The Inner Count: Perfecting Every Middah. וספרתם לכם: בירור והתכללות המדות Kabbalah Rabbi Minkowicz

Welcome to this week's class of this. We're going to be learning a beautiful civic discourse from the Rebbe. The name of the civic discourse is called the Sefirat HaOmer. You should count. And the Rebbe said this civic discourse on the 33rd day of the Omer in the year of Tav-Shin-Nun-Aleph, which is exactly 75 years ago. So again, the civic discourse is based on the verse in the Torah where it speaks of the mitzvah that we do every day now between Pesach and Shavuot. So the Torah says "You should count for them the Omer." You should count "from the day after Shabbat." And the literal translation means "from the day after Shabbat." "The day that you bring the day that you bring the the wave offering." In other words, the mitzvah of of counting the Omer when when does it start? It hap- it starts after you bring the wave offering. In other words, first thing you have to bring the offering, and then you're obligated to count the days, and you're also obligated to count the weeks and the day and and and the day and the days that you're counting. And that's the mitzvah of counting the Omer. In other words, the mitzvah of counting the Omer is between bringing the wave offering and the holiday Shavuot. And that's why it says "You should count for them you should count from the day of the wave offering," which we're referring to when they bring it on Pesach, so the day after the first day of Pesach. So that's a simple question. Why is the verse saying "from the day after Shabbat" from "tomorrow Shabbat"? It should have said, if it's the day after the first day of Pesach, it should have said "from the day after Pesach." It should have been clear. And especially we know that the tzaddikim, those that take the Torah literally, and they don't want to read any commentaries on the interpretations and the and the the the oral law, they actually made a huge mistake, and they insisted when the Torah says "from the day after Shabbat" it means literally the day after the first Shabbat. And up to the point we had to argue with them, we had to debate it out to prove that it actually is referring to the day after the first day of Pesach. So if that's the case, that's really the first day after the Pesach, why does the Torah say so clearly "from the day after Shabbat"? So I want to understand this an introduction to understand the whole idea of Sefirat HaOmer. Cuz we know that all the the the the the menachot, all the sacrifices in the temple that were brought from from uh wheat or barley, etc. So, generally, all the menachot are brought from wheat. And this sacrifice, and also the sacrifice that the sotah brought, was brought from barley. Now, the reason why a a sotah, which is basically a woman that was suspected of adultery adultery, brings um from from barley, so the Mishnah tells us because because because since she did uh uh um an act which is an an animalistic act, so therefore the sacrifice is also animalistic. And that's why it it's brought from barley. But, the wave offering, why why is it different than all the other wave offerings that's also brought from barley? What's the reason? So, we know it's known the reason is that when in the on the first day of Pesach, the Jewish people left Egypt. Why did we leave Egypt? Not because we earned it. In Kabbalah, it's called Isarusa d'Laila. It's a gift from Hashem. Hashem pulled us out of out of Egypt. And that's why the verse says, "V'hotze'acha Hashem Mitzrayim." When I yanked you out, when I pulled you out of Egypt, "Tavduni Elohim you're going to serve God in this mountain." In other words, the first day of Pesach is called Isarusa d'Laila, which we call the milama'ala l'mata. God is giving us a gift. And that's why the verse in the prophet, in King Solomon, says, "Mashcheni acharecha narutzah." "Hevi'ani Hamelach hadarah." "Draw after me and I'm going to run, and you bring me into the king's chamber." Chamber. So, what does "Mashcheni" draw after draw? It's referring to the revelations of when we went out of Egypt, which basically is called in Kabbalistic terms Isarusa d'Laila. God came along and he drew and drew us out. He gave us a gift. Like the verse says, "That the that God, the the of all kings revealed himself to the Jewish people. Why? Because the Jewish people from their own they were sunk in 49 levels of impurity. What? But God revealed himself everything changes. And that's why he says which means that God is giving a gift. And that's why it also says in in the singular term. Why? Because it's it's referring to the way God came in and yanked us out. And when God came in, the only one that paid attention was the godly soul. Because the fact is the godly soul is the one that feels the revelation from on high. But the the animal the animal soul didn't change. It remained an animal soul. And that's why when the Jewish people left Egypt it says we have to run run out of Egypt. Why why do we have to run out? Because the animal soul didn't want to leave. So we're just we're just pulling it out. It's running out. And like the like the