The Soul Is G-d's Exhale - Likkutei Torah "Ki Bayom Hazeh" #1 - By Rabbi YY Jacobson

The Yeshiva.net Okay, this my mirror is the first my mirror of this week's parsha which is look at the Torah parshas acharei mos and it was said by the Baal Hatanya on shabbos shuva shabbos shuva tough cough samach base shabbos shuva 1801 shabbos shuva is of course the shabbos before Yom Kippur and hence the my mirror began with a pasuk in parshas acharei mos which concerns Yom Kippur since it's the parsha that deals with Yom Kippur when the Likutei Torah was published by his grandson the Tzemach Tzedek he took this discourse that his grandfather said on shabbos shuva tough cough samach base and he put it in the parsha of the week where this pasuk is said which is parshas acharei mos that's why it's in parshas acharei He begins with the famous pasuk the the Torah says when it wants to summarize the objective and the mission statement of Yom Kippur on this day he will forgive for you to cleanse you from all of your transgressions before Hashem you shall become clean you shall become pure When it says by Yom azeh yichaper it's really out of the blue who's going to be mechaper on you? So we put in well it obviously means Hashem but the pasuk doesn't make any reference to that it says on that day he will forgive you it's not like it says right before Hashem so you could say you're talking about that he. It says right after. After that it says Hashem Titaru. Really, it should have said if you want to repeat it again. But in the beginning of the passage he completely doesn't say who's going to forgive. You have to assume and speculate. Well, it has to be God. Give on this day this he, this invisible transcendent he who we're not sure who it is is going to forgive you. Yom Kippur is a day of Teshuvah. The Indian of Teshuvah, the concept of Teshuvah is what does Teshuvah mean? The word Teshuvah is usually translated in English as repentance, which is basically a person made mistakes or sinned then they have to repent. But that's not the real translation of Teshuvah. Teshuvah comes from the word It means to return. What are you returning? He says the real concept of Teshuvah is something completely different. The real objective of Teshuvah is something different. To return your soul to its own true source, to its own true identity. To return the godly soul of each person to the source from which it was honed out. You you honed out, from which it was cut out, from which it was so to speak chiseled out. The way it was, the way it is in other words, in its pristine state before it went through a whole major evolution until it descended into this world and clothing itself in a physical body. Originally, what is the essence of the soul? It's absorbed in the source and in the root of all the worlds, which is the energy, the light of the infinite one, blessed be he. And the soul is completely absorbed in that light. That is its ultimate identity. That is its ultimate truth. Teshuvah means, as a result of its journeys, the soul often gets distracted from who it really is. And the person gets distracted from who the soul really is. So, what teshuvah means is teshuvah is the work to be able to return, to restore yourself to your true self, to align your identity with its true nature, with its true essence and reality. So, what he's saying it means return. We We sometimes translate teshuvah as return. He doesn't mean return as an indirect object, like I return to my house. He means return as as a direct return, like you return something, like you return a favor. Right. Not lashuv, but rather lahashiv. Lashuv, yeah. Yeah. It's not only returning to my home house, even though that's also included in this, but it's almost like hashavas aveda. Like something has been dislocated, you know? A located shoulder, you know, a dislocated shoulder, you have to bring it back. Hashavas aveda, something was dislocated or stolen or lost from its owner, and you bring it back to where it really belongs. So, here the person could become confused about who he or she really is, about the nature of their soul. Teshuvah means to return the soul to where it was, what it really is. Question. Yes. Maybe we spoke about the other question. I'll tell you what I'm thinking about. Why does God need to send it down, bring it back up? Why What we need this for? I'm not doing you any favors. I know. I'm questioning God himself. If God was here, I don't know. A good question. It's going to be a question in this mind of mine. A few lines. He blew into his nostrils, Adam's nostrils, a soul of life. And the question is, what is the meaning of the word vayipach? He blew. He blew into his nostrils. With the entire creation, that doesn't say and God blew into the world light, or he blew into the world the sun and the moon, or he blew into the world vegetation. The term that's used constantly is vayomer elokim. Hashem said, let there be light. Hashem said, let there be a heaven. Hashem said, let there be luminaries. Let there be vegetation. He said, let there be fish. Let there be animals. As the Mishna puts it in Pirkei Avot, basara, ma'amarot nivra ha'olam. The world was created through 10 utterances, through 10 speeches, 10 statements. When it comes to the soul, God could have said, vayomer elokim, yehi nishmat chayim betoch ha'adam or something like that. There should be a soul. There'll be a soul. Remember, God's words, Hashem's words, translate into energy. The words are energy. Here it says, he blew. So, the Zohar says, man denafach mitochei nafach. There's a difference between speaking and blowing. Man denafach, the one who blows, mitochei nafach. He blows from his insides. In the projection of energy, you can't compare the energy that you exert when you speak to the energy that you exert when you blow. People can speak for a very long time, sometimes unfortunately. Some people go for an hour, and some people can go for 2 hours, and some people go for 3 hours, etc. Huh? You blow up a ball or an air mattress and you Right. When you have to blow up a ball or an air mattress or blow shofar or when you're blowing, the exertion is much more intense. So, you could blow for 10 seconds, 30 seconds, a minute, perhaps if you're skilled and you know how to you hold your breath and your lungs are doing well, you can do it for more, but you're going to get exhausted. Why? So, the Zohar says, "Mande nafakh me to chai nafakh." It takes from your pnimius, from your insides. You could see the the blood rushing to the head. You see the redness in the face. That says in halakha, you blow ad she dim upnei atikaya. Like till the face of the blower becomes red. Me to chai nafakh. So, that's what the Zohar is trying to say. You can't compare the soul to anything else in the world. But here, the Baal HaTanya takes the metaphor a step deeper. What is va'yifakh? He says, "She mitkhila haya hevel kalul be makor ha'rishon." The idea of va'yifakh is this breath, this hevel, when you blow, your hevel, what's called your breath, emits, emerges from you. Where was this breath before? It was kalul be makor ha'rishon. It didn't have its own separate identity. It was You don't look at a person and say, "Oh, I see the breath inside of you." It's subsumed. It's kalul. It's included, submerged in the source of the person, in the root of the person. When you speak about the neshama va'yifakh be appav, what is the neshama? Ah, the neshama is his breath. In other words, the birth of a human being is God exhaling, so to speak. What is it What is he exhaling? He's exhaling his hevel. Where was this hevel before? The hevel was inside of him. It was mikorev vishorsha. De haynu b'moosevo atzmo mamash. It was indistinguishable from the source. It was completely subsumed and submerged in his essence, in his core. THAT IS A NESHAMA. IT'S NOT A P'SHAT WE'RE saying bring back the neshama to some lofty madrega. It's not about a madrega. It's what the neshama is before exhaling. What was it? The hevel, the breath. THAT'S P'SHAT