Moshe in Heaven to receive the Torah בשעה שעלה משה למרום New Kabbalah class Rabbi Yitzchok Minkowicz

Welcome to our class on Cleatus. We're going to be learning a very beautiful and deep and powerful civic discourse. The name of the civic discourse is called Bash Sha'a Sha'a Ola Moisha Rabbeinu. At the time that Moisha Rabbeinu went up to heaven, the Rebbe said this Hasidic discourse on the first night of Shavuos, early in the morning, in the year tough sheen cuff hay, which is 58 years ago, and Rebbe went on to certify and edit this Hasidic discourse in honor of the holiday of Shavuos in the year tough sheen noon aleph, 32 years ago. So, again, the Hasidic discourse is based on what it says in the Talmud that that when when Moisha Rabbeinu went up to heaven, so the angels said to Hashem, "What is this uh person that is born from a mother and a father doing up here in heaven?" So, Hashem said to the angels, "He came to receive the Torah." So, the angels said to Hashem, "This beautiful treasure that you have, you want to give to a person of flesh and blood? Leave it to us here, angels in heaven." So, Hashem turns to Moisha Rabbeinu and he says, "Moisha Rabbeinu, you respond to the angels." So, Moisha Rabbeinu responds and he said as follows, "Ribbono Shel Olam, God in heaven, the Torah that you're giving, what does it say in the Torah? It says in the Torah, "Anochi Hashem Eloikecha, I am God, your God, Asher Hotzeisicha M'eretz Mitzrayim, that took you out of the land of Egypt." So, did the angels go down to the land of Egypt? What What What What do they have What's their connection with the Torah? Further, what does it say in the Torah? "Lo Yihiyeh Lecha Elohim Acheirim, you shouldn't have any other gods." So, are the nation Are the angels uh living amongst the nations of the world that serve idolatry. He goes Moshiach goes on to say, "What else does it say in the Torah? Zachor es Yom haShabbat le kadesho. Remember the day of Shabbat to sanctify it. So that you So he says that you do work that you have to rest. So in other words, it doesn't apply to you." Also, what does it say in the Torah? Lo sisa. In other words, you shouldn't go ahead and be dishonest in business. He says, "Are Are you doing business that the these laws apply apply to you?" Then it says in the Torah, you should honor your mother and your father. Do you have a mother and a father? What else does it say in the Torah? Lo sirtzach. You shouldn't kill, you shouldn't lust, you shouldn't steal, etc. So he says to them, "Do you have any jealousy? Do you have the Do you have the yetzer hara within you?" That was Moshiach's response to the angels that Hashem told him to respond. So Rebbe says that in Moshiach's response to the angels' argument that the Torah should stay in heaven, he's pointing out two major points. Point number one is when he says "Did you go down to the land of Egypt?" He's referring to the general the whole idea of the Torah. In other words, what's the reason why God gave us the Torah? And God said, "I am God your God that took you out of the land of Egypt." So in other words, the whole Torah in its totality we received it because you went out of the land of Egypt. So in other words, since you didn't go into the land of Egypt, like you have no connection to the entire Torah. That's point number one. But then he goes on to say and he mentions different commandments in the Torah and he says that even the commandments of the Torah, you shouldn't have any other gods, you keep the Shabbat, it only applies to the Jewish people and not to the angels. So in other words, there's two major points that the Moshiach is trying to underscore. Number one is the whole Torah doesn't belong to you cuz the Torah we got cuz we went to Egypt. You didn't go to Egypt. Point number two is that the specific mitzvahs don't apply to you. So, the Rebbe says now he's going to ask a question. What was the angels' request? Leave the holy Torah in heaven. In other words, we know the Torah is the there's a physical Torah and there's a spiritual Torah. What were they asking for? Leave the spiritual. They don't need the physical. Give us the spiritual Torah. So, what is Moshiach answering? Did you do any work? Then they don't want the physical Torah. They want the spiritual Torah. That's question number one. Question number two is what is Moshiach answering in reference to the mitzvot? In other words, don't kill and um and and you shouldn't have any any lust and you shouldn't steal, etc. So, what does he respond? Do you have any jealousy with you Are you have any Are you have any jealousy with amongst you? In other words, since the angels don't have any jealousy and they don't have an evil inclination, so you don't have to give them these commandments. So, he says seemingly he should have said simple that even these mitzvahs and the materialistic mitzvahs has no connection with the angels. Like he says before in reference to Shabbos and the honoring your parents, etc. In other words, the first part Moshiach was telling them the Torah doesn't apply to you. And here he's making like personal. He's saying do you guys have any jealousy? He's getting to the personal thing. He should have stuck to the same thing. The All these things don't apply to you. Not Not We're not going into the details do you have jealousy do you have jealousy? That's the second question. So, the Rebbe said like this, the idea behind is as follows. What is the reason why God gave the Torah to us down here in this world? And there's two reasons. One reason is because when God gave us the mitzvahs is so that we can do the mitzvahs bigashmius in a materialistic level. That's point number one. So, one reason why we have the Torah is that in the Torah you have the mitzvahs and the mitzvahs are done in a materialistic level. That's point number one. Point number two is that when you do the mitzvahs in this materialistic world, you transform the animal soul. So, again, so point number one is the mitzvahs are given on a materialistic level and B to transform the animal soul. And that's why Moshiach told them these two points. Do you do any work? Do you have an evil inclination? In other words, cuz why shouldn't you receive it? Cuz you're lacking these two things. A, you're not materialistic and B, there's no transformation. In other words, do you do any work? So, therefore, you cannot do any materialistic mitzvahs. And the same thing also with the second part of of of of of honoring your parents, etc. Do you have an evil inclination? Therefore, you have no there's no transformation. So, in other words, there's two reasons why God gave us the mitzvahs. One is to be physical and one is for transformation. Both those both both those two ideas do not apply what with the angels. Now, Rebbe goes in deeper and he says like this. This that we say, again, we receive the Torah mitzvahs in this world that should be physical and also transform the animal soul. So, there is this two components even in the transformation of the animal soul. Those gates of heaven yesh b'neihem with with matan Torah there's two this this two ideas. Number one is that when God gave us the Torah at Mount Sinai and he gave us all the mitzvahs, so what happens is through the mitzvahs we go ahead and transform the animal soul. That's point number one. On the other hand, point number two is that by transforming our animal soul, that's how we we became ready to receive the Torah. So, it works two ways. One is we receive the Torah and the mitzvahs and through that we transform ourselves, and B, by transforming ourselves, that's how we're ready to receive the Torah. And that's why we count the Sefirat HaOmer before Shavuot. We Why? Because the idea of counting the Omer is to transform the emotions of the animal soul. And by transforming the emotions of the animal soul, that's how we're married to the receiving the Torah on Mount Sinai. So, the transformation of the Sefirat HaOmer gets us ready for receiving the Torah. So, based on this, this that Moshe Rabbeinu said, "You have a a yetzer hara in among you. You have the evil inclination within you." Which is the second point that Moshe Rabbeinu brings out. It's it's similar to the same idea that you go down to Egypt. You know, that was the first idea that Moshe Rabbeinu said. That that um just like in reference to going down into Egypt, there's two components. In other words, we went In order to In order to In order to receive the Torah, we have to go into Egypt first, and then afterwards, through receiving the Torah, we transform for all the world. So, in other words, like this. Through the fact that we had Mount Sinai, what does Mount Sinai accomplish? You know, that's on a spiritual level. When God came down on Mount Sinai and gave us the Torah, what he did was he drew down the revelation, like he said in the first commandment, "Anochi