Igulim and Yosher: Two Phases of Divine Communication - Likkutei Torah Shlach "Vayomru" #1

the yeshiva.net We're going to start today a new mind map, but it's not really a new mind map as I'll explain in a moment. Partial shalach in the daf lamed zayin amud bais lamed zayin column two or page 73 Vayomer el kol adas bnei Yisrael leimor tovah haaretz me'od me'od The previous mind map shalach lecha nashim that we learned the last few days is the first mind map of the Baal HaTanya partial shalach. The mind map was said in the year tav kuf sameach zayin 1807 in the secular calendar. Tav kuf sameach zayin in the Jewish calendar. Very often the Baal HaTanya would say a mind map and in the next few days or the next shabbos he would say what was called a biur an explanation for the mind map. In that biur he would take various ideas of the first mind map and develop them elaborate on them, explain them more, sometimes very often explain the sources of the idea in kabbalah and in medrish and in various foreign. So often he would say a mind map he would just bring ideas, but in the biur he would reference and cross reference and so to speak explain the methodology of how he got to this point. And what the sources are whether it's in zohar or in kisvei Arizal or in sifrei shkiro or in sifrei Rambam or whatever it is and show the evolution of the ideas. In other words, the biur was basically going deeper into the concepts and into the source of the concepts. Sometimes the biur was said just for a few individuals for a few private people not for the whole island. Sometimes the biur was said in the middle of the week so it was already a very select island it wasn't the regular item. Sometimes the beer was said next Shabbos. Usually this the when it says beer, it is a mind and then right after that it says beer and then it continues. The beer is usually longer than the first mind. Here, however, it has a new divrei moshol. It starts off with a new posuk, not the posuk chanoch lanoar. But really it's a beer, you could see immediately that it was a beer, an explanation that was said on this mind. So the concepts in this mind are now elaborated in more detail and more depth in this mind. So the truth is that when you read the mind, it seems like a beer. It looks like a beer. But then the years later when a lot of new manuscripts started to come out, so uh So one of the hanachas, one of the people who wrote this mind, I told you the Alter Rebbe had different people who would write his maimarim. The first was his brother. He had a brother, the Maharil Reb Yehuda Leib, a younger brother who would write all of his maimarim. Most of the maimarim of Torah Or Ohr and Likutei Torah were written by his brother. Alter Rebbe would speak in Yiddish. His brother would write the maimarim in loshon kodesh. More or less, he tried to remain loyal to what his brother said. The next was his son, the Mitteler Rebbe, Reb Dov Ber, would also write. Then there was another son, Reb Moshe, who would also write. Then his grandson, the Tzemach Tzedek, when he came of age, he also started to write. Besides that, there were chassidim who would write. There was a Yid, Reb Pinchas Reizes, who would also write. And sometimes other people. So sometimes you have maimarim that were written by five different people. By his brother, Same same Same mind. His brother wrote, his son wrote, another son wrote, the Tzemach Tzedek wrote, and Reb Pinchas wrote. So you have the same ma'amar in five versions, which is very fascinating cuz you could see they're all saying the same thing, but everybody's saying it differently. Alter Rebbe once said as the Maharil, "My brother, er schreibt was ich gesagt hab." He writes what I say. He says, "Berel, my son, the Mitteler Rebbe, Reb Dovber, er schreibt was ich gemeint hab." He doesn't write what I say. He writes what I want to say. What I meant to say, what I what what my thoughts are. He says, "Mendel, the Tzemach Tzedek, his grandson, er schreibt was ich gesagt und was ich gemeint hab." He writes what I said and what I mean. And then they had Reb Pinchas, Reb Pinchas Reizes, his thing was known that he was very medayek in oisios Torah. He was extremely precise in writing exactly as the Alter Rebbe said it, exactly. To the point that there are times that he misses a line because the Alter Rebbe in the middle of Chassidus would often go into such a dveykus, he would go into such an ecstasy, very often he would start rolling on the ground. And if he was rolling on the ground, he would continue the ma'amar literally rolling on the ground. And the Beis Medrash was made of concrete walls, cement walls, and he would bang his head hard and he would start bleeding. So, they cushioned all the walls of the Beis Medrash so that when the Baal HaTanya would roll, he wouldn't hurt himself. And they say Reb Pinchas Reizes used to roll after Alter Rebbe so he shouldn't miss any words, especially when he was turning. So, sometimes he'll literally skip a line and you know that here there was a tremendous dveykus of the Alter Rebbe and he pushed it, missed words cuz he was rolling, you couldn't hear things. So, he was very medayek in oisios Torah. So, you have different ma'amarim the same ma'amar could be written by one person, two people, three people, four, especially the later years when there were more writers cuz the Tzemach Tzedek grew older and there were more Chassidim and so forth. Today, they have Torah they look at the Torah and And already is printed just the last years they printed a whole set called my Mariad Morazaken, the discourses of the Alter Rebbe, which is a red set. I think they have some of it upstairs, which is probably uh between 25 and 35 books, far over the years, all the years. So there you have the same hanachas, which means the same amount of written by other people, and they printed all versions because every version always there's something that you won't have in another version. So this my man here is in Likutei Torah, but the Mitteler Rebbe also wrote it. But in his headline he put uh he put in beer. He put in that it was a beer, it's an explanation to be for. So the suspicion is authenticated that Alter Rebbe said it as a beer, the same year, of course something probably a few days later. Nobody wrote any addition. They always wrote in Lashon Kodesh. Uh so some manuscripts he reviewed, many he didn't. Some he reviewed and corrected it, some he did, many he did not. The Maharil. Most of Likutei Torah and Torah was written by his brother, Reb Huda Leib, who would consistently every Motzei Shabbos, Motzei Yom Tov, or middle of the week, he would always write the mymar. Shulchan Aruch Harav was written himself, word for word, and the Tanya also. The Tanya and Shulchan Aruch Harav were written word for word by the Alter Rebbe himself, and all of his letters and his responsa that he has. But uh but the mymarim mostly, besides there's a few things he wrote himself, most of them were written by others. So what's happening now is this is what he said, and what you're giving others is what he meant. Let's not push it. He said it about the Mitteler Rebbe, not about me. So what are you doing? That's a good question. That I ask myself every day. When was it printed? It was printed by the Alter Rebbe 100 years ago. The Likutei Torah was printed Tav Resh Ches. And that's Tav Resh Ches is 1848. So did they find the afterwards? Yeah, of course. That's what I'm saying. The last years a tremendous amount of material was found. Tremendous amount. not known at that time. What happened was the the communists confiscated from the Lubavitcher Rebbe's most of their books and many of their manuscripts. The Rebbe Rashab the fifth Lubavitcher Rebbe had a library with all of the manuscripts of his father and grandfather and great-grandfather and great-grandfather. From his from the previous But it was confiscated and then it was confiscated the communists confiscated from his son the Rayatz. What happened was after the war after the Holocaust um things just remained confiscated but in the later years they started to allow things to get returned. So in the late 1970s there was a huge treasure in Warsaw that came to New York that came to the Rebbe a huge and from that a tremendous amount was printed. And there were different stages that different manuscripts would come out from different situations different people. Either you know socherim merchants or business people who got it or other family members or it was just from a lot of different sources things came out. So then a lot more was published. I'm sure. A lot were also burnt in fires. Fires then were devastating and a lot was more more than half of Shulchan Aruch Harav is extinct from a fire. All the original manuscripts of Tanya were destroyed in fire. Huh? Sefer Shulchan Aruch Hadikim is completely burnt. Yeah. Okay, so let's begin the second maamar which is really a beer on the first. Vayomer Elokim el Hashem Elokim tzva'ot im Hashem Elokim Elokim Elokim. The So basically we have here the sukham where Yeshua and Caleb respond to the miraglim. The miraglim are saying that what? That there's no way we can go into Eretz Yisrael because it will spell disaster and catastrophe. And Yeshua and Caleb say not tov ha'aretz me'od me'od. The The The land is good, very very good. Im chafetz Hashem If Hashem wants us, he'll bring us to this land. Unasano lanu and he'll give it to us. Eretz a land she's ovetz chalav u'dvash. Why do they say tov ha'aretz me'od me'od twice? Very good, very very good. V'chein eretz she's ovetz chalav u'dvash. And why do they add here that he's going to give it to us, the land that flows with milk and honey? Why is that relevant here in the counter argument to the spies? So for this we have to introduce and explain the shoresh, the root of the action of the miraglim l'ma'alah. L'ma'alah means above, before this story. This is already the response of Yeshua and Caleb. But before this is the story itself. To understand why they didn't want to go into Eretz Yisrael. Not only that, the beginu what? So they embarrassed that they