MI'TOCH NAFCHA. IT WAS all his tochniyus. It's all him. It's all part of him. It's completely one with the ein sof. What is birth? What is birth, he says? Ela she'lo acher yurid seviv sh'talshul l'som madrega. The soul, which begins with an exhaling of the Ribono shel Olam, descends. What do we mean it descends? It evolves many levels. Nishtaneh m'mooslo l'moos. It goes through a transformation from one essence to another essence. The yored descends l'hislabesh b'guf Adam ba'olam hazeh. To the point that it has the capacity to assume a distinct identity, where it could become the vitalizing battery in the body, the mortal body of a human being in this world. But for this, the neshama has to go through a major process. After the exhaling, as al kein, tzarich l'hashiv l'mekoro k'shehaya sham. That's why there's a mitzvah of hashavas aveidah, to bring it back, to return it to its source. L'ha'alos nafsho l'Hashem, l'hisdavkut b'Elokim chayim, she'yiskalel b'ohr ein sof baruch hu k'vischilah. To elevate the nefesh to Hashem, it should become one with the living God, to be subsumed and nichlal, submerged, in the light of the infinite one k'vischilah, as it was, as it always was. And therefore, if it always was, that is its real state. In its core, that is its real state. That's what it yearns, that's what it craves. So, all of Yiddishkeit is essentially Hashavas Aveida, to allow the soul to be re-aligned with itself, with its own shure makor, with its own shure shoidish. That is what Dveikus B'Elokim Chaim means. Dveikus B'Elokim Chaim means going back to who you really were, to who you really are, which is before God exhaled. Before God exhaled you outwards, you were part of his inner core, Atzmuso U'Mahuso, completely one with the Ein Sof. The soul is infinity, the soul is divine, it's not separate. It's just for birth to happen and for life to happen, it goes to a transformation, where it assumes a distinct appearance as a creature, which enters into a body, and gets a new name called I. That name I is really a confusion of its true essence, where it's one with the divine I, and it's completely not separate. And that's what the Vayyipach is trying to say. Man d'nafach m'toichai nafach. It's It's the concept of him being expressed. This is unlike words. This is unlike words. So, we have here a very fundamental description about the difference between a soul and everything else in the world. Everything else, how does creation describe get described in the Torah? Hashem said, "Let there be vegetation." Hashem said, "Let there be fish." Right? So, his words create the fish. His energy creates the fish. Vayomer Elokim, "Y'hi or." Vay'hi or. Hashem said, "And there was." So, he speaks, he commands, and as a result of this command, this energy creates a substance called fish, a substance called mammals, a substance called the sun, a substance called light. With the soul, it doesn't say he said let there be a soul. And a soul is created. With everything else as he said it was and so it was. The soul is he blows the soul. So you see the difference. What is the soul? The soul is divine energy. That's what it is. It's not he blows and as a result of the blow something else is created. The nature of the soul is the blow. It's the breath itself. And he said let there be a soul and there is a soul. Huh? Good question. You're asking the words also come from inside. Where were the words before you spoke these words? Also inside of you. Why are you saying this only on say this also on the words were inside of you. I think there's two points. Point number one is words as I said before bring forth a much more external level of energy. Right? The person doesn't have to exert himself so much. The it comes from a deeper space within. That's number one. In other words, there's the external versus the internal. Number two, the words create something else. The neshama is the breath itself. That is what it is. It's the breath that's becomes a neshama. The neshama is the breath itself. As he puts it here, the neshama is Yeah, what is it? What Yeah, there's an expression in in the by the Baal Hatanya that a neshama is Elokus Nosa Nivra. It's divinity, it's godliness that assumes the identity of a nivra, of a created being. Neshama shenasata bi tohiri, ata varasa. For what is it that you created? Not a new substance, yesh me ayin. Right? Like a new substance you created. You said, "Let there be." So there was. Rather, it is the hevel itself that becomes a neshama. It's godliness. The neshama is Elokus, it's divine. That is what it is. Emes. Emes. That's what he was saying. When you speak about the words inside of you, you don't have the form of words inside of you. You have thoughts inside of you, right? The thoughts take on a form of words, which is already something else. The hevel, the way it's inside it comes out. The breath that's inside comes out. So that's what a neshama is. A neshama is divine. It's the way divinity is externalized, it's concretized. It emerges from inside into outside. That's what it is. That seems to work out very nicely with the the blessing that we have by the Sanhedrin by Asaf Halamaf. I mean, he was collected back. Collected back. By Asaf Halamaf, he gathered back to his people. Yeah. So in other words, birth is God exhaling, and death is God inhaling. That's basically what happens. The neshama The neshama it doesn't die. It It It goes to where what it always was. Mitoch ein Sof, it's part of the hevel of ein Sof. Every person has a soul. Every creature has a soul. It's a different type of soul. The Jew has a Jewish soul. The non-Jew has a non-Jewish soul. Everyone has a soul, but it's their own type of soul. So, essentially, this is what deveikus means. Deveikus means you're not going to something else. When you say deveikus in Hashem, deveikus b'Elokim chayim, the neshama is going back to what it really is. That is what its nature is. That is what its pristine identity is. It's going back to that space where it's completely one with the ein Sof. Before Hashem blows, before this person does Is there Isn't it said that let us make man and then he blew Excellent question. Vayomer Elokim na'aseh adam, right? B'tsalmenu k'dimusenu v'yirdu, that's the entire adam, including the body. Here we're speaking about specifically the neshama. Vayipach b'apav nishmas chayim. Does that explain like pre-homo sapien mammals? Perhaps. And also the vayomer is na'aseh adam on the body and also the soul, the way it comes down as a nivra. The soul in its originality is vayipach. V'hinei, so now we ask this question, l'havin tachlis v'yiridas haneshama l'havin tachlis v'yiridas v'hishtalshelus haneshama kolkach sheyoredes mimakom gavoha me'od l'makom namuch me'od. Now, this has to be understood. If this is the meaning of teshuvah, what is the purpose of the neshama coming down in such an intense fashion? It comes down from such a lofty place to such a lowly place. V'tzarich kama yegias lashuv k'ma k'shehayah. It takes a tremendous amount of toil, many exertions to return it the way it was. While the vita has shown them all the user and how the vita you should even be able to return it sufficiently key hybrid the casa has been shown. We know that road many roads are full of danger. And these roads are very dangerous the pathways that the soul comes down through. And now it has to be returned it's very dangerous pathways for the llama has raised the phone of his brother. Why did Hashem want this whole maraca to happen? What's the point of all of this? What's the objective of all of this? The neshama could have remained what it was and all is good. We say all is well that ends well, but here we're not even sure that it ends well. That's what he says. Call the camera has gone it's not partial. How the vita you should is a special in the whole of vita to hey you see also could be also. You should be able to leave that you like you came in. It's a very very complicated journey. Because the identity is very confusing. The vita has got the