Hashem Elokecha." When God said, "I am God, your God," he revealed himself. And through God revealing himself, that was able to yank us out of the land of Egypt. So, that's point number one. You know, that's by God revealing himself, that pulled us out of Egypt. And B, when we when we left Egypt, we were coming ready to receive the Torah. Like the simple analogy, like the simple understanding of the verse is, "Anochi Hashem Elokecha, I'm God, your God, that I took you out of Egypt." In other words, but God took Why did God take us out of Egypt? So that we should receive the Torah. So, it works both ways. On one hand, we went out of Egypt to receive the Torah, and B, the revelation of Mount Torah, that's what pulls us out of Egypt. So, the Rebbe asked a simple question, what's the whole idea of Mount Torah? Like it says, "Anochi Hashem Elokecha." I am God, your God, the infinite God is revealing himself. In other words, Anochi, the essence of God, becomes our God. So, how is it possible that by transforming our self, our animal soul, we're going to draw down Anochi? What do we thus learn? There's two components. On one hand, through us going out of Egypt, we're coming ready for Mount Torah. Through we count over we get Mount Torah. One second, really, we're going to cause God to reveal himself? God is revealing himself. What's How do How can we How do we have the power to create such an impact on God to reveal himself? Okay. So, the Rebbe goes on to explain this. He says like this, it's brought down in the Medrash, based on the verse that says in the Torah, "U'sfartem lachem mimochoras haShabbos." You should count to the day after Shabbos, and it says in the Torah, what should you count? Seven weeks, seven complete weeks you should count. Now, where So, that's what the verse says. So, the Medrash says, when is when is it complete? When You know when the counting is complete? When you do the will of Hashem. So, it's not just counting, you count one day, another day, etc. Anyone can count, computers count. But, the idea is, when we do the will of Hashem, that's when the That's when the weeks that we counted are complete. Now, so again, yeah, you see you have to have the component of doing the will of Hashem. "Osim mitzvos Hashem Elokecha." And the Rebbe has like explained in many, many places, what does it mean you're doing the will of Hashem? Doing the will of Hashem means when you're on the level of ahava, I'll say it in Hebrew, I'll translate, "Ahava loving Hashem b'chol me'odecha," with all your might. Like it says in Shma, "B'chol l'vavcha u'vchol nafsh'cha u'vchol me'odecha." So, doing the will of Hashem means you love Hashem with your So doing the will of Hashem means you love Hashem with your whole being. And what does it mean you all might? Means without any limits. No no limits, no restrictions, no questions asked. You love Hashem. Whatever it takes, you love Hashem. So in other words, what So therefore, based on that, the Rebbe explains what it says in the Medrash, when is it complete? When we do the will of Hashem. In other words, that means practically when we do the will of Hashem in Sefiras HaOmer on the level of ahava b'chol me'odecha. So doing the will of Hashem means again doing doing loving Hashem without any limits. That's called oisim r'tzono shel Makom, and that's when the seven weeks are complete. And the Rebbe brings out a side point and he says that to point out that that in in another place it's brought down that what does it mean the seven weeks are complete? That's they're complete when it starts on Sunday, right after Shabbos starts on Sunday, and it finishes on Shabbos. So that's complete weeks. It started the day after Shabbos on Sunday, and it goes for seven weeks and it finishes on Shabbos. And then you have complete weeks. Which is different than we just learned. We just learned that it has to do the will of Hashem. So the Rebbe explains you can you really there's not really it's a contradiction. In other words, that those years when the seven weeks of Sefiras HaOmer are complete, where it starts on Sunday and ends on Shabbos, so it's easier to accomplish the idea of b'chol me'odecha that we love Hashem without any limits. Now, but back to the main point. The main point the Rebbe was saying is that what does it mean that what does it mean um count counting the weeks? What does it mean it's complete? That we love Hashem without any limits. So the Rebbe says seemingly you can say that the connection of oisim r'tzono shel Makom, doing the will of Hashem again with all our might, with no limits, with love of Hashem, what's the connection with that with Sefiras HaOmer? Because what's Sefiras HaOmer? Sefiras HaOmer is a preparation for receiving the Torah. Now, have to have the preparation of going out of Egypt and the preparation has to be on two levels. One is we have to leave Egypt. That's number one, but point number two is we have to transform our animal soul. So since we have to leave and we have to transform our animal soul, so therefore you have to have in spiritual besides the fact of transforming the emotions of the animal soul, you also need the spiritual work of doing without any limits. Um which which that's really connected going out of Egypt. What means going out of Egypt? What means going being in Egypt spiritually? Egypt comes from the word of Mitzrayim, you're limited. Going out of Egypt means no limits. So therefore in order to to come and receive the Torah, we have to have two things. You have to leave Egypt. Not just physically, it means you have to be living on a level with no limits. No Whatever whatever it takes, you love Hashem. What does that mean whatever it takes? That's Mechol May'echa. And then you also have what? The transforming the transforming of the animal soul as well. The Rebbe says, one second, we have to understand. You know, what According to this idea in order to receive the Torah, what do you have to have? To leave Egypt. What does leave Egypt mean? No limits. That means it's Mechol May'echa. Now, what do we learn? When is it complete? In other words, that it comes out of the main avoida of spiritual which is the preparation for receiving the Torah is transforming the animal soul. And the avoida, the work of of Mechol May'echa without limits is only to make it complete. In other words, till now what we learned, the avoida really is transforming the animal soul and the icing on the cake is what? When you do without any limits. So what What do we just now learn? No, when is it complete? When you do without limits. That's question number one. Also you have to understand what happens at Mount Sinai? Like we just learned, Anochi Hashem Elokecha, God himself reveals himself. The essence of the infinite part of God without any limits is totally revealed on Mount Sinai. So, therefore, obviously if that's going to happen, God's going to be revealed without any limits, how do you prepare for something like that? You want to prepare in that type of way. You want to prepare in a way without any limits. But, nevertheless, what we just learned till now, what's the main transforming the animal soul? And then in order to transform the animal soul is when the Godly soul gets involved with the animal soul. And through that you have the revelation of So, in other words, on one hand we're saying is the main is what? To transform your animal soul. But, on the other hand we're saying is it's really about the infinite part. And if it's the infinite part, so why the underscoring about transforming the animal soul? Okay. So, now we're going to go into a very, very deep Kabbalistic idea to explain all these questions that we had till now. So, we're going to understand this based on what it says in the Prophets. From King Solomon it says like this. K'mayim hapanim l'panim I'll say it in Hebrew and translate it. Ken lev l'adam which means that when you're standing in front of the water and you look in the water, so the expression that you have on your face, that's what you're going to see in the water. So, if you're standing with a big smile, you're going to see a big smile back at you. If you're going to have a different expression, you're going to get that expression back at you. K'mayim hapanim l'panim which means any expression that you show in the water, that's what you get back. So, what does it say in the Proverbs? In the Prophets, Ken lev l'adam. So, the same thing applies with two people that if you have one person approaches someone else and your heart is full of love for the other person, the other person is going to is going to reciprocate that back as well. Versus the opposite if your heart is full of we're not going to say a negative term towards the other person, that's what you're going to get back. So, just like by water, the face that you put in that's what you get back, the same thing also with your