Torah Ohr Lehavin Inyan Ha'Brachos #5: Friday - Dec 13, 8:00am

Hey, it's been a while. Okay, good morning everybody. Welcome back. Baruch haba'im. Huh? Yeah. Okay, we're holding tight at our page 12. We're middle of the mind of the oven Indian abrasions. To understand the theme of blessings. And we are at the third paragraph of the autumn novel of the building base brackets for Jonas page 12. The above column three. Today's class is dedicated by Mayberry Davis in honor of Yael Haya Miriam Gray. May God hear and answer all her prayers beautifully and creatively with peace, health, and prosperity. Amen. Thank you very much. Also dedicated by Shoshana Goldberger L'eilui Nishmas her grandfather of Shalom and Avraham Chaim Halevi. To hate Nishmas Tzurah Bitzuras Chaim. Thank you very, very much for your partnership and friendship. We have a special guest of the sheer today, my partner Menachem Mendel. Thank you for gracing us with your presence. Only thing I have to be afraid of the questions. I did have a A youth once came over to me by a coffee sale. And he said, "I have to ask you a question." And I didn't understand the question. He said, "You gave a speech here. I think it was Shabbos Shuva, I don't know, one of the speeches in the tent." And I said over a Gemara. And I said over where the Gemara is, and Mendel was in the tent. And he gave a and he he announced, he said, "It's a Maseches Beitzah." He said, "It's in a different Gemara." So, I think you remember. Which Gemara was it? I'm saying, "What what what did I quote? Which Gemara? Maseches Tamid. Shabbos. Mat- Matana. So, I said Shabbos, he said Beitzah. I said it was both. Yeah, uh? Beitzah she told me Shabbos. So, I was very happy and I thanked him for the for the correction. So, the person wanted to know how much mussar had to learn not to be embarrassed and humiliated by my son in public cuz I looked very calm and my son mom was humiliated me in public. So, he wanted to know how much mussar I had to learn and work on that I should be calm when he corrected me. I didn't understand the question. I said, "I think you have to start learning this." You won't have these questions. So, I didn't have to work on it. It wasn't I was very happy. It was a a big difference. I told him you have to start learning this. Okay. So, after the whole introduction, we learned at length what brochos are, the difference of the first base and the second base. It's a sham being visceral and real. And the idea of the different types of brochos, may be a cut may be a right one that begins with doesn't end with one that also ends with it. And we spoke about the two types of brochos. One is connected to one is one is like the seed that has all the potential. And over there, there's usually no there's no there's no dirt and drags. It's only afterwards when it flashes out into details. That's where there can be distortions and it's only after. Like we explained, when you say something a teacher says something very brief, there is a it contains everything in potential, but there's also no distortion. Once you elaborate, you know, this one different people can grasp different things that are external or not even the point or not even authentic. That was the muscle we gave. So, in this galia you need a hoisin you need a seal at the end to protect it. The energy from going to from going to external forces like by me so by over. That was the main point. Then he says let's discuss the first two brackets of marriage. That's what we learned at length the last two the about why we say twice Adam. The says there was a between two Levy and if you say both of the blessings of brackets. Or you only say one there's no reason to say twice Adam. First of all explains that the says if it was which means if it was created together with Adam. And then it's one or was to created separate from Adam. In other words first Adam was created and then from Adam. Adam was created. And then the says no you could say they were created completely together they considered one. But then. What's the what's the what's the. The even when created them one what was the plan to separate them should be two. To be two separate people. In action he made them as one so they came about. So one is you go according to the mice and then he created them as one so it's one other one says no he had a plan to make them two that's the main purpose. It shouldn't be one they should be separated like they were Adam and were separated. That's what you do. So the says and that's the there's two but that's Adam. Is Adam. And then there's a Adam Adam was basically a man of being in the yard. Which is Adam which goes on. Adam. The first one doesn't have an end with the first one. Is Adam. In other words it has a in the beginning but not a at the end. The second one has in the beginning and the end. Adam Adam Adam Adam. of what they are. We explained that length what the says and the idea of separation and oneness that comes from separation. And the difference of the film of Adam and then of Adam and even when he created the as one in the summer was separate because it was the idea of two people and from two to make from two one equal Boris says on the dollar equal Boris on to make from many one on American dollar in Latin it says from many one. Right? So that's that's all the explanations that we discuss. So now let's see let's see if I take Holding a beer you see the paragraph starts with after. He quotes the whole here but because he quotes the message