Attachment and Individualism Can Become One

The Yeshiva.net So today's class is dedicated by Rachel Rubin in memory of her father, her dear father Reb Avraham Leib ben Reb Eli Melech Yisrael in tribute and honor of the Yahrzeit on Daled Elul, the fourth fourth day of Elul to have his soul ascend to heaven. May his soul have life and may it should remain an eternal source of blessing and inspiration for you and for the family and for all of us and for all of Israel. Amen. And thank you. Thank you very much. So we're up to chapter 27, the 27th chapter. It's page 149. And I just here we're coming to the last piece that we're going to learn. The the memoir a few at the end it says uh after chapter 32 after the holiday of Shavuot holiday of Shavuot It didn't give over the the the Lubavitcher Rebbe, the Rebbe Rashab, the author of this memoir, the one who said it. He gave out in writing till the end of chapter 32, till the end of chapter 32. And then there's one more paragraph. So it doesn't even completely uh I mean the theme is covered but apparently there was more. So we're going to learn now the last piece. And but let's just summarize some of the main points. I'm not talking about detailed summation but just a general so we'll be able to see the the thrust. The memoir we started learning Parshas Mattos because it's a possuk from Mattos. When Moshe Rabbeinu tells Moshe tells Moshe to take revenge from the Midianim before he passes away. And and Moshe speaks to the Jews and he says "Hey hold some of them." Let's mobilize from you a thousand people per tribe, all together 12,000 troops. Lust says "Nick must have sham the medium." To take the revenge of Hashem against Midian. And he sends them out. The question is why this was uniquely connected to the passing of Moshe Rabbeinu. This had to be done through Moshe Rabbeinu. And it had to be done the last thing before he passed away, the last big war before he passed away. Like so to speak, this is the completion of his life. That was one issue. The next issue was that it you see in Halacha the Meforshim explained that Midian, the fight with Midian wasn't to inherit their property. Wasn't to inherit the land. It was a fight against Midian, against Midian itself. And not only that, Moshe is the only war Moshe says in the claim "Nick must have sham the medium." It's the come of Hashem. It's directly connected to Nick must have sham. And he uses the word not "Yey hold some of them" but "Hey hold some of them." I'll be dictating could have said "Yey hold some of them." Some of you should be mobilized. "Hey hold some of them" means all of you. And then he says some of you. That was the introduction. From this we went into the long discussion what Midian is. The word Midian comes from the word Madon. Madon means quarreling, fighting. The river, like it's disputes. In the kind of the word Midian comes from the word Madon. And that's what it says in Zohar. And in the case we have a reason that the opposite of Midian and Kadusha is Aava. And in Klippa and negativity it's Aiva, it's hatred. Midian is a lot of fighting. And this started the whole explanation that therefore Midian is the very antithesis of Yut Kay Vav Kay, of Shema Yisrael, of Nick must have sham. Because the definition of Kadusha is Achdus, unity. Versus divisiveness. Eisav says "Yesh li coil." I'm sorry, Eisav says "Yesh li rav." Yakov Avinu says, "Yeshli coil." From this, he went into the holy union of sinas chinam. Of hatred. And then the hatred is called the hatred of chinam. It's baseless. What does it mean it's baseless? Doesn't mean it's baseless, there's no reason. When somebody hates somebody, there's a reason for it. But we're calling that reason sinas chinam because it's essentially your metzius that I can't tolerate. It's not that you push it did something to me. And the question is how bad it was. Can I forgive you? That's not what it is. It's basically there's I have a problem with the very relationship. Your existence Your existence, your being, your identity is dangerous for me. And this is the long long explanation that we explain what that means. Because the person's own brokenness, the person's own route, the person's own yeshes, their own brokenness from the ein sof, and therefore a relationship, a real connection is dangerous. It doesn't have to do with what you did. I'll already find a thousand things you did, don't worry. That comes afterwards. But I'm not It's very hard for me to identify the core. The core of it, that's the issue. Things you'll find every day. You'll find a new new is There's something called today they call it confirmation bias. You know what confirmation bias means? Your bias means if you have a certain hanacha in your head and your heart, this is the way it is. Yeah. You will find everywhere proof that you're right. Yeah, the most basic example for this is and this is unfortunately not uncommon. A child decides in the school that he's stupid. He's unworthy of attention. He's unworthy of success. He can't learn. He can't succeed. Yeah. And he has proof. He got on his test, he got a 45. So, that means you really you're a failure at. Only one problem, the next test he got 99. So, what does he do? He says, "Oh, everybody got 99. It was an easy test." The next test he got a 105 with extra credit. He says, "The teacher cheated for me cuz he felt bad for me cuz he knew how sad I was, he felt bad for me." And so, the next few tests the next few tests is, "Oh, this yeah, this these answers were simple here they wasn't a real test." And then after another 10 tests he gets a 65. "I told you I'm stupid." In other words, there's a pattern. Everything is going to fit in that pattern. Now you have the opposite child, the child who thinks he's a success story. Right? He's he has the wisdom of Slymom Malach. Okay? Varaya, he got a 100 on his test. The next test he gets a 45. He says, "The teacher, you think he knows how to make tests? Doesn't know how to make tests." And the next one? "Yeah, he's trying. He had the teacher has a problem. He doesn't want me to win. He wants the other boy to this." So, of course of course I'm failing. And then the other one, "Everybody failed. He doesn't not ask questions and I didn't have time to prepare and my was never here and I was sick." And then after another 10 tests he gets a 90. "I told you I was smart." Who's right? The answer is that's confirmation bias. In Pirkei Avot it says, right? Lo yisa kachad. There's different types of bribery. There's a bribery of money. But there's even a deeper bribery. A bribery of money you could see. You could see, right? He gave me $10,000. He gave me $100,000 for shachad. There's a check I can deposit in the bank. They say that there was once a Sh'teh d'chashecha d'yavah. Shachad makes people blind. And then that's a That's a cute joke. There was a love, unfortunately, he was known to uh be susceptible to bribery. He got older, he got deaf. He was hard of hearing. So, his wife, you know, a wife always knows what to say. She said, "I don't understand. It says a shochet ya'avah, you should have become blind. Why did you become deaf?" She asks her husband. Maybe she had to write it on a paper, she had to scream, I don't know how he did it. So, he says, "I never saw the money, I just heard the promises." They never actually gave the money. The shochet was not with my eyes, was with my ears. They pledged. They pledged. But shochet there's there's money shochet, there's a much deeper shochet. And that's the shochet we're talking here about, and that is my internal system is trapped in a certain way of looking at things. And everything is going to be a confirmation to that. And if not, I'll find some explanation for it. That you have to address because it has very little to do with the person you're having a relationship with. It has maybe a little to do with that, but it has to do with my own internal image, who I am as a person. That was the whole arichus about what sinas chinam is. So, you're looking at that, you're hating the other person, it's really yourself that you hate. You have not made peace with yourself. And that's the whole the kodesh he speaks about bitul and yeshus and what kdushas and what sitra achra is. One is ein sof, one is connected to the ein sof, one is the source of ein sof. And from this he went into the idea of unity. Does unity mean no differentiations? No, unity means the inclusion of diversity. On the contrary, everything has in it everything has in it uh paradoxes. And when I could connect with the paradoxes in me, I could connect with the paradoxes outside of me. This was the long long and then in how people deal with other people that they can't stand and have to put down people and denigrate people, especially people who you feel could become a competition for you because they're on the same frequency and sometimes it's disguised that I only love simple people, I don't love people with you know, personalities and really it's my own issues. This was a long long discussion. And there could be the issues, the arrogance that comes in from the of mirirus, frustration which seems like very very refined and but it's really feeding off this toxicity and even the of simcha and so forth. But after this whole after this whole explanation he said now we understand what nimas Hashem is. And this had to accomplish. had to achieve it. And why the sin of sinam is responsible for the second golas. Because it's not as particular the seven nations represent the seven nations. It's the source of the seven nations. It's not even one of the seven nations that had to conquer it's the source of it. And is the one who who embodies the real and therefore powers the Jewish people to do this and that's the because everyone is mobilized in this war. In order to understand this on a much deeper level, he went in and to the whole discussion of how unity and diversity works in the beginning of creation. And from this we went into and the whole and who came which then brought us into the letters of and and and and the like we spoke of last year and and that there's a paradox there but they come together because in you have the ultimate the three billion have the ultimate actors, but it's and that comes out in the two names of Sham and Likud. That's uh very, very brief summation of at least some of the subjects