upper niche maschine is the truth of the soul. But as the soul comes into a body and the person begins to live life it becomes a very intense struggle to even recognize yourself as divine. To be able to recognize yourself as part of the ain't so I have to be able to see that you are truly subsumed in infinity and there's never a separation between you and Hashem. To be able to understand that all of true were really means returning to who you are. And by the way, we see from here that sometimes the way people understand true were is completely misconstrued. Often people conceive of the ideas true were as reminding them how bad they are. You have to do true were to show and true were. When are you going to do true were? Or I hope one day you'll do true were. In other words, it underscores how bad you are and true were will liberate you. When according to this definition, it's exactly the other way around. Chuva means, "Look how good you are and how inseparable inseparable in separable you are." And therefore, it's all about you returning to you, not you returning to me. You returning actually to you, which is part of the ain soph. But what do you need this whole mishmash of a tremendous if it's a little journey? It's not a little journey to get the neshama from that space to be able to be in a completely different space where when you speak to a person about the fact that he is one with one or she is one with one and there's absolutely no separation between you and infinity at any moment. It's a completely novel idea. We don't We don't even recognize these ideas. It takes a lot of work even to understand what he's saying. Even to see yourself in this way. Like, what does this mean? What does it mean I'm one with ain soph? I come from ain soph. I am who I am. I'm busy dealing with my mortgage or whatever you're dealing with. Everyone with their own parshas, right? Those are the small stuff and then there are the bigger stuff. So, what does it even mean to understand a person in this way? Just the understanding of it is very novel. The understanding to be able to look at yourself and to be able to say that what chuva means for me is to be able to understand that I am God's breath the way it's still inside of God. Cuz remember, when you speak about hashavat chuva, it's not like hashavat saved in the literal sense. In the physical sense, you lose a watch. I find a watch in shul. I say, "Whose is it?" It's yours, I give it back to you. While the watch was in my domain, it wasn't in your domain. It was alienated from you. Here, you're dealing with a different situation. It's not like when God exhales, the breath leaves him because he happens to be in the space where it exhales also, right? Less asar panim minai, there's no space devoid of him. So, even as the soul is exhaled from God and then goes through a whole transformation, and descends. That's only from our perception. From our perception, we look at the soul and we give it different names. From the true perception of Hashem, the soul is still inside. So, what does it mean to look at yourself in the mirror and say, "I am divine breath the way it's still in the source. It's not even separated from the source. The way the breath is in the source, that's what I actually am. That's what you are." What do you think that does to a person? If you can experience yourself as divine breath before it's exhaled? Before it's exhaled. You think you look at yourself as a shmata? You look at yourself as an evil person? You look at yourself as an incapable victim of demons, skeletons, ghosts, and darkness? You look at yourself as a losing, hopeless proposition? As a mistaken blimp on the surface of the planet? A random error after 15.3 billion years of gases exploding all over the place? It's one definition. Right? Yeah. Yeah. Yeah. You look finally to see introspection. Yeah. The source for you is nothing. Yeah. Yeah. You know, why is it called I met a teenager yesterday, 2 days ago, came to see me. So, uh So, I asked her about her opinion of herself. So, she told me, "You cannot have a worse person. You will not find a person worse than I." You will not find such a worse person. God hates me. I hate me. Everybody hates me. And she explained to me why she thinks so. So, I tried to tell her what it says in this mind map. She thought I literally I was absolutely crazy. Like, "What are you talking about? I I know about this. But, this is really what every every Jew needs to know about themselves. This is what every person has to know about themselves. If you can close your eyes and inhale, that's why when you say breathe to breathe, it's not stam pesha a random new age invention. The process of inhaling and exhaling is really a very cosmic process. Birth is God exhaling. And coming back to the source is God inhaling. So we go through that same process as we will see. Going out and going in. Now the soul had to go out. God did not want the soul to stay inside. But essentially, even when it goes out, what is it? It's his hevel that came out. And because it's his hevel that came out, so there's the element of the soul itself, which is literally one with the essence and completely inseparable. And nothing it can do can separate it cuz that is what it is. So deveikus ba'al okim chaim doesn't mean you're glued to some big superman we called God. Deveikus ba'al okim chaim means deveikus to your own innermost identity, the way you are divine breath in its source, completely inseparable from that. And when the person can always go back to that space, that's called shuvah. That's what it means to do shuvah. To do shuvah means it's a consciousness more than anything else. It's a consciousness of being in that space and living from that space. The question though is, this these are words, but the identity becomes very confusing. And because it becomes very confusing, she wants to know lama hoisa k'zois mal'fana. Why did the Ribono shel Olam devise such a strategy, such a plan? What's the objective of all this? So R' Nachman of Breslov k'she mal'kacha ish oich lo. This we have to understand the pasuk in verse Chanan in Eikev, Moshe Rabbeinu says, Hashem your God is an aish, a fire which eats up, it consumes. It's a blazing, consuming fire. What does this mean? So Lenny, when you grew up in Yeshiva and they said Hashem is an aish oichla, what did it sound like? Uh terrorizing? Very good, thank you. I knew you could count on me. You're definitely a good boy. I knew I could count on you. You to create the props. He used the boy. Terrorize it. He's a terrorist. Hashem Elokecha aish oichla, he wants to terrorize. That's what fire does. Aish oichla, he's going to eat you up. He's a consuming flame, right? Literally, a fire you stay away from. So now, understand psychologically what this does to this young boy. They teach you, when you see a fire, you run. Chas v'shalom, there's a fire in the house, you run for your life, cuz fire kills. Now you say you want to understand what God is, I'll tell you. He's a fire that consumes. So psychologically, instinctively say you got to run. And then they tell you the purpose of life is d'veikus, to go back, TO COME CLOSE. OOH, THIS PLAYS with people's minds very heavily. What is Judaism? This is what people struggle with, this pasuk. They may not know that it's about this pasuk, but it's this paradox. What do you want me to be connected to? That which you always tell me to run away from. So he says, we have to understand what this pasuk means. Fire, by nature, cannot shine, it cannot be grasped to be called fire or light, if it doesn't have a wick or logs holding it down. Unlike other existences, they can exist as self-contained realities. You have a cup of coffee, you have a table, you have fire, the fire will dissipate, the fire will dissolve, the fire will so to speak go back to its source, unless you have something forcing it, forcing it down. You need a wick, you need oil, you need logs, whatever it is, twigs, branches, paper, whatever the substance is