is of us. That's the on the seven blessings that we make by a by the seven blessings. So after you see page 12 a few lines later the line starts will be over will be over the explanation in all this is in the Adam and Hava. Adam and Hava is in the book of the book of life. Adam and Hava are two people of course but they also represent something. They represent the written which is the oral the that was given by mouth. What's the connection? The book of Adam. The first the that's written represents it's represented by Adam tip of the book. It's like the seed that comes from the male. The sperm the tip of this drop that comes from the the says it need the it's white from the word love from there is and give them from where develops the bones the sinews of the child. What's the connection? The book of the book. I'm sorry. Sorry. Teresh Biksav represents Hashem's chochmah. Called Chochmah Ela, the higher chochmah, the highest chochmah, the supernal wisdom. Ela means the higher, Hashem's chochmah. Which is a tipper. It's like a drop. It's a It's a It's a seminal point. The word The word tipper semen comes from seminal. It's a It's a It's a nekudah. It's a seminal point. It's like a seed. Ela B'chinus Nekudah. Ela She'acha Chochmah She'pashit Es Nekudah B'eirech V'rechech Ub'ol Adei Hasaga V'az Einikra Es B'shem Binah. V'chachi B'chinus Teresh Biksav She'ein Bo Gilui Hasaga. So, he's explaining here what Teresh Biksav is versus Teresh B'al Peh. Just like the tipper, it's just a seed. It's a tiny seed. You look at it, you know, it's Inside that, you have like he spoke before, you have the seed of a child, you have the seed of a tree. In the seed of a tree, you have the potentiality of the entire tree. There's going to be nothing in the tree that wasn't in the seed. So, when you have an apple seed, or you have the seed of a date, or the seed of a peach, or the seed of a lemon, or an esrog, or a kiwi, or any other fruit, that seed, which looks like a very simple seed, it's a garin, it has within it b'koach the entire tree. When we say the entire tree, it's the roots, and the trunk, the geza, and anafim, and the branches, and then the small branches, and the leaves, and the flowers, and the fruits until the final product. And it's all there in the seed. And today we know it physically. If you look into the seed microscopically, you know that the seed has We once spoke about this at length. Look at the Torah Bahir, I think. The whole mind about seeds and what Torah is The truth is that every seed has a seed coat, that's a levush. Inside it has a little plant. It's like the sapling. It's like a little embryo. It's like a little baby plant. Tiny, tiny, tiny. And then it also has what's called endosperm, which is the plant needs food. Later it gets sunlight. Gets water, but now it needs food. It feeds it. It's like a forest. It's like a kasha. It feeds it like a kasha. And then once you put it in the earth and it gets water and it has the right ear and it has the sunlight, it opens the coat, right? It decomposes. And then, like a baby, it starts kicking. Starts kicking the mommy's stomach. And that's the roots. It kicks down and the roots come out and then it kicks up. And the sapling comes out. Literally, that's what happens. And everything You can have a tree that's Yeah, have sequoia trees in California, redwoods that are 4,000 years old, 3, 4,000 years old. They were in the times of Yosef Hatzadik, before Moshiach, Methuselah. I don't know. It's crazy trees that 4,000 years old. You're talking about before Yetziat Mitzrayim. You go to San Francisco, there's trees, sequoias, they're called redwoods. But it's all from that seed. It's all from the seed. But if somebody looks at the seed, they can't see it all because it's all It's all in potentiality. So that's the dugma of a grain. Same as the dugma of a tippa. So that's what he says. Chochma is like the tippa. That's why in Kabbalah, Chochma is called Abba, the father, and Bina is called Imma, the mother. In Kabbalah, it's Abba v'Imma always. Aleph v'Aleph. Abba v'Imma. You'll see a very common acronym in Alter Rebbe's ma'amarim. Aleph v'Aleph. Abba v'Imma. Abba is Hochma, Imma is Bina. What's the connection? Because what's the idea of Hochma? He says Hochma is a bar kamavik. It's an amazing expression. What's bar kamavik? It's a lightning. A bar is a blitz. And the blitz, the bar, the lightning lights up. It's mavrik. In Hebrew they say mavrik is a very mavrik is a creative person like a genius. Why? Because it's like you know what they call light bulb moments. Like the lightning, like when the light comes, lightning can be pitch dark. Right? And the lightning just acts it it brings it it it exudes. It brings a tremendous amount of light. But for a moment. The lightning doesn't stick for long. Lightning stops and then it's pitch dark. You know when it's pitch dark and it's raining, there's a storm, there's a lightning. So for that moment a blitz. And it's called blitz and don't know it. I don't know it is thunder and blitzed is a lightning. What's a blitz? A blitz is ara gili, a revelation. A blitz you say, I got a blitz. That's the that's what Hochma is. Hochma is an bar kamavik macha. But it didn't come yet to it's not developed yet in length or in breadth. And he says two things, like a tippa, it's an akuda. Means length is to bring it down. And is to expand it. Every idea has and it. Every sheer, any idea that you're going to present is always is can you bring it down like