disgraced them. And he says again the word shoresh. As I told you once, when it says the word shoresh, a root is invisible. When you look at a tree, you don't see the roots. But the tree lives from the roots. Whenever you see a story, you could look at the story and you could look at the shoresh of the story. The shoresh of the story means the invisible roots of the story. Sometimes you could see a story and explain the story, but without the roots. And when you don't have the roots of the story, you're missing really the essence of the story. The story of the Miraglim has been explained by Meforshim for many, many, many generations. What he wants to do in this Ma'amar is to explain the shoresh Ma'aseh Miraglim. What is the underlying root, the core, the which is often invisible? Cuz when you read the Chumash, you can often miss this point. It's not easily seen. And that's the underlying story of the Miraglim. In Eretz Yisrael B'Eitz Chaim, the Arizal says in Eitz Chaim, the shoresh of Miraglim of K'neses Olam Hamachshava Nikra Leah. He says the source of the Miraglim they came from the world of thought, which is the world of Leah. K'heim Olam Hamidbar, they came from the generation of the desert she Nikra Dor De'ah. That generation is called in Midrash Dor De'ah, the generation of knowledge, the generation of perception. V'al Kein Lo Ratzu Lashpilu Etzmo L'Kneses Olam Hadibbur Nikra Rachel. And therefore they didn't want to humble themselves to go into the holy land, because the land comes from the world of speech, which is called Rachel, and they came from the world of thought. So the Arizal teaches us that the Miraglim came from the K'neses of Leah. And Eretz Yisrael is connected to Rachel. This goes back to the two sisters of Leah and Rachel. Yaakov wanted to marry Rachel, but he ended up marrying Leah, and then he married Rachel. Leah and Rachel represent two forces. Leah represents the world of thought, and Rachel represents the world of speech. The Miraglim did not want to go down from Leah to Rachel. Leah is higher than Rachel. Leah is deeper than Rachel. Just like thoughts are higher than words and deeper than words. Words come from thoughts, thoughts precede words. The Miraglim came from the world of Leah, the world of Machshava. Rachel is the world of Eretz Yisrael, the world of Dibbur. They did not want to go down from the world of Leah into the world of Rachel. That's what the Eitz Chaim says. The question is what does this mean? What does it mean they came from Leah? What does it mean Leah is machshava? What does it mean Israel is Rachel, which is dibbur, and they didn't want to go into it? To have and be the matter of all of you to understand the explanation of these cryptic cabalistic words of Heim. The issue do it's known. She occur to you she occur mitzvah occur mitzvah. Because this is Israel who commercial costs of losses by its time of time of Shabbat of our mitzvahs. Here come our mitzvahs to be honest that come out being in the mikdash but they may and holy. It's known that the main concept, the main objective to enter into Israel, the main mitzvah is expression of the positive is losses by its to do in the land. Meaning the mitzvahs that are going to be done, the Torah and the mitzvahs to be observed there because there's many mitzvahs that for this for them you need Israel. Building of the base of mikdash and many similar things as he brought in the previous mice. All the mitzvahs of carbonas that are dependent on the base of mikdash. All the mitzvahs of Leah's but that are dependent on the agriculture, the soil of Israel like the quorum, like trimmers, like my series, like schmitter, like oval. All these different matters of Kohanim. All these mitzvahs depend on Israel. Is it this the main reason also to do the mitzvahs that we have like filling also to do in Israel? Well, automatically the mitzvah of filling is done in a more elevated way in Israel. It's not dependent on Israel. Filling we could do outside. Some mitzvahs are exclusively dependent on Israel. But as a result of that even all the mitzvahs are in a different state when they're done in Israel. It's even a famous Rambam. Ramban says in Krias Shma says this So, the Ramban says that the main key of mitzvahs is only in Eretz Yisrael. The reason you're given mitzvahs in exile is that when you come back to Eretz Yisrael, you should be used to it. So, the purpose of mitzvahs in chutz la'aretz is only to get used to doing it in Eretz Yisrael. The Ramban brings from a medrish atzivi l'chotziyunim that in chutz la'aretz you do the mitzvahs only as a siman. As practice for the real thing. It's like chinuch. It's like educating a child. So, all mitzvahs in chutz la'aretz is basically educating the child when he becomes bar mitzvah he should be able to do the mitzvah so to speak for real. That's what the Ramban explains in Krias Shma. That's how far it goes. For inyan the inyan in this is kehinay ikar ha'Torah v'ha'mitzvahs l'havdil bein atahor u'vein atamei. The main objective of Torah and mitzvahs is to separate between tahor it's an expression in Shmini l'havdil to separate, to distinguish between the pure and the impure. D'haynu b'chinat birurim. The main objective of Torah and mitzvahs is birurim. Birurim comes from the word borer which means to select, to decipher, to choose from the word l'varer. Because whenever there's a mixture you have to choose. If there's no mixture you don't have to choose. Things are mixed and you always have to distinguish. That's the objective of all Torah and mitzvahs of All of life is about choices. At every moment a person is being m'varer birurim physically, emotionally, verbally, spiritually. In life there's everything is blended. There's mixture. We're mixed. We're mixed. We're mixed up. We're mixed up between happiness and depression. Anybody? Between certainty as you have it there like between certainty and uncertain, between certainty and uncertainty, between happiness and sadness, between being in a direction directionless, being high and low, moral immoral, selfless selfish, right? Positive negative, pessimistic optimistic, confident or insecure. Realistic Huh? Realistic and realistic and unrealistic. Realistic or non-realistic, etc. etc. Everything is mixed up, everything, constantly. The objective of Tana Mitras is to live a live a life where you're always being M'varer Bairurim, you're always being Mavdil. This belongs to me, this doesn't belong to me. This I want to keep, this I don't want to keep. This is healthy, this is toxicity. This is my issue, this is your issue. V'chuli V'chuli, and that's a big one. This is my issue, this is your issue. Huh? What makes sense? Selections, yeah. To be able to select. And many ways, identifying is even more important than selecting. To be able to identify that there has to be a Bairur here. Even before I do the Bairur, just to be able to say this needs Bairur, that itself is extremely powerful and extremely important. Because if not, what happens is the person just gets swallowed up in a process or in an experience or in an emotion, and there's nothing left. The ability to be able to be M'varer, to see things from a bird's eye view, and to be able to see not only the trees but the forest. And therefore you say this tree belongs here, this tree belongs here. This is the beginning of the forest, this is the end of the forest. That ability is the essence of Tana Mitras. The Inyan of Pnimius Bairurim L'vader Ha'toiv Min Ha'ra. Why is there such a mixture? Sh'Yedei Ha'Shvira. As a result of the breaking. the Malkin Kadmoin the toy. The primordial kings of which is an expression of all the of all the are called the early, the primordial that Malkin Kadmoin of toy. I'm going to write in the partial like we learned that length. And the shall I remind about mission. Here do enough flu as a result of that breaking enough flu such in the toy. This is mentioned many times 288 sparks of fell. What do we mean fell? Fell doesn't mean physically. Fell means they're not recognizable. Then it slapped you in the eye. They enclosed themselves in a shell that's called in Kabbalah based on the second the first day. Sleep us Naga. Naga means translucent. Naga means shining. It's a shell that's translucent. there's a mixture of toy and Toy and doesn't only mean good and evil. Toy and people make a mistake. They always translate and look at the title and Tanya and all these toy good right evil. It's very hard to learn Tanya or any that's how you translate right. Toy means wholesome. Means broken. And Tanya he brings from Kayla's. And Zoya that all the says in Ecclesiastes in Ecclesiastes all the deeds that are done under the sun are heaven vanity. Means of broken the word like in Baba Kama you have remember right a weak wall. Means broken. It's it's it's not wholesome. Yeah. Means anything that's broken. What do we mean it's broken? Huh? Yeah. It's not sturdy. Anything that's broken. What do we it's broken? Anything that is detached from its own source, when a person is not connected to their own organic roots, they're in a state of raw. Now, there's levels of how broken a person is. That's true. How splintered you are. How disassociated you are from yourself. But that is a definition of raw. The definition of raw doesn't mean you're an evil person. Evil You may not be an evil You may be a broken person. A broken person means a person who's disconnected. That's what broken is. A shard. It's broken. It's disconnected from its source. Whenever you're disconnected from your source, that's a state of raw. As a result of the nefilah, what's nefilah? That's what nefilah means. Nefilah means you fall. Where do you fall? You fall into a place that doesn't belong to you. Person falls off something. They fall in off something. They belong somewhere, but they fall away from it. Person is a naiful, and they don't recognize themselves anymore. They look in the mirror, they're not the same person who was there. They may recognize themselves physically, but they don't recognize who they really are. And they don't have a way of going back to