heart with one person with the other. Okay. That's the simple verse. It broke down in this and it explains as as follows. This that the prophet says, the heart of a person to another person, it's not only talking about two two people. That's a simple shot. In other words, when somebody has tremendous love for another person, the other person's automatically going to have love back for that person, but it's also referring to the Adam HaTachton, the human being in this world, and who's the other person? Not a friend, but the Adam HaElyon referring to Hakadosh Baruch Hu. In other words, and this is very powerful, based on our work that we put in, which in Kabbalah is called the Isarusa d'l'tata, the level of of of we're I'm talking the positive side, the level of love that we have for Hakadosh for Hakadosh Baruch Hu, that's the level of Isarusa d'l'eila, that's what we're going to get back. That's going to be drawn down from the Adam HaElyon referring to Hakadosh Baruch Hu to us. What what is that like? How does that How does that work? And the answer is K'mayim panim el panim. So, in Chassidus it takes that verse and it says, "I'm not just talking about a person looking in the water and two people, but it's talking about literally Adam Hakadosh Baruch Hu. If you are tremendous love for Hakadosh Baruch Hu, Hashem is going to give you the love back." Where does it come from? Comes from K'mayim panim el panim. That's what it's explaining in Chassidus. Now, what does that mean? That the comparison of the heart of one human being to the next, or Adam Hakadosh Baruch Hu, the The Adam Adam HaTachton and the Adam one and the connection with Kamayim upon him upon him the first part of the verse and that was very simple. Just like by water the face the image the expression that you show in the water knows this that you this that you this image that you put in the water and as when you look into the water what happens is in the water it develops that expression that you put in there and then this expression shines back at you. So the same on a physical level. So the same thing also applies by the heart of a human being to another human being. In other words through that the person does which we said is taught that you put in your effort um down here to show tremendous love for what causes that to happen is God showers you back with love. How why how does that work? Because our work doesn't just stay here. When we have love for doesn't just stay here. It goes on high to the to the human being on high and through that that that energy is created on high and then that energy comes down back into this world. And to the Rebbe says and the analogy of the water that this that the person looking in the water you see the image in the water so it's really an illusion that that's what you see in the water. You look in the water that's what you see. But in the in in the Nimshal between the way we behave in the world so it literally happens. It's not just in in in you know in the water it's it's not tangible but but it's there. But it's much deeper it's much more tangible when it when we do our work our love for the literally is felt on high. It's not just that it appears or it seems that way but that's that's actually the way it is now. just like when a person shares his love from one person to the next, so it's not only literally, but it's also in a spiritual level, like we learned. The human being are down in this world with the Kadosh Baruch Hu on high. So, the same thing also applies to the first part of the verse. When it says "K'mayim upon upon him," it's not only talking about in the literal water, but it also applies, now we're going to go to a step deeper. It applies to the Mayim Elyonim, the higher waters. So, down here in the you know, in Lev Adam, first we gave the analogy of two people, and we said, "No, it applies on high." K'mayim upon upon him, now we were talking about one thing, the water, the physical water. Now, we're going a step further, that the water is water on high as well. And as What is the water on high? The water on high is represented by I'll say it in Hebrew and I'll translate it, the P'shitus of Ohr Ein Sof Sheb'Mayim Mitziur Adam, which means the simplicity, the purity of the infinite light of Hashem, which is higher than any image of anybody. So, in other words, this that we're saying "K'mayim upon upon him," so the example was we're talking about is water down here. But it also applies that the the the water the face that we show in the water, which water? The water of the Ohr Ein Sof, the infinite part of Hashem from the highest level. There's no images there, just like water is is is neutral, so the Ohr Ein Sof is neutral. That's the face that we show in Ohr Ein Sof. What is that So, what does that mean practically? So, when when when a when the face that we show in the water, so to speak, in the Ohr Ein Sof, in other words, even though the infinite part of Hashem is pure and totally simple, and therefore there's no room for any type of levels or Sefirot, etc. Or even an image of Sefirot, because it's water. It's pure. But nevertheless, when a person does, and I'll I'll use the Kabbalistic term, you do something which is called ha'almanah. Man is referring to mayim nukvin, female waters. In other words, when you take the Sefirot from Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod down here, and you bring it up where k'mayim ha'panim el panim to the to the pure Ohr Ein Sof, the pure light, so what happens then is, you literally create Sefirot in the water. Obviously, it's not called the revealed Sefirot. It's called and it's it's called in Kabbalah in in in in Hebrew, it's called eser Sefirot ha'ganuzot, that the ten Sefirot which are so to speak hidden in the water. And these ten Sefirot which are hidden becomes a source that afterwards the ten Sefirot shine back back back down this world. Just like when you have on a physical level, when you have the k'mayim ha'panim el panim, the water that you the face you show in the water on a little level, so you get back the face that you put in you put you get you get you get you get you get back the face that you put in. So what happens is the same thing happens also when you draw out the Sefirot Chesed, Gevurah, Tiferet to literally to the source, the panim, to the pure Ohr Ein Sof, so it it just it it it creates that image there. And what they obviously is so much higher levels, eser Sefirot ha'ganuzot. And then it comes back down into this world into the Sefirot. So let me ask one second, a simple question. If you read the verse, what does it say? K'mayim ha'panim el panim, just like on a simple level, the face you put in the water, that's the face you get back. So, the Hadasha is that it also applies from a heart of a human being to another heart of a human being. So, in other words, what's more simpler to understand? What's simpler to understand is that you have a a thing of water, you put your face in there, and that's what you get back. The Hadasha is the novel idea is that it applies between a heart of one person to the end into the other as well. That's the simple shot. So, seemingly he says, "One second. What did we just learn? We don't learn We just learned a very powerful idea. That the face of the Sefirot that go on high, that's the Sefirot that come back down. So, the fact is the if you if you wanted to measure, so to speak, the image of the face in reference to if you have to look at what's What How do you compare? The image of the face in of the of the Sefirot in in relation to the simplicity of the water, which we said is the Ohr Ein Sof, that's much more of a revolutionary idea than the the the the Adam ha-Tachton um down here compared to the Adam ha-Elyon. Like like the Rebbe brings a classical line that says, um more than you can't compare the Asiyah, this physical world, in reference to Atzilut. It's very very far, huge. But nevertheless, Atzilut in reference to Ohr Ein Sof, that's much much much more greater um the void. So, how much more so this that we're saying through the elevating of the lower waters, which means basically looking in the water, you create the Sefirot in the Ohr Ein Sof, that's a much greater novel idea than the Adam ha-Tachton versus the Adam ha-Elyon. But the fact is what does the verse say? "K'mayim upon panim." So, in other words, seemingly that what is what is more simpler to understand? "K'mayim upon panim." But the fact is the way it's explained according to Chassidus, the "K'mayim upon upon him is referring to the way this the spheres down here looking to and are inside that's a much greater much greater idea than the Adam HaRishon versus the Adam HaOlam. So, the Rebbe so seemingly can explain this with an introduction that what is the reason why when you look into the water, you see you see the image back. Why when you're looking at the water