make it long? Long is like a right? You bring it down to the people. Give it explain it give them a and is breadth expand it. It's not bringing it down, it's expanding it. You can expand it but nobody understands it. Expand it means more more like examples and ways it impacts things etc. So there's and it. In you don't have and yet. It's like bar alma. When a When a has an epiphany, you know? You just like an idea pops in. It's a pop into your head and then it leaves. It doesn't stay there. But you know that something happened. Sometimes a person is struggling with a dilemma. Or even learning something and you're learning it again and again and you're not getting it. And then at some point, usually unexpected, there's a butter come out of it. It's a blitz. It comes in. Unexpected. You could be walking in the street. You could be sitting on the couch. You could be in a very private space and suddenly there's a butter come out of it. And you just feel, ah, wow. It feels very powerful. You got it. So somebody says, "What? What? Can you write it down? Can you say it?" No, no, no, no, no. We're not ready for that. Why not? It would be like taking the tippa, yeah, and giving birth to it. It's nothing is going to happen. It's like taking the seed and giving There's So there's a seed here. Let's put it on Let Let Let me put it on the window sill and pour water on it. No, no. It needs It needs to be in an incubator. Huh? Develop. It needs to be developed. For 9 months. The seed has needs 9 months. It needs to become an embryo. That's when it meets the mother's egg. And in the womb, after 9 months, base Hashem, now you have a baby. After a while, the seed could already be removed. It's already garbage cuz you have a tree. But if you do it too early, premature, you're left with nothing. Chachma has everything. It has the nekuda in it. It has the whole potential. But it's a butter come out of it. It doesn't have the whole gili hasaga. That's what he's saying. All the darke chachma bechlala ubifrat, it's a butter be alma snitzit. It's a koya chos kallah that comes into your head. And it's like a nekuda. Afterwards, the nekuda develops. It gets fleshed out. Like a baby. Like a child, literally. Right? It gets fleshed out. And the different organs develop. And the different muscles and and and it's it's a miracle how it happens. And every trimester, every every part of the pregnancy, there's a different milestones that the embryo develops into a fetus and up a full-fledged child. So, that's the difference of khakhma and bina. Bina is understanding. Bina is comprehension. Bina is from the word binyan. Livna is a binyan. Right? You have the nikuda of the binyan. You know, the the the architect may make a blueprint. So, you have the whole binyan on one piece of paper. You can do it on a tissue. On this tissue, you can have a mansion. But, everybody understands with this tissue, you know, you can't sell the mansion for $10 million. Huh? Yeah, you can't sleep in a rendering. Once it's built, now it's bina, it's binyan. Bina is always a binyan. It's built up. There's a palats. In a palats, a palace, you need different floors. There's a foundation, there's the first floor, there's the second floor, there's the third floor, there's the different types of bedrooms, all the way till the roof. And that's what a good binyan is. Yeah. You'll say this shiur had a good binyan. What's a shiur had a good binyan? Structure. It's all about structure. The beginning, the middle, the end. That's all about oirech and roichev. It's not the nikuda. So, that's the That's why so So, khakhma is called barqa amavraq. It's a blitz. It's an epiphany. It's a light lightning goes off in your head. And it gets dark right away. It doesn't stay there. That's the difference of the two. So, he says, that's the difference of Torah she b'ksav and Torah she b'al peh. Torah she b'ksav is like the tip. It's khakhma of Hashem. It's khakhma elah. Ein b'gilui asaga. It doesn't have the whole revelation of comprehension. She read it b'kiva ayo daidish al kol koitz v'koitz d'l'talam shel Hashem. The Gemara says in Maseches Menachos daf kuf tav amud beis that Moshe Rabbeinu came up to Har Sinai. And he saw that Hashem was writing on the Sefer Torah koitzim. Koitzim are the little tagin, the little thorns. You know, they look like zayins. On top of shatnez gets, shin ayin and tes and zayin, gimel tzadik has those three three tagin on top of them. And Hashem was k'vayachol drawing them in the Sefer Torah. So, Moshe asked me like who's forcing you to do this? Like what's this for? What What do you need this extra design? Like what's the point? You have three lines on top. So, then Hashem told him there's going to be a Jew whose name is Akiva ben Yosef. And I'll call acid till him on every one of these on every one of these little thorns he's going to expound tails of mountain a tail of a mountain mountains and mountains of Allah. If you look at that even Akiva didn't know what the purpose was. The revelation of that that mountain of is not it's not explained or revealed in that thorn in that tag in that little line. So, you have mountains in one little line. How could have mountains in one little line? That's the idea of Allah. That's like in the seed in the tipper we have the full fledged potential but it's still in a state of potentiality and concealment and it takes the mother to be able to bring it out. So, they were all included and concealed in the in a state of so what's the a it's