that we touched upon. So, now he goes Perek Let's see Perek Havziya. Obedinen. To understand this more, you have to have to kill the Indian element of Gili Bashai the Shaddish. You first have to understand the element of Gili. Element is concealment and Gili is revelation in the first first source. Chachma and Bina, we said Chachma is element. Bina is Gili. Why? Chachma is the way an idea is completely concealed, and it's emerging from its concealment. And even after the epiphany, it still remains nebulous. It's not concrete. It's not tangible. It's not defined. It doesn't have many issues to define it, as we explained in the previous classes. Bina is Gili. Bina Bina is all about manifestation. It's clear. It's articulate. It's definitive. You would think that Bina is deeper than Chachma. Really, element is always deeper than Gili cuz the reason it's untangible is because it's rooted in the subconscious. It's a flow that comes from a much deeper place. So, it's more infinite. It's not so structured. It's not so structured. Bina is all about structure. That was the element of Gili. But he says element of Gili, or in other words, it's iron and yesh. Iron is element. No thingness is concealed. And yesh is Gili. Yesh means it's tangible. It's manifested. Yesh is just one way of defining the iron. It's the way the iron becomes congealed. It's like the water becomes frozen in ice. When the water is fluid, I can't I can't control it. A piece of ice, I could hold on to. I don't know if I can hold on to it. It gets a little cold, but at least I can put it in my mouth. Right? It's defined. I could put it in my mouth. I said defined cube, whatever it looks like. Well, of course, water you can also put in your mouth. But the point is water is a fluid. It's not It's not congealed. So, he says element of Gili begins in the first Shaddish, where Kamai Shamai Razal This is the Kamai Shamai says in the beginning of the creation of the world in the beginning was darkness and then was light. What's the meaning of this? This is a very interesting piece in Kamaya Shabbos as he says in the footnote 136. Kamaya tells the fascinating story that met the was a time of Kamaya was one of the greatest and was standing at the door of his house and saw that his is he's in what you would call in a very uh in a charming mood in the in a festive uh in a joyful mood but the title and tells you can ask me any question and I'll answer you any question in the space of the universe meaning anything you want to ask about the world in the whole in the whole space of our of our world you can ask interesting expression. So the has an opportunity of an opportunity of a lifetime the God will die is saying frag was the worst right? what's the lotion shall we many at now? Yeah and ask whatever you want. So the ask the question you know what his question is? My time easy mask in duration. Why is it that in most farms and fields the goats go ahead of the sheep? If you were to be given an offer to ask one question in life from the greatest one of the greatest personalities alive what would you ask? Why do the goats go before the sheep? Usually if you have sheep and you have goats the goats go ahead. Why? So the Buddha said kibble shall I love They follow the trajectory of creation. How did creation happen? But they shall first came dark for the night and then came light. So that actually says stump is in shoulders the stump is the bonus. Generally goats are of a darker color and sheep most of them are white. So who goes first? Darkness goes before light and the goats have a dark color. So of course they go ahead. By first came night then came morning. That's how it follows and that's how we follow in our right night comes before day. You don't start Shabbos morning. You start Friday evening by sunset. That's what he does answer to the same. So it's an interesting question. It's an interesting answer. So obviously there's a there's a profound wasn't stump. Say that wasn't his whole life he was thinking why the goats go first. It's a question to ask Buddha. And then the Buddha gives him some answer. So the husband is So this is going to be the husband. The Buddha were addressing something very deep. And that's the good here. Helen begin We spoke before about the winner. Or what you would call later stages in the development of creation. But in the first in the beginning of creation you have darkness and you have light. You have Helen concealment and revelation. Vice Leo's Helen over or maybe Helen. And therefore you also have the unity that we're talking about the paradoxical unity. That from darkness came light. From concealment came revelation and therefore the opposite also. From revelation you can go back to concealment. Just like we spoke the way it's manifested in Hokhmah and Binah. Hokhmah and Binah are really opposites. And yet they become two friends that work together. Not always, but generally they work together. The wellspring is morphed, develops into a river. The nekudah of Hokhmah gravitates to Binah that's the in the lower part of the yud. The lower the protrusion, the lower protrusion, thank you for the English word, of the yud it gravitates to Binah. And he said from Binah you come back to Hokhmah. That's the going back to the core of the idea. Even though essentially it comes from two different places in the soul, it has two different characteristics. Hokhmah is not and Binah is Hokhmah is and Binah is Hokhmah is to Binah is you grab, you you own, you control. But nonetheless, he says because they're rooted both in the source which is undefined, Hashem himself, so therefore Hokhmah and Binah are one in the source because Hashem is not defined by by concealment or by and therefore even the way it's manifested in the human psyche, the two not only work together, but they work in and there's a special unity between them. As I told you the Zohar says they're two inseparable friends. Even though you see that it's clearly two distinct things and there are people that have a talent and skill for Hokhmah and not for Binah. They're the ultimate inventors and creators but can't articulate or explain and then you have the opposite. Those who are extraordinary um communicators and developers but don't ask them to come up with the idea cuz you're not going to have anything. Nonetheless, the two come together. So, he says this starts off not in Bina, it starts off in the source in the beginning. That from darkness came light and from the light you go back to concealment. What's the meaning of this? What's he talking about? So, literally he says he's talking about night and day. First came night, then came day. But that itself is a manifestation of a deeper reality. So, here we come to the famous in Kabbalah that are articulated and revealed known as the Tzimtzum. What it says in Eitz Chaim, the tree of life is a work. It's one of the most seminal works of Kabbalah that was written by his student Vital. Vital was a student just for 2 years from 1570 to 1572 when he passed away and he only taught for 2 years after the passing of the 1570. And he then took over and taught for 2 years. He was his prime student and he wrote down many of his teachings and one of the most famous books is Eitz Chaim, the tree of life. So, in the beginning of Eitz Chaim it's divided into portals and chapters. Every chapter has a name. Like the first chapter is every chapter has its name and then it has chapters. So, he says in the beginning of Eitz Chaim he says chapter 1. He says he says the pre the first Tzimtzum. And when we say pre I just have to say it doesn't mean a day before, a year before. It's pre there was time. Time is also a creation. If time is also a creation, right it says that was also created. B'reishit, time was also created. Not just matter and not just space, but also time. That's B'reishit bara Elohim et hashamaim v'et ha'aretz. Shamaim is heaven. Aretz is earth, but shamaim represents space. Aretz represents matter, and B'reishit represents time. And all three were created together. Time and space and matter. If you have matter, you have to put it somewhere. If you have to put it somewhere, there's a time, right? When it's when it exists. So, the three exist, the three were created by Elohim who transcends time. So, the Arizal says, "Before before Briat Olam." Which is before the tzimtzum. Again, before means before there was a before. Which is very hard to imagine, cuz we live in a world of time. But, before there was a concept of before, that's what kedem means. Before what we call tzimtzum rishon, the first tzimtzum, the first act of withdrawal or act of restriction or condensing or shrinking which is called makom panui, an empty space, Ein Sof filled makom ha'halal. Filled Halal means the emptiness. The empty space, what would later become our this, was filled by Ein Sof. Ah. So, when Rebbe Yehuda told Rav Zeira he says, "Ask me all the questions of Halala d'Alma." All the questions about the Halal, the emptiness. He uses the word in the Halal of the world. Ask me anything about the world. You can ask me about the stars, you can ask me about Mars, you can ask me about goats. But, the words he uses is Halala d'Alma. And what does he speak about the goats? And Rebbe Yehuda says, "This is Briat Olam, first darkness, then light." So, the Arizal says, "Pre-creation, Ein Sof, the light of Ein Sof filled the entire expanse and the entire space of what we would later understand is to be a world. That whole reality of life, the reality of existence, the reality of the world, the reality of Metsius pre-creation, what is it? It's Ein Sof, it's light of Ein Sof fills it. So, there was only the revelation of Ein Sof, the light of Ein Sof, the light of infinity, the way it was, the way it is alone. Shall I say on this the Hazal say, this is an expression in Pirkei de Rabbi Eliezer that comes from Rabbi Eliezer HaGadol, Rabbi Eliezer ben Hurkanus, Rabbi Eliezer the Rebbe of Rabbi Akiva, one of the greatest Tana'im in Pirkei de Rabbi Eliezer, he says, "Actually nivra olam v'hu shmo bilvad." Pre-creation was him and his name alone. This is an Ices of Pirkei de Rabbi Eliezer, it's not Ices of Kabbalah. The Arizal puts it, "Ein Sof memaleh kol makom panui." U'k'mo she amarnu v'saying davening, "Ata Kadosh v'shimcha Kadosh." You're holy and your name is holy. So, you