like it's taught in this that they asked why why do we have to run out of Egypt? Because the fact is If if Pharaoh said they should leave, they wouldn't leave. So why do we leave? Because Hashem came and revealed himself. So who's the one that excited to leave is the godly soul. But the animal soul has zero interest in leaving. It liked Egypt. So therefore, because the animal soul wasn't excited, we have to run get them out quickly. And this running out was in all the revelations that took place when we left Egypt. Why? Because since the revelation came like we said a revelation from on high, which means we weren't we weren't ready for it. So therefore, the one that felt it was only the godly soul. And that's why it says in the singular form. Cuz who's the one that's drawn to God? Only the godly soul. But after we had the revelation when we left Egypt, then we have to start counting the Omer. What is counting the Omer? So now that's the opposite already. This is called Malchut Lemala. We totally transform ourselves. And that's why it says Nerutza, we're going to run. It says double a double expression. In other words, running on one hand on our own. That's referring to the godly soul which comes comes comes from high and is ready to run. But the second running is that you want to yourself run. Why do you want to run yourself? That's when you do the work. When you do the work, then you realize that you got you got to you got to run out of the negative space. And since the the work was Malchut Lemala doing the work, and therefore when you do the work Malchut Lemala, that's also connected to the animal soul. And that's why it says Nerutza in in in in in plural because it it affects not only the godly soul. The godly soul is affected from from Mashchini, but it also affects the animal soul. The animal soul wants to leave Golus. And that's why it says Nerutza in expression of its running. What why is that? Because since the animal soul is also the one that's affected, and so therefore what's what's running is not only the godly soul, but the animal soul is running out of Golus. And and and when the animal soul does something, it does it with much more of passion, excitement, and noise. Why is that? Because the animal soul doesn't do do things very very very very slow. The way the animal soul does does those things, it has to be quick. And and in other words, either it's totally cleaving to godliness, and when it's cleaving to godliness, it wants to do it very very quickly. And since when it came down to the godly soul and to the animal soul, and so then when the animal soul starts running, so it actually affects the godly soul. It normally does things slowly. It thinks. It meditates, etc. When the animal soul is running to God, so the godly soul also runs. Because the godly soul by default doesn't run. It studies. It meditates. It takes things slowly. But what happens is when when the animal soul starts moving then the godly soul starts moving as well. Why? Because the godly soul does things, you know, one step at a time. But when the animal soul gets on fire, now the godly soul actually gets more light because it goes to the level of the marutso which means it does things out of it out of it out of it out of the box out of the out of the limits. And that's why it says marutso going to run plural, they both going to run. In other words, not only the animal soul's running but even the godly soul is running. And and where does this apply to? This applies in the in the spiritual work of Sefiras HaOmer. Which is a preparation where we're going to go into the godly chamber which basically is referring to on on Mount Sinai that when we do the work of Sefiras HaOmer, mil ma'ata l'ma'ala, we transform ourselves, then we can be totally ready for the ultimate revelation that we're going to receive when we receive the Torah on Mount Sinai. Now, the idea of the Omer which takes place between Pesach and Shavuot, which we said is mil ma'ata l'ma'ala, we do our work, which we said is also is the the work of the animal soul, there's two ideas. One is you have to transform the intellect of the animal soul and then also you have to transform the emotions of the animal soul. Now, these two components, transforming the intellect of the animal soul, transforming the emotions, that had to do with bringing the the the the the Omer to at the temple and also carry counting the Omer. So, there's two things that happened. One was bringing the gift of the wave offering in the temple and the second thing is counting the Omer. In other words, going ahead and bringing the Omer, the barley to the temple, that's that's what that's that affects the transformation and the refinement of the intellect of the animal soul. And therefore, because you're trying to refine and elevate the intellect of the animal soul, that's why it comes from corn. Why? Cuz corn is connected to the intellect. How do we know that? Cuz we know when a child is born, when does the the child start saying "Dad, Mom, etc." after he ate something he ate he ate some food he he's food he's corn. In other words, even though generally speaking, the