין of like the ענין of פרצוף is that is that they they're all expressed together because they're they're being limited, and so they're only being expressed in one example of it, or certain limited example, you know, may express itself.

Creation’s Unity: Mixing Fire and Water 6:47

But then you can have them all together. וזה מה שכתוב בספר יצירה: טרף אש ומים ובללן זה בזה. Take אש ומים and mix them together. In other words, or the the way השם made the world, or so He took אש ומים, mixed them together, that the עצם thing of אש and עצם thing of מים are opposites, both בגשמיות and ברוחניות. But to have an actual physical world, those צורות had to be combined, and there's no physical thing that doesn't have some of the properties of both, that's like purely אש or purely מים.

And the same thing ברוחניות, דהיינו בחינת המורכב דאש ומים דוקא ולא בעצם מהותן כו׳ כמו שנתבאר במקום אחר באריכות, and that when you come out to physical things, it's impossible to have one without the other. That you can you can never find something that's going to be that's going to be

either completely like externally perfect, and you're never going to find something that has no merit. So you can have you always have both things.