a hint. That's why you it's calling it a good idea. So, this is an example. This is a big success. This is called and are called again. You know what is? Time in the target Isis. This is the four parts of Torah Shebiksav. You have Ta'amim. Ta'amim are the trope. It's called Ta'amei Hamikra, the cantillations, the music. That's called the Ta'amim. It's one part of Torah. Then you have, of course, the Nekudos. Every word has the way you pronounce it. It's called the vowels. There's no Nekudos in a Sefer Torah, just like there's no trope. It's all memorized. Right? Bereishis, imoi. You could say b'cheilev. How do you know how to say it? So, this is the Nekudos. Then you have the Tagin, the Tagin we just learned about. Seven letters have lines on top. And then you have the Otiyos, which are the letters. Bereishis bara Elokim es hashamaim v'es ha'aretz. Alef, Shin, Yud, Sof. Those are the two Not necessarily in order? Yeah. Otiyos, Tagin, Nekudos, and Ta'amim. Yeah. The The basic is Otiyos cuz that you actually see in the Sefer Torah. Then you have the next is Tagin, which you also see in the Sefer Torah. But, it has no meaning. It's just a line. Like, so it's it's a deeper level. And then you have what's called the Nekudos, which you don't see in the Sefer Torah. You have to memorize. But, it's something that's tangible because oh, when this when this word is pronounced this way, you can understand it. And then you have Ta'amim, which already you have to understand why this music is connected to this letter. You know, we spoke about Shalsheles. Like, that's already a higher level. So, it's different layers. It's different layers. But, he says in all the pnimius, whether it's Ta'amim, Nekudos, Tagin, Otiyos, hakol l'musam l'kama inyanim v'kama tzidus m'flai. Everything is full with hints for for tzidus, for secrets, and inyanim m'flaim wondrous. So, in other words, even when you look at the Otiyos of Torah Shebiksav, so already you have a story. It's not It's not a tippa. You have a whole story. Yaakov goes and he meets Eisav and sends Esau gifts and then he fights with a mysterious angel and then he kisses Esau like take a story in partial of Esau. It's a clear story. But still in every word over there this this soidis neflaim ad ain sof. And so the God be the full depth it's moments like an akuda. So even if you do the said the Rebbe Rashab once said the fifth of March to me once said that Tanya is called the Torah Sheba Ksav of Chassidus. They called it the Torah Sheba Ksav of Chassidus. Like the you know the magnum opus that like the captures the akuda of Chassidus Torah Sheba al Shem Tov in a organized way. It's like a system how to live LP Torah Sheba al Shem Tov. So he once said that he said it's it's like Chumash. He says what do you see by Chumash? He says yet the ain a learning Chumash a cotton Sheba katanum and a godol Sheba godolum. Everybody learns Chumash. A five year old child learns Chumash and a hundred year old gone oilam learns Chumash. Yet the ain a versteht epes. Keine versteht nicht the ganze sach. Everybody understands something. A five year old understands. Kayin killed Hevel and Yosef was thrown into a pit he understands. He says but a hundred year old also understands as a gone oilam. Yet the ain a versteht epes keine versteht nicht the ganze sach yeah. So he said with Tanya it's the same thing. So all of learning this yet the ain a versteht epes. Und the cotton und the godol keine versteht nicht the ganze sach. In other words so in Torah Sheba Ksav you you clearly see it. You also see it in another inyan in Torah Sheba Ksav and that is that there's no midrash. So that it doesn't need explanation. That's like the tippa. You can't do any mechanical that's one of the riyas of Torah Sheba al Peh. One of the riyas of this Torah Sheba al Peh is because if you're taking the document seriously as God's document it's senseless. There's nothing we can do with it. Basukah tayshav shivas yamim. You should sit in a hut for seven days. Thank you. What is that supposed to mean? So I would think you go into a gazebo right? It's very nice. You have a glass roof. Do you have walls? You don't have walls? I don't know depends on your taste. And that's it. That's a possible sukkah. Look after my Yom Rishon pre-its harder. Take a nice fruit. I think cherries are very nice fruits. And they're cheaper than a serigum. I guess if we would be taking cherries, they wouldn't be cheaper than a serigum. We just don't take them. Right? So, you should tie them as a sign on your hands. I would take words and tie it on my hand. Maybe on this hand. and go to the doorpost and write That's not a mezuzah. So, there's not a single mitzvah in Torah, probably not a single one, or at least not a single one that without explanation you can't do anything with it. It's like a tip, it's like a seed. There's nothing you can do with it. You must have explanation. There's not a single mitzvah like that. Probably not a single mitzvah that you know what to do exactly without a bappa. So, it's like a seed without the mother. It's the without binnah. You have everything there. Once you learn Once you learn the you come back to the it's all there in the it's in the tippa. has everything, even how many walls you need. tells you what type of pre-its harder tells you everything about an The explains the word all all the reasons why it means an all and I think another four or five explanations. But, that's only after somebody developed what the word