who they are. And that's where great great sadness comes from. It's the pain of being disconnected. Nefilah The first nefilah is the shvirah of olam hatoyeh. Shvirah means broken literally, and nefilah means you fall down. That in the sense that the nitzots can't be recognized anymore. And because it can't be recognized anymore, like in Torah Or VaYishev, we learned it a few weeks ago on the Sunday by oisios. He brings a moshol. You have a word baruch. Beis, reish, vov, chof. Means blessed. What happens if you splinter the word into four? So now you have a flying beis, a flying reish. You take a beis, you can't see in the beis that it's part of a bracha. All you see in the beis is a beis. That's called shvirah. Why? Because you don't see it what it really is. Really, it's part of a word but you don't see it as part of a puzzle. You just see it as an isolated base. So, when you see that you you said that happens also to the person himself or herself. He sees himself or herself in a splintered way. That's called the whole mixture of the world happens from that of so that there's of us but they don't recognize themselves anymore. So, there's a mixture between and and and and and and because the becomes it morphs into a state of brokenness and that is basically what is. They need to they need to be elevated. The first thing is you have to refine them, select them, and separate them from the up. And then the could go back to its source. As long as it's connected to things that are alien to itself, it's can't be revealed. Take a broken person, a broken person looking to fill himself up and to become complete, he connects himself to different things. Those things may be up. They're beyond broken and now he becomes even more broken as a result. So, the first thing is he has to disassociate from that in order for him to be able to go back to himself. This is the structure of all and this is The element of in Judaism, which is what you don't do is basically disengaging. This is not for me. It's borders. This I don't do. This I don't need. This I don't touch. This I don't look at. That's all what I don't do. You disengage. You create borders. And now this is what do do, what I actively engage in, which is aliyas l'maylah, it's bringing the back to its source. He takes an esrog to shake it. Or he takes wool from a sheep, and he turns it into tzitzis. He makes a tallis katan, a tallis gadol. Why brings the mitzvah of tzitzis for Pesach? Because it's parshas Shlach. The esrog and the wool are both called klipas nogah. What is klipas nogah? An esrog is a physical fruit. Tzemer is a physical phenomenon. Like every physical reality, there's tov and there's rah. What is this tov and this rah? Godliness is concealed there. It's broken in the sense you don't see in the wool it's divine energy. You don't see in the citrus or in a willow it's divine energy. What you see is a physical fruit, but really there's tov over there. Really it's Elokus. But this is Elokus melubash in klipas nogah, in a shell that's translucent. Why do we call it nogah? Because sometimes Elokus is so concealed you can't do anything with it. A shtik chazer, you can't do anything with it. An esrog, wool, you could do a lot with it. It's like money. It's klipas nogah. When he does a mitzvah with this wool or with this esrog, so he introduces, he brings forth into it the hashracha, the dwelling of the infinite light. The tov of the sparks of olam hatov which got enclosed in the esrog and in the wool through the breaking of the vessels. And therefore, the netzutzos came into this physical phenomenon. Now, I do a mitzvah with this tzitzis. What do I do? There's an ain soph infinity that comes out through this mitzvah. And all the sparks in the tzitzis and the wool go back to their source. The rah is the klippa of the helem, the concealment. Uh? The rah is the sense of brokenness that it's not divine. It's detached from Hashem. That's why I said rah means broken, detached, disengaged. You understand? Yeah. Yeah. Yeah. The omnom zeh ainayim she nishbar at chulin in it. The rah is cuz we don't see it. Cuz it's concealed. That's it. That's why. Yeah. The godliness is concealed, and that allows for a person to do different things with wool. You can make different types of garments from wool. All right? What you could do with an estrog? Could throw it in somebody's face. And black and blue and black I mean Yeah. There's an estrog of orlah, for example. Yeah, that's assur. Estrog of orlah, the first three first three years would be takah assur. You takah can't be mikayem mitzvahs estrog there. Everything in the world is called klippas nogah. Klippas nogah means it's neutral. It's neutral. It could be used in one way. It could be used another way. It could be used and then the sparks of God are revealed in it. Or no, you surrender to the rah, which means the outer shell that eclipses its true purpose, its true meaning, its true essence. And then you use it contrary to what it's really made for, to its true design and its true purpose. That's what we mean by rah. Sometimes, it could be lowered yet even more and be used for a tall machine. Depends on the situation. Whether it's what you're dealing with food, you're dealing with money, you're dealing with a cup of coffee, you're dealing with an iPhone, you're dealing with a mic, you're dealing with a table. But any issue in the world, technology, science, clothes, business, every phenomenon in the world in the physical world is divine. It's all divine. It's all lives from give godliness from divine sparks. But because of the Sakalan, the base and the ratio disconnected. You don't see in the world the Malvada, the oneness of it. So one could use the internet in a way that Titus spreads to the whole world. Right? You have there a woman from Pakistan learning look at the title in the morning. That's how you could use the internet. And you could also use the internet in very different ways which I don't have to be my account. Right? It can become a source of addiction, of destruction, of of laziness, of boredom, of immorality, of promiscuity. The same internet, the same technology. The same technology. Or you could use it for your about to say for your What's the choice? This is a person's choice. Anything you eat, everything in the world. Take science for example, yeah? Science, if you study science correctly, it brings out the harmony of the world. It brings out the harmony of our sham. It brings out godless of body. But some people could study science and it does the exact opposite. Yeah. Very good. Why? Cuz it's a shell. Whenever there's a shell, you have to be able to pierce through the shell. If there's no shell, you don't have to pierce through it. Whenever there's a clipper, whenever there's a clipper, but it's Noiga means it shines. You could get through the shell. It's not so thick that you can't penetrate. You could penetrate, but you have to be able to penetrate. And in life, you always have to be able to do that. That's avoid the subiron to be able to penetrate and see the toy within. Right? Even when you say educating a child, whenever you're educating a child, there's the toy and there's the raw. What do you mean there's toy and there's the raw? There's behavior that is very problematic. There's behavior that is challenging. So, you could just dismiss miss the child or you have to look a little deeper. You have to be able to see what is behind it. And how do you help the child do better than himself? Say this is belong belongs to me. This doesn't belong to me. This I could dismiss. This I don't want to dismiss. This I embrace. This I reject. That's the whole avoid of chin off is also avoid the subiron to be able to help people differentiate between themselves what they really want, what they don't want, who they really are, who they're not. Yeah? People get angry very fast. People have bad temperaments. To be able to let them see themselves in a way that they don't have to define themselves by it. That is avoid the subiron. And that's so the mitzvah he says, you take the estrog, you take the tzemach and the nitzotzos go back to their source through the mitzvah. You're saying that when you shake the estrog, it actually looks like bitter, like you're shaking it. Like that. Okay, you have. And the tzitzis also you you kiss. Huh? Khet. Again, what? What does it mean what? Seeing yourself without finding yourself. Finding yourself? Seeing yourself without finding yourself. Defining yourself? Finding yourself. Defining yourself. Is that getting Yiddish? You got to be You got to be able to see yourself without finding yourself or defining yourself. Define yourself. No, no. I was saying that a person sometimes sees certain things in themselves and that defines them. That becomes who they are in their eyes. So, they need the avoid the separate them to be able to be mafriid, to be able to be mivaden. And say, "Yeah, this is an emotion. This is an experience, but it's not everything." In other words, I can have these emotions. I can feel these emotions. I'm fine with feeling these emotions. They won't destroy me. And um I don't have to be afraid of them. I don't have to be afraid of them because they don't tell the whole story about me. If you believe that every thought or every emotion you have is all there is to you, then you have to be very afraid of it. You know what I mean? Because there's nothing else to me. So, I have to make believe they don't exist because if they do exist, then I'm really bad off. So, I have to invest tremendous energy in denying their existence. And because that's false, so whenever you expend energy on something that's false, it comes back to bite you. Because you're wasting your time and you're wasting your energy and you're using it for something that's not true. So, it's going to come back to haunt you and it feels very bad. So, whenever somebody thinks that their thoughts or emotions is everything that there is about them, so they have to repress them and crush them because they don't want to feel like this about themselves. So, what happens is