that's flammable that keeps the flame going. Fire on its own will depart. It will be nostalgic back to its my the my love the source for you so they it's original elements. When you say a sham is a sham, what the possible means is this. The sham a little bit will be a little different than Lenny's interpretation. A little different. A sham creates everything with his words. A sham shamayam natsu doesn't tell him what I mean. They say it's Shabbos morning. With the word of a sham heavens were made. With the spirit of his mouth, the breath of his mouth, all of its legions. Per cave is paid a K. 10 utterances the world was created. A possible can hear me my words are like fire. What does it mean they're like fire? Naturally they depart back to their source. From our flesh, my flesh I could perceive God. A sham a sham. The power of speech is rooted in the element of fire. Words all emerge from the breath of the heart, going through the corner. The corner is the windpipe. And the heart is Yesod ha-esh. Words don't originate in the mouth. If you ever go for lessons in how to speak, they'll always tell you you have to speak from the the huh? The diaphragm, the heart, the inner voice chambers. It goes through the corner. It has to go through the windpipe and then come out through the mouth. And the lave is associated with the place of fire in the body. The place of passion, the place of heat, the place of intense emotions. While Cain see roof on in hevel, ha-lave lahav. The word hevel has these three configurations. Hey, vays, lamed makes a breath. It makes up ha-lave, which is the heart. And it makes up the word lahav. You know what lahav is? Flame fire, like his love was passion fire, love. Hevel, ha-lave, lahav. Because dibur is rooted in Yesod ha-esh. When people also speak, you could see how interested they are in their words. The tone of the words express also emotion. The physical source of the words is ultimately the lave. So, bidvar Hashem shamayim nasu haloikoi divrei ha-esh. Kiviyachol, this is only a mashal. I'm sorry, Hashem's words are also rooted in the element of fire. Hashem Elokecha. U'frat to some nimshal echol l'ma'alah b'oiden shav baruchu. Ein dibur kan um v'or hamakom acher v'hamaskil yovin. The details of the nimshal, how this exactly works with the infinite light, is not enough. It's not There's not enough space or time to explain now, and it's been explained or will be explained elsewhere. And the one who understands will understand. V'hamaskil, the wise one will understand. But nimtza, but what's the result of this svort? The summation of it is just like fire can only be called fire or light if it's being grasped by something else that holds it down. The only way you can define God's energy as light as light is only when it gets grasped and concretized by something holding it down. For example, physical action, physical reality. That's when it could be called The ash can't exist without a substance holding it down. On its own, it goes back to its source. Or ain't so far so. The only time you can call it or when can you call it light? If there's something so to speak concretizing it. Holding it down cuz naturally it goes back to its source. And he explains. There's a possible in to hillum. Forever your words stand in heaven. What does this mean? The word of Hashem with which heaven was created stands there forever. He is forever creating the world from nothing to something. Don't think that the words that created the universe were a one-time event. The words you spoke here are key here are constants. They're always standing in the heaven. Which word stands in heaven? How are the heavens standing? Based on the words that I said That thing with which the heaven was created, which are the divine words, they're standing in the heavens forever. This is the Russian in the mattress table. Creation is not a one-time event. Creation is a perpetual event. Every single moment, the world is being recreated through words. In other words, the very substance and very essence of the entire universe, the entire cosmos is the divine words. The words, the energy with which Hashem created the world initially during the process of creation that energy, those words continuously invigorate and give vitality to all of existence. Everything that was created through his words, which is the smallest and largest creations, and it's oilum, it's it's forever. It all those words always have to recreate them. That's the energy that recreates the entire universe constantly. Initially, the world was created by his will on his own. He wants kindness and he decided to create. But to continue to exist forever, from nothing to something, and as we said, it has to be recreated. In the beginning, it was his own initiative. Afterwards, it depends on my sat at the end. On the work of those who live here below. Come I shake a soul with the past six days in Yeshaya. Call her naked fish me. For the wedding. But also the child of a fascist. Whatever is called by my name and for my respect for my honor, I created, I formed, and I also did it. What does this mean? Since we ain't covered a lot of time. Cuz I'll say covered refers to Titus refers to the 365 minutes was negative ones and 248 positive ones. She laid it up at the time and they are the vessels through which the light of Hashem can dwell. They become a home for his dwelling. So that that he should have a home in the lower elements of reality. They could be compared to the wick and the logs that hold on to the light that it should not depart above. They are the wicks that hold on to the fire. Without them, it does not stay. The fire departs. Hashem is a clue means naturally, the words are not supposed to stick to the world. Naturally, the world is supposed to depart, like fire. It's supposed to go back to its source. The fact that it's called ain't safe, it illuminates, it is perceived, is only because there's something holding on. There's something holding on to this earth that allows it to remain in the universes. It's only because of the and cover of the Torah that there could be of the side of a system. It holds on and it allows the earth to become and to remain existent in this world. As he shall continue to explain what this means. Question. Page 50 on the top it says after it. So the says the says my words are like fire. says to the Jewish people of the car. is a consuming fire consuming edge. One of the explanations in this metaphor of fire is edge. He says that fire could not be contained. It could not exist. It cannot continue to exist and therefore cast its warmth and its light if it's not grasped down by something to hold it down. It's not a self-contained reality. Where it just exists. You constantly need to feed it. You constantly need to hold on to it. On its own it departs. It's nostalgic. If I don't have the the wick the the wood or whatever the substance the flammable substances to fuel it and to contain it my is gone. He says it's nostalgic towards the side of the side of the side of the side of the side of the side of the side of the side of the side of the side of the side of the side of the side of the side And he said and this is also true of the car. When you speaking about godliness that to speak about the car light as in fire fire cast light to speak about light to speak about energy of the car. You must have something to be typhus the earth to be typhus the light. So now he continues to explain this theme. We are in the second column page 51 2 3 1 2 3 4 5 We'll start from from from from line line three. She didn't have time to in order to have a deer home for a sham in the lowest reality in the world. Hey mate, they the midst was are condemning up sealer of Call me a bishop it's because of my cover the terror and the midst was that Briar can continue to exist meaning that the earth will not depart back to its source. He made the reason is to explain this cuz love or the mouth kill a story mill in the head yacht. Here there's a new concept. This is an