mean you're holy and your name is holy? You're holy, your name is holy, no. It's two things, it's Ata and Shimcha. V'chein in Mincha davening we say, "Ata Echad Ata Echad v'shimcha Echad." You're one and your name is one. If you're one, where is there a name? But, somehow there's "Hu u'shmo." We say it in Alenu, right? "B'yom hahu yihyeh Hashem Echad u'shmo Echad." The two elements. What does this mean? "Shezeh nikra shezeh b'chinat Malchus d'Ein Sof she nikra Shmo HaGadol Shmei Rabbah." I mean, yeah, Shmei Rabbah, Shmei Rabbah, "She kol ha'olam u'melo'u b'rachamim." The name in Kabbalah it's called Malchus of Ein Sof. It's called his name, Shmaya Gadla Yihay Shmay Rabba, the great name, M'varach. And that name was subsumed, Kalu means subsumed, included, submerged in M'husa v'Atzmuso, M'husa v'Atzmuso, in his essence. What does this mean? The name, just to give a simple example, the name of a person, we learned this in a few of them in my Ma'amar Malchus d'Iteira. The name of a person is the You don't need a name for yourself. Right? You don't speak to yourself usually by calling you You do it You You speak to yourself with your name? Like you say, Nechemia, it's time to wake up. Sometimes people do that, right? They talk to themselves with their name. But usually Uh, you try? For yourself, you don't need a name, right? I know myself for myself. But somebody else, how does somebody else call me? So, a person has a name for other people to be able to reach out to them. That's the special of the name. Also, a name allows us to have contact with it. If I want to tell you If I want to describe to you a goat or a sheep or a deer, without a name, what am I going to describe to you? Unless I'm pointing to it. So, names allow us to be able to articulate and bring ideas of the world into conversation, into communication. Right? Give me your sheep. Give me your goat. I saw a camel yesterday. I saw a deer this morning. I saw Names. The squirrel itself doesn't need a name. The squirrel is a squirrel. But for us to be able to describe it, we have names. Va'yikra Adam. Adam is the one who gives names. It articulates the world for us. Also, when you say name, it's referring to reputation, like Kesser Shem Tov. You say, this person has a name. He has a name of Let's Let's a good name, yeah. Let's keep it positive this morning. A good name. Only a good name, Shem Tov. What do you mean you have a good name? It means the way you're known. I I don't know your essence. I know your name. Your name is what's called your light, your hispagasus. The way you have an impact on people, that's your name. When you think about Hashem's name, what does it mean? It means the way the ain soph becomes known. It's the light of ain soph. That which ultimately is transmittable and transmitted to have an impact, to become the engine of the universe. That's the name. Pre-creation, Hashem also had a name, but the name was completely part of his essence. They weren't separate. Oh, you who shmoi bilvad, then it was lavat. So, what was reality? The only definition of reality was is pre-tsimtsum ain soph, infinity. God's infinity, undefined infinity. Uh, right. The ach ach tsimtsum is atsma. Then comes a tsimtsum. What's tsimtsum? Tsimtsum is he uh Yeah. Vinestalic ha ohr ha eddishon vinichlal baatsmus ain soph. The ohr, the ohr ain soph that's mamalei makom achalul. The gili, the revelation of ain soph that fills this space. What do we mean by space? Space is Again, there's no physical space. Again, we mean space as a concept. But the entire space that we will later call a universe is filled only by ohr ain soph. That light is withdrawn. It's concealed. It's absorbed in Hashem's essence. Viloi nishar akrasham me ha ohr ha eddishon chinnis nikuda achas lavad kinikuda diyud. So, what remains is only a roshem. A roshem is a an imprint, the residue, the remains of the original light, one nikuda, like a yud. Like he spoke before with the mashpia and the mekabel, that he wants to communicate the whole ohr, but he has to first conceal most of it, and only a nikuda remains. The nikuda zukai lealam kol masha efshali is babaseder hishtalshelus. This Nekudah includes everything that could later develop in the system of evolution of all of the worlds. It's called Seder Hishtalshelus, the system of evolution of all the worlds, it's all in that Nekudah. That little seminal point, which is the remainder of the light. The light had to be concealed. Why did the light have to be concealed? Because of there would be no Tzimtzum, so then the definition of reality would be pure Ein Sof. There would be no differentiation, there would be no division, there would be no I. There would be no sense of I. There would be no sense of I outside of of the light, outside of Ein Sof. Hashem wanted there should be a world and a Mitzios of a world, so that Tzimtzum is what allows for the existence of otherness. So if he remains fully manifest and present and revealed, so then everything is Ein Sof. The Tzimtzum is a withdrawal. And now there is created what's called a Makom Panuy, an empty space. That empty space, the void in a revealed way of the infinite light, that becomes the space in which existence emerges. And when you say existence, we mean all of existence, not just the physical world, all of the worlds, what's called here the whole Seder Hishtalshelus, the whole system of reality from the highest to the lowest, it's all in the empty space. Again, I say empty space, I don't mean graphically, visually a empty circle, but the concept of empty space. Which is not also space because how can be created space? Yeah, so this was the big argument of the Tzimtzum as Kipshuto, as we like we spoke about it a few times. In in in the Ba'al Shem Tov and the Ba'al HaTanya, etc., believed very strongly that Tzimtzum was not Kipshuto, meaning it's concealment, it's not removal. Tzimtzum doesn't mean he removed the light, he concealed the light. So, the Ein Sof is present in the empty space, but it's not perceived that way in consciousness. You wanted to ask something? After the tzimtzum, is there anything outside of the chala? Of course. There's everything outside of the chala. He's saying if after the tzimtzum, that's why it's called the chala. In fact, in Etz Chaim, there's a little picture over there. The picture is there's a circle circle, which is empty, and then there's a line that comes into the circle that's called the kav in Kabbalah, that comes from the Ein Sof that's outside of the circle. That's where there was no tzimtzum. The tzimtzum happened creating a carving out an empty space where the Ein Sof before the tzimtzum, everything was filled with Ein Sof. The tzimtzum achieved that now there's a circle that has empty space, and where did the Ein Sof go to? It went to outside of the circle, that remains. That's called Ein Sof shalem mayla me makom ha chala, beyond the place of the emptiness. What does that have to do with That's called in Kabbalah igul hagadol. Igul hagadol shel lifnei hatzimtzum. The great circle. Igul hagadol, huh? It's not cuz they're undefined. Certainly not in the way of te, over there over there Huh? That's Ein Sof. Creation happens within within the makom ha chala, within the empty space where the tzimtzum happened. That's where there can be histaklus. So, he says, but there was a roshem left over from the Ein but that's like a yud, it's a nekudah. And in that nekudah you have everything. Everything that's later going to be fleshed out and developed from the highest to lowest is all in that yud. She sham as she nisha ha nekudah acher hatzimtzum. This is the nekudah page duration on the nekudah after tzimtzum de liyois da Ein de rishon ya shalom as a kabbalah as a klal. sends the original light. The elements can't receive. There can't be a world. You can't have it both ways. So he concealed the light within himself. Only a small point remains. So efforts could say you, this is like a little tiny edge of it. What could be revealed in the world and they won't forfeit their identity. It's like the metaphor we spoke earlier, chapter 21 of the Mashpia, the ultimate teacher and the ultimate student, the giver and the recipient. If the Mashpia, the real Mashpia, the real teacher, the real mentor is going to share his full light and majesty and wisdom and depth, the student will not get anything out of it. Why? Cuz it's above him. It's completely beyond him. It will just blind him, it will overwhelm him at best. So what does he have to do? The first thing he has to do before anything is Tzimtzum. Tzimtzum is create space where the light is not manifested. What does that mean? He has to conceal. Doesn't have to disappear, but he has to conceal when he's communicating. Not when he's communicating with when he's communicating with his student, he has to Before he's communicating and while he's communicating, he has to conceal the full depth of his wisdom. But he can't conceal everything cuz then what are you communicating? If there's just an empty space, so there's nothing there. So one Nikuda is left. That nakuda is that aspect which could which could be communicated. Everything else is filtered. Everything else is filtered out. Everything else has to go into a state of concealment. Just one one one nakuda, one seminal point that still has to be developed because it's still beyond. That's why you need the hey, and you need the vav, and you need the hey. That's just the beginning. That's the yud. So, the yud is still for for the mashpia, the yud is like nothing, but for the mekabel, the yud is also too much. You can't just communicate the yud. It has everything inside of it. But, it's still too intense. It has to be fleshed out. It still has to be developed. Obedugma k'zo l'ma'ala. So, this is an example how it's by Hashem sh'yesh al ma'alah atzmi v'nish'ar rak nakudas haroshim sh'hu l'fi erech ha'olamos. What remains is nakudas haroshim, a point, a roshem. A roshem is again, like you say, it's like a glibina roshem. You know what a You know what a roshem is, yeah? Uh? An impact, a residue, something left over. You know, you're you're writing a word on a piece of paper. Even you erase it, you can't see the word, but there's a roshem. There's a b'tzal roshem. Some residue, some some You dip your hands in oil. Even when you clean your hands, but something Tz'ar roshem