they're expending all their energy to dismiss something that it is there, but they make believe it's not, so it becomes very painful. When a person can appreciate the fact that I have thoughts, I have emotions, I have experiences, some of them are not very gishmack, they could be very ugly, or they could be very painful, but it doesn't define all of me. It doesn't define my essence. It doesn't have to control me. It doesn't tell the whole story. It's part of my story. So, then you could actually let it be because you put it in context. By putting it in context of what it is, by doing a voidas of a ruden, you don't have to spend extra energy to mutilate it and deny it and crush it and destroy it, making believe it doesn't exist when it really does exist. You rather can give it its place and understand that that's part of your journey. That's part of your avoida. That's part of your destiny. It doesn't turn you into a horrible, evil, hopeless, meushdiker, depressed, and the spirit person. So, the paradoxically, the fact that you realize that it's not you, you it's not all you, it's not the whole you, you can let it dance around. You can let it be without feeling horrible about it, judging without judging yourself and turning yourself into a mashugana, or judging it. Because you know it doesn't have to control you. It's fine. That's what I meant. Verstehst? So, let's finish here. So, he says, But for this, you first need to separate it from the rah, so it should become a vessel for the ain sof. So, when you do the mitzvah, the ain sof could well in the esrog or the wall, and the nitzotz could become included in the elokus. But for this, you have to disengage it from the r'a. For inyan dikdukei mitzvah. This explains the concept of dikdukei mitzvos. The meticulousness in mitzvos. For example, you learn hilchos esrog liyusav esrog kach vakach dafka. The halacha tells you the esrog has to be like this or like this. And there's people who stand with uh magnifying magnifying glasses for 7-8 hours searching for the esrog. I was in esrog store Searching for the esrog or searching for the blonds? Very good. So I was in esrog store last year, 2 years ago before Sukkos. And I was choosing an esrog. So there was this guy apparently who was there from alois hashachar. I came at night from alois hashachar till the night. And he was looking and looking and looking. It was a big store, there was a big selection. So finally the owner apparently was a little exasperated or exhausted. So he says, "It's a funny thing. How long did it take you to choose your wife? You're choosing an esrog. How many hours did you spend with your kallah before you got engaged? How long did it take?" He said, "It was 30 minutes." So he says, "Wow. Your esrog, you're spending more time on finding the right esrog than finding the right wife. Why is it? What's more important?" Yeah. Okay, I'm not going to speak about I'm not going to discuss his answer now. But uh But it's an interesting thing. Separate few shiyurim. It's an interesting thing these dikdukei mitzvos, yeah. So he says, ha'esrog kach vakach dafka b'im shechisar b'achas midikduk d'apasul. If one of the the details in the esrog that the halacha prescribes is missing, it's not good. Now you might say it's a little bit of a funny thing. God, this infinite God, yeah? What's going to happen? If you put a needle in the acid, you make a blemish in the acid, or a piece is missing, or whatever, he looks at it as he says, "You know what? This is really giving me a miserable sukkas." What is the tzfisas mukam? What is the significance of all the dikduke mitzvos? The kenas tzitzis. One strand is missing is disqualified. So, now think about it. You ever saw a picture of planet Earth from outer space? Yes. You know what it looks like? You ever played Chinese checkers? What do they call them? Chinese checkers? Huh? Marbles. The marbles, yeah? Our planet is smaller than a marble from outer space. From the perspective of infinity, it's not even a marble. Like maybe maybe a speck, a grain of sand maybe, right? So, we take our grain of sand very seriously, especially if there's a fight over real estate. But from the perspective of outer space, it's a grain of sand. In this grain of sand, yeah? In this grain of sand, which we're calling our planet, yeah? You have billions and billions of people. Never mind billions and billions of insects and animals and mammals and fish and planets and trees and bushes and sand and most of it is water. And then you have one human being is not even a speck of dust somewhere in this parsha. And this human being puts on tzitzis. And one of the tzitzis is missing a strand. So, the infinite God is like, "Whoa, whoa, whoa. This is really not good. This is not good." Tzitzis tzitzis tzitzis a pella vazach. Right? You ate cholent Shabbos afternoon. You want to eat pizza motzei Shabbos. You waited 5 hours and 59 minutes. 1 minute, he ate pizza, I'll give out. Proportion. So, what's the havana of all these dikduke mitzvahs?" So, he says, "The hinuh the pshat is sheina b'chinat keilim l'hashra'as Elokus." Before there should be hashra'as Elokus in something, Elokus should be able to dwell in something, the keili has to be suitable. The keili has to be clean. Has to be tzugapast. Just like if a person enters into a session with anger or poisonous feelings or toxicity, they're blemished and they can't open themselves up to a certain truth. They just can't be there. So, any physical thing, in order to do the mitzvahs as say, you first have to be mafriid the toy from the rah to make it a keili for the ein saif. That's what the dikduke mitzvahs are. Well, here it's even in a say toy. It's the sur mera within a say toy. Al kol panim, the moven miza she iker ha'toyra v'ha'mitzvos sh'l'vad l'vad ha'toyiv min ha'rah sh'nisa l'vad ha'ashvida l'hafrida mera l'ha'asisa l'hashsh. The nekuda is that the main objective of toyra and mitzvahs is to elevate, to to refine the toy from the rah. Because of the mixture through the breaking, to separate it from the rah and bring it back up to the source. That's the nekud. But he finishes this perek ach b'emes einam moven. But really, this is all not understood. Heich yigra ma'adam b'chinat hashra'as ein sof b'deishai sa'as mitzvah. It's a kasha. How can a person really cause the dwelling of infinity through doing a mitzvah? Ki mash shiyach is v'hischa'abrus yesh l'Elokus. Alei deshei l'veish ha'tfillin um'sader b'tzitzis l'gin um'i deishai amshachas ein sof. What shiyach is, what connection is there between him and godliness that he does an act, he puts on tfillin, or Or he puts on tzitzis, and he says a result of this, the light of infinity came into this height of the animal, or this wool of the sheep, or this body of the hand, or this mouth that's speaking, or whatever, or this esserik, or this money that he's giving for tzedakah. A person does it, and through this, he brings in, he reveals, and brings out the ain soph in it, and all the netzutzot. Are over the sharsha, or or even lignum of fradis at avodah zarah, or sumei'ah. Or you say that by the result of him being sumei'ah, he actually has the ability to do a whole avodas avodah zarah, to separate all the netzutzot from the rah. Where is this this person? Where does a person What's the mechanism to understand that a human being living here does this mitzvah, and he can accomplish such a thing, whether in the negative of sumei'ah, or in the positive of avodah zarah. You want to Somebody else? I want the opposite of It works. Right. Right. We'll continue tomorrow. Okay, perek bais, page 74. Acharei ninyan youvon, the whole inyan will be understood al pi ma she kasuv b'Zohar. Based on what it says in Zohar, which was of course what he mentioned in the first ma'amar, but here it's going to be explained at great length. The Zohar says in parshas Terumah, istalik ikara d'Kudsha Brich Hu b'chulu alma. When sitra achara, when the other side, the side of which is antithetical to holiness, is subdued, the glory of Kudsha Brich Hu, the glory of Hashem, extends throughout all of the worlds. Istalik literally means departs, like his nistalik. siluk. But here, histalic doesn't mean it goes away. Histalic means it extends, it spreads, it travels. Just like histalcus, doesn't mean a person really goes away completely. It means the soul moves. Moves from one location to another location. In an increasing way? In this case, it means actually that it extends everywhere but almin more than it was before. The real English word is metastasizes, but it has a negative connotation. Right. Metastisizes, right. Yeah, metastisizes but here in the positive sense, right. The explain this, it's known she yesh shnei be chlolus histalshlus oilamus. It's known that there are two dimensions. Chinis means dimensions, aspects. When we speak about the general evolution of the worlds. What are these two chinis? When we say histalshlus oilamus, histalshlus comes from the word shalshalis as we discussed a few times. Shalshalis literally means a chain where one rung extends from another rung, lower and then lower and lower and each rung is connected to the one above it and as a result of that, the lowest rung and the highest rung are of course interlinked through all of the rungs in between. The metaphor, however, is far from perfect because in a chain there's no qualitative difference between the rung on the top and the rung on the bottom. It's just mazel. This rung happens to be on the top, this rung happens to be on the bottom if you want to even call it bad mazel. I'm not sure that the rungs are too depressed about the hierarchy. When we speak about histalshlus oilamus, we of course mean an evolution where each rung represents a descent of energy that becomes more concrete uh more brute. So, basically each rung, the energy assumes an incarnation that is closer to the physical. So, there's higher, higher means it represents the divine more, and then it comes down lower and lower until this world. So, he says in the evolution of the worlds, there's two and this is two that exist everywhere. That's