Part 1 · Chapter 22

Review of Prior Concepts and Goal 0:00

פרק כ"ב. Chapter 22. ומעתה now that we've explained everything from the עצמות אין סוף, we explained the רשימו, the קו, רושם קודם, we explained א"ק, how א"ק lights to אצילות in a way of גילוי ההעלם, we explained the ענין of עקודים, נקודים, ברודים, נקודה ספירה פרצוף, and the the way that that from the חיצוניות of כתר, it splits up into three lines.

Now, what we've all been waiting for, יש להבין בפרטי התכללות עשר ספירות דאצילות. We have to understand the particular types of interclusion, interrelationship, or התכללות between the ten ספירות of אצילות.

What does that mean? That means that now we're going to explain what it means חסד שבגבורה and גבורה שבחסד, all the way till we'll be able to understand what it means חסד of מלכות of חכמה of מלכות of חסד and,

like we said in the beginning of פרק י'. ותחילה, but first, יש לבאר ענין פרטי התחלקות ספירה ליו"ד ויו"ד ליו"ד וכולי. First we have to understand how each ספירה divides into ten, and each of those ten divides into ten further. כמו חסד שבחכמה שנחלק גם הוא ליו"ד וכהאי גוונא גבורה שבחכמה נחלקת ליו"ד וכולי. So for example, within חכמה, you can divide it up, that חכמה has ten ספירות.

Dividing Each Sephira into Tens 1:23

There's כתר of חכמה, and חכמה of חכמה, and בינה of חכמה, and דעת of חכמה, and חסד of חכמה, and גבורה of חכמה.

Then, after you divided חכמה into ten, you can take each of those ten and divide them into ten. So within חסד of חכמה itself, you have כתר of חסד of חכמה, and חכמה of חסד of חכמה, all the way with all the ten, and the same way with גבורה of חכמה. You can take גבורה of חכמה and divide it into ten.

And then really you can divide each of those into tens of ten, and you can really go forever, you can really go infinitely. But usually we only divide it twice. We only go to a hundred usually.

Why We Stop at a Hundred and Two Types 2:33

And the reason why we usually go to a hundred is like what we're going to explain this chapter, that there's two main types of התכללות.

And so we do one, we count one division for the first type of התכללות, and the other division for the second type of התכללות.

That's usually the reason why we do it that way.

And this, by the way, connects back, what we're going to explain this chapter connects back to what we explained in chapter 20 about נקודה, ספירה, פרצוף. So when each when we just count the ספירה, that's like a נקודה.

So so there's like חכמה, that's like one נקודה. Then when we divided into ten in the first way, which we're going to explain, that's what we call like a ספירה.

And then when we divide it into the ten again in the next way, that's called like a פרצוף. That's usually the way that it works in קבלה. So now we're going to explain the different types of התכללות.

First we're going to give a general explanation of the division of ten into ten, and then we're going to explain the two types of התכללות, there's that there's two main types. כי הנה החכמה כלולה מיו"ד

because חכמה includes ten ספירות, sub ten subdivisions. היינו כמו חסד וגבורה שבחכמה.

Meaning of Chesed and Gevurah in Chokhmah 4:04

For example, there's חסד and גבורה of חכמה. What does חסד and גבורה of חכמה mean? That means להטות כלפי זכות או כלפי חוב. So you can have a חכמה, you can have like an intuitive intellect that leans towards merit or towards guilt.

So like if somebody asks you, "Do you think this is a good idea?" So so even if you can't explain in בינה, you don't why you think it's good or bad, but you can have like a you have a feeling. You say, "Well, you know, my better judgment tells me it's not really a good idea.

It doesn't give me a good feeling," or you know, or sometimes you say, "Yeah, you know, it just that just seems right. I have a feeling that that's the right thing to do." Right? Either or like if you're judging somebody, like a judge. Sometimes he can't explain why, but he feels that this person is innocent or this person is guilty, and stuff like that. So those are חסד and גבורה of חכמה.

וחסד שבחכמה להטות כלפי זכות, גם הוא כולל מיו"ד.

So let's say that this we're talking of חסד דחכמה. So let's say the person thinks that he's innocent. He thinks that it's a good thing.

That itself also has ten. דהיינו, כמו חסד וגבורה שבו,

for example, there's חסד and גבורה of חסד דחכמה. דזכות באופן כך וכך, ולחוב, יחייב גם הוא באופן כך וכך.

So that you can say, okay, I think that that that he's, you know, he's he's good, like he you know, you're going to say he won the court case, but then there's different ways you can first so then there's different ways. You can you can have a thing of זכות. You can have a thing where the person like okay, he's not really guilty, so you're letting him off, but he's not like a hero either.

That's like a גבורה of חסד דחכמה. Or you can say no, he's totally, you know, not only should he not be punished, and is he innocent, but he should be rewarded.

And that's like a חסד of חסד דחכמה. הגם שזכות יהפך לחוב בדין שבחכמה, וחוב יהפך לזכות בחסד שבחכמה,

even though you're going to say, well, wait a minute, but in in in גבורה of חכמה, whatever you're going to say is a merit, גבורה of חכמה is going to look at as a as a bad, negative point. The same point that you're going to bring up can be looked at in both ways.

So for example, if there's somebody was like convicted for let's say a for a murder, and then they bring up in his defense, they say, well, we have to you have to appreciate where he's coming from, that he was brought up in a very bad environment, and his whole life he was had these bad influences, and his parents traumatized him, and you know, what do you expect?