remains. Yeah. It's a reshimu. It's It's some impact, some some residue, some surplus. Some Some A roshem is there. It's called nakudas haroshim. That remains. That's the yud. Sh'hu l'fi erech ha'olamos. And that reshimu, that roshem, uh, this is already an energy that can create the worlds. That could create the identity of the worlds, and they will be the worlds the way they're supposed to be according to Hashem's plan. Put in Kabbalah an interesting thing. The Mishna says in Kiddushin isha nikneses b'shalosh d'rachim, b'keseph, u'vishtar, u'vi'ah. Marriage happens through one of three things, yeah? Kessef, money, or shtar, a document, or bi'ah, the relationship. The minic today is that Rambam says in Hilchos Ishus, "V'Nahagu Kol Yisrael L'Kadesh B'Kessef O B'Shaveh do the other Okay, bi'ah, Chazal Rav Mangid Amarna M'Kadesh B'Bi'ah M'Shum Prutzusa. They don't want bi'ah, but but shtar you can do al achas kammah v'kammah, you can give a shtar. But the minic is we m'kadesh B'Kessef O B'Shaveh Kessef, either with money or with something that's worth money. The Rama brings in Shulchan Aruch that the minic is not just money or something that's worth money, but B'Taba'as, you give a ring. This is one of the places that the Rama says that the source of this is Zohar. The Rama in Shulchan Aruch, it's very rare that the Rama says this is what we do, this is the minic, and the yeah, it's the source is Tikunei Zohar. Tikunei Zohar in the Gemara doesn't say, but in Zohar it's brought in Tikunei Zohar to be m'kadesh B'Taba'as, to to patrol the woman with a ring, and that's what that's what Kol Yisrael does today. Chassan puts a ring on the kallah's finger, they have m'kudash as a liba taba'as, Zohar says that's much more result, but it's essentially shaveh kessef, it's essentially something that's worth money. You can also do it with a dollar bill, you can also do it with a hundred dollar bill, you can even do it with a million dollars if you want. Ki Yikach Ish Ishah. So, it's explained I once saw a taba'as, a taba'as, a ring, is very similar to the tzimtzum. Right? Because you have an empty space, you have what's called a chalal hamakom panui, it's called a little makom panui, empty space, and then you have the light that circle encircles it. And it's a circle. There is Al says that the tzimtzum is a circle, the chalal is a circle, that's the picture. Why is that so important? Because the circle, uh, equal exactly, equidistant from all parts of the circle. Right? It's It's It's It's the exact distance. Because the tzimtzum is radical. The tzimtzum is is is so powerful. So, the tabas, you have the silver or the gold, whatever type of ring it is, that encircles the cover the khasana. That encircles encircles uh encircles the empty space. And then you have them the You have to have the empty space cuz if you don't have an empty space in the ring, if you don't hollow it out, you can't put it on to the finger, right? Where you going to put it? You could put it into your hand, but you want to put it on the finger. You put it on the finger, and she she tightens it on the finger. So, so the finger is the radius that extends out that extends into the circle. Oh. So, the finger becomes the space. The finger the space of the ring could now adorn and dress the finger. So, it says in Kabbalah that essentially this is repres- manifestation of tzimtzum. Because the muscle we're learning about mashpia and mekabel is really in every relationship, in every relationship. The first thing that's required in a relationship is tzimtzum. Space. And it's not a small thing. It's not a small thing. It sounds easier than it is to do. The creation of space could be a very very difficult thing. What does it mean literally space? I have to create space where you I let you into my life. If I don't create that space, if I'm filling the entire space of my life, you can't come in. There's no space for you. And that's And creating space is the prerequisite. Because it means I'm carving out a place in myself where you can exist. Where there's a relationship with you. And you not on my terms. I could say, "Oh, you know, I'll have a relationship with you on my terms. I don't have to carve out space. You carve out space. You fit in. I'm not going to fit in, but that's not a relationship. That's a relationship with me, not with you. Huh? Well, with a woman it's a little different because Hashem made her Hashem the Hashem Hashem created that a woman has space. The tzimtzum is is is the way she was created. Do you understand? The word Hashem womb the man else is comes from the word Hashem on us compassion. A womb means a place of empathy. What's what's is a womb A womb doesn't create a baby. A womb contains a child. That's what a womb does. Creates a space where the infant where the fetus can be safe. And that's what Hashem is. That's what Hashem is. Compassion is I can't change your situation, but I could contain you. It's called being an empathetic witness. And that's very powerful. We think it's nothing. Women know Hashem is everything. You say, "What's empathy? What would Give me alone. Give me alone, you know, fine. I understand." You know, sometimes men are very solution oriented. You tell me a problem, I'll tell you what to do. I don't need you to tell me what to do. The question is can you contain? Can you become an empty space you could just contain? It's not easy. Without my opinions, without inserting everything I know about this, just contain what is. In other words, it's really believing that the person has the answers. You just have to be able to give them space. And it's a very interesting thing when you do it, you see that people have their own answers. People have answers. But they what what I need to do is really validate, really give it space. And then it already comes out what has to come out. So, in every Hashem the first thing Hashem created the world cuz he wanted to get married. The whole What's the first thing you have to do before marriage? Tzimtzum. If you're not ready for tzimtzum, you're not ready for a relationship. So, tzimtzum is not just some cosmic, transcendental, spiritual idea. Tzimtzum is really the driving force of life. Tzimtzum is really that courageous act of withdrawing myself and truly creating space for the other. Now, you have to understand that this could be very, very risky for a person. Because if I'm creating an empty space and I'm letting you in, what happens if in my mind you're dangerous? And it's not that you're dangerous. In my mind, you're dangerous. Why? Cuz every relationship is dangerous. Why? Because the last time I opened myself up to a relationship, what happened? You didn't just come into the empty space, you came in with a dagger. Psychologically or spiritually. I'm not making any tzimtzum, sorry. There's no tzimtzum. To make a tzimtzum is a very hard. It's not a simple thing to do tzimtzum. But what happens in this tzimtzum? The he leaves over only that only that little little Why can he leave over that cuz that that little imprint of light that could be communicated? That's like the mashpia. Before I teach, it's a relationship. I have to ask myself, what is my student capable of really receiving? If I'm going to start expressing a lot of teachers, a lot of communicators, they're busy expressing themselves, they're not teaching. You understand the difference? The Yaffus writes, you know, the Yaffus was the Baal of Floor. The Pinchus Horowitz, a student of the Maggid. He was the Rabbi of Frankfurt, Frankfurt in Germany. He was from the Ador. He wrote the Amakna Kedushin, a Fla Mesaches Ksivus, the Baal a Fla, a Fla is a Rav Pinchas Levi Ish Horwitz. He has a sefer called Pnei Yafeh on Chumash, very interesting sefer. Halacha mit Kabbalah mit Ksivus, it's a mixture So he says over there, I think in the introduction I saw The Gemara says in Chagiga, im haRav domeh lemalach Hashem Tzivos, yevakshu Torah mipihu. If you want to learn from somebody, make sure he's an angel. If the Rav if your Rebbe is like an angel, learn from him, if not, don't. You know, that's a great qualification, right? Just canceled out. So first of all, how are you supposed to know what an angel looks like? How are you supposed to know if your teacher is an angel? What is exactly what pshat is a malach? One way of saying it is az nisht kein mensch. Just joking. Not being a mensch doesn't mean you're a malach, right? Just means you're not a mensch. So uh So he says something very, very interesting. He says the says in Zecharya uv'nasati lecha mahalchim bein ha'omdim me'alah. I'm going to I'm going to uh I'm going to give you the ability to walk around, to move around between the these people who those who stand. So Chazal say omdim malachim and malachim are neshamos. Angels more or less they stand in one place. It's like they orbit in their own station. Neshamos that come down into this world can really transform themselves. A malach, he is who he is, he's like pre-programmed. Malach Michael, you know, his moods are not changing. He is who he is. He's chesed, malach Gavriel is gvurah. So he's called an omed. So he says the Rebbe, the Rav has to be domeh lemalach Hashem Tzivos. Pnei Yafeh says like this, many teachers, they're giving a shiur I want to give a shiur and I want to feel creative. I want to express myself. So what do I do? I don't want to stand in one place. I want to move and move and move and move and move. He said "But, that's not what the student needs." So, he said, "A rav damah l'malach Hashem Tzva'os. If the rav is like a malach, he's ready to be an omed. He's ready to stand in one place. He learned the Gemara a thousand times. Why should he teach it again? Why should he teach it again? He wants to say chiddushim. That's not what the student needs. The student has to understand the simple p'shat in the Mishnah, the ta'am sh' ba'avah Mishnah. Aleph Beis. No, I already learned that 72 years ago. Why should I waste my time on you? Why should we I want to be a malach. I want to be a mechadesh. So, they have the Rosh Yeshivah saying g'valdike chiddushim. Nobody knows what hit them in the classroom. You ever saw that situation? Huh? You never saw? I'm here, you're not there. You skipped Yeshivah. You understand? It's a It's a big nisayon. I want to express myself. I want to be a malach. I already did this a