why he says it's in possible. Possible means you're always going to find that it's going to be everywhere. Now, here we're introduced to a concept which if I'm not mistaken, we haven't had this yet in any of the that we have learned from when this year began last year Purim time. Some of the things was our first moment that we learned. I don't think that this concept was introduced in any of the just like there are many concepts that you keep on seeing they're recurring themes because the was a system man. He was a man of systems. So, everything works in a system. Not everything, but a lot of things work in a system. This goes to the genre of and or and etc. But here is a new concept which is known very well in the works of in the works of this is a well-known concept, but as usual in these concepts are very very coded. They're very cryptic as one could immediately see when they open up the works of all. And here he's going to going to try to explain it in his own and style. These two dimensions are called and and and and and and and and and and They're also associated with the two dimensions called Nefesh Ruach, soul and spirit. Now, literally Igulim means from the word Igul. Igul is a circle. Igulim means circles. Yosher comes from the word Yosher, which means straight, like linear, linear lines. Igulim is not Yosher, Igulim is circles. Yosher from the word Yosher would be like straight lines. What does this mean? That in the whole evolution of the world you have Igulim, you have circles and you have straight lines, which are Nefesh and Ruach. A Hefresh Beinayim, the difference between them going to be now a long explanation with a long muscle, with a long metaphor. So, let's read the Pnimiyus Igulim, when we speak about Igulim, ha'Oiros in Klolam Sham be'Hishtalalus, be'Pnimiyus Helem, mibeli Hishtalkus le'Prat Prat is be'Pnimiyus Giluy. All of the lights, all of the Oiros, all of the energies are included there be'Hishtalalus, they are integrated in a concealed fashion without being divided into many details in a revealed way v'al kein Nikra Pnimiyus Igulim. Hence, it's called Igulim. Why? Kemo she'ha Igul u'B'Shva Achas v'Ein Bo Hishtalkus. Just like a circle is uniform and not divisible. You can't point to a ball, a circle, and say this is the beginning, this is the middle, this is the end. When we're discussing Shavuos then the international dateline, one of the issues here is there's no point of the globe, you want to take out a globe, Moshe? There's no point in the globe, here, pass it down if you mind, don't mind. Pass the world. Pass the world, yes. That's a good thing. Let's try to change it to the better. There's no point, the sun, yeah? What we're experiencing is sunrise and sunset, but the problem in Halacha is where does the sun rise and where does it set? In other words, where do you say the day starts? There's no point. I could say the sun rises The The Japanese love saying that the sun rises first in Japan. That That's why they're superior. From their perspective, it rises first in Japan because east of Japan you have the North Pacific Ocean. Nobody's living there. But I say the the the the sun rises here first. Why does it rise here first? Maybe it rises here first. Maybe it rises in Hawaii first, in New York first, in Los Angeles. Wherever you are, you could say this is where it begins. And the point is there's no beginning, there's no middle, there's no end. Every part of the ball could be considered a beginning and a middle and an end. And that's why we are forced, perhaps arbitrarily, that's the question how Halakha deals with it, to create an arbitrary line where we say, for our own convenience, this is the beginning. So you have an international date line and from there you say is the beginning of day. And therefore on one side is going to be one day and the other side is going to be 24-hour difference. Simply because we have to create a beginning and an end. In every equal, you don't have a There's no essential division that is noticeable. What's the quality here that he's talking about? That the lights all the are there but they're still concealed and therefore there's no there's no division. The beginning is revealed and that's why it could be equal. Beginning is equal. Equal is different. All the lights are revealed. Hence they become divided, not only into details, but into very specific details. Protons in the protons. The clue in the protons. So you'll have, for example, each encompasses 10. The 10 10. And then each one of them also encompasses 10. So from 10 you become you get much more. So you'll have each or will not just be itself, but it'll be encompassing another nine dimensions. So, I'll have 10 dimensions in it like we have by spheres has to be has to be has to be has to be has to be And then, so you have cool and me you don't have one, you have 10. And then, these 10 also have youth. So, there's two dimensions. First of all, it's not one or it's 10. So, the or is basically made up of 10 dimensions. That's already specifics. And each one of those 10 dimensions will also have within them 10 dimensions. So, from 10 you have basically 100. Is he Is he Is he using 10 because of the spheres there or is Yeah, that's why he's using 10 because of the spheres. A martial buzzette to give a metaphor for this. The term il and ol is a very frequent term even though today it's not used so much in the vocabulary of learning. It's a very frequent term in the works of the Rambam and all of the Jewish of his works of philosophy, not the the other side of the and all of the works of Jewish philosophy. Il basically is an antecedent. And ol is what is what comes from the antecedent. Il is the cause. And ol is the effect of the cause, that which emerges from the cause. So, whenever you have in the world an il and an ol and what doesn't have an il and an ol? My mother is my il. I am the ol. My child is the ol of my il. So, I am a child, but I'm also a father. So, I'm both. I'm an ol. I come from a previous place and I become a source for something else. That's basically how our world functions. Every tree that you look at is an ol. There's an antecedent to the tree. There's a seed that grew this tree, but that seed itself came say an apple tree came from an apple. So, that seed is an ol of the previous apple tree, which is of course an ol of yet the previous seed, but that seed is an il and an ol. And that's how it goes back all the way to Adam and Eve, to the six days of creation, when the first Eloise were created physically, but then you have spiritual Eloise. So, everything in the world is basically Elo tracing something back to its source means tracing the Elo back to the Ela. But, then the source itself is a disciple is a is an offspring. So, you could take your family tree back to your great-great-grandmother. She is your Ela, but of course she is only a child of somebody else who is her Ela, etc. Whenever you have Ela and Elo, there's the concept of the Ela still encompassing the Elo. The mother's womb encompassing the child, so to speak, and Elo Elo. In containing it. Elo Elo, which is from the word Kaylee from the word Kaylee Kaylee. It encompasses it. It contains The metaphor of education, communication, and teaching is always a frequent metaphor in the Torah with a rabbinic Talmud. You have the rabbinic the teacher, the master, who wants to communicate ideas to his student, his disciple. When the rabbinic wants to communicate which means ideas to the student, The prerequisite is that the teacher, who may be a brilliant genius, he must descend from his own space. He has to shrink, compress, limit his intellectual output to be my eye in in the clea of a sag Talmud. He has to scrutinize. He has to delve into the clea of the Talmud. What is the capacity of the student's brain to understand what he wants to say? If he doesn't take time to delve into be my eye and what type of container the student has, the teaching will not be very successful or effective. Oh my shpira has say hello to you and then you could communicate the idea according to the era according to the the measurement so to speak the capacity of the student. If I'm pouring a liquid into a cup, the first thing I have to know is I have to know the dimensions of the cup. Because how strong I'm going to pour. I could take the picture and just turn it over. If I have a huge picture, if I have a 7 oz cup, I turn over the picture and half of the water is gone. And the cup doesn't get full either. So with the student it becomes even more than this when you're talking about spiritual or intellectual communication, often the teacher is completely clueless as to who his student is or her her student or who her student is. So the first thing is he has to go out from his own space. Figure out the space of the student and then he could communicate an idea that fits and suits and can illuminate and enlighten and inspire and lift up and expand the intellectual horizons of the student. The gum or my shpira okay but at most however in the core of his own ideas the Rebbe he already contains the entire seichel, the entire idea that's going to go to the student from the beginning to the end. Even the flow that he gives the talmud which really is supposed to suit, it's supposed to take on the shape of his brains, the shape of his mind. In other words the information has to suit the container. So he has to understand what type of intellectual container. Literally like an image it's like a mold. If you have a certain mold, right, a certain shape, you have to fit into that mold if that's what you want to do. So, you have to know the mold of your student. You have to understand the disposition, his intellectual disposition, the character of his seichel, and your hashpa'ah has to fit that. If not, you're not really speaking to the person. So, this is a very very challenging dimension in education cuz this is before you teach. This is not the teaching. This is all the homework you have to do Prep work. before you teach. It's the prep work, but not just prep work to have a clear glass and a clear