minkas omer comes from animal animal food, why is that? Because the whole idea of the omer is to transform the animal soul. But not only that, in that itself, what specifically what type of food? Corn. In other words, you're referring to the intellect of the animal soul. Because the the animal soul, even the intellect, is connected to to to the emotions. And therefore, because it's connected to emotions, it comes from food that that you feed an animal. And that's the whole idea of bringing the carbon omer, which is basically transforming the intellect of the animal soul. So, bringing the omer transforms the intellect of the animal soul. But then, after you bring the omer, then you start counting the omer. You start counting from the second day of Pesach to Shavuot, which means now you're going ahead and you're going to transform the emotions of the animal soul. As we know, there's a mitzvah to count the days, how many days it is, and it's also the mitzvah to count how many weeks of weeks have passed. Cuz bringing the omer, which we said is connect is connected to transforming the intellect, which has a connection to the emotions. And when did that start? That started on the 16th day of Nissan um on on on on the first day. But counting the omer, which is transforming the emotions itself, it's not enough to have a total transformation. Well, but you have to go through piece by piece and transform each part and transform every single emotion on its own. And not only that, you have to go even in more detail. You know, every single emotion, the way it's connected with all the other seven emotions. And then, after you do the full transformation, then you can be ready to receive the Torah like it says, have the Ani Hamelach Hadar, we go into the king's chamber himself. Why is that? Because it the general transformation is called in Kabbalah Makif, hovers over general transformation, but because it it's Makif, it doesn't affect in a in a real way. But where is the real work? The real work is when you do it slowly, one sphere at a time, the way one sphere is connected with all the other spheres. And and and and then we reach the level of, like it says in the the prophets, in all our ways we should know our shame. What does that mean? Our thought, our speech, our action should be the way it's supposed to be, which basically means you were you're transforming the emotions in every single detail. And that's why it's a mitzvah to count the days, which means to transform the emotions in every every part of it. And it was even though it's a mitzvah to count the weeks, which is basically a whole thing, but the No, but the mitzvah is also to count every single day, which means I can transform every single specific emotion. In other words, Chesed Shebachesed, the first week of Chesed you transform the kindness, and then you transform it kindness of kindness. Or or up to the point of Hod Shebehod, up to Malchus Shebemalchus, you want to have full detailed transformation. And based on this we understand why in the times of exile there's a difference of opinion about counting the Omer. In other words, there's one opinion that says that counting the Omer in the time of exile is a biblical commandment. That's one opinion. Another opinion is that in the time of exile, no, counting the Omer we don't have the temple, so it's only it's only rabbinic. And there's a third third opinion, which is the opinion of Rabbeinu Yerucham, that says that he makes a difference between counting the days and counting the weeks. In In words, when you that he says the counting the days today is biblical. But counting the weeks, that's rabbinic. He splits the two. So, the question is when what's the difference in counting the days and counting the weeks? If you're supposed to count that's biblical, then they're both biblical. If it's rabbinic, then they're both rabbinic. So, what is he splitting it and saying the days is is is biblical and the weeks is rabbinic. But now we'll understand because the count the days, which means to refine every single detail of our emotions the way they're connected one with the other and which is which affects our thought and our speech and our action, which affects all of ways we should know we should know them. So, that's what that applies every single time always and even today. However, when it comes to counting the weeks, which is basically it's connected to thought speech and action. But and and and obviously and but it has a component where it's actually a has a certain benefit over counting the days because you're basically doing a full transformation of the emotions, which in a certain way it's higher. But on the other hand, because it's so high, it doesn't really it doesn't make a really a practical change in in in in detail. And therefore, we don't have the power to transform it on a general level. And what we have the power today to transform is every single specific emotion. And that's why counting the days of that is actually biblical but counting the weeks counting the weeks is not biblical. It's only rabbinic. Now, to explain the idea of I'll say in Hebrew I'll translate