means. All pre-its pre-its the the pulp and the and the trunk have the same taste. Whatever all the explanations of just giving an example. How many walls a sukkah has to have it says sometimes with a wall, without a wall. So, you learn how many how many walls you have, but you would never know this. It all has to be developed. It's not actualized. It's not revealed. I get back to the seed of the male. Tip us as offer. The seed that comes from the male, from the from the father. Which is color from all the beginners. And the hide it means the seed together with the with the egg. Which together as the egg is pollinated, you know, it's a it's a hidden good luck what happens. Because I think there's 300 million Shamayim is 300 million sperms and only one meets the the the egg. 300 million. And one and it has to fight its way through. So that tippy knows what it's doing. It's determined and then it gets absorbed. It gets conception when it meets the egg. So you have over there all the beginners. You have the whole baby. The Y chromosomes with the X chromosomes, but without the mother McKenna's getting some mark. You can't do anything with it. So when he says tip us as offer, the hide it means the tip us as offer fully developed as an embryo. The Gamora says from there come all the bones and all the sinews and all the flesh and all the arteries. What you see arteries? You see bones. You see flesh. By staying 9 months in the womb of the Nicaea, of the mother, of the feminine. Assumes a whole seer. It's formed. The Nicaea, the mother is the one who actualizes the embryo. She brings it all out to revelation. Suddenly all the avotam, not suddenly, over 9 months the avotam are is called because the avotam means they get fleshed out. The original, the original seed is developed, it's access, it's actualized. All the details come out in revelation. This is the father and the mother of Torah. Torah she b'ksav is the father, which is chachma, and what brings out the concealment of Torah she b'ksav, which is chachma elah. It's like the the lightening rod, which has everything in a revealed way, that's Torah she b'al peh. So the chachamim were like the mothers who sat with every pasuk, with every word, with every ois, with every tippa, and they developed it, and they worked it, and then they finally, and you could see how hard, it's like labor. A a sugia in gemara is like labor. Right? You take a pasuk and then you work work it and work it and work it and work it and the machlokes and argue, it's like what the child is going through. And then finally there's there's a maskana, there's the birth. This is the reason why Rebbi Akiva is the one who saw in every koitz the mouth of halachas. So he says cuz Rebbi Akiva was the source of Torah she b'al peh. The gemara says in maseches Sanhedrin kamasha amru, stam sifri chuli v'chulu al liba d'Rebbi Akiva. The gemara says in maseches Sanhedrin that you know the lashon over there? Stam mishnayos Rebbi Meir. Stam sifri I think is Rebbi Yehuda. The gemara goes through that when it says something in the sifri it's one of the atanaim. When it says something in the stam mishnayos it's Rebbi Meir. Stam braisa, he goes through everything. And v'chulu al liba d'Rebbi Akiva. So the whole Torah she b'al peh that we today is all of Rabbi Akiva. Rabbi Akiva taught to 24,000 students. They died, and then he had five students, and he started over and he taught them, and they're basically the ones who composed the main documents of Torah She B'al Peh. But, it was all his talmidim, so it was all through his filter. So, why why So, he's the maker of the whole Torah She B'al Peh. So, of course, he was Al Kol Kitzvei Ketz L'Atum Shel Halachot. He's the mother who brought out everything from Torah She B'al Peh B'Ktav. He was like the the the the founding He's the source of Torah She B'al Peh. This is called Chochmah Tata'ah. The lower Chochmah. This Chochmah Elokut Tata'ah. So, you take for example the mitzvah of keeping Shabbos, which is said in Torah very generally, and suddenly I'm a whole mesechta. In Shabbos, it's a few psukim. Don't do like melacha. Like don't light a fire. A few times it says a few a few psukim about keeping Shabbos. That's the father. That's the tippa. But, in Torah She B'al Peh, it's a whole all the details of Shabbos. First of all, what are the other melachot? What are they? How do you become liable? All the inyanim of the melacha and all the details of the Torah She B'al Peh Chava. And that's the difference of Adam and Chava. Adam is the male. Chava is the female. Why Chava? Very interesting. The word Chava is ches vav hei. Ches is eight. Vav is six. So, eight and six is 14. And then you have another five is 19. You test. So, he says this is the gematria of the milui of Havaya. What says the milui of Havaya? Hashem's name is yud and hey and then a vav and a hey. That's how we write it, right? Yud key vav key says yud key vav key. Havaya. But if every letter, the way you say it is not the way you write it. For example, if I write an aleph, I just write aleph or bet. It's one letter. If I say aleph, I don't go ah, I said aleph. Aleph aleph lamed fe. Lamed fe is called the milui of aleph. It's the filling of aleph. Bet. When I write a bet, right? If I want to write baruch, I just write a bet. But if I say bet, bet, I didn't say ba. I said bet, which is bi bet yud tsaf. Gimel gimel gimel. So, yud mem lamed is the milui of gimel. So, now let's take the milui of yud key vav key. You write it yud key