Part 8 · Chapter 22

God's Passing Over and פנימיות Concept 0:00

וכן ויעבר השם על פניו וכולי, and this is also like it says that God passed over his face, in other words went past the פנימיות, which is like the reason of the the שכל.

And then he said the י״ג מדות הרחמים, קל רחום, ולהפוך גם הדין בעצמו לחסד וכולי, to turn even the essential דין into a חסד, which is the idea of like forgiving on sins and turning the זדונות into זכיות and everything, that's the idea of י״ג מדות הרחמים.

And that's possible when we connect to God in a way that's higher than than the שכל and higher than the תורה. That's what השם, what משה said to השם, "If you're not going to forgive them, מחני נא, erase me from your book."

The Rebbe explains that it means that he wanted to go higher than the תורה, that if you're not going to forgive them on the level of the תורה, then let's go higher than the level of the תורה.

And so השם told him that the one that sins against me, I will erase him in my book. In other words, I prefer people that keep the תורה, I'd rather people keep the תורה and do things within the rules. If somebody's not going to do it within the rules, then I'll forgive them higher than the rules. כמו שיתבאר בענין י״ג תקוני דיקנא וכולי ודי למבין, as it's explained about the 13 parts of the beard.

והיינו על ידי בחינת הקו וחוט. Oh, and by the way, the the the idea of the י״ג תקוני דיקנא will be explained in chapter 25, אם ירצה השם. והיינו על ידי בחינת הקו וחוט שיש בו מכח עצמות אין סוף ממש. This is coming from the קו and חוט, which has in it the כח of of God himself.

The 13 Parts of the Beard and קו וחוט 1:43

So in other words, the way that things are measured out by the lines, it's measured out by by God, like the teacher when he decides how to set up the class or whatever, he decides what's how it's going to work, he decides the rules. So since he makes the rules, he can break the rules. כמו

שאמרו רז״ל, like our Sages taught taught us, אליו ולא למדותיו, we should pray to God and not to his מדות. גם לא למדותיו העצמיים וכולי, and not even to his essential מדות, וכמו שיתבאר בעזרת השם ודי למבין, like will be explained with the help of God, and this is sufficient for the understanding.

So if you notice, it starts like already now, or maybe a little before now, and it's going to continue like this for a lot of the rest of the book, that it doesn't it doesn't clearly differentiate between the משל and the נמשל.

It's just kind of intertwined together, and you have to you have to work a little bit more to to כאפ what the what the נמשל is, what the point of the נמשל. So the point is that that there's three levels of, these three levels of התכללות are that we see that one thing that God can reveal like any אור through any כלי, so we have to differentiate between the אור and the כלי, we have to see,

Three Levels of התכללות: Light and Vessel 2:57

which by the way, later on there's when he explains, there's going to be five chapters about אורות and כלים, and there it's going to be more clearer the the, like the נמשל for this thing.

But this is basically there's a there's one type of עבודה, which is the עבודה of אמונה, and the עבודה of אמונה is that you trust that whatever God is doing is for the best, and God really loves you, and he's really doing good things for you, and so even though the vessel can look like גבורה, but you trust that it's really a חסד, and so you're always happy, and you're always faithful to God, and you know that he's always doing the best for you, and you're not worried.

So that's one thing, so you should realize that don't be fooled by the external vessel of things, because sometimes something looks good, and it's really something bad comes from it, sometimes something looks bad, and something good comes from it.

And basically it's the the that's the main thing, is you should realize that the external way that that something looks has nothing to do with what's going to come from it, and it's totally irrelevant.

And you should not be fooled by, as soon as something starts to look a little bit like this, a little bit like that, "Oh no!"

or be get all excited, "Oh look, it's all good," you know, cause you never know what can come from it. That's why also that's one of the reasons also why everything is in God's hands. That even though we can, השם gives us a certain amount of בחירה, and we could do whatever we want, but not thing that we, everything we do is only a vessel, but God can fill the vessel with whatever He wants.

So even if you say, all right, yeah, I made this great business deal or whatever, and it's like, it's a, it's a foolproof כלי. It's not true. It's impossible to make a כלי that God can't turn over the opposite way if He wants to.

So therefore, you should have, you have to have אמונה in God that He can always make it turn out good. And also you have to, you have to, you have to trust in Him, and, and, and you need His ברכה because if God doesn't bless your deeds, then your vessel is meaningless and can get turned over to the opposite even.

Then there's another thing, yeah, and then there's, then there's another type of התכללות which is like in the אור itself.

And that's like a thing of that you're, let's say you're like already looking at קדושה within like holiness, whatever, with כוונה, so there's some things that like reveal God more and some things less.

So you're already like connecting to that, and there's like a, that's like the thing that, that, that you have to reveal like the אור of קדושה has to become so strong that it totally overpowers and it like the, the light of the other side.

So like a person's, in like עבודה in a person, that's like their desire for bad things has to become totally overpowered by their desire and pleasure in good things.

