Part 3 · Chapter 21

Balancing Chesed and Gevurah: When to Influence 0:00

כלי המשפיע אז משפיע כשצריך להשפיע עצם המידות חסד וגבורה וכולי, then when you want to bring across חסד and גבורה, let's say you decide somebody is guilty, but then you have you just so you don't have a verdict yet, you just have I mean you have a verdict, you don't have a sentence. You have to figure out, so what are we going to do with him? So let's say there's a problem, what are we going to do to fix the problem?

So you have to figure out how to bring your decision of of, let's say this is bad, so how are we going to get rid of it? You have to figure out how to do that, so you have to go the the ענין of נצח and הוד is to figure out there's an עצה. One says one one says an עצה to be like very proactive, that's like נצח.

And הוד is to be more reserved, and to like to be nervous and and cautious is a הוד. Like it's more like a like a like a a healthy respect sometimes, or it depends how strong it is.

Like if somebody is is like cautious with let's say a gun or something like that, that's like a הוד. They have a הוד, they have a הודאה about the that it's a dangerous thing. But also a person like has anxiety can be a negative, there's too much הוד, sometimes it's not good. A person so, but sometimes there's too much נצח, a person can just like the בריונים in the time of the בית המקדש, would had too much נצח, they wanted to go fight, and it was even though the correct thing to do would have been to wait it out.

So there's these two sides that one says to be proactive, and one says to be passive more. Like or to go fight and to run away, whatever it is. These are two things.

וכמו שכל שיקול הדעת בא בהכרעה, and like every שיקול הדעת that this is the whole middle line is an ענין of שיקול הדעת, that you're have to weigh you make a judgment call, so that it has you have to have הכרעה, which is this like the ענין of נצח and הוד. First there's הכרעה ואחר הכרעה ישקול במאזני צדק שהם נצח והוד. First you have to have הכרעה of like the עצם thing of whether it's good or bad, and then you have to again have like another הכרעה of of how to bring it out, which is the מאזני צדק, which are נצח and הוד, איך להביא השפעה אל המקבל וכולי.

Decision Process: Hakara and the Scales of Justice 1:55

והיינו כללות ענין קו האמצעי דתי- so so יסוד connects נצח and הוד, that how do you decide what to do? The way that you decide what to do is יסוד, is if when you feel where you have like a personal interest and connection, which like the the real thing of a teacher is that he's sensitive to the student and he and he relates that to him, and he tailor-makes the thing to the to the recipient.

That's like a or it's like the ענין of השגחה פרטית, that's like it's a personal personalized connection. That that's that's the ענין of יסוד, that it makes the הכרעה of what is best between these two things, what is best in this situation. So a בר דעת is really is is is somebody that appreciates both sides, but then is also able to make a human like a a wise choice.

What's that's what really when when you really somebody is like has good, able to give a good עצה and really like you see people that can give good advice, that's the ענין, is that they they see both sides, they understand what where this person is holding and how these two methods will affect different situations, and what is best for this situation. So that's that's the ענין of the middle of יסוד, דקו האמצעי דתית שמחבר לב' קוים דימין ושמאל ופרטי התכללותן נקרא י״ב גבולי אלכסון כידוע.

Understanding the Twelve Diagonal Lines 3:41

And the particular ways that they connect are called the twelve diagonal lines. Now there's two different ways that you calculate the diagonal lines, twelve. One way is like a a cube has twelve

edges. So there's six sides, just like the six מידות. If you're standing in the middle of the cube, if you want to like let's say you're standing somewhere, so you can go north, south, east, west, those are like the four sides, and you can go up, down, so it's six. But then you can also go diagonal, you can go northeast or northwest, so that's a diagonal. And there's twelve of them.

There's four on the compass, and then there's another four that are up, another four down. Right, like a cube, that's four is twelve edges.

The other way, which is more like what he's saying here, is if you draw the ספירות like a פרצוף, like the the three lines, so there are there's seven lines that connect the ספירות going up and down, three that connect it going horizontally, and then there's twelve that connect diagonally. So those twelve are the ways that they are נכלל. The the the last two are from בינה to נצח and חכמה to הוד, those are the last two.

The Central Support Beam (Bariach HaTichon) 4:57

כידוע, וקו האמצעי נקרא בריח התיכון. The middle line is called the support beam, שמבריח מן הקצה אל הקצה וכולי. Like when you, when you build a house, the the support beam goes through, you arrange all the walls that there's one point or two points where it can go all the way through. Or in the בית המקדש, in the משכן, on the walls, on every the every side, they had on the outside of the wall, on the top and the bottom, two two sticks that went through rings, and then and and then they had a hole drilled through the center of all the boards, and there was one long pole that went through all three walls.

That was what called the בריח התיכון. That was that went מן הקצה אל הקצה. So in other words, מצד the the the right and left, if you would like turn look at the משכן sideways, the right and left lines are separate for each wall, but the middle line goes through everything, the same, stay the same. So that's the ענין that really the בריח התיכון, the middle line, is really one ענין.

Unified Sefirah: Da’at, Tiferet, and Yesod 6:00

The דעת and תפארת and and יסוד are really like one ספירה, and also כתר ומלכות, they're really all like one ספירה, the middle the middle line. It's all your personal decision.

It's not like So it's just that your the question is just that in דעת, you're making a הכרעה in שכל, in תפארת, you're making a הכרעה in the מדות, and in יסוד, you're making a הכרעה for the נצח and הוד. But it's really that on each level you have these two poles, and then your personal decision is the middle line for each of them. Like if you have one of like a light switch that you can turn up and down, so בעצם you have the there's all the way off and all the way on, and where you decide to turn it is like in the in the middle line.

