Transcription
Shalom everybody. In today's video, I would like to address an esoteric secret that has never been openly revealed or addressed in any place at any time: the kpic nature of the construct, the true origin of primordial evil, and the nature of our existence. I'd also like to address the true God and the identity of such. So, without further ado, let us begin.
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To begin, we'll quote Rabbi Moshim Lato in his 138 openings of wisdom: "Because the whole reason why the simum took place in order to bring into existence a place for evil." The Zohar also reciprocates this in Tave 8:6, it states: "The words of Torah become clear only there, and the only light is that which comes out of the darkness. When this sight is subdued, the Holy One, Blessed Be He, who rises, and His glory becomes greater. There is no service of the Holy One, Blessed Be He, except from out of darkness, and no good except from out of evil. When a person enters the evil way and then leaves it, the Holy One, Blessed Be He, rises in His glory. Therefore, overall perfection is good and evil together, and rising to the good afterward. The only good is good that emerges from evil, and through this good, the glory of the Holy One, Blessed Be He, is elevated. This is perfect service."
We see Tikun 43 of Tikos a S is the same value as Hod SEL, the secret of SEL. Now, to better understand the nature of the Restriction, it is known that in the beginning, all was endless, simple light, and the endless expanded to the boundary of the endless, and there was no end to its boundary. And when it arose in His desire that He might have a desire to emanate or express all of the appellation of His glory and His names, the endless withdrew itself. It withdrew itself from all directions, precisely in the center, creating a vacancy where there was no vacancy, a place where all of the existences would come into being, both upper and lower.
To better understand this concept, we should view evil as being the opposite of God. In this case, the God that we speak of here refers to the illimitable, that which has no end, that which has no vacancy, that which has no separation. This first state of existence, the primary illimitable, is one without another. It is that which surrounds all things, and yet nothing surrounds it. It is that which contains in itself all things, and yet nothing contains it. In order for existence to occur, it brought forth not what it is, but what it is not. In fact, it brought forth the exact opposite.
I'll expound at the highest level: the illimitable is all-knowing of self, all-fulfilling, all-expanding. Nothing is outside of it; there is only the illimitable. Therefore, in this unified state, what would be the purpose of creation? Not to experience the self, but in fact, the opposite: to experience that which you are not. As an example, the illimitable is a unified singularity. The opposite of this is a limited multiplicity. Therefore, we are a limit in multiplicity. The illimitable is unbegotten, and so we are begotten. The illimitable is perfect, therefore we make mistakes. The illimitable is all-knowing, therefore we are not all-knowing. The illimitable is eternal, therefore we are temporary. The illimitable cannot die, therefore we die. The illimitable cannot be birthed, therefore we are birthed. The illimitable is in control of everything, and what is the opposite of this? Not being in control. And therefore, we have choice.
To understand the true nature of the ssum, the Restriction, we must view it as the illimitable one restricting or withdrawing itself, limiting itself. Now, a few key points: the illimitable still surrounds the limit of the restriction. This is important because it allows the illimitable one to both be a part of existence and uniquely separated from existence, all the same. Because the Restriction occurs within the illimitable, it allows the inimitable to both be a part of and uniquely separated from, meaning it has no limitation.
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What is the opposite of having no limitation? Having limitation. What is the opposite of being uncreated? Being created. Therefore, the parts suim that come into existence are the secret of the created God, which is the exact opposite of an uncreated, illimitable being. This concept is also clearly seen within mathematics. If the illimitable is truly infinite, then there exists within infinity irrationality. As an example, all problems have solutions. And what is the opposite of having a solution? The answer is not having a solution. And so we find that irrational numbers, called infinum, behave in the exact opposite of all other numbers, that being a solution. Therefore, that which has a solution and that which does not have a solution are opposites. This occurs essentially as a necessity. This same necessity occurs at the highest level. Some may argue that it mandates being.