Somebody that's brought up like that, it's not really his fault, that he was he was driven to be like this, and you know, you have to realize what all these different circumstances, that, you know, he was already depressed and angry, and so that's, you know, being brought up as like a merit.

That's from חסד דחכמה. But גבורה of חכמה is going to say, yeah, that's right. That shows you that he's rotten to the core! That not only did he just make a bad choice, but but he's totally From the day he was born, he was totally deteriorated from all sides, and his whole moral framework was totally perverted, and there's no hope for him at all, and he's there's no hope there's no positive, you know, thing left in him in society, and we should we should definitely throw the book at him.

So the same point is looked at both in a way of a זכות and in a way of a חוב.

So how can you say that within the חסד of חכמה you're going to say, well,

but, you know, because of this, I think he's innocent, but then I'm going to find a little bit of a חוב. Seemingly, חסד of חכמה should turn every everything into a זכות. והחוב יהפך לזכות בחסד שבחכמה,

and any type of חוב you're going to say is going to be turned into a merit by חסד דחכמה. So either way, each side should totally turn over everything to its side.

Essence vs. Division and the Concept of Expansion 8:42

So the answer is, זהו כאשר הוא בעצם בלתי התחלקות. That type of flipping only happens when you're in the עצם מדה, which does not have התחלקות yet. אבל בהתחלקות, יוכל להיות גם בחסד שבחכמה בחינת דין ובדין שבחכמה בחינת חסד כידוע. So it depends whether you're talking on the level of of like the נקודה or the level of a ספירה.

If you're talking in the עצם, just the נקודה of it, where there's no התחלקות yet, so even there you can have in like the level of a נקודה, you can really have a thing of חסד of חכמה, like we explained there is already a thing of like divisions and stuff, like we explained in chapter 17, פרק י"ז, about the עיגולים.

That there's already like a התחלקות, like a thing of like a bribe, like a שוחד, but it's not like a ניכר התחלקות, because it's really just like a bias, and so it will turn everything to its side.

So in other words, that's when you're when you're dealing with something that connects to the עצם מדה, so then he's never going to compromise on it, and it will turn everything to his side.

But once you're coming outside of the עצם מדה, So like even like a person was bribed, and so he has an עצם מידה to make this guy innocent, so he's definitely going to make this guy innocent. But it could be once he's making the guy innocent, he's, you know, he's being paid just to let the guy off, so he doesn't really care whether the guy is gets off and looks like a hero or not.

He wasn't paid for that. So once it's already outside the עצם, he already can do it however he wants. That's the idea of התפשטות, which means it's just like the means to the end, it's not the goal itself. The עצם המידה is connected to the goal itself.

So once you're dealing with the means to an end, the התפשטות of the מידה, so there already you can compromise a little bit, and you'll say, "Well, you know, it's true that he may not be whatever, but I still think he's innocent." And and so there there can be like different shades of התכללות.

And that's the basic thing, that there's that this parenthesis is also a type of התכללות. What we just discussed in this parenthesis is the way that that there's a התכללות in the נקודה, in עצם מידה, but that's not called a התחלקות ניכרת. It's not like recognizable, and so we don't usually call that like a we don't we don't usually speak of divisions there, even though you could really there also make all these little divisions like that, but they're all like in a נקודה still.

So we're not really discussing it in this chapter. Here we're discussing when it comes out more, the התפשטות. That's why it's in parentheses. We're going to explain the way of ספירה and פרצוף now, the way that it comes out already to התפשטות from the עצם נקודה. וכן במידות דחסד וגבורה עצמן, and similarly that was in the מידה of חסד of חכמה, but the same would apply to the מידות themselves, the actual feeling of love and the feeling of hate, for example.

החסד נחלק להיות כתר, חכמה, בינה ומידות, כולי, דגם שאין מרחמין בדין, היינו בדין העצמי.

So the חסד itself divides into a כתר, חכמה, בינה and מידות, that a person will have, you know, the intellect and everything for the חסד, and they'll have different emotions in the חסד, including גבורה, and also in דין they'll have the say the שכל and the מידות within the דין.

So even though the דגם שאין מרחמין בדין, even though that when you're judging you're not allowed to have mercy, there can be no mercy in judgment, so seemingly within a מידה there is nothing of the opposite מידה, and within love there's no דין, right? So היינו בדין העצמי, this is only in the essential דין. So if you're dealing with, again, if you're dealing with the עצם מידה, then there will not be any התכללות of the opposite.

But when you're dealing with התפשטות of it, so then you can you can have like like a different combinations. So like, you know, a judge, it's it's true that he that he has to be, you know, judge objectively, and he can't get like emotionally involved and like feel bad, you know, just because the the person breaks down crying, he can't change his judgment. He can't have mercy like that.

That's in the עצם thing of the judgment. But when it comes to the way that he's judging him, it could be that, you know, it's a first-time offense or whatever, there's different reasons that they won't give him the maximum sentence of the law. The law itself allows for different levels of guilt, and that's like the idea of the different מידות within it. וכן אין דין בחסד, so too there's no דין in חסד עצמי, אבל בהתפשטותן, but when they spread out, מן העצם, from the essence, יש חסד בדין ודין בחסד כנ״ל, then you can have this type of התכללות.