hundred times. Let me go to the next level. Beautiful. So, sit yourself and learn. So, he says, "That's not a rav. That's not a teacher." That's all part of the tzimtzum. So, the yud is that which ultimately can be communicated to the to the person. Sometimes you're speaking to a teenager. You're saying beautiful things. The question is, can he hear? If he can't hear it, you didn't make a tzimtzum. I'm telling you g'valdike stuff. I can't hear what you're telling me. I'm not there. I have to get off my own horse, my own old high horse, right? And forget about everything I know, and just leave over that little little tiny yud, which what is that relative to what I know? Maybe a minuscule. But, that's what this person is capable of hearing. That's the helem. That's called the roshem, the reshimu of the Ohr. In the terminology of Kabbalah, it's called koach hagvul. Within Hashem's light, there is the infinite capacity and the finite capacity. The infinite capacity, the world won't be able to contain because it's infinite. What could the world contain? The finite capacity. Pre the tzimtzum, the light was one. The infinite and the finite were one. What did the tzimtzum do? The tzimtzum, so to speak, separated the infinite from the finite. The finite could remain. That's called a reshimu of the Ohr, and that could ultimately vivify and animate and create all the worlds. You tofes? So, when you get married, that's the ring. When he puts on the ring, what is he saying? He's not just saying "Harei at mekudeshes li." He's saying something very deep. That's also deep. He's saying something very deep. I carved out a space B'Tzalm- not tzalm, but tzalmenu k'dmusenu, we're in the image of Hashem. Hashem wanted a relationship. I want a relationship. What does it mean I I want a relationship? I carved out a space in my infinite being. At least in my own mind, I'm infinite. In my infinite being, each one of us essentially is infinite because I am I, right? I know my world. I don't know your world. But, I carved out a space in my being for your finger, for your presence, for your existence. That's the beginning. Now, if you just disappear from there, then there's no relationship. Hashem just says, "Okay, here's an empty space. Goodbye, Charlie. I'm leaving." Then, there's no marriage again. That's why he leaves over from the light. And as it says in Kabbalah, in the footnote, he looked towards the Ohr there's something called the kav. The kav is a line that comes from the Ohr outside of the empty space back into the chalal. But, now it's communicated through the Ohr, through the reshimu. Since the reshimu is Ohr HaKavua, it's the finite Ohr, so that's light doesn't overwhelm the worlds, but rather it creates the identity of the worlds to be able to be as they're supposed to be having an identity. There's a sense of otherness of the Kabbalah relationship. What What you want to ask? Uh that's a problem. If you don't know who you're talking to, you shouldn't talk. I'm invited to speak in a lot of places. The first thing I ask is tell me who I'm talking to. And sometimes I'll come and I'll see they didn't know who I'm talking to. The person who organized it did not know who I'm talking to. Or he didn't tell me who I'm talking to. Right? And I got to scratch it. You take I take it, put it in the garbage. It's worthless. You have to know who you're talking to always. Okay, yes, there are generic things that you could tell to any you know, there are things, you know. But if if you really want to if if it's an opening not an amakif. If you want to impact, you have to know you're talking to. You have to understand their sensitivities, their sensibilities. Silence always Silence always works. It's best message. I sometimes see I see it in classrooms in yeshivas. It's very painful. You can have a classroom. There's 30 boys or 30 girls. They're bright. They're uh they're smart. They're deep. And the people communicating to them just don't know them. They don't They don't feel them. You have to They don't get them. And they're talking and they're like so I don't know what the word is. So removed. It's not that they're upset that he's saying something wrong. No, everyone means well. But it's like they just so shut down. You know that lack of interest on people's faces? Your age, you don't do it anymore because you're gentlemen. But when you're 16, you're not trying to impress anybody, right? You know what I mean? So they give you that look on their face like like really? Is this all you have to say for yourself? It's not even a criticism. It's just like I'm so shut down. There's this sense of of removal. Why why is that? Why is that? Cuz there's nothing that say that you're saying that's speaking to my soul. That's speaking to me. And suddenly you have a person comes in, right? And he starts speaking a different language in the sense of he's addressing what they're dealing with. And you see from their face that was so removed, they suddenly start smirking. Not too much cuz they don't want to show that they're interested. Cuz they can get hurt again, you know what I mean? You don't want to show up and then get dejected again. But after a while, you know, they the the faces start melting, the cynicism, the removal starts melting and you see a T'chiyas HaMeisim resurrection. What happened? And I'm not blame It's not It's not judgment. It's just you really have to you have to Unless you're just talking about intellectual abstract things that have no relevance, fine. But that's not what education is. That's not what a davar is for. Doyim l'malah k'shamayim. it is. It's to be an omed nishka mahaloch. It's a gishmak of shatah. P'nimeus. So I just want to go a few minutes here because I want to finish the inyan here. Am nom nikudah zu higamkin b'helem adayin. This nikudah is still concealed. We said it's a yud. V'nimshach mimenu a kav v'chut shehu b'chinas giluy. But from this yud comes a kav, a line, a thread that's like a vav. It's a hey, it's a vav. This is already the yud being developed into a light that can be relatable. V'ne'elam b'slapshusaihu b'Adam Kadmon. This is again very well-known terminology in Kabbalah, although it's abstract. The beginning of its hislapshus, the beginning of where the kav is manifested is a state of reality that's called in Teres Akabala Adam Kadmon, the primordial Adam. Adam Kadmon. That's so to speak the first reality that emerges through the curve. And when we speak about all these realities, they're not realities that live somewhere in some planet. It's states of consciousness. It's all here. This reality, the way it's perceived pre-Tzimtzum, this reality post-Tzimtzum, the first reality post-Tzimtzum is called Adam Kadmon. There's a company called in in in in mathematics, Nekuda, Kav, Shetach. Nekuda is a seminal point. Kav is like a Vov, a line. So, there's length and then Shetach is you have length and breadth. In Zohar, this is called the higher light. Tehiru means light. The higher light post-Tzimtzum. Shall Zai Omer on this it says in Zohar, Galif Galifu Betehiru Ela. Hashem engraved reality with the higher light. In Adam Kadmon, you have included the entire structure of existence from the highest level to the lowest level. It's all in Adam Kadmon. It would be like a person has a dream, you want to create a company, or anything you want to create. You want to build a house. That dream includes three, four words, but it has everything in it. To flesh it out can take you 20 years, especially if you're dealing with certain contractors. But the dream, right? You have a dream, you want to build this type of house, you want to build this type of company. You want You know exactly what it is. That dream has everything in it, till the last desk, till the last computer in that office. It's all in that dream, but in that dream it's all one nakuda. Then that's called Adam Kadmon. In Adam Kadmon you have everything, but it's a nakuda, it's a point. That's the first place where the kav from pre-tzimtzum is manifested. And then from Adam Kadmon it's fleshed out. That's called Adam Kadmon. V'nemtzi yesh kan base pnimius. Yud nemtzi yesh kan base pnimius ohr. So we have two elements in the light. Alef pnimius ohr rishon shel lifnei tzimtzum sh'haya ohr ein sof m'male em kol ha'olam kulo. Kol ha'olam. You have the light pre-tzimtzum that filled the entire space. V'ha base pnimius ohr ha'kav sh'achar ha'tzimtzum. And then you have the light that comes post-tzimtzum into the empty space. This is called the ohr ha'kav, the light of the line. Again, what's that line? The line is the line that comes from the light above and it comes into the empty space, but it's only a line cuz it's restricted. And it goes through the yud, the roshem, the reshimu, the imprint that remained. Laksha ohr rishon pnimius ha'giluy rishon sh'me'ein sof. The first light is the first giluy from ein sof in as much as it comes from ein sof in as much as it comes from ein sof. And that morphs into tzimtzum. That light goes into concealment a dayin. V'ohr ha'kav mashiv ha'giluy m'he'elem l'nekuda. And then from the nekuda, from the yud, you have a new ohr that's the ohr that can be relatable to the student. So you have the original ohr. From that giluy came he'elem. From that giluy came choshech. And then from the choshech, from that yud, comes a new giluy, the ohr ha'kav, which extends from that yud, and can can relate to all the worlds. V'im kein yesh kan base hafachim. Again, we have this paradox. We spoke before about chochma and bina. We have the same paradox. V'hu mashma ohr ha'giluy rishon ohr ein sof n'asaf pnimius he'elem b'tzimtzum rishon. From the original of ain soph comes concealment in tzimtzum. And even the light that remains in the empty space, which is a nukuda, is still completely non-expansive. And then from this hellem that developed into light, which is the kavan the chos. This is what we say in davening in mariv. What does that mean? Literally, it means goilu. He wraps up like glila. You know, you wrap up the safer torah. Goilu, he wraps up the light because of the darkness. And he wraps up the darkness because of the light. So, literally, it means that when sunset happens, you know, he does glila. He does glila on the sun. Wraps up the light, so to speak. Let's wrap up the day cuz it's time for darkness. And then before dawn break