דהיינו שעולה עד בחינת פנימיות הכתר, and that's the ענין that it goes all the way to פנימיות הכתר, and that's why דוקא it can be make the הכרעה, because the middle line is where you look deeper into what you really want want to accomplish. And when you look at what you really you really want to accomplish, then you're able to find what is the best way to do it in this situation, because you know where you're trying to go, you're able to go straight to it.

שלמעלה מהתחלקות הקוין, and that is higher, מצד that, you don't really care, מצד חסד, גבורה, it doesn't really matter, those are all just tools, ways of accomplishing it, they're כלים. They're just a means to an end. So if you Since you connect at that level you're connecting to the end, therefore you're able to find a compromise, whatever will accomplish your goal, because you feel you're sensitive to that.

This is the why really the ענין of תיקון is really comes from higher than תהו, because it comes from the total the all the way to to really like the נקודה, which is the פנימיות of total.

על כן יש בכוחו לחבר ולכלול ב' הקוין וכולי. And since it's coming from בעצם it's higher than this התחלקות, therefore it's able to connect.

וביאור ענין פנימיות הכתר דנאצלים שנקרא כתר שבכתר, הוא בחינת כתר דא"ק וכולי. This is like the עקודים, this is the single נקודה of before that's that's כולל everything. היינו בחינת הרצון והתענוג הבא בגילוי שנקרא אריך אנפין. It's like when you have a revealed desire and a revealed pleasure. שגם הוא כלול מי' ספירות, that this is also has ten ספירות. ובחינת חכמה שבכתר זהו הטעם לרצון, the חכמה of the כתר is the reason for the רצון.

ונקרא טעם כמוס לרצון, it's called a טעם כמוס because it's like a it depends, there's two Here he's talking about the the word the reason that comes after. I think the reason why it's called כמוס is because the רצון usually covers over the טעם. That that even when you make a reason for it, it's not really it's not really it's not really for the reason, it's not the real reason.

So it's like the רצון is like covers it over. But the other reason it's called כמוס is because the פנימיות of the טעם comes from the טעם לשון תענוג, like a taste, like the געשמאק that you get. The reason that you want this דוקא is because this gives you a certain געשמאק. There's a certain special תענוג that you get in this, and that's what you're looking for.

And therefore, the form that you find for your רצון, which is the ענין of the reason that you you like it because, let's say you say, well, like if you ask a person, "Why do you like, why did you pick

that flavor ice cream?" "Well, cuz it's more like chocolatey." So so what? That's not really doesn't explain why you should want it, that's just telling me what it is. But the ענין is that that's that you're looking for a certain טעם, a certain געשמאק, and this So the reason that you come out is really just trying to to pinpoint what aspect is the thing that you want.

Right? וכן יש ב... יש בו חסד ונצח, and it also has חסד ונצח, everything is in the רצון, והכל בבחינה בבחינת הרצון של בלתי מוגבל, and the רצון, it's not limited. גם שהוא בגילוי מעצם ההעלם רצון כנ״ל, even when it came out after, it went already through א״ק and it became now a רצון for a particular thing, so instead of being רצון for a home it's now a רצון for a house, but it's still unlimited.

Desire, Pleasure, and the Ancient Times Concept 10:03

You still want, it's still unreasonable. You want a house, in other words something it's something realistic as far as that it's it's tangible, it's a physical thing, now it's a house. So it's something that in theory is desirable in the physical world, but you, in in the the way it's in the כתר, he wants a mansion that's like totally impossible to get. You want like this huge palace that's really infinitely big and infinitely rich and stuff, and it's impossible.

And the same thing everything, like the מצד the רצון, מצד the עצם רצון, like a person's חסד for let's say like their love for their kid, it's really an infinite thing, they want to be a משפיע infinitely good, and stuff like that. ועל כן המידות שברצון ותענוג נקראו ימי קדם, that's why they're called the olden days.

Like everything was bigger in the olden days, like in the olden days you can go 10 miles to school and both ways were uphill, stuff like that. I don't know, it's, I mean, I don't know, it's a, maybe it's connected, that's like interesting that it's called, they call them old. In other words the מידות לגבי the מידות שבחכמה ובינה, compared to the מידות that come in חכמה ובינה where you think what's practical, so these are called the קדם means that this is like your primal thing.

The the ענין of קדם means that it's before your your you it's it's your essential desire before you start being practical. So the רצון קודם is called like ימי קדם לגבי א״ק, and then this is also called ימי קדם לגבי חכמה ובינה, because this is like your dream, your original your original dream.

And then חכמה ובינה is when you you you

bring it down to scale for what's possible to get. שבאים בהגבלה כפי הגבלת השכל הגלוי לבד, כמו שיתבאר, like we'll explain, עד בחינת מלכות שבכתר, until מלכות שבכתר. מבחינת חיצוניות דכתר נחלק לג׳ קווין, and from the חיצוניות of the כתר though it already divides into three קווין. מפני שבטעם הקמת הרצון, it's, this is supposed to be ניכר? No, not ניכר, it's supposed to be ניכר. התחלקות הרצון לחסד וגבורה וממוצע וכולי.

Once you already make a צורה of what you want,

in other words that's the ענין of the טעם, so there you can already have an ענין that that there's a certain thing that you like, and a certain thing that you don't like, and you can have something that's better or worse, closer or farther away. And the ענין of your חכמה ובינה is to try to figure out what you can practically get that will be the best, the closest match to your רצון.

So that's already from the חיצוניות of it, it's already, it's already, has a צורה, and so even though it's an unpractical צורה, but you can you can already say, well, okay, I want a huge mansion, so we'll get you the biggest thing that we can find, you know, so it's already from מצד that you can already have like a תיקון thing that you can have הכרעה on the ג׳ קווין.