expression of Zohar. Love or the mouth kill a story mill in the head yacht meaning it's not the way of the king to speak words of a peasant. Peasant like words. Mill in the head yacht means words of a head yacht. A head yacht is a simple thing, a boar, a peasant. Or means the way the Derek love or the mouth kill it's not the mannerism of a king wish toy in Aramaic to speak mill in the head yacht. In other words from somebody's language you could see who they are. What do we say in the Haggadah? Call him a lawyer man so there's a Jewish award call HIM A LAWYER MAN. WHAT YOU ARE YOU REVEAL THROUGH your words. Russia my who A LAWYER MAN MY WHO a lawyer man. Is it lawyer right and you know let let speak. People when they speak enough, they reveal who they are. They may be able to, you know, may maybe able to train themselves, may be able to practice like a parrot a few sentences, but at some point you let them speak enough and everything comes out. There's certain million we call million that the item. It's how a peasant speaks, how a boar speaks. There's how a king speaks, how a prince speaks. But here's the surprise. What are these million that the item desires referring to? What are the peasant-like words? And you know what the desires talking about? The 10 utterances. The 10 utterances with which God created the world. By the way, the Gamora said the mission says by the 10 utterances never alone. So the Gamora says in Rosh Hashanah, what are the 10 utterances? He goes through all the items and variations. Everything goes through all the creations of diamond to mayor time and diamond the final one NASA Adam let's make man. The Gamora says there's only nine items. The Gamora answers not me my mirror who variation is considered the 10th variation is number one. So the desire says love or my color stone that you like. There's something off. It's not the way of the king to speak peasant-like words. Now this is very strange. Why is that called million that you like? We spoke before about the sun and the moon. Pretty impressive characters, pretty impressive creatures. This is the whole work of of of the cosmos, the whole work of cosmology, the whole island in all of its details and nuances that happened during previous island. So the desire says love or the milk. So he says Peter's million the D. Shainon me air coin. What's that millin de di it? Millin de di doesn't mean bad words. Millin de di it means it's not words that befit him. They're They're not that it's bad words. For somebody it's not we're talk We're not talking here about nivel pa. That's not millin de di it. That's nivel pa. That's disgusting. It's vulgar. It's derogatory. We're not talking about it. Millin de di it hadjit is not a bad person. A hadjit is not a vulgar person. Right? We say al ti birkus hadjit kala benacha. A yid once came to the chasam sofer gone and he asked him for a brocha. So he said that it's not for me. You can go to the coin. The meshech chachma was also the rav in dvinsk. The meshech chachma coin says go to the coin for brochos. I don't give brochos. So he says rebbe, the gemara says al ti birkus hadjit kala benacha. The blessing of a peasant shouldn't be light in your own eyes. So a BIG KAL VACHOMER. MA DE HADJIT GIVES A BROCHA, IT shouldn't be light in your eyes. You? So the chasam sofer says, what do I need to give you a brocha with a kal vachomer? You give yourself a brocha without A KAL VACHOMER. YOU DO IT WITHOUT A KAL VACHOMER. This was his style. No holds barred by him. He was you know He said what he thought. He thought what he said. He thought more than what he said, but he said what he thought. So what? Hadjit Hadjit doesn't mean it's not vulgar. Hadjit means it's not words that befit him. Like Trump unbecoming. Huh? Like Trump speaks. Okay. You may You're saying lav orcha demalka lishtema millin de hadjit. Am dem dafa zeina melech, da visin was a hadjit is. But yeah you have There's a royal way of communication. There's words you say ah these words befit the person. They express the soul of the person, the wisdom of the person, the subtlety of the person, the depth of the person, the words that bring out the Gedanken Gang, the Gedanken Gang, the the thought process, the godless, the personality, the amkus of the soul. They don't reflect this era. They're not befitting. What are these words? All the universes, the physical universes and the spiritual universes, the higher ones and the lower ones, higher ones means even the lofty spiritual universes that we don't have a clear understanding of, they're not tangible. All of them are called Miller the idiot. What is Miller the idiot? Not that they're not impressive. They're infinitely impressive. They're incredibly, incredibly deep, incredibly powerful. But the question is do they express? Do they express the one who created them? Are these words that express them? He's exalted above them. Myriads, revoves 10,000, rebuys 10,000. Revoves is many groups of 10,000, myriads. So he says myriads and myriads of myriads, but don't think I'm talking about numbers, I didn't catch infinitely. The actual is to end it to without infinite and without any end. The actual is my mission all of them are without like without Hashiva in his presence. What do we mean? They completely do not bespeak, reflect, or mirror their speaker, their author, their designer. Who come a marshal a marshal. You have Melech Basar Vadam, a king, a human king, a mortal king. She ashley Eleph Eleph and Eleph of Eleph of Cassav. He has in his treasure house, in his treasure chest he has thousands upon thousands, 10,000s upon 10,000s, myriads and myriads of quantities of gold and silver. Omar pre me in offer the Harris. But all he talks about is that he managed to go out and he got some pieces of mud. Can you imagine? He got some mud. He collected some offer, some earth, some Harris, some earthenware. As Harris say Adama shards, shards of earth. Shane Vada Milan Eleph Eleph is a strange [ __ ] strange king. He has Eleph Eleph Cassav is all yeah, and he's busy with he's busy with with collecting huh? He's busy collecting he's busy he's busy a person goes to I was at a not long ago I had a so the extended what people do with money okay I guess whatever. Different tastes for different people. This guy had a mitzvah the schmorges board got from one side of the schmorges board to the other side of the schmorges board you have to you have to do exercise. You have to walk yeah. You have to make it better to get to the end of the shalom. And they give all the shalom. I said that was the that was the hardest thing yeah. Every conceivable type of I never knew that there's so much food in the world. I never knew I mean I read all I never knew what means all these things. So I never saw I never saw so many types of meat in my life I didn't know so many in the the Different types, different cuts, and so forth. And uh and uh so now imagine somebody is there, right? And they're starving. So, what do they do? They go to the garbage dump outside, and they they go between the garbage bags, and they find some a bone. It's a bone, they start eating the bone. Yeah, there's something off. There's something off. For the dog who's starving, he goes to the bone. Now, that's for the homeless beggar who has nothing. So, he goes to the garbage bag, and he tries to find some of the shira'im. Yeah. So, that's the question this melech has come to resolve, and yet what is he talking about? And what is he busy with? He's busy with a few shards of earth that are worth less than a dime. They're barely shava pruta. We know clay cheres, not even clay cheres, it's shivrei clay cheres. It's it's it's cheres is made from It's earthenware. It's shards, shards of clay, earthenware, mud. Basically, earth and water. So, what's his moshel, milin de hadyata? From our perspective, the world is the most impressive place you could live in. It's incredible. It's crazily incredible. Su mar'u me me neichu u me bor'eilu, Yeshayahu navi says. Look up and see see the