Part 4 · Chapter 21

The Crown Above All Desires 0:01

A כתר is a למעלה מטעם כמו שרצון, but the כתר כתר is higher than any particular רצון, רק רצון פשוט ועצמי בלא טעם כלל. So מצד the עצם רצון that you want, so there you can't, there's no in other words, it's like an all-or-nothing thing, there's no ענין of a compromise, that that as far as your actual goal, your inner goal, it's either you got it or you didn't get it.

So that's totally it doesn't have a טעם, כי אין טעם לרצון כלל. In other words, why do you want it? The real inner thing that you wanted, it's just you want it because you want it. Once you say that you want it because you דוקא once you start figuring out what I want like this, you you attach your עצם רצון to a particular form. Like, let's say, this is not a really an עצם עצמיות רצון, but relatively, let's say, the רצון for money, so that's like the עצם רצון, that's in a נקודה.

That's higher than every טעם. You want it because you want it, let's say, I mean relatively. Then in the חיצוניות of the רצון, in the חכמה and בינה and everything starts to make a picture of of how you're gonna get it, let's say of a business deal. You start imagining that you're going to do this this deal, and whatever, and like you go to one of these like get-rich-quick tapes and they get you all psyched up on how much money you're going to make.

So that you're already making a particular sort of how you want to get it. So מצד that, it's already coming out that even if it's a even if it's a totally impractical dream that the person's dreaming up, but it still means that it's coming into קו. In other words, that that he's already considering that I have to this is that the that what I how there's something that I want and certain things are going to be closer, things will be far away, so he has to make it in a certain form דוקא, so that it will fit the רצון.

But מצד the עצם רצון, it's not like

that. רק רצון פשוט ועצמי בלא טעם כלל, כי אין טעם ברצון כלל, גם לא טעם כמו ענין שתוק כך עלה במחשבה וכולי, like with the the י' ג' הרוגי the י' הרוגי מלכות that that's that's not a thing to compromise, that's what He wanted. In other words, if that was if that was a a means to an end, so then you could say, "Well, I have a better way for you to do it," and then it could be a compromise.

But since that was actual thing that He wanted, so then that like the כלל, the whole ענין of of זאת חקת התורה by פרה אדומה. So one of the the explanations the רבי gives is that the whole ענין of why you have to have a ירידה for an עליה is the ענין of the חק.

Why Elevation Requires a Descent 2:21

That why the guy has to become טמא to get make the other guy טהור is the the ענין is the really חק of it is why we understand it makes sense there's a that the way the world works that in order to have an עליה you have to have a ירידה. If you want to make a profit, you have to invest money. If you're going to if you're going to fix your sink, you're going to get your hands dirty, fine, that's the way it works.

The question is though, but why did God have to make it that way? God didn't have to make it that we only gain through through like no pain, no gain, God didn't have to make it that way. He could have made it that we have all the מעלות. Like all these things say נהמא דכיסופא and all these things, השם could have given us the מעלה without that.

He didn't have to do it that way. So that's the that is like the חק, because that's really that השם chose that He wanted to do it like this. That's the real עצם רצון, עצם תענוג is that it should be like such a thing. That's in here the שער נ', that that's just like that the the עצם thing, it's not something you can describe. כמו שמבואר במקום אחר, על כן הוא למעלה מהתחלקות ימין ושמאל וכולי, הגם שבא בגילוי מבחינת אחרונה שבנעלם הרצון דבחינת א״ק, even though you say, "Wait a minute, but it's already has a סדר from א״ק.

א״ק is already makes ג' קוין." So like by like like I gave the example of the רצון for money, by the time you came to רצון for money, that means you're already made ג' קוין in א״ק to figure out how you're going to what your self-image is, and you created from your עצם desire to be happy, you created an image of prosperity by being rich is part of it.

That's only one, that so that means already divide up into קוים. But even though it's true that לגבי the עצם רצון before א״ק it be it became into קוים, but now once it comes out, those become לגבי what's after like an עצם רצון again. You connect that you that's the ענין of it's a גילוי העלם means that the עצם becomes connected now with this thing. And as long as that doesn't change, it's going to have the full force of an עצם רצון, that that is actually what you want.