message. Prep work of understanding who you're talking to. Most communication fails because nobody knows who they're talking to. They're busy expressing themselves. They're not busy talking to another person. Talking to another person doesn't mean talking at them. It doesn't even mean talking to them. Here it says you have to talk in them. Don't talk to them. Talk in them. You want to pour the the fresh concrete into the mold that exists. And then slowly you may expand the mold, but at this moment it's not expanded yet. If you're not speaking on that level, it goes over my head. What does it mean it goes over my head, so to speak? It doesn't go into me because my kaylim are not being dealt with. So, therefore, the rav must do this. But the rav before that in his own seichel is koilo. Number one, the whole seichel of the talmid, the capacity of the talmid is in him. And also the tzuhras hashpa'ah, which is bitziur of oifen seichel shel ha'talmid, harei kullo b'seichel shel ha'rav. It's all contained in the rav's mind b'skirah achas. With one scan, b'bilti hischalkus l'chalaqim, not divisible. Not divisible. In other words, the entire shiur, practically speaking, that the rav is going to give to this talmud is it there in his mind? Is it there in a divisible, identified, differentiated way? No, it doesn't have to be. It's all part of his knowledge. It's all part of his ideas. When it comes out to the talmud, it has to be specified. Before that, it's just included in his general knowledge. So, the teacher who's teaching a five-year-old boy alef-bet or humash or mishnayos, all that information that he's going to be communicating to the talmud is there before. But, it doesn't have a distinct identity. It's just part of the reservoir of knowledge and wisdom that exists in his mind. It's just all there. The olam is in the ilah. The seed is still in the tree. It did not leave the tree, leave the fruit to become a source of a new tree. It's still all inside of him. The olam is in the ilah. The ilah is still makif the olam. makif the olam. Side the seichel of the talmud and side the hashpa'ah that he gives to the talmud, which is suitable to the tzurah of the seichel. That's why he could give hashpa'ah. If he doesn't have that type of seichel in him, he can't communicate with that type of seichel. It would be like communicating with uh you know uh somebody from a different planet. Now, he goes further. V'hinei gam achashinansha chameira avla talmud. Oh, and then he mentions beshki'ah achas with one scan. Let's start with one scan. Uh one glance, exactly. It's not differentiated. In the rav's mind, you don't say, "Ah, this part belongs to your student. This part belongs to you." It's all one entity. It's not divisible. V'hinei gam la And now he goes right to the gam achashinansha chameira avla talmud. Even after the communication, after the shiur, hinei betchilas hasagosav, in the beginning of the comprehension, as I seichel a talmid who mukaf derech moshel may oiseh ohr ha'seichel she'shofeil alav me'ha'Rav. He gives you a very graphic illumina- a very graphic illustration. The mind of the student is mukaf. It's encircled, so to speak, metaphorically speaking. It's encompassed from the light of the seichel that the Rav just gave him. The seichel surrounds him and envelops him. It's almost like his entire globe, his entire brain is inside of the intellectual idea that the Rav just communicated to him. It surrounds him from all sides. V'ohr oiseh seichel oidef al seichel ha'talmid v'hasagasav umakifav mikol tzad. That ohr ha'seichel is oidef. That's from parshas Trumah. Oidef means it's uh It's, so to speak, extra, meaning it envelops him from all sides. It envelops the seichel of the talmid and it encompasses him from all sides. Overlaps, huh? Encircles, encircles, yeah? Yeah? It would be like his Like when somebody's submerged in a mikvah, it's not just exact, right? There's extra water more than your body, so the whole body is now inside of the mikvah. So the entire mind of the talmid, we're talking of real rebbe and a real student who are really connected. We're not talking about this daydreaming going on in the middle of this year or texting going on or him sitting and waiting, you know, when is recess? When is going to be lunch? We're talking about a real real communication which is based on a very powerful relationship both intellectually and emotionally. So at this stage, right now now, the mind of the talmid, if he's a real talmid, is lost, is enveloped, is submerged in the ideas coming from the rebbe. Mamash like, if you want to use a body of water, his mind if the body of water is bigger, which the Rambam does say, that's what a mikvah is. The Rambam says "May hadasha tois." It's actually a good metaphor. You have to be completely inside a mikvah. If part of your hand is sticking out, no, no, no, doesn't work. There's nothing but the water now. There's nothing but the seichel enveloping the mind of the student. And not no part of him sticks out. It's oidef. Oidef means it's outside, it encircles him completely. But even if he knows kabbalah, so he's only getting praty pratyos. See, where do you ever see that hekef from the beginning of a relationship? He's going to explain. He's going to explain. Well, be'urein, the explanation is, I know ki atam b'techilas kabbalas ha'seichel anishpal the student in the beginning of the hashpa'ah, the beginning. He's just starting off. He's not getting the seichel to its full depth. It's impossible. It's just It's being built. It's being built. It's the beginning of the kabbalah, b'techilas kabbalas. The einu shasiga seichel l'ag derech klal. At the moment when he's still getting his general principles, b'vilti hischalos, not with the full division, lamdan kol chelkei ha'seichel v'asvaras kol davar bifnei atzmo, to be able to really comprehend all the parts of the idea and all of the logical ideas, each idea contained separately, a whole mansion with every piece of with every item, with every piece of furniture, with every idea contained. Right now, it's the beginning. And because it's the beginning, so therefore, he's still getting the general thrust, the general perspective. It's not all worked out and figured out and sketched out and fleshed out. V'al kein, klalus oisiyos ha'seichel hu makif l'seichel ha'talmid b'chinas makif l'vanda d'einan b'vilti hischalos. At this stage, you could say, the general idea of the student of the teacher encompasses the mind of the student in a state of makif, which means it encompasses it completely, or bittul his sechel, cuz it's not divisible. V'zeh hu mashal l'havinas atzmus v'seder ha'igulim. This is a metaphor to understand the Kabbalistic concept that there are 10 sefiros and they're all circles. Umnam, umnam, acharei kach, stage B, k'shem she'misyabnin es ha'ta'am b'shefa sechel v'yeridlu l'am k'viyas igayta, when the student will contemplate the flow of intellect and he'll get into its depth and he will comprehend it well, az yi'adirab. Now the exact opposite is going to happen. What's the opposite? Adirab means to the contrary, adirab, the other way around. Sichlui makif l'oiso shefa ha'sechel. Now his mind encircles the ideas. Now the ideas are inside of him, rather him being inside of the idea. Stage one, the sechel of the rebbe encompasses him and his mind is basically submerged like in a mikveh in the sechel. Stage B, when the student actually comprehends and contemplates the full depth of the idea and really gets it, now it's the other way around. Now the idea of the teacher is submerged in his mind, his mind contains the idea. The idea doesn't contain him, he contains the idea. She'yikames b'shefa sechel b'klilus or p'nimi mamash, because the flow of intellect enters into him like an internalized or, meaning the energy is completely inside, it's like a hand in a glove. He becomes the glove, his mind becomes the glove. He becomes the container, she'yasi ganui afar. First of all, he gets it well. There's no ambiguity. V'gam ya'amid al kol chelkei ha'seder shebo. Plus, he gets all the aspects. There's a pyramid. He understands this nekudah, that it's a house a house is built of many different components coming together. All the this that each one has its place but it's not anymore general this is a martial for spirits of opening me which is called an opening me. And he finishes this could This is the association with that other title in Kabbalah a good nefesh your why shall my nefesh about Rua is a higher state and nefesh and it follows nefesh it doesn't proceed it the goddess of my goddess It's like two stages of Intelligence there's the goddess which is a more primitive form of awareness and the goddess which is an expensive an expensive form of intelligence by Nash a human being God is solid when he's born you have a natural he's given a natural AS HE EXPANDS IN life He opens himself up doesn't only mean merit The word means he becomes refined sherman clear he becomes cleared up zakha You have a given time the ocean on of them It's time from that he saw has a special portal called the portal of and branch three we discuss this the natural and the roof What's the martial that the teaching us here? What is the metaphor between the rough and the town two stages and the ocean? When the student is sitting by the sheer of this Rebbe, this Rav we're assuming here in this metaphor is an absolute incredible genius and an incredible teacher. Which is why the student is sitting eagerly at the class. He's not sitting wiggling, you know, his fingers, looking what to do. When I That has to be dismissed from the metaphor. So, all many of your experiences in Yeshiva, please don't bring them into this uh to this classroom cuz I know not everybody's experience is exactly this. Hey, dealing with a student who feels that it's a privilege to sit at the feet of this master because the information that's being communicated is priceless. It's extraordinary. Huh? And it's not going to happen again. What happens that day is not going to happen again because the teacher is not going to be in the same state. So, he