That has to be like very strong light. And it's like a thing that even when, there, even if there's like something that seems like it's opposing השם, so, for, the first we said like in the light and the vessel, that it's like totally irrelevant, and that it's not like, not, it's not, it doesn't oppose Him. That's like a thing of like ביטול היש, you know, that it can still have its מציאות and it's בטל.

Then there's in a way like a, in a way this is a higher type of ביטול,

which this is like where that God's גילוי is so great that, like, in front of it everything is like כולא קמיה כלא חשיב, that everything else is like irrelevant.

This is like the thing of like a צדיק, that he, that, that the גילוי of God is so big that like any, it's just like any type of opposition is totally is totally blown away.

And so that's like a thing that, that so it's true that, okay, so God can make like the negative, the, the bad turn out good, but you say, well, it's still painful, it's still difficult. But a person has to realize that the little bit of difficulty and, and pain that a person has in this world is like totally nothing to the good that comes from being able to do מצוות and connect to God.

And so it's like totally like like nothing. You don't see it as being a bad thing, but you just the the pleasure you're having connecting to God is like totally outweighs it. It's just like a like a tiny nothing.

So at that level, like it's true that there you are acknowledging that there is something there, but you're, but it's totally like irrelevant. It's like כבטל.

Then there's even higher thing in the עצם אור, which is the third type of התכללות, and at that level, it gets totally, that's like the thing of the גילוי היחידה, where it's like gets totally, even the bad itself becomes good.

And that's where it's like a person reveals their, their מסירות נפש for God to the point where not only do they feel like it's worth having like a suffering for השם, but it's actually they it's actually enjoy it. They just feel like it's like a another way of expressing their connection and, you know, challenge or whatever, and it's like totally it's not even seen as something that opposes at all.

And that's like the level of אין עוד מלבדו. And that's like the thing where like if a person knows that he is like like playing a game, even though there's like a challenge, that it's like hard, but it's not like, he doesn't feel like he's enduring a little bit of pain to get something good.

He's choosing to do it, he enjoys it. He enjoys the challenge.

And that's the thing of פדה בשלום, פדה בשלום נפשי מקרב לי, redeem my soul in peace from those that fight with me. In other words, that he, he, he does have מקרב לי, there is something fighting him, but at the same time, it's פדה בשלום.

Why? Because when the יחידה is revealed, even though there you can have an position, but you realize that the whole existence of that opposition is to make a challenge for you, and that itself is part of your עבודה, and so you don't see it as being a real, as a real opposite מציאות. You see it as really being part of your of your מציאות.

In a way, it's it's similar to the first one, and that's why תיקון is higher than תהו, because תיקון is the התכללות of the אור in the כלי, and תהו is just like the התכללות in the אור.

But the difference is that, in the first one, you really see it as being bad,

but it's just that something good can come out from it. Here, we're saying that even as that that nothing is the first one is looking at it as a means to an end. So you're saying, "Well, you can accomplish something good through this." Here, we're saying that even as an end in itself, you enjoy the the way that you do it. Not only do you enjoy the end result, like it's like let's say you're playing a game,

let's say you're playing basketball, you can just you do you enjoy winning the game, or do you actually enjoy playing the game? If you just enjoy winning the game, so then it's frustrating that there's an that there's an opposition that you have to overcome, that there's an opponent.

And you're happy when you're winning, when you win. But if you enjoy, you have a little, a more mature appreciation, then you enjoy playing the game.

And you enjoy the the process, and you enjoy the the challenge itself while you're doing it. So the difficulty itself becomes a a good thing.

So that's where a person has the realizes, even if it's not something that they can totally feel and whatever, but at least to to be aware of, at least in in thought to know that it's there, that, from God's point of view, He's creating the whole world from nothing.

And from that point of view, it's like it's like a game or like a story where there's no nothing is a means to an end. You can't say that something is just like a כלי to accomplish some purpose, but like, in other words, that would be saying that, "Oh, really, God wants the עליה, and the ירידה is only for the עליה.

But really, God doesn't want the ירידה." So then why did He make the ירידה? God didn't have to make the ירידה. He could have made the עליה without the ירידה.

Rather, we must say that God enjoys the ירידה itself, and that's a thing of itself.

And when a person reveals that level, so then they they they realize that, in a way, you can look at it the opposite. The whole the whole thing of making the goal of making a דירה בתחתונים, משיח, and all of that, was for us to have a challenge of doing the עבודה. And when a person realizes that that's the real כוונה is our עבודה, like it says that when משיח comes, we're going to yearn for the עבודה we had in גלות.

So when a person realizes that, even if they don't feel it, but they at least know that that's so, it helps them to to overcome it and and and, you know, be happy right now. And

that's one of the things, like it says in תניא, that like a בינוני should be very happy, even if he never overcomes his יצר הרע totally. Because the the השם doesn't necessarily want you to be a צדיק.

It's true that there's a מעלה in being a צדיק, but there's also a מעלה in the עבודה itself, in the struggle. And in a way, God likes that better.

So you should be happy that you're doing that.

And so we should have the complete ביטול of the רע, where the עצם הרע that gets turned over to good, which is like רוח הטומאה אעביר מן הארץ, and with the coming of משיח right away.