you Whatever you're looking in you see back. Why is that? Because because the water is a very very refined and clear um component and has no colors in it. So, in other words, the water is totally pure. So, because it's pure, you look in so you have no problem getting something back what you're putting in there. There's no obstacle. There's no There's no friction. It's totally It's totally neutral. So, whatever you Whatever you put in that's what you get out. However, when you look at something that already has a color or has a texture to it, so if you put your face in there, now there's friction. It's your your image versus what already is there. So, therefore, I'm upon upon him that through the fact that like on a high level when you put in the the loss man the of the of the image of the of the 10 spheres in Ein Sof, so you can say seemingly so that that's obviously much easier to accomplish than from the heart of Adam HaOlam to Adam HaRishon because there there already there's already stuff going on there. So, seemingly you can say that. But, the Rebbe says, "No, you can't say that." Why? He Why? Because seemingly this that you say that something which is pure and clear and like for example in the case of water and that's why you see what you're seeing. That's only when the the the colors and the thing you're seeing it's it's in the same from the same level so to speak. In other words, they either they're both physical Um like for example, the water and the face that's looking in the water, they're both physical things. Or if they're both spiritual. Like for example, if you have a simple idea Um of a simple idea for example, whether it's the idea of kindness kindness or severity etc. So both are spiritual things. So in other words, in both physical, okay, they they they they somehow mesh. Both spiritually mesh. But however, you can say that when it's totally two different worlds. Like for example, let's take an example. If you have an intellectual idea So you can say the intellectual idea, you're going to paint it red, white, materialistic things. Or like this talk about materialistic thing thing and talk and and connect it to idea of spiritual ideas of of spiritual etc. In other words, so since Ein Sof is so clear and so disconnected not only from from Sefirot, but even from the concept of Sefirot because Ein Sof means it's infinite. There's nothing. There's no Sefirot. There's no possibility of Sefirot etc. In other words, just like a spiritual idea which has no connection with materialism, the same would apply to the infinite part of Hashem which is totally not connected to anything anything physical of the Sefirot. Because why is that? Because a Sefirot as powerful as a Sefirot is, it's limited to the Sefirot. Whether it's Chochmah, Binah, etc. Now the Ein Sof is totally simple pure and you can't define it and and and and give it some kind of terms to it. It it's totally disconnected from any any limits. So how is it So back to the point to the question is how is it possible that Kamayim upon upon him that when you bring up you elevate the the female waters of spheres in in the in the uh I mean so you're going to have it you're going to have the spheres there. Like hello, what's the connection? How does that work? So here is the Rebbe is going to introduce something very very powerful and he says like this. And the Rebbe says this is the explanation. Based on what is known that this that we that that is possible and I'll say it in Hebrew I'll translate that a surusa de letata which means an awakening from below could go ahead and stimulate and draw down a surusa de le'ela that that an energy from high. In other words even a level of a surusa de le'ela from the level of Adam Elyon a very very high level level of Atzilus there's no way you can explain logically and with reason how a human being in this world can can can ignite any attention from God. Why? Because we're finite and God's infinite. So therefore there's no logical explanation that our spiritual work should affect any change on high. So how do we how do we get God's attention? How do we get God's attention? Like hello, we're finite God's infinite. And the answer is because this is what God somehow decided and the term is called in his machshava hagduma de'ak in the primordial thought of Adam Kadmon which is even higher than the world of Atzilus. We know there's four worlds Atzilus, Briah, Yetzirah, Asiyah. Higher than that is Adam Kadmon. So in God's thought is in primordial thought of of Adam Kadmon in that in that very very high level so God over there decided that through the fact that that um humans down in this world, we have the power to awaken energies on high in the world of Atziluth. So, in other words, to recap what I'm saying is that the only reason why it what we have the power The only reason why we have the power to connect is because of some reason God chose and he and he allowed that we have the power to to to to reach Hashem and and cause Hashem to draw down energy down here. So, it's all starting so to speak Hashem gave us permission. Now, so from here we see the Rebbe says, um how much more so in reference in in in reference to um in reference to the idea of K'mayim HaPoniym uponim, in other words, so this this that um Just one second. Okay. This that we're saying K'mayim HaPoniym uponim, in other words, which means practically that when we go ahead and do our part, Ha'alos Man, which means basically we create um reaching out with the Sefiros up to which is basically the the 10 Sefiros of Atziluth, so what happens is we when we do our work, we cause God to create a Sulsala Ela in the higher waters. In other words, even in the purity and the in the organic iron center which is higher than the level of Adam. Why is that? Because that's what God chose. God chose in the essence of the of of God, which is even higher than the level of water, that that when we when we do our part, God's going to go ahead and respond. Now, so in other words, what does that mean? When God decided that when we do our avodah, in Kabbalah it's called Ha'alos Man, we do our avodah of the level mayim hapunim elponim. We do our avodah of our face, which basically means we do the work of the test 10 spheres of Atzilut. What's going to happen is we're going to draw down from the high waters from high. So, what happens then is there creates a connection that allows it to draw down the very, very powerful levels from high just like just like when you look into the water that you do if that's the image you get back, that's the same way when you do your work, you reach the higher level of Ein Sof, infinite part of Hashem, and that comes down into this world. And what happens then is not only does it come down, but basically God created that our work and the thing that we're looking into, even though it's technically we're finite and it's infinite, it's technically it's the same it's on the same level. So, therefore, so therefore, what happens like this. When you have the awakening from on high that we awakened on the level of what? Of mayim mayim hapnim elponim, the water on high. In other words, when we do our work of elevating the the the the spheres from here, in other words, not only that the the um that the the infinite part of Hashem should be in the spheres, but even deeper is that the purity of the infinite part of Hashem, that itself becomes spheres, which means it creates the 10 the essence spheres of Atzilut is literally just like water itself that you see in the water what you put in there. Okay. Now, so just to recap before we go forward. What we're saying is very, very powerful and he says like this. Okay. So, one second. Okay. So, what happens as follows. The reason why we have the power to create to create to create a connection is because God decided that when we do our spiritual work of Kamaya Marbanan, we do our work with the ten spheres, we have the power to reach the sheetas, the simplicity of the infinite part of Hashem, and that draws down just like Kamaya Marbanan. Now, the question now is, the Rebbe says, "What's the reason that so to speak God shows that in order to bring down this energy from high, it's to come through our avodah?" Why is that? Why did God choose that the way it's going to work is we're going to do our avodah, we're going to do our work, and then God's going to God's going to rain down tremendous blessings. Why is that? And the Rebbe explains it this, because the source of the Jewish people, as we know the main work of creating the work down this world is through the Jewish people, cuz the the the our our source of us doing the work is in atzmus, the essence of Hashem. And like the the like the the Maggid of Mezritch said, in based on what the it it says in Chazal, that Yisrael alu b'machshavah, that the Jewish people went up on the level of of thought. In other