Part 6 · Chapter 22

Intro: Integrating Chesed and Gevurah 0:00

ובכל זה יובן איכות ופרטי התכללות חסד וגבורה. So based on all this, it's understood the different ways that חסד and גבורה can come together. So you can have you can have חסד of גבורה in the light, and then you can have the הארה of חסד going into the כלי of גבורה, and you so you can keep dividing up more and more in the light, and you can also keep dividing up more and more in the vessel.

And so, once you have all these different types of התכללות, then you can even have כמו גם גבורה שבחסד, like גבורה of חסד, which that means the light of חסד going into the כלי of גבורה, which is like a parent's love going into strictness, עם חסד שבגבורה, with, and that can unite with חסד of גבורה, which is like the spy, where the light of גבורה, the hatred, is coming out and being nice, דגם שהם ב' הפכים ביותר, even though they're two polar opposites seemingly, to their total opposites, שזה תוקף החסד וזה תוקף הגבורה, that one is the complete, the the forcefulness and the strength of חסד, the other one is the forcefulness and the strength of גבורה, so they seem like two like total opposites, ומכל שכן מצד התפשטות הלבושים מחולפים, and especially because of they switched, when you look at like the the the garments which are switched, שזה פועל דין וזה פועל חסד, that one is just when you look at the most external thing of what's going on, one is is דין and one is חסד.

In in this case, the the parent is expressing דין, and the other one is expressing the spy is expressing חסד. אבל

מכל מקום, nevertheless, מצד שכל אחד פועל בשביל דבר הפוך דווקא, since each one is פועל for the opposite, שגבורה שבחסד פעולתו דין ופנימיותו חסד, that the גבורה of חסד, which like a parent that is being strict and harsh with his son, the effect, the external thing is דין, that he's being harsh, but the real פנימיות, the real intention is חסד, is kindness, וחסד שבגבורה, and the kindness within גבורה, in other words the light of גבורה going into the כלי of חסד, פעולתו חסד, externally it's nice, it's being kind, ופנימיותו דין, but the real thing inside of it is דין, is harshness, על כן יוכלו לבוא כאחד דווקא, therefore they can come together at once דווקא, מפני שכל אחד מעורב ב' הפכים על כל פנים, because each one has two opposites.

So since each one has two opposites, therefore you can have really like both together. What how is it possible to have both together?

Teacher‑Student example of mutual strength 3:08

So one thing of this is like that like when a teacher is teaching, so for the students they're getting a חסד because he's teaching them, but that חסד is really coming from a גבורה that he is that he is limiting his שכל.

So to the students the חסד is coming out from a גבורה, but to the teacher it's the opposite. To the teacher it's that for him it's really a גבורה that he's limiting himself, but really it's like a it's a חסד because like he's being he he's being kind.

And this is like a thing that whenever you're facing somebody, your right hand is on their left side and their and your left hand is on their right side, that it's like opposites.

Spy paradox: kindness as destructive force 4:08

So for example, like the spy, when he's being nice and he's having like a חסד to the to them, it's externally a חסד and really he's doing it to destroy the other side, it's really at the same time it's really also a גבורה of חסד.

So even though for the enemy he's doing חסד of גבורה, that he's being nice and wants to destroy them, but really it's it's a גבורה of חסד, because he loves his country, which is a חסד, he's willing to go and go against what he likes to do and and help the enemy, which is a גבורה, that he's like totally hiding his true self and his his patriot patriotic feelings towards his country, and he's going and hanging out with the enemy, which for him is a big גבורה.

So which is it? Is it a גבורה of חסד, or is it a חסד of גבורה? And it's really both, דווקא, it's דווקא have both at the same time.

And that's the whole idea is that that what's חסד for one thing is גבורה for the other thing, and so also, and even in the external effect, what's חסד for one is גבורה for the other. So it's not only is it is it is it not only is it possible to have both together, but in a way you always have them both together. וכמו גבריאל שהציל את אברהם.

Gabriel saves Abraham – dual motives 5:19

Like it says that גבריאל was sent that that he saved אברהם. It says by the כבשן of the אש, כבשן האש, when אברהם was thrown into the the fire, it says גבריאל wanted to save him, but

but it says השם said that that since he is like one in the world, so I'm going to save him myself. But it says since he wanted to save them, so later he got גבריאל got to save like חנניה, מישאל, ועזריה. But it could be that there's still it it was like still and it says that that like first the מלאך of חסד wanted to save him, and like said let me come make it rain or snow, and I'll put out the fire of the furnace.

And then גבריאל said, "No, let me save him, then I'll it'd be more of a חידוש like if he'll be saved through גבורה." So it could be that it was still in a way done through through גבריאל, but since it was done where there was like two opposites at the same time, so then it was like that השם Himself did it, it shows that it's like coming from השם.

Abraham in fire: strength and protection 6:36

And that's the idea that that that that אברהם was in the fire, and השם made the fire be even stronger, so that it burned the people that that tried to throw him in, that they did throw him in, it killed them because it was so hot, and at the same time, for him it was not hot. And he was like walking around there and he was cool.

וכן צינן צינן את הגחלים. And at the same time, it says that that a different time גבריאל was sent to go like destroy a town and, you know, pour the coals on them, and it says he cooled down the coals, that he like made them not as hot, because he didn't want to like just to destroy it. שהרי זה מבחינת גבורה שבחסד.