mystery, see the depth, see the incredible the incredible wisdom. That's from our perspective. When you understand anything about the melech, the Zohar says, "Lav orcha de malchush milin de hadyata." It completely does not reflect. V'chein yosef mechain lein keitz v'tachlis. This is a moshel, but he right away says, "Don't think that the nimshal is like the moshel. The nimshal is yosef mechain lein keitz v'tachlis." In other words, between the moshel and the nimshal, you have to imagine infinity. It's not like the metaphor captures the idea. Between the METAPHOR AND THE IDEA, there's also infinite space. It's important when he says it's a moshel for a nimshal, he says, "V'yosef mechain lein keitz v'tachlis." Don't think you understood the nimshal by understanding the moshel. Why? Cuz the the disparity between gold and mud is not infinite. It's not a clay Harris is worth 50 cents. Clay Zov maybe you could buy for $14,000. If it's real clay Zov maybe $100,000. That's not infinite. Between 50 cents and $10,000 there's a relationship. For Haraya if you collect enough 50 cents, you might get $20,000 AND EVEN A BILLION dollars there's still a relationship. There was a teacher I'm a lamid he once told Rothschild that if I would be you, I would be richer than you cuz I wouldn't quit being a teacher. So I would be you and I would be still be richer than you. I would still be a lamid. There is some type of Yaks he says. The Yos make ain't laying cats. Nesh of the Gabi Kodesh Baruch the Sapper the Hashem by sort of my mother see he or he here a Kia. This king who's sitting on the greatest treasure in the world and he's talking about the mud that he managed to pick up on his finger and that's what he's analyzing and dissecting and that's what he's busy with. He's basically is in this presence of riches but he goes into a garbage dump to play in the sand. So he says much more infinitely is it when Hashem decides to invest divinity in talking about the 10 utterances that they should become the divine Hashem. Yihie or should become a God word. Yihie Rakia should be a divine word. Shame million dead the Yos the Yos may offer the Harris the Gabi Kodesh Baruch Zov. It's called million dead the Yos the peasant like words much more than earth relative to gold and silver. Shame At the end of the day Kodesh and Zov are also material minerals and they're diamond. They're part of the inanimate world, inanimate universe, what we call minerals. Diamond come out of of a Harris. Not only that, mean I offer no Kodesh. Where do you think you find gold and silver? What do you find? Ultimately, it comes from offer. El Shaddai has a castle of greatness as of not so sure my name of I have been offered an offer of everything of mine. The castle of the silver are mixed with sediments, but you have to refine the silver and you have to examine and scrutinize and separate the What is it called? The The from the ore. O r e Yeah, the ore the the the silos and you have to separate it and then you look at the offer. The offer has no value the silver and the gold. When you talk about the world not only talking about this world, even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds and even the higher worlds What is the idea being conveyed here? The desire Generally speaking, if you're going to take a look at a piece at a home, a mansion, and you say, "Who built this mansion? Who is the architect?" Say Plony ben Plony. You say, "Ah, wow, you could see this genius here." Who built it? This and this contractor. You could see his building. Who composed this symphony? Who wrote this song, this ballad? You'll say this You see the guy in this, yeah? You read a book and you read how it's written and what is written and it expresses the author. You look at a piece of art and it expresses the artist. Generally, when talent creates talent, when the artist creates talent, he or she is expressing themselves via that creation. Whatever that creation is, maybe creation of a speech, maybe creation of a music, maybe the creation of a piece of art, the creation of a home, whatever type of creation it is, physical or verbal, concrete or part of our imagination, but the creation expresses the one who created it. And when you analyze the product, you could see at least something of the depth, the genius, the creativity, the imagination, the colorfulness, the talent of the one who said it. The same is true with a speech. Sometimes you hear words, the richness of the words, the choice of the words, the concept being conveyed through the word, and you say, "Ru oyam advoram l'meesha amram." This expresses the one the one who said it. You know, you see the mahalacha machshava, you see how they think, you see their creativity, their depth, etc., etc. That's normally how we understand things. It's true in every single creation, whatever it is. Now you take you ask a question about the world. The world is Hashem's artwork. It's God's handywork. B'dvar Hashem shamayim nasu, u'v'ruach piv kol tzva'am. Pasuk says, "Eretz shamayim ma'aseh etz ba'asecha yareach v'chachavim asher konanta shamayim misaprim k'vod Kel ma'aseh yadov magid ha'rakia," etc., all these types of psukim in Tehillim and in Tanach. Here is the question. Does the universe express the artist? Does the universe express the one who conceived it, the one who spoke it, the one who designed it, the one who created it? We'll never know. On one level, of course. I can't make the world I can't build the world. There's a Yerushalmi who says, "Afilu kol bo'ei olam yiskan'su even if everyone comes together they can't create a mosquito. They can't create a mosquito. They can't create. They can't create a bee. They can't create a butterfly with everything with all the brilliance that a bee has and a MOSQUITO HAS. JUST ONE MOSQUITO. Never mind everything else that our world has. They can't put together one mosquito. So the world is like, "Wow, I can't make it. You can't make it." Does it express? Of course it expresses. The world expresses God. This is his handiwork. This is look, this is my book. THIS IS MY PIECE OF ART. THIS IS MY SONG. THIS IS MY MANSION. Take a look and I allow you to live in it. That's one component. That component is a very genuine component. But here he now comes to the next step. And the next step is actually more than the world expresses him. It's actually the other way around. The world doesn't express. For Hashem to create the world, he had to allow himself to utter million the other words words that are completely not befitting. Words that are completely not expressive of his reality. In other words, the prerequisite for creation was not self-expression. The prerequisite for creation was self-suspension. Transcendence of self. It wasn't revealing. It was concealing. Not an act of expression, but an act of containment. Why is that? Why do you say that? And the answer is cuz even Gan Eden and ALIEN EVEN THE HIGHEST spiritual worlds which are greater, deeper, more divine than our world. And certainly our world, which is also incredibly and infinitely profound, nevertheless, it captures nothing of the true absolute infinity of its creator. What it reflects is a certain wisdom, no question. An incredible wisdom and infinite wisdom and infinite wisdom. But its true creator, he's actually being contained, he's being concealed. It's not expressing the true insight. Because wisdom itself is very limited. It's a limited idea. Yeah. Right? Right. And he says let's discuss the claw. I read the book of the author and I can grasp, at least I can grasp some of it. He says no thought, no consciousness in the world, even the highest level of consciousness could have a face in him. Therefore, we call it the idea. It doesn't express the truth of the insight. Doesn't express it. Does it express tremendous stuff? No question. Does it express stuff that we won't even understand if we work our whole life and after 5,000 years we still haven't scratched the surface MS. But all of that and even more than that is still the