and sunrise, goilu chos mipnei oir. Now, you wrap up the darkness. Let's wrap up the night. It's time for dawn. But it starts in a deeper space. He says all this. First, he wraps up the oir, the oir of pre-tzimtzum, the infinite manifestation of ain soph gets wrapped up in order for there to be a tzimtzum, in order for there to be a concealment, so there should be able to be a reality that perceives itself outside of Hashem. That's the tzimtzum. And all of the light, what happens to it? It all gets condensed into a yud. Really? Infinity? Yeah, all of infinity got condensed into a yud. Because if it wouldn't be condensed into a yud, it would be overwhelming. There would be no room. If the doors of perception were cleansed, everything would appear as is, pure infinity. That's the goila m'nei choshech. But if you just remain there, you're left with darkness. So he says, "V'choshech m'nei ohr." Now there's another giluy. Now you got to wrap up the helem. You got to wrap up the concealment for the ohr. That from the yud, there has to be now a new revelation in the post tzimtzum reality that's relatable to post tzimtzum, and that's the ohr that comes after the tzimtzum. So this is the same same duality like he says in the kitzur, "Giluy v'helem b'sharsham d'isachdusa." You have giluy and helem, chochma and bina, but now we're talking in the source and the unity of the two. What is it? Ohr shelifnei hatzimtzum. That's giluy. Then you have tzimtzum v'rishum k'nekuda. That's helem. And then you have ohr hakav. The light of the kav that emerges from the yud. It's like developing the yud, fleshing out the yud, extracting that light from the concealment that can then be relatable to the world. But it could only be from the yud. Because if it would be pre the yud, it would be too it would be ein sof b'bli gvul. The yud is called koach hagvul. That that capacity of Hashem to be finite. And that's that's why it could be relatable to the worlds. But the kav doesn't come before the yud? Uh you're asking a good question. You're asking a good question. You're asking a question. How do I know it's a good question? That's the footnote. Do you see the foot the long foot on the kudsha rishum m'nisham m'no hakav? You see? He says, "L'chora ain'e muvan had hakav m'nisham m'ei'igal hagadol." "I may'eiden seif m'bchina sh'laiga b'ad tzimtzum." The reishus says the kav comes from the eagle, it comes from the light above the circle, the eagle hagadol it's called, or even from a deeper place from the ain sof where the cloud of tzimtzum completely was not affected, it didn't even affect that it should stay out of the circle. And here he's saying the calf is from the yud, right? And those two explanations in Kabbalah is two explanations how you see the calf, but that's beyond this sheer. There's two ways of understanding the calf and both are true. So he says close to the three lines from the end of that footnote, aval hakavana kan she hakav nimshach al yedey hatzimtzum varoshim af she nigev adavuk bemakom elyon lo. Yeah, the calf comes through the tzimtzum, comes through the even if the calf comes from that light, right? When it comes in back to the empty space, it's working with the tzimtzum. It's going back into the empty space. It's going back into the yud, back into the tzimtzum and the roshim of the tzimtzum. So it already recreates the calf too. It affects the calf. Right, yeah. Very good. It's literally like a valve, yeah. The yud The yud is not the calf. The yud is the the roshim that's left from the light, the light that's concealed, the the pre-tzimtzum light that's concealed, what's left of it is a yud. In a revealed way what's left of it of a yud. You know that it's all condensed into a seminal seminal point. It's all concealed into that yud. Like the mashpia who conceals his entire expansive wisdom into a yud because that's what he could communicate to the to the to the student. It's all there, but it's concealed. All that student is capable is the yud. You know, you're learning with a five-year-old a possuk Chumash, you may know every single commentator on this possuk Chumash and it may conjure up brilliant ideas, but you got to condense it all into into a yud. Which is what Chumash really is, all the stories. Joseph and his brothers and Esau and Jacob and Ishmael and Cain and Abel, what is it really? You could learn them a million years and still not understand it, but it's all condensed that even a six-year-old is learning it, well, it's a nice story. And it's true, it's a nice story. But it has deeper and deeper and deeper. Like the Gamorah says, it takes sometimes 40 years for a student to understand what his Rebbe said. Why? Because of the you got the Yud, you have it all. But I got the Yud and now I have to flesh out what's inside of there. And that includes a Hey and then a Vav and then another Hey that comes after that. Okay, so let's finish the point here. Oh, wow, it's so late. Okay. Be another few minutes, I just want to finish the point here. This is Shiyach when there had to be Hashpa, when there had to be a flow from Hashem so that Ain Sof should be able to be a source for all of the worlds. Clear? The Ohr Atzmus, the Ohr of Hashem itself is completely undefined and infinite, like the mashpia, the moshel, who's completely in a different world than the student. So, if that is representative, that's going to be revealed, they won't be able to be a student. And remember here, you're not teaching the student, you're creating the student. So, it's much deeper. So, therefore, he has to conceal the whole essence and just leave over one nekudah. And that's the idea. The all one nekudah is the divine energy that could be an engine for all of the worlds, a mocker for histalkus. It could become the consciousness of the world. That's the yud, but that's still concealed. From there, you have to spread it. The yud has to become a vav. There has to be a kav, which reveals it. So, he says, "V'zeh omer amru, this is what Rebbe Yehudah meant, kibriyoso shel oilam bereishis choshech v'achar oirah. When he asked about the goats, why do the goats go ahead of the sheep?" He said, "It's like the creation of the world, first darkness, then light. Peirush kibriyoso shel oilam, davka k'kasher bo l'klal hashpa'ah, yesh nikra mashpia mima'alah l'matah b'chinas dilug erech, az bereishis choshech. When he decided to go into the process of creation, in other words, you want to be mashpia, you want to be in a relationship. If there wouldn't be a process of creation, you don't need all this. If I want to live myself, I don't need all this. But when he wanted to go out of himself and become a mashpia, what's for a mashpia? I want to give, I want to connect. So, now, this is the process. You want to go out of your own orbit. This is called dilug erech, leaving my own orbit and connecting. So, now, first thing you need, tzimtzum. You need the concealment. V'achar oirah, and then there's light, b'chinas hanekudah dedashimya, v'gilyui kav. And the same is true throughout all of existence. He says, "It's not just in the beginning, any level, any state of consciousness where you want to really connect with someone or something outside of your own identity, you're going to have this process. All the way down to goats and sheep. All the way down to a farm. From Atzilus, which is already in a much lower place than Adam Kadmon, from Atzilus to the three worlds Briyah, Yetzirah, Asiyah. First Tzimtzum. First thing there has to be a Tzimtzum of Atzilus. And then the light can be revealed into Briyah, Yetzirah, Asiyah. If there's no Tzimtzum there won't be space for Briyah, Yetzirah, Asiyah. It's just going to be a continuum of me. It's not going to be a relationship with you. Atzilus is considered an intermediary between the Matzil, between the source, and the creation. It's also this way. The light of the essence is concealed and only one point remains. The Chochmah cuz this can ultimately be revealed. This has in it the ability to be communicated. So what happens in the source with the Tzimtzum and the Kav happens much later in Chochmah versus Binah. Binah is like the light that comes from the Choshech of the Yud. This is the way it becomes a source for the world. Avir Kadmon Shebe'olam Pre-creation it's him and his name. You have only the Ohr because it's not yet in a state of flow, of communication. It's who Schmoyel what? His name is just part of him. Yes, does Hashem always have the capacity for being finite? Is the source of the world there? Yes, it's there before creation also, but it's just part of Ain Soph. It's completely subsumed in him. The name is not separate. Because there's no willingness, there's no at this moment there's no momentum of Hashem. Cuz the Ain Soph filled the entire space which we call today an empty space. There was no empty space. As it says in Hashem Ain Soph Hashem Ain Soph Hashem Ain Soph. All of Ain Soph Hashem Ain Soph was filled with Ain Soph. The only definition, in other words, if we lived, and there's some souls this way, if we lived in a pre-Ain Soph Ain Soph consciousness, the only definition of reality would be infinity Ain Soph. There'd be no other definition. You'll say, "Talk to me about I wouldn't even know what you're talking about." The Ain Soph created a paradigm shift in the very fabric of existence. There could be a conversation about an empty space. An empty space of what? Of Ain Soph. Before he had this to create. So he finishes Ain Soph Hashem. Beautiful. It's like the Ain Soph before he's in a mode of communication. Before he wants to communicate and give to the student. He's learning by himself. Yeah? He's learning by himself. He doesn't need any tzimtzum. His whole light can fill his brain. His whole genius, his whole On the contrary, you don't want to conceal anything. Why should you conceal? Then the Kitzur once said that the hardest day for him is Shabbos. The hardest day is Shabbos. Why? Because he always write. Always write. So not on Shabbos, he says there's so much going on in his brain that the pen he uses the pen or the pencil it creates some type of container. Some type of tzimtzum, you know, you have to sit and write. Even though his writing was a shvacha tzimtzum, but that's why it's so hard to understand. But still, you need osiyos. But he said on Shabbos he can't write, obviously. So