The illimitable is infinite. This opposite being described here, what is the opposite of a God that creates all things and gives life to all things? The answer to that is one that kills. And so the restriction or withdrawal, the simum, which created the depth of the vacancy which allowed all worlds to eventually come into existence, where at the state of withdrawal called the tahim or the tah, the abyss. This withdrawing of the light, or this tome, hint to the matter just revealed. The word tah is a suru of hes, meaning the the death for all things that would come into existence in this place would ultimately die.
Now, what is the opposite of a perfect existence? In example, the illimitable. The answer is a flawed and broken existence. And so, therefore, we see the breaking of the vessels, the death of the kings of Edom, which all hint to precisely this matter: an imperfect and broken creation. So, therefore, we must understand a few things: the nature of the true illimitable withdrew its own existence, concealing, as it were, itself through the restriction and withdrawing its direct control over everything. This allowed for us choice, and it was necessary to bring forth into existence the exact opposite. For this is the exact opposite of a unified singularity, a limited [Music] multiplicity.
However, we must understand a few things. What is the opposite of being in a perfect, static state? The answer: being in a state of change and development and growth. And therefore, we are birthed, develop, grow, make mistakes, have choices. What is the opposite of being unable to be harmed? The answer is that which can be harmed. Therefore, we suffer.
It is important to draw distinctions. The highest illimitable one has withdrawn His direct control over existence. Indeed, the simum is within the illimitable one. However, there is a unique distinction between that which is the thoughtful light and that which is the thoughtless light. The simum, which is the vacancy in which all of the existences, both upper and lower, come into being, is the location in which the illimitable withdrew itself, concealing and ulating and limiting itself. Then, therefore, it is not in direct control of everything here, despite the fact that everything here has its existence in and through it. How is this possible? The answer is that the underlying illimitable, the underlying endless that surrounds and is the underlying reality of the Restriction, is called the thoughtless light. It is called thoughtless because it is only animated by the thought of other things. An example: what is the opposite of being in control of all things? The answer is not being in control. And therefore, we have choice. Because we have this choice, our choices and thoughts animate the underlying thoughtless light, and therefore, it is not simply God assaulting God. It is people who make choices. Many who fell into deep error regarding this matter simply said, "It is God's will that this person was assaulted. It was God's will that this person suffered. It is God's will that these people are without," not understanding the reality of the things that were just stated. In fact, many of these instances are because people make choices. These choices animate the underlying thoughtless light, which give birth to those thoughts in action. Therefore, many of the problems that we have today are because we made the problems, and other people made problems, and the underlying thoughtless animated them.
The great error that many have fallen into regarding the nature of the secret just revealed is that they, in ignorance, assume that God is in direct control of everything. However, this is a fallacy, for it denies choice. Furthermore, many in their ignorance formulated very disturbing ideas, such as predetermination. In example, people are saved because they were predetermined to be saved. This, of course, was an idea heavily perpetrated amongst Protestants. They, in this ideology, use an example of simply drowning somebody in the water. This person, once drowned, they declared, "God has willed it," instead of the reality that people make choices, and the underlying illimitable animates the choices. Others, in terms of philosophical ideals, have stated, "Everything is God." Under this line of logic and reasoning, if somebody was sexually assaulted, it is simply God sexually assaulting God. And in many other erroneous types of conceptions, such as these types of ideas which lead to logical fallacies, removing responsibility from people who make choices. It is not simply God's will to sexually assault another person; it is people who make choices. Then, through the animation of the underlying thoughtless light, those choices become actions.
Now, to address the nature of the upper worlds and the lower worlds. It was already explained to you that the opposite of a perfect existence is a flawed and broken existence. Therefore, there are flaws and errors in every single one of the existences. The evidence of this is found in the statement of Kim Vital, by which he states: "Every world has the aspects of the Kings." Thus, every world has the aspects of the shattering of the vessels. That is to say, every world is imperfect. For this reason, even the heavens themselves will pass away because they are imperfect. And so it is written in the book of Isaiah: "Lift up your eyes and behold the heavens above, and the earth below. The heavens will pass away like a vapor, and the earth will pass away like a garment." Thus, we see the nature of the upper reality and the lower reality are going to be done away with. For what reason would they be done away with? It is because of the flaws in these existences, the error of these existences.