sits There's an eagerness, emotional eagerness, but an intellectual eagerness. And it's new material. So, now what are the stages? So, the Baal HaTanya says a normal stage of teaching communication is from the teacher's perspective, before he starts, he has to completely focus in on the student. From the student's perspective, he has to completely focus in on the teacher. If the teachers If each one of these talking about is taking about themselves, it's not going to work. The teacher has to be thinking about the student and the student has to be thinking about the teacher. If the teacher is thinking about he his desire to express himself, that's not a teacher. He's a great guy, but he's not a Rav. If the talmid is thinking about his own understanding rather than complete dedication to listen to the ideas that transcend him, he won't be able to receive new ideas. So, each by Everybody has to go out of their own zone in order to be be to experience this relationship. There's a beautiful vart from the Panim Yafos. The Panim Yafos was a haver of the Baal HaTanya. His name was Reb Pinchas Halevi Horowitz. He wrote a sefer Haflah on Maseches Shabbos, very well known Yeshivish sefer, HaMakneh on Maseches Kiddushin. He wrote a lot of s'varim. On Chumash he has a sefer Panim Yafos. Haflah is an acronym, HaRav Pinchas Levi Ish Horowitz, Haflah. And he was a gaon, a very big gaon. He was a brother of Reb Shmelke of Nikolsburg. They were two brothers, Reb Pinchas Horowitz and Reb Shmelke of Nikolsburg, who was the Rabbi of Frankfurt, Frankfurt in Germany. So, uh, in his sefer Panim Yafos, I think in his hakdamah I saw it, in his introduction, the Panim Yafos, he says a vart that, uh, the Gemara says in Maseches Chagigah, the pasuk says in Malachi, ki sifsei kohen yish- yishmeru daas, torah yevakshu mi piv, ki malach Hashem Tzivos hu. You should learn Torah from your teacher because he's an angel. So, the Gemara says, if your rav is like a malach, learn from him. If he's not like a malach, don't learn from him. Asks the Panim Yafos, where you going to find that a Jew is a malach? Yeah? There was once a woman telling another woman, she says, "Ah, my husband, how lucky I am. He's a malach." And the other one starts crying, she says, "I know what you mean. Mine is also not a mensch." So, if we're not if we're looking for not a mensch, then you could probably find, I don't know how many, but you could find. But if you're looking for where you're going to find a malach? The Panim Yafos says a vart, something special, about chinuch. There's a pasuk in Yeshayahu, it's the haftarah of Chanukah, venasati lecha mahalchim bein ha'omdim ha'elah. I will make you a mahalech, a mover, among these who stand. So, Chazal explain in many s'varim, malachim are called omdim. Neshamos are called mahalchim. Angels stand, souls move cuz angels basically follow their own orbit. There's no uh tremendous cataclysmic quantum growth. There is gradual growth. On the shamash down here, as we learned before with there's quantum leaps. There's this tremendous so it's called a malach, a mover. A malach is an omed. Malach doesn't fall, he doesn't grow. He doesn't end up in the abyss and that's it. That's a malach. Zog the Gemara, you want to know what type of rav to learn by? A malach Hashem Tzevaot. Why? A teacher is teaching you. He taught about the parsha already 15 years. Before the first day of yeshiva, he doesn't even look at it. He already did it 15 years and he basically repeats himself. Often, yeah. But if a rav is a real rav, he's a creative person, he gets frustrated. He wants to teach new things for himself he wants to. He wants to be excited about his own classes. So what does he do? He's sitting with a bunch of students. He's not going to go down to their level. He wants to express himself. So therefore he teaches ideas that get him excited cuz he wants to move, he wants to grow. So he says, "No, no, no, no. You want a rav who's a malach. A malach is somebody who's ready to be an omed. He's ready to remain in his own position, not grow tremendously for the sake of the student. So even though he learned this mishna 100 times, so now he's going to sit and lower himself down to the madrega of the Talmud. He doesn't want to. He wants to say chiddushim." So he says the rav has to be dome to a malach Hashem Tzevaot. He's ready to be an omed, not a malach. In other words, accommodate the mindset of a student even though that means he has to remain uh an omed. Stay. relatively static. It's more station- Now, the truth is as a result of that it'll experience more growth on another dimension. But with such a communication, this is a mission that a lot of Rebbes have, a lot of Rosh Yeshivas have. He's talking to a classroom. He wasn't one of them. He wants to discuss the He wants to delve into He wants to reconcile two Rambams based on a class. But the boys don't understand the Mishnah. The boys don't know how to read a Rashi. The main thing is they're sitting and hearing them on This happens in a lot of Yeshivas. And you come out you say, "But what's the base?" He doesn't know how to read the He doesn't understand the basics. Doesn't know the Mishnah. He doesn't know the on which the Mishnah is based. The main thing is he heard a between two Rambams. The Mishnah Again, it looks good, but it's ridiculous. It's not a way of learning. It's frustrating for everybody. There's no growth there. In the of the Tanya, he has to make a He has to go into the of his Talmud. From his perspective. Now, let's speak from the Talmud's perspective. If the Talmud sits like this, I don't mean if anybody's like this you could continue. But it's usually how Jews sit, right? What are you going to tell me? Huh? Huh? Somebody say Fine, I'm not I'm not to I'm looking at a motion. Huh? Uh uh uh Let me adapt a different beginner. As a half of the golden one you guys are When is the right Uh-huh. Okay. Much better. So, yeah. If he's sitting Let's see if you could tell me something. He doesn't have that dedication, then it's not going to work. The Talmud has to go out of himself and be completely focused to hear the seichel of the rav. That's what he has to do. And not try to fit it into his paradigms, but on the contrary to open himself up to what is being communicated. To what is being communicated. For this he has to trust that there is something worthwhile here to do. He has to trust the text. He has to trust information. He has to trust his rav. Now, when this happens, there's two stages. Mitzad the rav, all the seichel of the talmud, everything that was there, that's going to be communicated to the talmud, is all contained in the rav's mind. But when it's in his mind, it's not differentiated. It's just part of his mind. In order to communicate it, he has to focus in on it and suit the information to the student. Where was all that information? It was all part of it. It was just in the whole reservoir of ideas. It was included. It was all a klal. It wasn't divisible. But now he has to identify it, zoom into it, and accentuate it, and access it in order to give it to the student. Now, when he's already starting to give it to the student, there's also two stages. Just like by the rav himself, there were two stages. Stage number one was klal. Stage number two was prat. Stage number one is the way it's in himself, where it's just one big challenge. Stage number two is you want to give a shiur. Tune into your audience. You have to know your audience. There's no teaching if you don't know your audience. One of the biggest mistakes that teachers, speakers, communicators make is they don't know who they're talking to. You have to understand who you're talking to. Their mental space, their limitations, their challenges, their sensitivities, their intellectual capacity. That's before even you begin your begin preparing your shiur. That's the backdrop. That's who I'm talking to. Now, what am I going to say? I know who I'm talking to. Now, what am I going to say? What am I going to say that works for these people? That works for these children? You see it sometimes with teenagers, you know, you're talking to teenagers, 12-year-olds, 14-year-olds. Today teenagers are already 6 years old. But uh 13-year-olds, 14-year-olds, and they're just yawning, you know, when they start yawning on you, it's like it's not that they disagree, it's just irrelevant. You ever have that experience? You see her face lit up? Finally you heard something you heard something that resonates, right? Finally, at least you see I it took me a long time to get into that space, but I did it. I have to remember when I was 12 years old sitting in a classroom at 7:43 in the morning voluntarily what that felt like. WOW, AMAZING. SO, RIGHT? YOU KNOW THAT YAWN? What's that you that yawn is like you don't even huh? The yawn is saying I'm tired, get it over with. Yes. I'm not even give you the dignity of arguing with you. It's just irrelevant. Mainly if a person is getting angry, at least he's getting angry at you. I'm not angry at you. I'm just yawning. I You're not saying anything. You're not provoking me. You're not intriguing me. So, why? Cuz he's not I'm not in his worlds. And then sometimes you start describing his world and everybody starts smiling. Against their own will. They don't even want to. But whenever you hear somebody describing your own world, right? It becomes a different situation. I know sometimes I'll give a sheer, some of you know this, I'll speak and speak and speak. You're yawning. You're not yawning. And then I say, "Let's give an example from marriage." And suddenly I give the example and there's 20 new people who just had a maze. And why? Cuz it happened last night in the kitchen, right? Last night it happened. Didn't happen a year ago. It happened last night. Or she may be texting as I'm talking, you know. What what's happening right there? They say there was once an AT&T salesman who came to a particular house, you know, with his new concoction and he he rings the bell and the guy comes out and the AT&T salesman says, you know, I came here I have this