vav key. That's how it's written. Baruch Hashem Hashem Elokeinu. But if you do the milui, so yud yud is yud vav dalet. So, how much is vav dalet? Vav dalet is 10. Then you have the milui of hey. And then you have the milui of vav and you have the milui of hey. So, what's the milui of hey? Hey aleph. Hey. So, it's one. So, from 10 we got 11, right? Again, the milui of yud is vav dalet, so 10 and then hey is aleph is 11. Then you have vav. What's the milui of vav? Aleph vav. So, you have seven. So, 11 and seven is 18. And then you have the last hey. It's another aleph, so you have 19. So, Hava is the milui of Shem Havaya. Hava is 19. Yud test is the milui of Shem Havaya. Yud key vav key itself is 26. Yud and hey and Vav and Yud. But the milui, the filler of it, what does that represent? Not when you write it, when you say it. When you say it, in other words, when it's more revealed, the milui represents the revelation of it. The milui is in potential, but when you say the milui, you're bringing out what's in the Yud. When I write Yud, that Yud has a Vav Dalet, but it's concealed. I don't write it. When I say it, when I do it with the milui, it means I'm bringing out the full glory, the full luster that's in the Yud, that's in the Hay. It's like the filling in it. I'm bringing out what's inside of it. Cuz Yud is really three letters, it's not one letter. When you flesh it out. So, when you take Shema Havaya, who represents the gilui of Shema Havaya? That's Hava. So, it's your test. You understand? The gam Hava lashon gilui. There's another thing. Just the name Hava. The word Hava means revelation. Ki Targum vayaged is v'chavi. He showed in in in Aramaic, man d'machve. When you show it, d'chavi, when you show something somebody, you reveal something. So, vayaged a love, he shared something, he told it. The Targum is v'chavi. He shared it, he brought it out. When you show something to somebody, what does it mean? You're revealing it to them. That's in Aramaic, Hava. V'hagada lashon amshacha. In amshacha milui gilui. The word hagada is amshacha. So, he's bringing it out from concealment. Right? Like it says, hagada is to tell the story. You could not tell the story and it remains concealed, and then you tell it and you reveal it. Adam shem Ishta Hava, ki hi hoisa aim kol chai. It says in Bereishis, Adam called Hava, Hava, because she was the mother of every living being. L'chaim kein l'mikra shem kama kashma Hava, ela l'mikra shem Chaya. If he called her Hava because she's the mother of every living being, so call her Chaya, life. Aim kol chai. So, you want to go do Chaya lashon d'keiva, so call her Chaya. Why Hava? Chaya means life. She's the mother of all life. Why put in a vav? The answer is a little fish lotion Giloy. The word represents revelation in Peters she's because she's called Kai. You don't want to bring out that she's alive. Of course she's alive. Every animal is alive. Every is called you want to say she's the mother of every life. She's the mother what does it mean she's the mother? She brings out the full potential. That's the name not like everybody wants because I'm and is connected to so call her higher. It's the key called emphasis she's the mother and the mother that's because means revelation. Russian by Yaga is hobby. What's to bring it out to tell the story to share it to actualize it? That's what a market is that's what a preacher really means. Right the Yaga my David my shared it he brought it out. The word is also showing which is the same thing I got the is you test which is the all these things she's like the mother Adam is the father of but it's all in potentiality it's like the seed. And then is the one who brought out every living being with this level all the children from all the generations come it's brought out just like a mother she's the that the blood is it's formed inside of her and she's the one who gives birth to it from concealment to revelation. When Adam it remains completely in a state of potentiality. Yeah. Only the middle cuz we're talking about only the Giloy. That mean that that will will include includes everything but I'm sorry the other way will include that will only manifest. The Hokhmah, but it will not in It's not It's only Right, because cuz that's the point of the milui. The milui is that it's the part that's reve- It's the revealed part. Hokhmah laws like the yud and the hey and the vav and the hey. That's the yud hey vav hey. That's how you spell And then Hokhmah Tata is fleshing it out into a space that it can be more tangible and revealed. But it's still not It's still not So, it's not the original letters yud hey vav hey. It's only the milui. It's only the filling. It's only 19. If it would be the original, it would be 19 + 26. That's not Hava. That's what she was only a filling. She brought out, yeah. She wasn't from the original. Right, she takes the tipper. She takes the tipper and the egg. It's not part of it. Yeah. Yeah. So, here you see, right? As much as I will As much as I will say something, Yeah. it will only it will never be hit. Right. I would have been able to talk about it. Right, that that's where the unity of Hokhmah and Binah becomes so important because Hokhmah has something that Binah doesn't have, just like Binah has something that obviously Hokhmah doesn't have. Hokhmah has something that Binah doesn't have. We say in Tehillim Kapitel, remember which Kapitel? It's very interesting which Kapitel. It's the Kapitel we the number we just spoke