Now, what is the opposite of an uncreated God that creates everything? And the answer to that is a created God that destroys everything. What is the opposite of a loving, bestowing God? The answer to that is one who destroys and takes. And so we find precisely this mystery at hand, and it is prevalent in various places of the Torah. The exact matter that I have revealed here. The nature of the highest illimitable one is called the aan, that is to say, nothing. Why is it called nothing? It is called called nothing because there's nothing alongside it, nothing to behold it, nothing other than it, nothing that can comprehend it, nothing that can attain it, for there is nothing but it. And to the great fallacy and error of literal interpretations, we have attributed all of these qualities of the illimitable endless to lower created things. I will reveal the many places in which this occurs.
The Zohar states in Yro Reish Shimon said: "Happy is the portion of the righteous who is worthy of this, as it is written, 'Then shall you delight yourself in literately above Hashem' (Yeshu 58:14). It is not written 'in Hashem,' but 'above Hashem,' namely in the place from which the upper and the lower worlds are derived and for which they yearn, of which it is written, 'From where a comes my help,' referring to that which is called nothingness, a. And it is also written, 'and came to the ancient of day days, and they brought him near before him.' The desire and the Delight of the righteous is to look at that Splendor when all light issue in all celestial crowns which are spot are drawn." And they who have interpreted this literately read it as "and you rejoice in Hashem (in yod)," and yet the Zohar declares "above yod," for yod vav is a created thing within the Restriction itself, and thus is less than and inferior to the illimitable.
The literal interpretations led to the largest of fallacies and mistakes. As an example, in Isaiah it says: "I am yod vav, and there is no other other than me. There is no God. I will G you though you did not know me." However, it in truth reads: "I am Y and a is with me, a Elohim, and there is a God. I will gge you though you did not know me." And so we see it does not say "I am Hashem and there is no other." It says "I am Hashem and a is the other." Also, it does not say "other than me there is no God." Indeed, it says "a is the other God, the true God." And during The Exodus, it is written: "Is y among us or not?" This is the literal interpretation, as we see here, posed as a question. But it wasn't a question; it was a statement, for it says: "Is yod vav with us or a?" It was a who was with them, the illimitable one, of which it was written, "From a comes my help."
Deuteronomy it says: "See now that I am He, and no God is with me. I put to death and I bring life; I struck down and I will heal, and there is no rescuer for my hand." However, it actually says: "See that I am He, and a God is with me. I put to death, I bring life; I struck down, I will heal, and a is The Rescuer from my hand." For surely it is written: "God is not a man that he should change his mind." And yet, behold, yod vav is a man of war. God has no reason to sleep, and yet, behold, it is written: "yod awaken, why sleep you?" Again, "God is not a man that he should change his mind." And yet, behold, it is written: "yod vav relented of his evil." Because by literal interpretations, we have fallen into great error and ascribed the glory of the illimitable to a lower created thing, and we have worshiped it by names of which the Zohar states the following.
It states here in Naso: "We have learned that the name of aik is the most concealed of all and is not mentioned openly in the Torah except for one place that Zarin Pine swore to Abraham, as it is written, 'By myself have I sworn,' says yod." This is the speech of zurin pin when swearing by aik. Zurin pin is the one identified as yod vav, and here he is speaking and hinting to the illimitable one. But in our failings to understand the deep mysteries and through the great error of literal interpretations and having rendered things as questions and not statements, we fell into tremendous error, attributing all of the great lights of the a to the lesser created thing, using these literal interpretations to form our entire belief systems in error and tragedy. Thus, many boldly proclaim, "I am the Lord and there is no God," or "I am the Lord and there is no other God with me." And yet, behold, the a is with them. How far have we fallen in error?