idea. The idea. It doesn't capture him. And that's what he means cool come and have some. His presence, if you want to say this is it, this doesn't capture the ultimate truth. This doesn't capture and express it. Does it come from him? Of course it comes from him. But it's like a tip of an idea. It's like a drop of the ocean saying this drop of the ocean, this is the ocean. That's why the Zohar calls it milli the idea. A sort of a mar a milli had yacht. The Zohar now asks what are not milli the had yacht? What's not milli the had yacht? This is a serous of divas. A serous of divas that's already not milli the had yacht. That's already not peasant like words. Now, this changes the conception of creation. If you look at creation as an act of self-expression, so then basically in creation you have the creator. It captures the magnitude of creator. If you look at creation as an act of self-suspension, so then the prerequisite for creation was what's known in the lotion of Kabbalah, the Simpson. The containment, the concealment to allow for it. To be able to allow for milli the had yacht, I'm going to invest my energy in those realities that don't even reflect the true infinite grandeur of the creator. So you can't say ah, here you see what Hashem is. There's an expression of the outer heaven and the good of the Hashem he says, "Lo is a who equal to all the course." Marsha I'll miss miss having a minute. You should never define godliness by the fact that the worlds are created from him. In other words, to define Hashem as a basheffer, as a creator, is really an insulting description. Why? Not that he's not a creator, he is a creator. But the fact that he's a creator, this doesn't describe the truth of the locus. What's expressed in creation is incredibly, but it doesn't capture, it doesn't define the truth of what the locus is. Of what godliness is, yeah. Although you'll say what's exist in this world, the type the wisdom that exist in this world, the brilliance that exist in this world, the design of it. It's like Ein Sof. Of course, and no never can even begin to understand IT, NEVER MIND DO IT. But nonetheless, like I said, the truth of Ein Sof this does not express what the truth of Elokus is. It's Milan de Yota. It's the king compressing himself, articulating himself in words, in energy, in the cosmos, which is like the king who has Kesser of his own and he's dealing with Avira and and completely not the same metaphor as he said, it's an infinitely more remote metaphor. As you've said many times, this is this is what we do when it every time we speak. It's we're limiting our we're we're we're watering down our thoughts in order to put them into words that people can Right, but the question is if it's Milan de Yota. You always have to you always have to limit in order to express, that's true. But the question is what is it prima- primarily I'm trying to express myself. I have to figure out how to express myself, but it's primary a tool of it's primarily a tool of expression. But yeah, that's also more quantitative. You're limiting quantitatively the extent of what you're going to say. Here, that's the point of this Ram Lo Malo he says that it's qualitative. It's not it's not just a lesser number like this. The limitation is a more fundamental type of of restriction limitation. However, in actuality though, this is not like this this is the bottom of of Hashem means to say that this is like the what we're explaining here. It's not it's not bad or good. No, not bad, yeah. No, not bad or good. way we understand it, that's why we're saying it in these words. Yeah. Yeah. Yeah. You're saying everything is insignificant in relation to it. What does it mean that Hashem said Yeah. No, it doesn't mean insignificant, it doesn't have significance. If it wouldn't have significance he wouldn't create it. It means call the come make a life a Shiva. It doesn't capture what a locus is. It doesn't capture what a locus is. So break this you want to say Hashem is the you're not REALLY SAYING ANYTHING. AGAIN, you're saying a lot. You're not really saying anything. I have to qualify. Of course you're saying a lot when you say you're by yourself alone, yeah. Okay. But not like they told it to you when you were a kid. As long as you don't do that phrase, that's fine. But if you want to say it's a past tense, yeah. IT'S A PAST TENSE LIKE really here or here a key that's what you're busy with. Yeah, what yeah of course. THANK GOD THAT HE'S BUSY WITH you here. We wouldn't be here without you here or here a key. That's your that's what you're busy with. Well, we're very happy. Right? You hear my voice. There should be animals, there should be fish, not so Adam. But that's what you're saying. It's a past tense, that's what you're busy with. This language. Yeah, okay. Of course he wanted to do this. That's the whole of the island. This is the drama that he's going to discuss about what creation is. But first he wants to explain the dish of it. Was These words it's a past tense when you say it's a past tense you say it's a lot of them. Right? This is this is it you hear or you hear a key. How does it come to you? Not that you can't do it. You could. NOT THAT THE MATTER DOESN'T OWN MUD. HE CAN HAVE ALL THE MUD HE WANTS. HE CAN GO COLLECT THE MUD OF THE EMPIRE. But that's your conversation by the table that he collected mud. That's what you're busy with. Talk about your castle, talk about your express yourself yourself. Yeah. going to bring in Professor Einstein for a for a lecture. You're going to bring the whole community and he's going to teach everybody the timetable. You're going to say we're going to talk about uh nine nine times nine. It's important in first grade to learn it. Many of us did not. IT'S GOOD TO KNOW WHAT'S NINE TIMES NINE. FINE. It's a failure. Right? What's up? And then you're not going to write on his tombstone that he knew how to tie his shoelaces. Or first of all, he probably I don't know if he did. Or he Or he knew how to change a light bulb. Now, you're going to tell me, why is that insulting? You'll write somebody plain and simple. Plain and simple who changed all the light bulbs in his house. You say that's very insulting. It's not insulting. A dog changes light bulbs? An elephant changes light bulbs? A hyena changes light bulbs? They don't. This is intelligence of a human being. NO QUESTION. NO QUESTION. YOU NEED A HUMAN being and only a human being or your robot to change your light bulb, to tie your shoelaces, to fix your doorknob. But what does this express? Does how much fraction How much of a fraction of his brain power is expressed in the fact that he can change can fix a doorknob or change a light bulb? Is it meaningful? Of course, it's meaningful. Nobody else can do that. How much does it express of his brilliance? Huh? You want to describe the life of the Rambam? Yeah, you'll say you know how to make an egg. Okay. It's not a small thing to know how to make an egg. Many people don't know how to make an egg, right? Create an egg or make an Create an egg he didn't know how to make. He didn't know how to create an egg. Maybe he knew, but he couldn't create an egg, right? So you say, "What do you mean?" Let me Let me tell you, did What? You have to use your brain to make an egg? Of course, you have to use your brain to make an egg. Of course, you have to use your brain. Is it Does it require intelligence? Of course. Tying shoelace, putting on your pants, closing a zipper, all these things require and it's not small things, especially when you see somebody who can't do it, and you appreciate the the motor skills and the wisdom it takes. But what are you going to say? NOT THAT IT DOESN'T COME from him. It's a derech emmes ois. It doesn't express, it doesn't convey. It's not telling you anything about this person. It's not even 0.0000001 of what exists in this soul, what exists in this brain. So you say, when you look AT ALL THE OILINESS, even Gan Eden and Gehenna, it's a derech emmes ois the emmes of the hakadosh