wonderful service, but I have to speak to the master of the home. Who is the master of the home? The guy says, oh, you came on the right time. Wait up 5 minutes cuz that question is being decided right now in the kitchen. In 5 minutes I'll be able to answer it to you. What's the issue? The issue is resonates. It resonates. It's part of my world. Okay. Now, there's part of my world intellectually, there's part of my world emotionally. That's a very different beginning. That's a very different madrigas. How much part of my world is it? Am I really going down to the person's emotional level or intellectual level? That's all different madrigas in that itself. But let's understand the nukuda here. So, that's all in the teacher's preparations. There's a state where everything is one and then there's differentiation. Now, so there's cloud and prot in the teacher. There's the teacher being in his own mode and then there's the teacher identifying the student within himself and making already a picture of that student in his own mind, understanding his mindset, understanding his kalem, and communicating it on that level. And as he says, mama has to fit the mold of the student. Now, there's communication itself. Here again, you have two stages. So, if you realize he discusses really four stages, two in the rav, shtayim shain arba. Shtayim shain arba. Two in the rav and two in the student. In the student himself, there's stage one and stage two. Stage one in the student, he hasn't figured it out yet. Because he hasn't figured it out yet, all he has to do is focus, focus, focus. He can't think about yourself. All you could think is about the ideas. Where is your mind? Your mind is literally submerged in the idea. All you could feel if somebody would be able to give a physical illustration of it is the rav's ideas are enveloping my entire brain. The brain is not even sticking out. You know what my entire brain is, so to speak, bottled, it's submerged, it's in a mamish in a mikvah. There's nothing else. There's just trying to figure out the idea. Why? Cuz I haven't yet grasped it. It's still more nebulous. I'm getting I'm getting it, but I didn't get it. I'm getting it. And in order to get it, I have to be completely in it. And what do I have right now? I have now the thrust, the mahalakh, the perspective, the klal. It's not yet It's like the blueprint of a building relative to the building itself. In the blueprint, you have the whole building, but what do you have? You have 10 lines. You have 10 lines, that's right. And then you have the building itself, you don't have 10 lines anymore. You have millions and millions of details. So, there is the final product after the shiur, and not after the shiur, a day later, a week later, the talmid sat down, reviewed his notes, made chazarah, thought about it 20 times, I get it. I get it. What happens now? The seichel is inside of him. He becomes the container. In the beginning, the the the seichel of the Rav contains him. It carries him. He has to allow himself to be carried by the idea. At a later stage, he becomes the container, the keili, where the idea fits in, because he's up to absorbed in him, became part of him. And he gets it as a klal, the way it once was in the rebbe as a klal also? Or he gets it within him only as protim? That's a later stage. At this point, it's only protim. At this point, only protim, cuz it was suited to his capacity. But even when it was suited to his capacity, you don't get it like this, because the Rav is challenging him. He's not giving him information from a cereal box, you know. Or the sports section of the newspaper. He's challenging him on his capacity. So therefore in the beginning what he gets is a cloud. What's a cloud? It's like It's like when somebody's telling you something very new and very deep. Like you're hanging on to every word. You're starting to get it. You see where the man is going. You get a general idea. You can't afford to get into details and division. Right now it's collective. Later you're going to be you Later you have to get it into proton. You have to get into proton. Yes. Yes. Yes. Yes. Yes. Huh? First cloud. If he starts I'll tell you to the sun. When I was a bachelor, a bachelor So I had the privilege for a few years to be one of the people who memorized and transcribed the talks of the Lubavitcher Rebbe on Shabbos and Yom Tov. And it was a very very challenging task. There was of course no tape recorder. The Rebbe would not speak for 5 minutes. This wasn't a tish with a very He could speak for three, four, five, six, seven, eight hours. And not with many interruptions. I mean there was a niggun here, a niggun there for a few minutes, but he would go on. And the discussions were not superficial discussions. They were extremely extremely profound. And they uh And the Rebbe wasn't a storyteller or a joke teller. So if it was an hour a talk, it was an hour talk. It was meat and potato. And he also gleaned from the whole mosaic of of Torah. So, you would have halakha and nigleh and kabbalah and Rambam and Rashi and chassidus and current events and issues going on in Israel and issues going on with the Jewish community, abstract issues and practical issues, avodah and haskalah, sugyas and shas and poskim and nigleh and chiddushim. It was very very very intense. And uh there were no mar'ei mekomos before to prepare, you know, a shiur could appear before. It was all like it came out. And it was one talk after another talk after another talk after another talk. So, it was a very cha- very very challenging task. Till today, motzei Shabbos, I get uh when Shabbos ends, my body still responds to the pressure of those days, yeah. I didn't want to use that word, but um mer veiniker, yeah. So, uh it all had to be literally all had to be memorized. All had to be memorized. And the Rebbe only spoke very brief, like he would say a vort next, boom boom boom. Wasn't always he said Sometimes he elaborated, but often not. I remember once I had a lesson in memory. The Rebbe was talking. And he asked a question. A very strong question. And he gave a beautiful beautiful answer, magnificent answer. And as he gave the answer I had to stop and tell myself this is gevaldik. Like I was complimenting him in my mind. You know, when you say this is excellent. You know how people always this is great, you know? A lot of people is I'm going to use this, but it wasn't that, but it was like this is great, this is great. And I was telling myself why it's great. Just in my mind, I was allowing myself the pleasure of understanding it and analyzing it. And what happened was is that talk I could not retain. I lost it. I lost it. Why did I lose it? Because I was focused on my experience of it, not on the words being said. And then I learned my brother taught us to me. He used to do it and others that in order to retain it, the first principle is it's a little counterintuitive is when you're listening, you cannot be present. There's nothing that exists outside of the ideas that are being communicated. Not even your understanding of it. Because the moment you come in and you're understanding it, you're going to lose it. What has to exist is nothing but the experience, the words themselves. In that case, the Rebbe is talking, there's nothing else. I don't understand, I don't hear, I don't retain, I know nothing. I'm just glued. Literally, you're glued. You can't even be there. Only then can you be there. Why? Because since these are very new ideas and challenging ideas and intriguing ideas, the first thing that has to happen to the Talmud is he completely cannot be present. If he is, what happens is the ideas automatically will not stay with him because they are conforming. He's imposing his experience. I was imposing my excitement and experience on it. And as a result of that, ultimately, I couldn't retain it. When he's talking, there's nothing. Just the words. But you can't remain that way. If it remains that way, then there's nothing. And unfortunately, the experience is not going to At some point, you have to memorize it. You have to write it down. You have to teach it. You have to communicate it. That's stage, but that's only stage B. After everything, now you're like you come out and now like now let me introduce myself into the the process, let me internalize the ideas. So, stage B to stage A, the Talmud is not in existing. The whole brain and mind of the student is inside the seichel arog. Enveloped from every side, literally like a mikvah. If there's one strand of hair sticking out, it's possul. Not going to work. You're all You have to be completely contained in it. There's nothing outside of it. In other words, you're not present. You are flat. You are completely open. There's no intellectual ego. So, you allow yourself to contain it. Stage B, now you have to internalize it. Ultimately, you're not remaining flat for your whole life. You have a mind, you have a brain, and you have to make it part. So, now you have to go back and start going into the words. And that itself has many stages. Analyzing it, dissecting it, this is going to the oimek. You have to be misbonen. What happens at the end? At the end, the ideas are now in you. You contain them rather than they contain you. And now there's a lot of division. There's a structure, there's a beginning, there's a middle, there's an end, there's a question, there's an answer, there's a question on the answer, there's an answer on the question, there's a proof, there's a rejection, there's elaboration, there's another proof, there's an illustration, etc., etc. There's the basement, there are the foundations, there's the basement, there's the first floor, there's the second floor, there's the attic, right? It's all That's what seichel is. Seichel is basically a mansion of ideas. That's stage B in the Talmud himself. As we shall see, this is his moshol for the two stages of communication kavayochol from the ultimate teacher to the ultimate student, from Hashem to the world, basically called igul um v'yosher. 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.