he scattered the midos, which means wait each mida, for example, chesed is connected to chesed and gevurah and tiferes and netzach and hod and yesod and malchus. And again, the way gevurah is connected, each one is connected with the other one. So, what's just we'll understand the base, let's look at the the emotion of chesed. So, we know that chesed, which is the first mida, is connected to all the other midos. Of gevurah and tiferes and netzach and hod and yesod and yesod. Let me explain like this, "What does it mean a practical example of chessed sh'ba'chessed? Kindness of kindness." So, the example there he gives when you see somebody that's learning Torah and doing a mitzvah and he's not only learning Torah academically, but he's in awe of God when he's learning it. So, what happens is you develop a love for the person. Why? Why are you developing a being love for the person? Because you love God. So, therefore you love those that love God. And because of that, anything which is connected to God, you which is referring to learning Torah and doing mitzvahs, you do it with alacrity. You do it very, very quick. And that's called chessed sh'ba'chessed. So, chessed sh'ba'chessed means that you have this love for Hashem which is connected to chessed and therefore anyone else that has that, you're going to love the person and also the things you're going to do, you're going to do it in a whole different level. That's chessed sh'ba'chessed. What is g'vurah sh'ba'chessed? That your love for Hashem cuz that's the chessed part. How does it How does it How does it play out on on on on the on the second strand of g'vurah because since you love Hashem so much, anyone that's in a position to Hashem, you have g'vurah. You You oppose that person. That's chessed That That's g'vurah sh'ba'chessed g'vurah sh'ba'chessed. What's tiferes sh'ba'chessed? That is when you when you totally on the level of of your your beautifying the idea of chessed. In other words, when you see someone learning Torah and he's learning Torah with tremendous pleasure and he's doing the mitzvah with pleasure and you This is called with a g'shmak, with enjoyment. So, you're actually wow, you're proud of the beauty of learning Torah and doing mitzvahs, the way Torah could affect and where does that come from? That comes from the idea of tiferes sh'ba'chessed. And the same thing also with with same thing also with the branches of the of the emotions cuz chessed, g'vurah, tiferes is the main emotion. The branches of netzach of Chessed, because you love so much God, so therefore when there are things that are stopping and holding it back, you actually become a warrior. Netzach becomes a warrior those that are opposing the love for Hashem. And that's called Netzach of Chessed. Using that your warrior ability to to to make sure that the love for Hashem is strong. And not only that, when there's a it was when there's that position from the outside and you don't have the power because a lot of people are trying to overcome you because you love Hashem so much, which is back to the idea of Chessed, so even there's something that's stopping you, you go ahead and you overpower yourself to take away anything that's stopping it. That's called Hod of Chessed. And what is what is what is what is Hod of Chessed? That even when you when when there's a reason where you're not drawn to Torah and Mitzvahs, because you love Hashem so much, you say you you connect from your the essence of your soul up to the point you can literally awaken within yourself a yearning to learn Torah and to do Mitzvahs up to the point that your thoughts, speech, and action is all in Torah and Mitzvahs. And that's the level of what you reach the level of Malchus of Chessed. And just like in Chessed, you see the way it's connected to all the other Sefirot, so the same thing also in every one of the Sefirot, they're all connected one to the other. Now, we know that God made gave us a godly soul and an animal soul. Like it says Zeh l'umah, zeh l'umah, zeh l'olam. We have a godly soul, we have an animal soul. So just like in the godly soul every emotion is connected with all the other emotions like the example that we just gave, so the same thing applies to the animal soul. That every one of the emotions is it's tied with the other and he's going to give us a beautiful he's going to expel it out. So just like what does Chessed mean for for the animal soul? Um because Chessed is that you love materialism. What is Chessed of Chessed? That you the the the the love is played out in a real physical way towards materialism. What is Gevurah she b'Chesed? When you love physical physicality, so you hate anything that's opposing you to to enjoy physicality. And like when someone tells you that the way this is not appropriate for you, and you just be past this. It's not appropriate for you to do these animalistic things cuz it's not appropriate. What happens? So you because you love it the materialism so much, Gevurah you actually hate that person. What is Tiferes she b'Chesed for the animal soul? So besides the fact that you're drawn to materialism, which that's like