the mind doesn't stop pulsating with ideas, and there's no way of of of containing it. So he says the hardest It's the hardest day for him was Shabbos. He used to daven with his neshamah very, very fast. He davened fast. So once the gabbai in Shklov was the rov of Dvinsk, the rov of the Chassidim in Dvinsk, today it's Latvia. So the rov there, Sham the gabbai, told him, you know, usually the rov davens longer and everybody waits for him. He says, "What should I do? I finished davening. What should I be doing then?" So uh So he says, "Yeah, but, you know, maybe when you finish davening" he says "Tzurech dunen a mesechta before you go back three steps, think through a mesechta of Gemara." And then he He says, "Shenach dem." "I I do I do that already." The point is, when the rov is by himself I don't need the tzimtzum. Right? You're in your own You're in your own You're in your own mode. Again, koydem here doesn't mean time. Koydem means in reality. In the space that's pre the ratzon to create you don't do the whole union of tzimtzum is not shaya. What was shining, what was manifested was the essential essential light of Ein Sof as it is. Shaya So, everything that happens in tzimtzum, what happens? There's concealment, there's revelation, there's concealment, there's revelation. There's concealment, from the revelation comes concealment, from the concealment comes revelation. From from from Ein Sof comes tzimtzum. And the reshimu of the tzimtzum, from there comes giluy and kav. From Atzilus comes concealment, from there comes the yud, but then there comes the giluy into biya. Chochma is concealment from the ayin, but there from there comes the giluy into bina, all that. All this whole flow, this whole duality. The two things in the source of Ein Sof, they're identical, they're one. You can't say over there the helem precedes the giluy, which is the tzimtzum. Or the giluy creates helem. Shnayim shavin mamash. Over there they're one. Because even the koach of helem is called revelation. And the revelation is called concealment. It says in Tehillim kuf lamed tes, right? Kacha shecha ka'oida. Like darkness, like light. What does it mean? It means that darkness and light are the same. Even what we called Simpson it's not darkness when you talking about the of the most itself pre-tempted. And the after the hell is also not necessarily called commander. It says in Zoya outside the highest most beautiful lights will come with dark. The point is as follows. The duality of concealment and Louis happens already in the mode of Simpson in the mode of a spa. When I want to communicate to the world is now a process with the Infinity needs to be condensed into the finite and it becomes concealed and then that has to go through a process of Revelation. That's all in a state of a spa when the teacher is by himself in a pre-creation mode in a pre-ash bar mode in a pre-tempted mode. He says over there there's no duality. The two are completely completely one. You don't say over there the concealment comes before the revelation. The whole Simpson doesn't exist over there. Everything is one. There's the power of infinity. There's the power of finiteness. The power of infinity is part of finiteness. The power of finiteness is part of infinity. So you're not going to say the concealment precedes the revelation which is the Simpson. First he needs Simpson. For himself he doesn't need Simpson. And then the Simpson brings to another revelation. And from the revelation comes concealment. And then from the concealment comes revelation. Over there it's one. He says even the power of hell and the power of Simpson it's called revealed by him because it's part of his revelation. It's like the teacher himself. There's no duality over there within his own world. The recipient perceives it in different ways. But in the core, the two are one. And even the revelation that we're calling revelation post tzimtzum is called concealment. Even the highest if you just define it by it's kacha shecha de shava. So, what we're calling tzimtzum and helem darkness the gabi the it's not really dark. It's not really tzimtzum. It's not really helem. Because it's like the teacher knows the full wisdom in himself. It's not like it's really divorced for the recipient it's called helem. And the gili after the helem, which we call over there it's not kili it's actually that could be called concealment. And therefore from that space the two always reconnect. Since in the source, we now go back to the same theme we've been talking about. That real unity doesn't doesn't negate paradoxes. On the contrary, the paradoxes are part of the unity. Because in the source, kacha shecha and are not just coexisting. They're one. Because it's not defined in one way or another. So, the darkness and light are one. So, over there there's complete unity between the two. So, even with the way it comes out post tzimtzum, they become inseparable. They become one. And one brings to the other. Even though in our consciousness there's a duality, but ultimately both become one. The concealment of the comes out in the like the comes out in the inna. And then from the revelation of you have another concealment in order to bring it to the next level. She a hood. and also the hell because it has to go back to She and the because like we said brings to and brings back to so brings to revelation and revelation goes back to concealment. And the integrated one with another. Because ultimately you have present in the essential which is completely beyond all the worlds and the other. It transcends the definition of concealment and the definition of revelation. And therefore even the way it trickles down and it comes out in two distinct identities of and the other. There's complete unity and integration between them even though there's a duality and the other. They're ultimately they're not separable. Why? Because it's a manifestation of the of the essential pre and over there the two are not contradictory. So even though in our world it comes out in different ways in order to be able to allow us to be to be vessels for it but ultimately there's always the which represents the truth that in its source it's undefined even if we have to go through a process to be able to get back to that point. So therefore it's only in the duality where you come to the real unity. So this is back to the whole point. As long as there's no paradox so then I never come to the real unity. I only come to a very small type of unity. The unity that is manifested in my own identity. It's in the space that I create for you and in the space that you create for me which can create conflict because we're so different but here we actually begin to touch the true source where all the paradoxes are one. Where have I and completely one with and one with and one. How does that come out in our life? It comes out in our life in the art of unity within diversity. Not unity that negates diversity, unity that includes includes diversity. When a person is connected to that space of the so then the two are not really contradicting each other. Because both both not only coexist, both are really completely one. Again, the way it comes out in the world of definition is this is called this is called this is called this is called but in the core this is not called darkness and this is not called light. They're both not called darkness, they're both not called light. It's part of the undefined one is that includes both of them in their full glory and their full majesty and you're not going to call this is and this is this is on another level this can be the light can be called darkness and the darkness can be called light. But it's really one of the good ones. So that's why it comes out the way it comes out in the world is always that there's always the drive for unity within the diversity and for unity within humanity and for unity within yourself and for unity with in all your relationships because that truth trickles down on every level. So even if we have to process it, go through our process, but ultimately that's manifested and therefore there's always the and the of the two. So may I summarize this point how when you understand the whole source of creation all the way back to the beginning you see why paradoxes are essential for unity like the of that and it trickles down literally on all levels from to post from to to to to all the way down to the relationships between people and that's what and and and and and and and who defies that defies that and creates mothering and river and was will not allow that relationship to happen, what we call sinas chinam, is nikmas Hashem b'Midian. It's an nakama of Yud Kay Vav Kay, the Yud and the Hay and the Vav and Hay, which represents the source of ultimate actors, of ultimate unity, not where you negate the different levels, but where ultimately they all contribute to oneness. So, it's an nikmas Hashem b'Midian that Moshe wanted to accomplish this before his histalkus to be able to eliminate this challenge because it's such a real challenge in life, because we get stuck in identity. I get stuck in this is who I think I am and therefore I get into my bubble, I get into my box and and you threaten me. And the ability of yichud is the ability of expansiveness and openness to the true infinite nature, to the true infinite nature of reality. So, now back to the B'seda and the B'Yehuda, the B'seda and the B'Yehuda says you can ask anything about the chalal ha'olam, which means the space of the world, which means post-tzimtzum reality. So, he asked a good question. Why is there always blackness before whiteness? You know, why do the goats go They wasn't only asking about goats, he was asking about life. And the B'Yehuda said something very deep. You have to understand how B'reishis sh'b'olam works. The darkness precedes the light. In other words, in order to be able to experience the reality, I go through a tzimtzum. What's the tzimtzum? The tzimtzum is where the infinite has to be condensed. And from my perception, it can be seen as complete darkness, k'cha chashecha. Why is it called chashecha? Because I can't be mekabel it. The earth the way it is, I can't be mekabel. And that's the process of the concealment that allows for there to be a sense of separateness, a sense of identity, a sense of I. But