Of this Chidas states: "What is the meaning of that which was written, 'I am counted among the dead who are free'?" In what sense is a person free? And that once a person dies, he becomes freed of Mito, that is, he is exempt from the observant of all commandments. Here, the Rashash says: "This statement implies that he will be freed forever, even when he will be resurrected in the time of the future era." Maal states: "Because the word free denotes permanent freedom." And also Rav Yosef said: "This barisa says, in effect, that the Mitzvah will cease to apply in the the future era." Of which the Zohar states in VRA: "The Holy One, Blessed Be He, decrees a sentence, and the righteous man nullifies it. There was not a decree that was pronounced above over the world that Reish Shimon did not nullify." This is the meaning of "He that rules over men," namely the verse, "The rock of Israel spoke to me, He that rules over men must be just, ruling in the fear of Elohim." The Holy One, Blessed Be He, rules over men. Who, as it were, rules over the Holy One, Blessed Be He? The righteous man rules, for the Holy One, Blessed Be He, decrees and he nullifies. Happy are you, Reish Shimon, whose Master is desirous of your honor more than all of the inhabitants of the world.
Of Moshe, it is written: "And Moshe implored trembled." It also implies that he was struck with an illness. But you, Rabish Shimon, decree and the Holy One, Blessed Be He, establishes, and he decreed freeze, and you nullify it. We thus see when the Tabernacle journeys, the Levite shall take it down, and when the Tabernacle encamps, the Levites shall erect it, and an alien who approaches shall die. The literal interpretation to this is that the Tabernacle constructed by the Levites, when it is erected and they encamp, if a stranger draws near, they shall die, meaning they will be put to death, meaning they will be killed. However, The Sod of this matter is that the stranger refers to the evil inclination, whereas one person would be killing who they presumed to be a stranger who draws near a man-made structure, the other would be inviting everybody because the evil inclination would be put down.
Thus, the same errors of these literal interpretations has led all of those faith astray, for all of the main faiths are built, constructed, and exist by those literal interpretations, which are all husks of which it was a sin to even study. He who asserts that there is nothing beyond the plain meaning of the Torah, the written Torah, in Talmud, the oral Torah, the man who has done this has caused a dryness above, as surely as if he had sinned with his very hands. Woe to him, it were better for him not to have been created, since he has caused harm on high and had never taught, for through his study of the written oral Torah, he makes ties and malus and removes them from the mystery of yoden hay. Thus, in his very Torah study, he causes loss and division, so that the study becomes a sin, and in error and ignorance of the literal interpretations, began to sacrifice animals into a worthless man-made Temple that had no permanent existence, of which the Zohar states in a section called "A third Temple is not mentioned in the Torah, but when they angered him in the wilderness, they died, and the Holy One, Blessed Be He, brought their children into the land." And the Temple was constructed by man, which is why it did not last, for the building has to be the work of the Holy One, Blessed Be He. King Solomon knew that the Temple that he built was built by man and would not therefore last, which is why it is written: "Unless Hashem builds the house, they who build it labor in vain." And indeed, it no longer exists in the days of Ezra, because of the sin they had to rebuild the Temple, which is why it had no lasting existence, and up until now, the first building of the Holy One, Blessed Be He, has not been placed in the world. But concerning the future, it is written: "Hashem builds Jerusalem; He will build in no other." It is for this building that we are waiting, and not for a man-made structure which has no permanence.