that comes from the Chesed part, but you actually take take joy and and you're you're you're proud of it and you this is called you you're totally, you know, excited and you're you're into it and into the materialism. That's called Tiferes she b'Chesed. What is Netzach she b'Chesed? That even the basically you're not necessarily so drawn to it and you're really not really that excited about it, but you fight with yourself to go ahead and develop a desire for materialism. And not only that, even when there's opposition from the outside and someone embarrasses you and says, "Ah, how's a Jew, who's the son of Abraham and Isaac and Jacob, getting involved in such materialism and such animalistic things?" And um uh in things that are possibly forbidden, so you fight with yourself to to to to fulfill what your your desire. Well, that's called Hod she b'Chesed. And and it sometimes will become so strong that you totally get connected to it. That's called Yesod. Yesod she b'Chesed for the animal soul. And up to the point where your thoughts, speech, and action it becomes totally engrossed and obsessed with materialism and you go unfortunately go down and the Hebrews call it Midah l'Dachia from one level to the next until you are sadly end up doing forbidden things. And what is that called? That's called Malchus she b'Chesed. So Rebbe gave us an example the way the Sefiros are intertwined both in the godly soul and both in the animal soul. And that's why it says Sefirat HaOmer, you have to count. What does that mean? What is the work of Sefirat HaOmer? To transform your emotions. Not only globally, but specifically every single emotion, the way it's interconnected with the other ones, and to transform each one specifically. And that is why it says when the Jewish people left Egypt, Mashchini, which means the beginning it started out God revealed himself, which came Mil Ma'ala LeMata, like the verse says U'Mo'ar Gadol, with the tremendous awe, which is referring to the way Hashem revealed himself. And that came, as we say, Mil Ma'ala LeMata. But from the perspective of the the body and the animal soul, the the the the evil was still there in a very very strong way. And that's why the animals had to run away. Why? Because the evil was very very strong. But afterwards, when you count the Omer, which is working with the animal soul, and that's why it says Sefirat HaOmer, you have to count 49 days. And Sefirat HaOmer also comes from the expression of Sefirot from the heroes. You're basically making it clear, you're making it you're making it shine. And you count 49 days to transform every single emotion, the way it's connected with all the other seven emotions. That's the 49 days that they should totally transform, refine, and they should be totally shining. Now, where do we get the power to do this? And that's the answer why the Torah says, we're going to go back to the original question, why it says MeMochorat HaShabbat. That the from the day after Shabbat, why? Because when a person just like before Sefirat HaOmer, we had to run out of Egypt. How do we run out of Egypt? Because God came and revealed himself, and he pulled us out. In other words, the revelation that God came, the essence and the infinite part of God came and revealed himself, and that came before we start counting the the Omer. But the ultimate of Sefirat HaOmer is to prepare us so we can go and meet God at Shavuot Torah in God's chamber. And that's the idea of Matan Torah. They would literally come in one with Hashem, which basically Matan Torah is also the revelation of the essence of God. So, it started out with God revealed himself. Ultimately, God's going to reveal reveal himself in Matan Torah. Like it says, what happens when God gave us Torah? It says Anochi, which is Anochi, which stands for Anochi. So, Hashem wrote himself in the Torah. He's giving himself the essence of the infinite Hashem is giving himself in the Torah. In other words, they everything that's in between of Sefirat HaOmer is Sefirat HaOmer is the middle, but by anything that was before where God revealed himself, and then we do the work in Sefirat HaOmer, and the work afterwards is all about what? That the essence of God should be revealed. And that's why it says in order for us to receive the tremendous revelation beforehand and the tremendous revelation afterwards, we have to have the Mochos HaShabbos. As we know, there are days that are counted, which that that's referring to the general days of space and time, which is limited, which is called Seder Hishtalshelus. It's so it's the way way Seder Hishtalshelus works, way things flow. There's the before and there's after. There's a There's a you reach, you didn't reach, which is basically all the different levels of time. And but in order to go ahead and do Sefirat HaOmer, to transform all the different levels of time to the lowest level, so you can't come from from from from Seder Hishtalshelus itself, but you need to reach to the power of Mochos HaShabbos. You have to reach a very very high level and use that to help you do the transformation part. Why is that? Because we know Shabbos is