it doesn't remain by Hashem. The Hashem is the rupture that allows there to be identity. Then there's the inner light. Then there's the light that comes after that. And that comes from the Hashem. We said the hidden brings to light and the light brings to hidden. Why? The two should never meet because that's rooted in a place that's beyond darkness and beyond light. Everybody have a wonderful day and a wonderful week. Basically Hashem, we will resume our sheer Monday morning 7:45. We'll be learning a mind mirror connected to this time of the year, Elul, Rosh Hashanah, etc. This Oh, we did this once. This symbol is this what the darkness is identifying in the Torah? The light of creation. You mentioned it before that there's a source in the Torah for that. And I got it right. Oh, he says actually I am I am who I am alone. That says in the beginning before the creation was Hashem and his name alone. But this image is from the light of God. I don't know if we could see. This image is from the light of God, the circle. This is the light of God. Right. So this is the light of God. And then there's the light of God that comes in to the light of God. But even in the light of God, there remains a little a little residue of light. Right. He's speaking of yeah, he says before creation was him and his name alone. There was nothing outside because the name was part of him. In other words, the finite capacity to create all the world was part completely part of infinity. There was no distinction. Yeah. If a person wanted to look up Perkei Avot, because I I have some use of it. I've had a discussion with him about source, if there's a source for Perkei Avot chapter three. Perek Gimmel. Ach shalom oilam ushmay bolvat. This is Perek Chaf Zayin. Chaf Zayin. And which footnote is it? Footnote 139. So so pre pre-creation the name is completely part of him. There's no distinction. There's no duality whatsoever. Concealment, revelation, it's all one. Once there's a process of bringing in the student, and I want to communicate that's the saw suddenly the whole circle the whole tzimtzum is created and there's concealment and suddenly there's darkness. But that darkness is only part of the process of creating a relationship. So the darkness is not really substantial in the sense that it has ultimate reality. It's just a way of the teacher connecting to the student without eliminating him. And therefore from the darkness will come light cuz the darkness is not real. Exactly. Pre-circle is just the teacher. It's not even called a teacher. No label, right. Once the teacher wants to communicate with the student, so the darkness is essential. Not because I want darkness. Cuz I want to be able to connect. I want to be able to give me to you and you to me. Ani l'dodi v'dodi li. Avodah kasha sabosa. So therefore that tzimtzum is a process of bringing the infinite into the finite. If there's no tzimtzum, there can't be finite. So the tzimtzum is really only a process that we experience in order to be able to grasp the infinite and therefore the darkness is never absolute. The darkness is a prelude to light. And therefore the light will then bring be back to the source like we said. will bring to be now and be now will bring me back to either opposites. They're opposites the way we define reality in terms of duality in terms of definition. Right. But in the term of undefined infinity they're completely one. On the contrary. One therefore has to bring to the other. The other has to bring to the other. So in that is the Russian doesn't How do they deal with the fact that there there's only one and it works both ways when they when they say it's Oh very good. So because it's really one therefore it works both ways. In other words even when there is something that we would perceive as a duality it's never an absolute duality. So how does it withdraw then? I don't understand the concept of do withdraw rule is a process in order to be able to allow for the relationship. But there's always a flip side. Why can't you say that it's So the imprint is what allows the student to receive the light without melting. I'm asking those that say that the sensor Oh skip shooter. Oh oh oh those who say that the sensor was skip shooter. There's there's always a Russian right. Both ways so how do they deal with the the fact of paradox? Cuz they say that it's not it's like the gatekeeper stopped at a certain point right and or the timekeeper set the thing in motion and then then step back. I don't understand how that has a It doesn't seem to be consistent. Remnock man writes in the mirror on. He says that uh some questions have answers and some questions don't have answers. You just have to be comfortable with paradox. So he says the questions that have answers he says those are questions where the light is concealed. The questions that don't have answers, they have to be comfortable with paradox as they come from the place of tzimtzum. The place of tzimtzum is a place of paradox. It looks like it's completely dark, but it's completely light. So it's you have to deal with the fact that that is a paradox. That is a paradox. And that paradox is essential to reality. And really we're learning that that paradox brings you closer to oneness. So I have to embrace it. Because if I don't embrace it, I don't get closer to oneness. I cut off oneness. That's the beauty of a relationship. The relationship is connecting with the paradox brings me closer to oneness. If I don't connect to the paradox I can't be connected to the oneness. So therefore essentially even in the paradox there's going to be an imprint of the oneness. And that's why the two work together and only then they bring each other to each other so that ultimately there could be the full integration of the individuality with the attachment. The tzimtzum allows for individuality, for otherness, for distinctiveness. The giluy creates attachment, connection. Where you cease to be separate. Are the two one or not? They're experienced as different. I am I and you are you. And we need that. Because if we don't have that, if I'm you and you're me, it's just a challenge. And everything gets confused. There's no boundaries. And there's no individuality anymore. I lose it. So there's no tzimtzum anymore. So there's no I. But the point here was the synthesis, the integration, dirah betachtonah. So therefore we go through that process where there is I. In other words, there's tzimtzum. So there's individuation, there's separateness, there's distinctiveness. There's my process, my emotions, my experiences, my life story. But then that comes, that brings me to a place of giluy of attachment. But attachment further creates helem concealment, so there should be authenticity and individuation. And yet that brings me further back to attachment because in the source the two are completely one, but it's played out in our world through that duality which also becomes one through working through that process. You understand? The bitzul me. What's the moshiach in us? The moshiach in us is the the bitzul, the the koach ma. The bitzul allows there to be like I said before, right? What is it? Perek Gimmel Zayin. The moshiach Rabbeinu is the koach ma. Moshiach is the bitzul atzmi. Moshiach gives neshamos the power to fight with Midian. The bitzul means that I'm not living in a space of yeshus, in a space of separateness. I'm living in a space of ein sof. And therefore I'm not afraid of you and I'm not afraid of paradox. I'm not going to melt. I don't have to run away from the relationship. I can open myself up to the relationship. Huh? It says it says in Megillas Esther Moshiach Moshiach is rosh teivos, Moshiach Shammai Hillel. Or some say machlokes Shammai Hillel. Why is that Moshiach? Because the unity The unity. Because the bitzul of Moshiach includes Moshiach, Shammai, and Hillel and the debate, the machlokes, machlokes Moshiach, machlokes Shammai Hillel. Machlokes l'shem shamayim so if it is kayam right? Not like Korach against Moshiach. So you have the machlokes that we have l'shem shamayim. Machlokes Hillel and Shammai. That's Moshiach. Moshiach includes them both. Either opposites but there's no hatred, there's no animosity. Because it's rooted in the ultimate ultimate you don't have to be afraid of paradoxes. I'm sorry to interrupt you, but I just had to wish you a wonderful Thank you. Good Shabbos and thank you for your always incredible talk. Thank you. Thank you. Pleasure to have you. A lot of luck. It's so much better than just on the video. But the video is also great. Thank Thank you so much. So stay the whole the whole thing is going on. Find the video the whole thing is on. And they are staying here the whole thing is going on. 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So two field. The cow to summon with the youth. The cow come to the regime. And this is my gala the cow Gila in the regime. And this is bring. The cow bring the Gila in the youth. The Gila from the Gila and this is my after the world. First taste. Is in the sky that I passed in the sky and stay. As the cow. The Gila in the sky. The sky is the sky. What is the Gila in the sky? Vanilla ice. The sky is the sky. So the other my mom. The Indian from the sky is the Gila. The sky from the sky is the sky. The cow is the cow Gila. The cow. Come to the youth. The cow from the youth. This is the Gila from the cow. from the youth that says What miracle can sign a vote? For stages at the end of the The circus my mama from toffees iron. That's a serious thing for the shima. Firma shalom firma shalom for the shima. Yeah. Is that a tradition? Name. I got a mass. And it's time to state the leaning from calf. And the girl bring the for the shima. No I hear the shima that says the shima the noble at some zone. The shima is a shima in some zone. Some zone is not going to get the shima. Shima is a shima in the mouth of the sea. Mouth of the sea in the surf. I'll better I'll better. So totally women at about that. Mouth of the sea in the surf. This is his galas in Malik that is the kayak from the maybe stand. So they can discuss you to go. The kayak at go. This is mouth of the sea. Malik a manic is the ultimate must be a. This class is brought to you by the Yeshiva.net. Please help us continue the classes. Make even a small contribution at www.theyeshiva.net/donate.