words, and he gives an example. If somebody has a child, so when you have a child, you don't just have a child, you love the child. So when you love the child, so even though you're you and the child is the child, but because you love the child so much, literally the child gets literally engraved into your brain. Now, so Hashem has a child, the Jewish people. Hashem loves us, and therefore what we are we engraved in God's brain, so to speak. Now, in reference to God, past, present, and future is all the same thing. So, therefore, even before we were created, even though the love came after, but since but even before we were created, we were we we were we engraved in the brain of in the in the in the essence of God. And that's why when God decided to create the world, so what does it say? Who did he consult with? What made him decide to create the world? So, it says the mean Nimrod and the same souls of the king with the souls of the righteous people. In other words, the pleasure that God gets in with the work of the Sadiqim applies even before Hashem created the world. And that I think because he he looked at the pleasure he's going to get from our spiritual work in this world, that's why he chose to create the world. Now, so God gets tremendous pleasure in our work. When we pray, we study, we do mitzvahs, when we struggle, almost still we do the right thing, God gets pleasure from that. Where does the pleasure reach God? It reaches down in an external place. It creates in the essence of God. In the essence above any revelation. So, therefore, that's why God decided in his in his in his will, even in the level on all levels, that what should cause that God should flow down energy into this world, that should come only specifically through our work. Why? Because since our work was to give God's God's greatest pleasure, so therefore he chose when we do our work, that's when he's going to shower us with all the blessing. Now, through that, so it applied to all the anytime we do any spiritual work, which is called in Kabbalah Asman, elevating the female waters means we're doing our work, and we elevate, for example, the Sefirot onto a higher level, so God chose, and he decided that the drawing down of the infinite part of Hashem should be through doing the work of the sewers. And the same applies in reference to the primordial thought of Adam Kadmon. In Hebrew, it's called Machshavah Kadmon of the Adam Kadmon. Now, it was this that God decided in the Machshavah Kadmon of Adam Kadmon that the drawing down from high down to this world should happen how? We do our work. Why is that again? Because the source of the Jewish people is in the essence of Hashem. And the essence of what? Of Adam Kadmon. And like it never explained elsewhere that this image of Adam Adam Kadmon what is that? That is the image of the Jewish people that that was in God's initial thought of Adam Kadmon. And through that, what happens is God draw down into the thought of Adam Kadmon, which applies to all levels of creation. That any time there's a flow of energy when it goes down from Atzilus down to Briah, Yetzirah, Asiyah, and even from higher of Atzilus to Atzilus, what creates the flow? The creates the flow is through our work. So, in other words, it's a very powerful idea what the Rebbe is teaching us. That any flow that comes on high, we're in control. We do our work, we learn Torah, we pray, we do mitzvahs, we practice self-restraint, we practice self-restraint, etc. We cause an uproar in high where God sends down powerful powerful blessings that only comes because we're doing our work. Why? Because that cuz because God originally um created the world because he's he's going to get pleasure from our avodah. So, we should feel great. God literally gets satisfaction from our work. Now, okay, we're going to You step step deeper. Now, the Rebbe says like this. Now I'm Rebbe is explain the three different levels of the infinite light of a sham. I'll say it in Hebrew so we'll have a but all you ain't say but the three different levels of ain't say which is higher than the essence spheres of no is a 10 the 10 hidden spheres. In other words, says one level is the iron say the infinite part of a sham which is a higher than the essence spheres of no is a size but it's after God shows that through our work we can reach that level. I know this level is also higher than the 10 spheres of no is a size. Why? Because what is the 10 spheres of no is a size? That is combine upon him upon him that created through our work. So the first level is we're going to we're going to discuss now three levels. Level number one is the iron say which is above the essence spheres of no is a size even though after he chose that when we do our work we will create the essence spheres of no is a size. But the fact is still wasn't created cuz we're still doing our work. So that's one level. The second level is the iron say the way it's on its own before God sort of speak chose that it should be the and and before God chose that we should do our work so over there it's not possible to reach it from our our avoid of a loss man. And then you have the essence of the infinite part of a sham that in there is source idea that we do our work. So now I'm going to explain these three levels again. One level is iron say which is above the essence spheres of no is a size. The iron say on its own on its own. And the iron say which is a source that God shows that that when we when we do our work we should reach there. Okay. So now I'm going to explain in base introduction he says like this. This that was saying that you have the essence spheres 10 spheres which are a news ex they're hidden. So in this world you have S which revealed but then on high you have a series which are concealed. So what does it mean when you say in the 10 series are concealed? So there's a reference to concealment there's two ways to look at concealment. One way is it's something it's concealment which exists. In other words, take for example if you have a charcoal like a black charcoal and there's fire inside. So when you look at the black charcoal you don't see the fire inside but the fact is there's fire inside. So even though it's concealed but there's real fire inside. And therefore if you want to take out the fire that's inside you don't have to work too hard. Just blow on it it'll come out. So if you again you have a charcoal inside there's real fire you don't see it you blow on it and it comes out. So it's concealed but it's very easy to take out. So it's basically concealment where where it existed. Then you have another level of concealment where it doesn't exist. Doesn't exist on a physical level. Like for example, take for example you have fire in a flintstone. So if you can break open the flintstone you're not going to see the fire in there. But what do you have inside? You have inside the power to create fire. So since it's the power to create fire you can't blow on it blowing is not going to come out. You have to actually bang on it bang very very hard. So there's two different levels of concealment. One is where it exists you have to just blow on it and bring it out. So it's a concealment that exist. Then you have a concealment which doesn't exist but you have to actually bang it out in order in order for it to come out. And like the example what of the flintstone. And what does that mean practically in reference to the powers of our soul? That's the difference between the powers that are concealed and the powers which are so to speak embedded into the soul. Again powers that are concealed it means it's there but it's concealed and powers that are totally deep rooted within the soul. In other words, the concealment of of the powers that we have that are concealed, like for example, the ability to to comprehend things. So, that's a concealment, but it exists. In other words, you just got to use your brain, but it's there. You just got to activate it. But then you have the concealment which are deep in your soul. Like for example, the I'll say the Hebrew Koya Segula Yulia Atzmi. And then you have the potential if you really really really really work hard and and bring your brain brain out, you'll get you'll get something deeper. So, that's called a concealment doesn't really it doesn't exist in a tangible way, but you can still get to it. Now, so that's the example of two types of concealments. Again, concealment which exists and a concealment which it doesn't exist you have to bang it out like the example of the of the of the charcoal and the flintstone. The same thing also with intellect. The The you just got to uncover versus intellect you have to like literally bang deep to bring it out. And in reference to the concealment of the 10 spheres of Agnus Dei's, what are they? They're the concealment which is doesn't which is not in a tangible way