a very high level in time. Because first you have the six days of the of the week, which is weekdays, and then you have Shabbos, which is a holy day. But the fact is Shabbos is is is is is holy and is established in the creation that it's holy. Which is a basically it's a part of time. God created the world in six days, and the seventh day he rested. But since Shabbos is a part of time, and yes, even though it's a holy time, but it can only take itself out. It doesn't have the power on its own to transform the world. So therefore, when it's telling us and it's charging us to fight to them again, transform yourself and transform the lowest levels, so the Torah has to say "Mochos of Shabbos." God's going to give us from very, very high place, the place of Mochos of Shabbos, from the tomorrow of Shabbos, which is higher than the place which is just sanctified which Shabbos is sanctified, which comes from higher than the level of where things flow, and that gives us the power for its full transformation. And just like when the Jewish people left Egypt, there was a tremendous revelation from on high, which is above all levels, above any levels. Like it like it says in the in the Haggadah, God, when he took us out of Egypt, he said "I need I God myself, not even an angel. I need God God myself, not not a not a not a fiery angel, and not even any messenger." Because the revelation came from the essence of the infinite part of Hashem, and he was called Atzmus U'Mahus Ein Sof Baruch Hu. Why was that? Why do we need that such a high level? Because we were so sunk in the 49 levels of impurity, so if it came if any revelation came from a lower level, and even if it was a very high level, it wouldn't have redeemed the Jewish people. So you had to have the revelation of the essence of the infinite part of Hashem, which is totally not even connected to any level of any levels. And that's why it says "U'Passach Hashem." Hashem passed over. And we know Pesach comes from the idea of what jumping over, which means above the level of levels. And the revelation and and and this revelation gave the power to counting the Omer. The same thing also when we receive the mitzvah of counting the Omer and transforming yourself, so the the the power that all the 49 days should be transformed and refined and beautified. That comes in Sefiras HaOmer, which means it comes from higher than the levels of Seder Hishtalshelus, the way things flow down to this world. And those the revelation gives the power of the Sefiras HaOmer that we do. And then we can eventually reach the level of coming into the Ani Melech HaGadol, we can spend time with Hashem in His inner chamber, which is the idea of the Torah that we're going to receive, which is the revelation of the essence and the infinite part of Hashem. And then he finishes off and he says, "And this is the connection with the the middle of Sefiras HaOmer, the 33rd day of the Omer with the the work of Sefiras HaOmer. Why? Because what's the 33rd day of the Omer? So when you reach the 33rd day of the Omer, so we know it's Chesed, Gevurah, Tiferet, Netzach, Hod. So you reach the level of Hod. And then again, Netzach, Gevurah, Tiferet, Netzach, Hod, Hod sheba Hod, the combination of Hod sheba Hod. What is the idea of Hod? So Hod Hod comes from Hoda'ah, acceptance. So what does it mean acceptance? You accept. If you understand, you don't need to accept. So acceptance means I under- I accept even even if I don't understand. And that's the level of acceptance whether you would do understand, you don't understand. But in Hod, there's two levels. There's Hod acceptance and there's Hod sheba Hod. What's the two levels? First of all, understand it based on an example of a very very wise person. And he's very very wise. And then you have a this a smaller wise person of someone that's not not as wise, but also wise. So he has he has a connection to intellect. So even though he doesn't understand fully what the what the brilliant sage has to say, but he because he is a wise person and he has a connection to intellect, so even when he doesn't understand him, okay, he understands a little bit. And he understands that the other person stands at the deeper. So there's even though he doesn't fully comprehend it, okay, so he's willing to accept what the what the what the what what the great sage said says says. Why? Cuz he understands intellect. And he understands this is beyond his comprehension. So, he has some kind of connection. So, he understands that he has to totally accept even though even though he doesn't fully understand it. So, the first level is again, we have the great sage, you have a small sage. The small sage doesn't fully understand it, but he understands the other person is much wiser and he accepts. But he there is some kind of he does understand that that there's a deeper understanding here. But then you have not necessarily a someone that understands, but a simple person has no connection to any intellect. So, you can't say he understands that he has to accept what the wise person says. He doesn't understand anything. So, when he says he accepts and he's