So this is the idea of גבורה of חסד, that he that he that like he was doing a חסד to save אברהם through גבורה, through like, you know, the the fire. כמו זיעה טובה שמוציא חולי

Sweat and medicine as harsh kindness 7:38

החם, like a good sweat that takes out the sickness, that sometimes a person's sick, it helps for them to wrap them, even if they have a fever, it helps to make them hotter, and they'll sweat, and then it's it helps to take away the the fever. וכרפואה למכה וכולי, or like a medicine for a for some affliction, which is specifically like a harsh treatment. וכמו המכה במחנה סנחריב.

והוא המכה במחנה סנחריב, and yet it says that גבריאל was the same one that hit מחנה סנחריב, ובבחינת חסד שבגבורה, which that is חסד of גבורה. כמו שכתוב ויצא מלאך השם וכולי, that he is called מלאך השם, a מלאך of kindness, because it was really the חסד of גבורה. The גבורה, the severity was happening through חסד, through a big גילוי.

But the reason why it could be done that way is because וכולי כידוע כידוע וד"ל. The reason that it could be done that way is because for סנחריב, it was in a it was done in a way of חסד of גבורה, but for the יידן it was

it was really a גבורה. It was really a גבורה for their enemy, and so the מלאך of גבורה was able to go and like punish them in that way, even though it's like externally a thing of חסד.

So even though like a מלאך can't do two opposite things, but it's not considered like two opposite things. It's considered the same thing. וד"ל.

והיינו להכליל שמאלא בימינא וימינא בשמאלא. This is what it means to include the left in the right and the right in the left. שהוא כמו אור חסד בכלי הגבורה. This is the idea, the light of חסד going into כלי הגבורה, שפועל הכלי היפך האור שלו, that the vessel does the opposite of its light. שכלי הגבורה פועל דין, היפך אור של חסד שבו, that the vessel of גבורה affects דין externally, which is the opposite of the light of חסד in it.

Light in vessel metaphor final summary 9:27

Like a parent that's strict. So the vessel is דין, that's the way he's showing the love. וכן להיפך, כלי החסד פועל חסד, היפך אור הגבורה שבו. In the same way, the vessel of kindness affects externally a kindness, which is the opposite of the light of גבורה that is in it. ואין זה היפך כלל, but this is really not an opposite at all, מאחר שהוא בבחינת אור וכלי, because it's a light in the vessel, and so they don't, it's no contradiction that your light should be חסד and your כלי should be גבורה.

Because as long as it's good for him, you don't care how it is done. You don't care which כלי you use. Whatever gets the job done.

שהוא כענין חומר וצורה כמו שיתבאר, which the idea of the light in the vessel is like a חומר and a צורה, the the matter and the form.

So like let's say if you would take a red pen

and you would write the word green. So now if I ask you, "Is it red or is it green?"

Well, you say it depends what you mean. The ink is red, but the form spells green. Is it a contradiction? No, it's not a contradiction at all.

One is the חומר, one is the צורה. So it doesn't, it's not opposite opposite at all. And you can take black ink and write the word white, and you can take white ink and write the word black, and it's no, it doesn't contradict at all. The same thing, you can take a vessel of גבורה and you make it into a חסד, and you can take the vessel of חסד and make it into a גבורה, and it's not a contradiction at all, cuz you're just using it for that purpose.

But your goal and the means you use to accomplish the goal are totally independent. כמו שמבואר במקום אחר בענין התכללות שם מ״ב ושם ע״ב,

as it is explained elsewhere about the inclusion of the name of 42 with the name of 72, שהן ב׳ פרשיות דקריאת שמע כו׳, which these are the two פרשיות of שמע. So in the first פרשה of שמע, there are 42 words.

Names 42 and 72: Chesed‑Gevurah interplay 11:54

In ואהבת, there's 42 words. And the word the name 42, that's the name of אנא בכח. There's 42 words in אנא בכח, and they spell out those names on the side, which the ראשי תיבות of אנא בכח has 42 letters, 42-letter name of God.

That's the name of גבורה. That's the idea of like עליה, למטה למעלה. Then the the name ע״ב, עין ב׳, עין ב׳ is גימטריא חסד.

And I don't think this refers to the famous שם ע״ב, which is חכמה, I think this refers to a different שם ע״ב, which is there's you know, there's more than one thing that's that has a גימטריא of 72.

So this שם ע״ב is a name of חסד, which is the idea of המשכה מלמעלה למטה.

So in the first פרשה of קריאת שמע, it says, it starts off right away ואהבת, which is like a thing of חסד, it's like a big גילוי, talking about a person that's on like a level of a צדיק. But this big גילוי למעלה, and this big love causes the idea of מ״ב, of 42, the idea of like a burning desire to go up to God, which is the idea of like a גבורה.

So you have the חסד and גבורה together. Then in the second פרשה of שמע, there are 72 words from והיה אם שמוע until ושמתם, including ושמתם. And that is the name of 72, which is the name of חסד. But if you read the פרשה, it says if you if you're not going to listen, then all these bad things are going to happen.

So it's talking about a person that's that that that is not on such a high level and doesn't have this big love for God, and there's not such a big גילוי,

which is like a thing of גבורה. But really the purpose of that is to bring out, like we said that the the purpose of the challenge is to bring out the חסד, and in in a way it reveals like a deeper thing of חסד.

And so sometimes it says that the first פרשה is the light of חסד in the כלי of גבורה, and sometimes it says that the first פרשה is the light of גבורה in the כלי of חסד.

And the same thing with the second פרשה: sometimes it says the second פרשה is the light of חסד in the כלי of גבורה, sometimes it says it's the כלי of, it's the light of גבורה in the כלי of חסד. And the צמח צדק explains in דרך מצותיך, שרש מצות התפלה, that there's that cuz the idea of the name, the שם is like a ממוצע between the אור and the כלי, and whatever, he explains how it's like both.