where it's there. Why? Cuz this that you have 10 spheres above the world of Atziluth, which means it's it's it's it's it's it's hidden and it's concealed. Why? Because it's it's Niklas of Callus is totally part of the infinite part of Hashem. Just like the powers that we have in our soul. And just like the powers you have in your soul it it it doesn't exist in a in a revealed way. You have to actually bang it out. You have to pull it out. So, the same thing also the essence spheres of Agnus Dei's is there in a very very deep way. Now, so we learned so far two levels of concealment. One level is it's it's there you just to blow it out. And then it's a heavy level of concealments that you have to actually work to pull it out because it's it's nickel. It's very very deeper. Now, but nevertheless, even this level, whether it's in the in the the ability to pull out fire from a flintstone, or the ability to pull out something from the Yuli from your intellect, or the essence spheres of which are deep embedded within the life, nevertheless, it is a something. The only thing is the something is that it's a source for a something. It's not something you can tangible, but it's a something where it's a source for something. Like for example, if you have the fire in the flintstone, it's a source for fire. What What existence is that it's a source of fire. So, the same thing also, this that in the in the flintstone you have the power for fire, so it's it's it's something a added to the flint. It's not the thing itself, it's added to it. The same thing also if you have powers which are inside your soul, so it's it's certain powers, but it's not the soul itself. It's external from it. Because it's a something that's outside of it. Another step further, it's almost like a it's a source for the reveal for reveal for reveal for for the revealed part that comes out later. So, therefore, the analogy of the of the uh the powers which are in the soul to try to get that as an analogy for the 10 spheres of Where does that Where Where Where is those 10 spheres of What level are we talking about? We're talking about the way the 10 spheres of are the 10 spheres of Akudim. Cuz over there it's a source for it it's to come out. In Akudim you have the 10 spheres which means the source of the 10 spheres can come out. But in the levels higher of of Akudim, how can you say it's concealment that doesn't even exist? And but the um You can't say it's a concealed that doesn't exist cuz they don't even they they don't There is no existence of it. No, there's no room for any concealment over there. In a column, you can say yes, there's the ability you can come out. But higher, there's no ability. There's nothing there. Why is that? Cuz this thing you're able to have the 10 spheres of nuzoes, it's only a a possibility. In other words, you could able to have the creation of 10 spheres. But what happens if you if if if if they never are created? It wouldn't be. And wouldn't even be a source for the spheres. And then because of that, a beautiful example he says like this. Take for example somebody's name. This that we have human beings, and every person has a name. Now, what happens if nobody calls the person with the name? They don't respond. But what happens when you call the person? So then the person responds. So when is the when when is the person respond? Before you call the person with the name? No. Before you call the person's name, nothing. It doesn't exist. When you call the person with the person's name, then he responds. So in other words, this that he's able to respond is called the hoilus. It's a possibility. It's not a concealment that doesn't exist. Conceal means that it exists on some deep level, but it's a concealment you have to really pull it out. If you never call the person's name, it never comes out. It means there has an ability. You're able to call the person, then he's going to respond. So therefore, the higher level of a column is called the hoilus. Now, just like this applies to a human being, take a person's name, Ruvein, Shimon, whatever person's name, so the same thing also applies and this is a very, very powerful teaching that he was teaching us over here. The same also applies to the description and the quality of some of the of somebody has. For example, you call someone a chacham, a wise person. Or you call somebody a chassid, a a a kind person, etc. So, what happens when you call someone a chacham, or you call someone a chassid, what you do is you literally awaken the power of chachma, of intellect, or the power of kindness that's within the person, that should come from a concealed place into a revealed place. Which is a very, very powerful idea. What you know, we all have the ability to be smart and to be kind and to be generous. But it's buried. But if you call someone you're a smart person, guess what? The smart comes out. And if you call someone a kind person, the kindness comes out. And if you call them generous, the generous comes out. If you call someone capable, the capable comes out. That's the power of of this one of the major revolutionary chassidus. We have it. I mean, it's not it's telling us what exists. We have it. We just got to pull it out. The way you pull it out is by calling the person with the name. Now, it's brought down in Torah right from the Alter Rebbe and in many, many chassidic discourses, that the 10 sefiros have gunuzois. The 10 hidden sefiros, they're actually 10 names. In other words, that when you call the name of the 10 sefiros of gunuzois, that creates the sefirah. It creates that reality. In other words, when God decided to create the sefiros, so he How did he create? He created by giving it names. Chesed, chachma, bina, daas, chesed, gevurah, tiferes, netzach, So, by giving it names, he created it. But when does it actually develop into something? When we call it its name. And when you call it its name, that's when it gets created, that Sefirah, which is associated with that name. So, when you call Chocham, so then Sefirah of Chochmah gets created. When you call Chesed, that's when Chesed gets created. Just like when you call a human being. When you call the person a Chocham or a Chesed, so guess what? You draw in the level of Chochmah and Chesed to the person. Now, but the difference is by a human being uh when you call him a Chocham or you call him Chesed, so what you really doing is you're taking it from concealed and you're making it revealed. Or for example, on a higher level, when you're calling it with a name, so you create the actual Sefirah itself. Because before you called the name, it didn't exist, not even in a concealed level. Just like when you call somebody with a name, that that's when the person responds. Until then, there was no response. So, the the response is created by calling the person's name, and before that, there was no name. Okay. Now, so again, so what do we see from here? That the essence of Sefirot are concealed on the highest level, it's really a Yechidah that God gave it when you call those names, it will come into it will come into a creation. And just like he gave the example of a human being. Now, we learned before that in explanation of the verse that we started this whole deep cabalistic idea is based on the verse in the prophet that says "K'mayim panim l'panim", just like the face that you show in the water, and there's just like literally in water. When you look in the water, so what happens is, you all of a sudden see in the image of the water the face that you're putting in in in there as well. And the same thing applies on the water on high, which we said is the pure light of the infinite part of Hashem, that we do our Avodah of the spheres. Come on upon him upon him is our avodah of the spheres into Ein Sof. What we do is we create we literally create we draw out we create the ten spheres of Ein Sof. Now, this that we do through our avodah of a lot of man of the spheres we literally create the spheres where in Ein Sof. Why is that? Because even before it obviously has a connection to the spheres. Just like in water, this that you're able to see your image in the water because the face the physical face and the water is so to speak from the it's in the same world. So, the grab asked a question a second. What we just learned before? The essence spheres of Ein Sof is the ten spheres that are so to speak concealed and hidden. The face that you're showing is is only the ability to call out the spheres. But on the other hand, the infinite part of Hashem which is higher than the essence spheres of Ein Sof knows the water that you that's being that's that that's seeing the the face has some kind of connections. What's the difference between these two levels? The grab explains very powerfully and says like this. This that we say that something has a which means it has the potential it has