totally accepting, that's that's real acceptance. Cuz by someone that has a little intellect, so when he accepts, he's accepting from an intellectual space. But by a simple person, his acceptance not coming from intellect. It's not coming from emotions, but it's coming from acceptance of acceptance. And that's acceptance of acceptance. And like we say in when we in the prayers of when we say my name, so we say my name, we acknowledge and then it says I'll show my name. So, it's a double expression of acceptance. And that's connected to the sphere of what you call my name. And that's why if somebody is saying my name, we accept and you accept of accept. And someone says my name and you don't bow down, you don't acknowledge, you will not stand up when the resurrection of the dead comes. Why? Because if you don't have any understanding, how do you have hope? Because then you know at least you have to have some hope. But if you don't even have that and you can't accept upon yourself to be accepting, so it's different What What are you holding on to? But if you at least have acceptance of acceptance, there's hope. But if you don't have any hope, so you don't even have it, so your your your spine becomes like a snake, cuz you have no connection to holiness. And you don't even have the lowest level. So it's what? The level of when you don't understand and you're still willing to accept. And that's the connection with the 33rd day of with with the spiritual work of the counting of the because the 33rd day of is connected to the and he was able to connect the highest levels with the lowest levels. And that's why when he passed away, what what got revealed? What got revealed is the highest deepest levels to the highest level and to the lowest level. That happened on the 30th day 33rd day of the which is what? The sphere of cuz that's when we finished transforming the emotions on their own. And from the lowest level, what's the what's the ultimate level where you are totally accept? And when he passed away, what was revealed? The deepest secrets, which is even higher than the internal part of the and from the highest level which is because basically he connected us from the lowest levels to the highest. And this connection's only possible when you reach a place which is above and that's the connection with the spheres of cuz you reach a level which is above and through that you're able to totally transform transform everything just like the level of Now, the power of transformation in spheres of Where does that come from? Keyword, accepting. You don't think of space and time and you don't think logic and reason. Not So then not only the time and space don't don't block anything on the contrary you transform the time and space and that's why I said the spiritual that you literally transform the time and that that prepares us to go ahead and go in on my entire to go into a God's God's chamber. Now the the connection of Lag B'Omer to coming into God's chamber is on the 30th day of of the Omer which is connected to the idea of the spiritual the Torah Torah even though in seder things flow in in the worlds the the order is you have to first learn the revealed part of the Torah and then you learn the the the concealed part of the the Torah. But a person has to know that how do we know that this is the order? That comes all from the teaching of mysticism and that's Lag B'Omer and that gives the power that that even learning the revealed part of Torah should be on on a higher level and that's what the the hint and the connection of Lag B'Omer is what's the connection of Lag B'Omer we we based on the verses Gal Einai open up my eyes that I beat I'm going to see in the floy is in Torah the wonders of your Torah because King David learned the the the internal part of the Torah and what did he pray? He prayed he wanted wonders. And that's going to be revealed in the future like it says clearly in the prophets just like the days he went out of Egypt in the future when Messiah comes we're going to see tremendous wonders and the beginning of that revelation started in the 33rd day of Omer because that's when Rebbe revealed to us the secrets which is not going to be revealed until the Messiah comes but when you connect to the concealed part of the Torah in Lag B'Omer that allows us to come into the chamber with Hashem and it's going to shine even when we learn the revealed the revealed part of the Torah and that's why King David says Gal Einai open my eyes even in the revealed part of the Torah, "V'habeetah min ha'seider ha'floish min ha'Torah sachah, the wonders of the Torah." That even in the revealed part of the Torah, we should see all the tremendous wonders. So, here we have a beautiful, beautiful, powerful class on Sefiras Omer. We're talking pray we learn that we we we we study it, we connect to it, and our Sefiras Omer is going to be totally transformed. And like the Rebbe finishes off, we'll get we'll get ready to have a beautiful Matan Torah together with Hashem with the coming of Mashiach. And our next class will be in Yerushalayim, Eretz Hakodesh. Have a great and blessed week, Shabbat tov.