That you want happiness, if your א״ק tells you that happiness means money, then you want money, נקודה, like they say in Hebrew. ועל

זה, and that's not negotiable. And the same thing, that's the way the ענין of how a איד can have מסירת נפש for like a מצוה. You say the real thing a איד wants is to be connected to God, and if a נביא would tell you to to be עובר on any מצוה in the תורה, you would do it, it would actually be a מצוה to do it.

So you don't בעצם want to like keep שבת, if a נביא would tell you to be מחלל שבת, would be a מצוה to be מחלל שבת.

Or let's say it's a thing of פיקוח נפש or something, so It's a מצוה to be מחלל שבת. So how can a איד have, if a גוי says, "I'm gonna shoot you if you're not מחלל שבת," how can a איד have מסירת נפש for it? Because as long as and under this situation the תורה says that that that this is connected to your to God, then it has the full force of his רצון to be connected to God.

As long that's the whole ענין of שס״ה קדושות that it tells a איד that this is not connected to your connection to God and so therefore you could do it and still be connected. But if a איד realizes associates the two, then the full force of his יחידה is gonna be connected to every מעשה that he does.

And then it becomes a totally non-negotiable thing and it's not and it's it's it's like a a total thing that it's just the עצם רצון and it's not ג׳ מוחין at all. ועל זה אמר והבדילה הפרוכת בין הקודש וכו׳. The ענין the פרוכת separates between the קודש and the קודש קדשים, which is the between the כתר and the the כתר of כתר and the, which is the עצם רצון, and then the way that you bring it out, the the חכמה of the of the רצון already where you have a צורה, there's a מסך וכו׳, בחינת פרוכת שבין כתר דכתר לחכמה וכו׳, והוא בחינת קרומא דאוירא.

The Veil Separating Holiness Levels 5:51

This is the membrane of air, the arachnoid membrane in the brain, it's called, כמו שכתוב במקום אחר באריכות. And we're gonna, I mean we're gonna talk about it in פרק כ״ה, how it when we're cuz there you can talk about the שערות and עתיק of of י״ג תיקוני דיקנא of אריך, stuff like that. So it's better, but the נקודה is that that that in a person physically there's this liquid that's over their under their skull, this is called I think it's what's called medical medicine called the subdural fluid, and that liquid is the עצם תענוג, that's what gives a person the עצם feeling of תענוג and and רצון.

So when this, but this usually doesn't come down as pure form, it goes through there's like a spongy membrane that holds it, and then it has these little hair-like tubes that inject it into the brain. And when a certain part of the brain is active, it draws down more liquid into that part, and then it stimulates that part of the brain and it gives and when it drips on the back of the spine it makes the person תענוג.

So it drips, when it goes according to the shape of these these this קרום, each person has a little bit different shaped קרום. Depending on where the shape of the קרום, that's what makes a person have their nature, that they are enjoy certain things more and they're better at certain things because they more naturally get תענוג, it's easier for them to get תענוג from certain parts of their brain or whatever, certain forms than others.

That's the ענין of the מזל, the מזלות, in a is מזל מלשון נוזל so we could talk about in כ״ה.

Creating a Form to Express Pure Desire 7:50

Yeah. So so that's whatever, that's the the the נקודה is that this is this מסך is what, in other words, you have to create like a thing that that to connect how you're gonna connect your עצם רצון to a צורה.

And that's to be able to go from the עצם רצון to to like the the ends, to the means to the end, you have to have this thing. כמו שכתוב במקום אחר באריכות, ועל כן אומר יהי רצון מלפניך, מלפני הפרוכת וכו׳. That's why when we want to change something we ask we we דוקא want to connect to the עצם רצון higher than any form. Inside that, it can come out in any form, so God can change, accomplish the same thing in a totally different way, and it doesn't have to be דוקא this way.

But once it comes through the פרוכת, then it gets set. It has to be in a certain form because that's already a טעם לרצון. לשנות מרצון של דין לרצון של חסד כהאי גוונא וכו׳ ודי למבין. And that's why דוקא the עצם רצון, which is the עצם הכתר, can change from דין to חסד, because it can really do you do it either way.

So that's the ענין of the ג׳ מוחין.