about. Kapitel Yud Tes. Lamanatze'ah Mizmor L'David Hashamayim, we say Shabbos morning many communities, right? Hashamayim Mesaprim Kvod Kel U'Ma'aseh Yadov Magid Harakia. So, think about it. Shamayim, the heaven, tells the story of the glory of Hashem. U'Ma'aseh Yadov Magid Harakia, and the heaven Magid Here you have again the word Magid. It tells. It shares Ma'aseh Yadov. Well, when you look at the Rakia, you could see the work of his hands. Magid, you could see it. V'chovi, you could see it. This is all capital you test, which is chava. Yom l'yom yabiya omer. V'laila l'laila yichave daas. From day to day, the heavens yabiya omer. It expresses It expresses a saying. It expresses omer, amira. V'laila l'laila, night to night, yichave, chava. Yichave, it shows daas. Aimer v'ein d'varim b'linish m'kol, but not through speaking. There's no aimer, there's no d'varim. The heaven doesn't give speeches. B'linish m'kolam, you don't hear the voice, but it tells you. It doesn't have to speak. You just look at the shamayim, you know, you look at the expanse of the universe, and you see ma'aseh yadov magid ha'rakia. Shamayim m'saprim k'vod Kel. And then he said, b'chol ha'aretz yatza kavom u'viktzai tevel milayhem. Wherever you are on the earth, you could see the lines, the horizon. U'viktzai tevel, even at the end of the world, you exp- they express themselves. La'shemesh sam ohel bahem. And they're an ohel, they're like a tent for the sun. V'hu k'chasan yotzei m'chupato. And the sun is like a chasan coming out of his chuppah. Yasis k'gibor larutz orach. You know what that is? A gibor larutz orach is a marathon. It's the path where people run. So, the sun is like a gibor larutz orach, comes out in the morning and he's running the marathon. He covers a lot of miles every day in his marathon. Yasis, he dances k'gibor, like a mighty person larutz orach, who's running the path, the marathon. Miktzei ha'shamayim motza'o u'tkufato al ktzotav. Ain ainish tima'cha masai. And then afterwards, he decides to change topics. Toras Hashem tmima, meshivas nefesh. You're talking about a beautiful beautiful mizmor about cosmology. Suddenly, Toras Hashem temimah and he's off the Torah. Eidus Hashem ne'emanah meshivas nafesh. Pikudei Hashem yesharim mesamchei lev. Mitzvas Hashem barah. What what's the What What What just happened? He just made a switch. It's interesting, huh? At the surface, but the pshat is that this You have to understand the mizmor in a deeper way. That's what he's going to explain. So, it says Rashi, "Yom l'yom yabia omer v'lailah l'lailah yechaveh-da'as." Pirush, "Yom l'yom is pnimiyus haTorah shebiksav. Yabia omer." "Yom l'yom day day represents Torah shebiksav. Yabia omer." Omer is roshei teivos eish, mayim, ruach. It expresses omer. "Uv'pnimiyus haTorah shebiksav eish is fire, mayim is water, ruach is air." "Uv'pnimiyus haTorah shebiksav yabia k'mayan hanoveia min hamakor." "V'einah holeches umispashes b'orech uv'roach." The word is yabia from the word naveia, like a spring that flows. It's naveia. A spring that flows from its source. It's still connected to the source and one with it, and therefore it continues to flow. It's not disconnected. A living wellspring is connected to the source of the well, and therefore it continues to flow. If you take the wellspring and you put it into a pool, into a cistern, now it's disconnected from the source. It's not going to continue to flow. It's like rainwater. It's a mikvah. Mikvah mayim. But a mayan is always connected to the source. "L'fi shehaTorah shebiksav pnimiyus chakhmei Elokim." "V'sham she'eirum isgaleh eiden seif Havayah b'chakhmah." The possuk's expression is Havayah is in chakhmah. The eiden seif chakhmah remains connected to the source of Havayah. So, it's like ever-flowing. "V'lachein sham yabia k'mayan hanoveia min hamakor. V'einah holeches umispashes b'orech uv'roach." A wellspring is usually not like a big river. It doesn't expand in length and width. A well is very small. A mayan is very tiny. "Naf k'nevi'u d'chakhmas Elokim." It's a flow of chakhmah. So it's a Balboa it's a Nakuru. That's like a Mayan. On one hand it's very connected with the source cuz Hamas is always when you're connected with the source and that's what Hamas really is. Where did that epiphany come from? I was confused. Where did it suddenly come from? The answer is it came from the source. In the subconscious source you have all the wisdom. You have all the information. But I don't have access to it. Hamas is there's like a Gilly from your own source. So you're connected to that and the more you connect it to your source the more you have Hamas. That's why Hamas you can't control. A person can't sit down and say now I'm going to have an epiphany. I'm going to come up with the company that I want to create. Try doing it nothing will come up. A controlled Hamas is never Hamas. Hamas is creativity. Creativity comes from letting go not from control. That's how it is. It's frustrating sometimes cuz like I want I need to get I need to understand it. Good luck. The more stressed the less understand. Cuz it's control. Cuz the whole idea of Hamas is letting go of control. The idea of Hamas is that you open yourself up to the part that doesn't control to the part that you have no control to the subconscious. So the more you're connected to the flow of Hamas like a Mayan. Right? If you want to control the Mayan like I'm going to control you. It's a Mayan the whole power of the Mayan is that it keeps on