baruch hu, not even a fraction of a fraction of a fraction of a fraction. On the contrary, to the contrary. That's why the Zohar calls it orcha d'malka d'stoyim millin d'hedyot. Agav, to say a vort in in avodah, in life, that's connected to this. Okay, we should really just do one one step Let's just do another few lines, so you'll see the what he wants to conclude here. Elo, kol ma she'barah hakadosh baruch hu le'borah elah l'chvodai. Comes the Mishnah in Pirkei Avos and says, everything Hashem created he created for his honor. How does everybody tightshit? Hashem created everything for his kavod, for kavod Shamayim. So somebody once asked me, he needs so much kavod? Usually, imagine you say this guy built all these moises for his kavod. It's not a very nice thing to say about somebody, right? Okay. See, GUY BUILT THIS WHOLE EMPIRE ONE REASON, LE'KVOIDAI. You know, CITIZEN KANE. LE'KVOIDAI. EVERYTHING HE'S LOOKING FOR KAVOD. SO THIS GUY BASICALLY pays 10,000 people a salary, so every MORNING WHEN HE WALKS IN, THEY SHOULD BE KOIDIM U'MISHTACHAVIM, they should bow down to him. It's not a compliment, yeah? So how do you understand the Mishnah? Where's Lenny when we need him? Kol Ma she bara Hakadosh Baruch Hu ela l'chvod Shemo. Everything he created the kavod for his honor. What he was looking for kavod? He was missing kavod? And I'm going to give him kavod? We're going to give him kavod? It's like a guy goes and he takes a group of ants, a colony of ants, takes a hundred million ants, yeah, and he sets them up and he says, "Okay, start marching. Start marching and if you don't give me kavod, I'm going to smash all of you." And you know what the ants do? They don't give him kavod. They're busy collecting their food. So, you step on them and you kill them and you're happy. Now, the relationship between an ant and a human being is far closer than between man and God. In fact, ants are much smarter than most people. They work harder than most people. Yeah? And uh they're quite not They're incredible. But it's going to be A JOKE. KOL MA SHE BARA HAKADOSH BARUCH Hu ela l'chvod Shemo. AND WHO'S GIVING HIM THE KAVOD? IT'S LIKE YOU PROGRAM Somebody once told me I asked somebody uh if they don't What if they came to me about a relationship or marriage? He said, "We don't want to get married." I said, "Do you look Are you looking for a relationship?" He said, "I have a relationship." I said, "With whom?" "With my computer." I said to him, "But from your computer, you can get some emotional feedback like you know, that endearment, that love?" He says, "Of course. I program my computer. Every morning it says, 'Good morning. I love you.'" Now, you understand how deep is that love? You program into the computer to tell you that I love you. So, you So, you want your computer to stand in front of the mirror and have the mirror tell you that it loves you. SO, LIKE HASHEM CREATES IT L'CHVOD SHEMO. HE CREATES US. He programs us and he says, "Make sure you say nice things about me." Which is coming from how he programmed us. So, a pashut pshat of this is the pshat comes in. But the question is, what does this l'chvod Shemo mean? Here the Baal HaTanya teaches a whole different vart. Lo bara ela l'chvod Shemo means the only way creation can happen is through meaning and the next line what's the connection between the two halves of the possible They appreciate the fact that he's above and aloof infinitely like we say I'm meaning he's exalted we say every morning right exalted over the days of the world and we say in other words before the same as the 60 and this is completely beyond creation and the whole earth is mine They don't say the whole earth earth what's what's the ocean The says used to call garments that which casts honor on the person that we are going to call it clothes money means clothes he didn't call it clothes he called that which is the person kind is the what's the his ocean meaning some in the world in the earth and planet earth he enclosed himself through the action of fulfillment of Torah So the his his covered the is his wisdom and his it's his covered the high note height to the voosh I who my life hurts, meaning the earth is filled with the glory of his garment, which is his covered, which is basically the midst of his entire life. The covered who got my tree alarm base cut phase of dollars 32 because we have llama base and say for you to see what it says there are llama base in the sea voice of my there are what's known as mem shari bina and llama base in the sea voice of my There's 32 pathways of my and there's 40 portals into bina. So he says hey me looking base towels with my love is towels with my love is my matter. The way the love of Hashem evolves throughout the world is 32 pathways actually slap your ball pit until it comes into the ball pit that we have that we learn, which is his love of my say yes to see this happen and this will also many pathways in the slab of my say this right. Yes this happens this happens this happens this happens this happens this happens this happens this happens this happens this happens. Each one have different facets and dimensions of wisdom what they represent the fundamental swaras and paradigms behind and and and and and and because he didn't understand every sugar is a separate sugar. There are paradigms of my that each of these represent and each one has this happen that's all covered llama base this happens this happens. So call my sugar by llama boy boy means that the age needs to be held down. I shall age what naturally happens to the age it departs. How do you hold it down? You need a wick, you need logs. What's the connection with Hashem? Love or had the Malkah, love or had the Malkah list of Milan had Yalta. Naturally, these words Yihye or Yihye Rakia should be submerged in their source like the Aish. They shouldn't be outward. They should be back part in the source of infinity. The ability to hold on to that fire, to hold on to the way God invests his infinite energy and articulates it within finiteness, within structures and definitions of the world, that's a Chiddush. That's counter-intuitive. That's counter to reality. That should not be the way love or had the Malkah. Doesn't befit him. It doesn't express him. So, you need a hold on to the fire. You need the wicks. You need the logs that are going to hold on to it. What is that? That's L'khvodah. That's the Ein Kvod El L'Torah. That's the Torah, the L'vush. Yevarechecha Elokim K'Mani Machbisa. That's K'Vayochal what holds on. What contains the Ohr Hashem, the Aish, the fire, which naturally would depart, that it should remain invested in the world, it should remain invested in the universe. What holds on to it? That is a Kol Mashah Boray L'Vriah Elo L'Kvodoi. What is this Kvodoi? They are the Keilim. They are the vessels for the Hashra'ah, for the indwelling of the Ohr Hashem, that they should be a Dirah B'Tachtonim, that the fire should continue to exist like the Psilah and the Eitzim, that the Ohr shouldn't go away. This is the L'Vriah. He could only create it L'Kvodoi, because of the Kvodoi, because you have the Psilah and the Eitzim, which is the Torah and the Mitzvos that so to speak hold on to him in this world. So, the Malachim say Kadosh, Kadosh, Kadosh Hashem Tz'vaos. M'lo Ha'Aretz Kvodoi. Because you have Kvodoi in the Aretz. So, therefore, that is what ultimately captures the divine itself. That captures the divine itself. The Torah and the mitzvahs. That's already not Miller de hadaya. That's what the Zohar says. Siyos Hadibros. This already expresses. Reb Yoichan and Karl Lemon and Mekabdeisa, this is Lavushei. This already expresses. In the covered itself, you have Lamed Beis Siyos Hachochma. You have so many different pathways of Chochma. But this is already his Chochma Ela. And this is the uncovered Tanya. This is where he lives in this world. This class is brought to you by the Yeshiva.net. Please help us continue the classes. Make even a small contribution at www.theyeshiva.net/donate.