the possibility for something. In other words, it kind of means it it's possible it can come from there. In other words, not that the possibility is the source of it. But the idea is that the essential it has the essential possibility. Like the difference between the power power means it's there and the means it has the possibility. But this that we're saying that the essence has the possibility is because in the essence you have the possibility that all these things should happen. Now, the connection between the infinite part of Hashem with the Sefirot, in other words, the water to the face is not only because in the infinite part of Hashem it's possible to have the Sefirot. On the contrary, it's just the opposite. Not because it's in the infinite part you can have the Sefirot. But on the contrary, that the Sefirot could be in the infinite part. Totally opposite. It's not because the Ein Sof has infinite Sefirot. It's the Sefirot that could be in the in the infinite part of Hashem. Because the Ein Sof, who said there's no Sefirot? But on the other hand, the Sefirot could could be in the Ein Sof if you do if you do the work. Now, one second. Seemingly, you're going to say this is a downgrade for the infinite part of Hashem. Why? Because in the infinite part of Hashem, what is what is gift to a Sefirah? Sefirah is a finite thing. This level, that level, etc. Or like for example, we gave the example before on a deep influx are you going to go ahead and use materialistic analogies for it? But what does it mean? After God chose, God's the one that chose. Like we learned before, that he shall allow that when we do our work with the Sefirot in this world, then we'll have then we'll be able to reach him even in Ein Sof. In other words, the the the the when we do our work of halacha, we do our avodah of the Sefirot into this world, we're able to reach literally in the highest level of Hashem. And not only that it reaches it, but through that we can actually draw down from Ein Sof in this world. So therefore, that our connection with the infinite part and the Sefirot, which happens through our avodah, that's something which is connected. In other words, the idea is that in the Ein Sof, it's possible to have the the the the the image of the Sefirot. So, therefore, the ability to have Sefirot in the infinite part of Hashem, in other words, it could have Sefirot in potential, and that's why it's called actually Sefirot, and that's why it's called the Sefirot Ha'Nitzolim, the hidden ones. And it's the the expression that's used is that it's a the the that um they use these 10 names. Not only that, that this that in the infinite part of Hashem, which basically have the ability possibility for Sefirot, it's not only because of the infinite part of Hashem, but it's actually because God gave the power that we do our work, we can awaken within the Ein Sof that potential for the Sefirot. Now, this is the so to speak a a downgrade in the Ein Sof that that that that that our void can reach it. Um it's not because of something new, but it's literally part of the infinite part of Hashem. Just like in the water, that what's shown in the water, it's literally part of the water. I know there were saying like this. It's a it's a fine deep point that was bringing out as follows. When you look in the water, the water doesn't have an image, but once you look in the water, what what's what's what what what you do see in the water is the image. So, really, it's not something external to the water, it it's literally part of the water. The same thing also when the Sefirot reaches Ein Sof, and all of a sudden you create Sefirot Ha'Nitzolim, it's not something external to that Sefirot. It's embedded within the Sefirot that the that we pull out through your holiness. Now, it's brought down in the Siddur discourses that the face that's shown in the water, where is the face coming from? It's coming from the face that's looking, but not from the water itself. So, therefore, it's something which is totally separate from water. Um in other words, it's not something which is separate from water, but it's actually literally part of the water itself. Because if the face is coming from the water, so then it would be then it would be a separate entity. Just like, for example, you have in the water you have fish. Fish is is not part of the water. There's the water, the fish hang out in the water. But the face that's in there is not coming external from the water. But literally it's the water itself. So, the same would apply in in the in the in the Nimsal. In other words, this that in the infinite part of Hashem, the Ohr Ein Sof, you have the 10 Sefirot which are hidden. And how does that happen? It happens through us doing our avodah of the Sefirot down here. And something is created from Ohr Ein Sof. We're the one that that start the process. So, therefore, it's not totally something which is disconnected or separate, but it's literally part of the Ohr Ein Sof. So, therefore, in the Etz Chaim it says two important points. On one hand, on one hand, on an external level, it means it has the ability to be Sefirot cuz it's hidden. It has the ability. And internally it's literally the Ohr Ein Sof. Two very, very important points in the Etz Chaim. Again, one hand, it has the ability to be the Sefirot. And the other part, it's literally it's part of part of Ohr Ein Sof. Now, we learned before that when we say in reference to water, the face you show in the water, that's what you get back. And there's two points there. In other words, the the image that you show, that's what goes in the water. And once that that image is in the water, it gives it back to the person. In other words, you put the image in, and then image comes back to you. So, the same thing also applies us here as well. When we do our work down here with S Sefiros, which is the S Sefiros of Atzilus, and that becomes the face, which goes into the Ein Sof, which creates the S Sefiros of Atzilus, and then that comes back into this world, and that becomes the S Sefiros of Atzilus as well. So, it goes like 360° back. In other words, the idea of the 10 Sefiros, which are revealed in an internal way, what is that? The 10 Sefiros is a revelation of what? Of the S Sefiros of Atzilus. Just like the example, the face that you show in the water, which comes back full circle. So, based on this, the Rebbe explains the difference and he says like this, "The image that you're seeing in the water, what is it? It's the water itself. So, therefore, the K'Mayim upon Mayim, the the the the face of the Mayim, which is the from our part, the 10 Sefiros of Atzilus, which is a revelation now of the higher higher words. So, what is the internal part of the of the of the 10 Sefiros? It's actually literally the purity of the infinite part of Hashem. So, based on this, the Rebbe explains why it says K'Mayim upon Mayim upon Mayim. Again, cuz now we have a whole different deep insight. It's literally K'Mayim upon Mayim upon Mayim. When we when we put in the S Sefiros, we reach the S Sefiros of Atzilus, and we bring in the most powerful part in here. Um that's why it says Kein Lecha Adam L'Adam. Why is that? Cuz just like the the water is referring to what? The purity of the infinite part of Hashem. How does it get created? When we do our Avodah of Al Atsmus, we create the 10 Sefiros the way it's on a high level, and then it comes back down to this world. So, the question is like this. Seemingly, why is it when you look in the water do you see a face? Because it's clear. However, when you look in something which is which has a color, a piece of wood, you can't see yourself because the the the physical and the materialistic and different colors blocks blocks who you are. So, the image on high of the Adam Haelyon really shouldn't allow the image of the Adam HaTachton. Cain laid Adam HaAdam, what do you mean Cain laid Adam HaAdam? By Mayim Panim el Panim, it makes sense. Why? Because it's clear, so you you whatever you put in that's what you got out. But laid Adam HaAdam, there's a human being another human being, how are you getting it back? How you how you creating the the image back? And the answer is like this. When we do our spiritual work, what happens is what gets revealed is the internal part of the Adam Haelyon. Even though the Adam HaAdam has an image, when we do our work it's revealed the internal part of the Adam Haelyon, which what is that? That is the 10 spheres of Atzilus. And what is the 10 spheres of Atzilus? That's the revelation of the 10 spheres which are hidden, which the face that was so seen in the water. And literally it's what's what's what's actually an internal part, it's literally the infinite part of Hashem. And when we reveal through doing our work the internal part of the Adam Haelyon, which is basically the purity of our Ein Sof, then you're able