Thus, they sacrificed literal animals and built literal buildings, all because of the great air of literal interpretations. They rendered the glory of the a to a lower created thing and fell into the deepest air that in truth, they and all of the literal interpretations, and thus the husks and religions made thereof, are the true idol worshippers. And when they fell into these literal interpretations, forming for themselves a religion of death and sacrifice, the prophets rebuked them: "Why do I need your numerous sacrifices?" says Hashem. "I am satiated with elevation offerings of rams and the fat of fatlings. The blood of bulls, sheep, and goats I do not desire. When you come to appear before me, who sought this from your hand to trample my courtyards? Bring your worthless meal offerings no longer; it is incense of abomination to me. As for the new moon and the Shabbat and your calling of convocations, I cannot abide. Medcity with solemn assembly, my soul detests your new moons and your appointed times; they have become a burden upon me; I am wary of bearing them. When you spread your hand hands in prayer, I will hide my eyes from you; even if you were to intensify your prayer, I will not listen. Your hands are repl with blood."
And so we see the many errors of all of these things. For assuredly, darkness came before light. It is written: "Baroh, in the beginning God created the Heaven and the Earth." Yet later it is written: "Elohim and God said, 'Let there be light,' and there was light." Thus, we see light came after. Therefore, what were those heavens and earth created on the first day? The answer is darkness. It was darkness that preceded the light. In addition, who was born first, Cain or Abel? The answer is Cain. Ishmael or Yak? The answer was Ishmael. Esav or vov? The answer was Esav. The land of Canaan or the land of Israel? The answer: the land of Canaan. Therefore, we see that the husk precedes the fruits, and that the highest levels, in truth, are dealing with the mysteries of primordial evil.
Now, with this key, we may understand why four entered into Parise: one went crazy, one died, and one became a her IC, simply called Akur, because he saw the sitra Akra, he saw the true nature of the existence at the highest level of this. The Talmon relates the story: There was a son who fell very sick, and he went into the upper worlds and he returned. And his father asked him, "My son, what did you see?" And he said to him, "Father, I saw a reversed world where the lesser beings were above and the higher beings were below." He said to him, "My son, you have seen a perfect world." Furthermore, the Zohar states of Rabish Shamai: "What do you see?" And he said, "Behold, I see the lesser beings are above and the higher beings are below."
Now, having a complete understanding of the air and tragedies of all of the realities and all of the existences and all of the worlds, what do we do to ENT this question? We must realize that the underlying existence is the illimitable endless, and therefore, "From a comes my help." And it is also written, "Where or M, from a is wisdom to be found," for true wisdom comes from the understanding of the illimitable, the A. And what was inside of that a? We know that it was the light of the Lona Kodesh, the great mystery of the Yehud, the secrets of their truths wrapped in the great mystery of Oneness.
The Gates of Light by Joseph Jilla expounds this matter: "Of the Endless is there yod va in our midst, or is there a? And again, you will find wisdom in a. And again, a song of a sent, 'As I lift my eyes to the mountains, from a will come my help.' From a comes my help, and my help comes from that which is with yod." And also the verse does not say "from yod himself or from y," rather it says "from that which is with yod, from that which is with." And he was there with Y, and they will think that one is equivalent to the other and not see that there are many barriers between them, but we have no space to explain this now.
And so, the level of a is identified as the 22 letters. And we see the primary principle of Alf separates me from Shin, because the light that poured into the Restriction was the light of the illimitable. There has been many videos done on this channel that shows the seals and proofs of the 22 letters being in the endless light and restricting itself. The evidence is found at the lowest levels of existence, in example, the 22 chromosomes, an example, the 22 aspects of the RNA of the mitochondrial DNA, etc. At the highest levels, though, we see that a separates men from Shin. Many of you who have watched this channel should be very well familiar with these principles.
We must see the Divine in each other, that is to say, to reveal the illimitable, to reveal the underlying endless that permeates all of the realities and all of the existences. It is superior even to the Tree of Life itself, for the Tree of Life is only after its pattern. We must behold it in all things, and we must unite all of reality through that which connects everything: the underlying illimitable one. Only then will we usher in the true correction. It is written: "He wraps himself in light." It refers to the endless that wrapped itself in light. Light, or or, has the numerical value of the endless. A s, and this light is or. The 22 letters are the light. We must see it in everything. Only then can we change the nature of this existence by nullifying the decrees through the illumination of the underlying illimitable.
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