to have the simplicity of Adam HaTachton. So, the Rebbe is explaining beautifully saying like this, K'Mayim Panim el Panim, in seemingly it's much easier cuz there's nothing blocking it. And the Chiddush is that even laid Adam HaAdam, you also have the image of Adam Haelyon in in one and the other. Why? Cuz if you look in the internal part of of the Adam Haelyon, it's the 10 spheres of Atzilus which constantly has spheres of which is truly Ein Sof. So, ultimately the internal part is totally clear. So, based on this, it explains that the the idea of a combined upon upon the face you show in the water is also a reason and explanation why that the heart of other other the person down here reaches other my law. Why? Because what's the idea of the face you show in the water? That the face is seen in the water and it comes back in the revealed spheres. Where and it's the same as as the as the image on high. Literally, it's one. It's the it's the simplicity of the infinite part of Hashem. And that's why the the heart of other other which means the other Elion, which becomes a image for the other after. Now, to take a step further, the says based on we explained before that this that decided that all the flow of energy from on high, how should that happen? When we do our work. Why is that? Because the source of our is where like we learned is in the essence of the infinite part of Hashem, which is higher than the light the way it's on its own and higher than before Hashem decided the to that we should about our means that essence is connected Hashem. So, based on what it says, besides that when a person does our work, what gets revealed is the internal part of the other Elion, which is literally one with the infinite part of Hashem on the level of water. In other words, the the light that has no has no no image or no form just like water literally that when you look in the water, it's totally clear. So, when a person does we do our work in this world, you draw in as a revelation of the infinite part of Hashem a higher than um any level of light. Now, So, what do we see from here? The main thing is to do our avodah, to do our our work cuz our work will create panim b'panim, which will draw in the high level, and that will create a lay bottom law them. So, the Rebbe explains in his sermon like this, the spiritual work that we do, that through our work gets revealed the internal part of Adam Haelyon. What is that work? We have to know what we have to do. And that work is the work of, and I'll say it in Hebrew, birur nefesh habahamis, transforming our animal soul. Our work is to transform our animal soul. We have an animal soul, we have to transform the animal soul. Why is that? Because this that the ten sefirot that are revealed and is on an external level, it's something like separated that were created, so to speak, from the the the ten sefirot which are hidden. W- What Where Where does that come from, you have that separation? It comes from In Kabbalah, it's called a parsa, which basically is the is the the the separation between the ten sefirot which are hidden and the ten sefirot which are revealed. That's the creates a separation. That's why these are concealed, and that's why this is revealed. It creates a uh um uh uh uh uh uh uh uh uh uh um a blockage. But, when we go ahead and we transform our animal soul, what we were actually doing is we're actually refining that uh division between above Atzilus, which is basically the ten sefirot of G'luyim, and Atzilus, which is basically the the the ten revealed sefirot. And when we do that, what what gets felt in a real way that the ten sefirot of Atzilus is the revelation of the ten sefirot which are hidden. And like we learned before that the the face that's in the water, that's what gets shown to human beings. So, our avodah that has to be what? To transform our animal soul. And to add over says, when we go ahead and we transform and refine our animal soul, what we do is not only transform the high division between above and below, and below us, but any division, any blockage from any level gets totally wiped out. And not only that, we even transform and refine the first concealment, the first tzimtzum. And through that, what we what we do is we create the union between the 10 spheres which are revealed with the 10 spheres which are concealed, with all the levels of the 10 spheres, even the 10 spheres which is before the tzimtzum. And the same thing as the opposite. That when a person goes ahead and transforms his animal soul, so we actually transform the the barrier between the world of Atzilus and Briah, and the main concealment is actually through this division, and through that we create the union between the Adam ha-Tachton, the human being down this world, and the Adam ha-Elyon and Kadosh Baruchu. And through the avodah, uh we're able to um So, that's the avodah of transforming the animal soul. That gets rid of blockages. But, the spiritual work that we do, that we cause to draw in the revelation of the essence of Hashem, that comes from the neshama, that comes from the work of the soul. Which is higher than being involved in the body, praying, studying, doing mitzvahs, connecting to Kadosh Baruchu. And that's what is that called in Kabbalah? It's called the avodah of ru'ach ha-lev ahavah, hearts on fire. So, one avodah is transforming the animal soul. That takes care of the blockages. But, what brings in the light is ru'ach ha-lev ahavah. In other words, when a person does a spiritual work, we draw in the essence of the infinite part of Hashem, that comes from our soul. Because the fact is our souls was Adam ha-Machshavah, so not in the highest level. And that's why this comes specifically what? Through the avodah of the ru'ach ha-lev the ru'ach ha-lev ahavah. Now, never finish up and he says as follows. what was the novel idea, the major accomplishment that took place in Matan Torah on the first time, and the same thing also Matan Torah every single year? Two things happened in Matan Torah. One is got drawn in the essence of the infinite part of Hashem to the Jewish people, like it says clearly "Anochi Hashem Elokecha", the Anochi Hashem himself got revealed to the Jewish people, and it came down how this revelation comes through roots of liba. When we do our our work around fire, we love Hashem, that brings in the light. That's point number one. Point number two is we nullified the the decree and the barriers between higher and lower on all levels. And how do we take away the barriers? By transforming animal souls. Again, there's two things that happen. One is bringing in godliness through roots of liba, one is breaking the barriers, that comes through transforming animal soul. So, therefore, in the in in Sefiras Omer, which is a preparation for Matan Torah, you have to have both things. One you have to have you have to transform your animal soul, and the second thing you you have to have the "avodah b'chol moichecha" with all the heart, with all the might, with the roots of liba. And that's why it says in the the the Torah "u'sfartem lachem", you have to count from the day you bring the the the Omer. And as what's the idea of the Omer, what was the sacrifice you bring for Omer? Like it says "v'heinei nasoi", you have to elevate the Omer, and we have to bring it up "l'r'tzon chem" to the to the will of Hashem. What does the "t'zon chem" mean? That to the will of Hashem, it's referring to roots of liba. We have to have you have to be on fire. And when a person does our roots of liba, we're on fire for Kadosh Baruch Hu, what we do is we create and we draw down the will of Hashem, and that is when it's going to be totally complete. When we do the will of Hashem, which means we do it with the with with our roots of liba, and this drawing this down will be complete, and we're going to have the um the the the ultimate and true completion. So, here you have a very, very powerful and deep Hasidic discourse on many, many levels, but I think the Rebbe leaves us with a beautiful idea. We want to get ready for Matan Torah. There's two avoidas we have to do. One is we have to have work on our love for Hakadosh Baruchu. We also have to work on transforming our animal soul. And like the like the like you saw in the Hasidic discourses, that literally we have the power kamayim uponim uponim. We do our avoida. We literally reach Ein Sof. And we reach Ein Sof, we draw the most powerful blessings. So, it's really empowering to show us that we have the power. We do the power. We do our work. We can reach the highest levels of bringing the greatest blessings. And hopefully we'll have the greatest blessing of the the real Matan Torah, with coming of Mashiach, and we'll receive the the greatest blessing from Hakadosh Baruchu. And God willing, next class will be Yerushalayim Ir Hakodesh. Have a great and blessed week. Shabbat tov.