flowing. And you just enjoy the water. It's called being in flow. That's why it's called being in flow. Huh? Yeah, it's being in flow not go with the flow. Being in your own flow. Go with the flow cuz it sounds like something else. But go with your own flow, yeah. And that's always what Hamas is. You'll see when does Hamas happen? Hamas always happens when you forget about yourself. You're completely engulfed and enthralled and engrossed in that particular idea and then out of nowhere boom it just comes in. Cuz it was a moment of connection. And when you have that Hamas it is like it's like the freshness of a wellspring. There's like a certain clarity that is sparkling. And that's like the tippa. When the when the when the male produces the tippa there's like it's the lotion and zoric right? It's like an arrow. It's like an arrow that shoots out like the Mayan it shoots out from the source. So that's omer. It's always connected with the source and that's why it's connected to a place that's higher than the regular conscious. That's what he's saying. You have age, Mayan, but it's all in an acronym. It's all in the tables. Because the full development of fire and water and earth is still in a concealment. It's not fully actualized. It's not divided into fire, water, and air Mayan the way they are after they're revealed. It's still like the wellspring is absorbed in its source. And what's the source? In safe. How is expressed in Mayan? So that's Mayan. Mayan. Mayan. The madras says that when he was on the mountain by day he learned sheba ksav, and by night he learned mishnah torah shebaalpeh. Cuz that's the difference between day and night. Night means there's no It's you're in the dark. Day is everything is revealed. So, it's interesting. L'chora, you would think he said a torah shebaalpeh is giluy. Right? So, why is torah shebaalpeh layla? L'chora, it says it has to do with the whole inyan. The pshat is the opposite. The darkness of the darkness of torah shebaalpeh ksav is for us. But not for the torah shebaalpeh ksav. The giluy is always more in chochma. For the recipient, chochma is concealed. You understand? But for the for the You'll always see that the clarity you have in chochma, you'll never have in binah. Because it it's all there. But it's there in a deeper way. Like the subconscious, everything is much more clear. But the giluy is only for chochma, not for the outside. For the outside, yeah? You need torah shebaalpeh in order to explain everything. But it's called layla. Why is it called layla? Because you're bringing it into a place of night, where it's not revealed. That's the whole idea of torah shebaalpeh. So, if you have a tzfisa in chochma, over there it's much better. It's much clearer because over there you have the full potential. You have the full might. That's yom. And then layla, but in a state where it's not revealed, it's dark. So, now you need torah shebaalpeh to explain the chochma, to bring it out into a place of binah. So, that's layla. The layla you have it there. That's why moshe rabbeinu learned torah shebaalpeh at night. So, what's the idea of layla? It's to bring out all the pratim out of the whole inyan. When you're talking about the world, it's the same thing. You have the tipah chochma, it has all of creation, but it's all in a state of potentiality, a state of oneness. It has everything there. But it's all It's like the whole tree in the seed. And then you have the way it comes out in seder hishtalshelus, that's chochma. She flashes out every single aspect in a revealed and tangible and concrete way, with many different levels, madregos. It's like the full fetus that's fleshed out with trillions and trillions of cells. It started with one with and then it replicates and replicates and that's the whole say that you shall like he spoke before it's the discuss the scalia but they cut some of the short breath of the long breath it's taking that same energy but fleshing it out fully that's the thing you know how to So it's true with ideas and it's also true the whole universe is that way in the place of the tip everything is one second of but then it gets fleshed out and that's the thing you know how to She brings it all out. So on one hand Adam is my to have a Right we say the husband is my he gives the seed. He doesn't give the seed the egg can't fertilize that can't fertilize it can't develop into a zygote and into an embryo. But it's not that the woman just receives passively that's not what happens. She receives and then she gives back a baby. You understand? It's not she just receives like okay give me everything and uh people sometimes misunderstand my my couple. My is I give my couple is you receive and that's it you just receive I give and that's it. You put the seed into the earth the earth doesn't just say the seed thank you. The earth gives you back a tree oh wow some my couple. This is some my couple it takes what you give it re packages it it brings out the full potential and it gives it back to you in a whole different way. Yeah. The says in your vomit the husband brings the materials home right so you can vomit some of the base what's the lotion hitting crisis he he brings home the raw wheat and then she gives him back a mechanic essence you can eat something The same the could the raw material is the raw material but then it's fully developed. That's the thing you have cover and call hi the mother the mother of call hi and that's what Adam understood. This is the mother of call hi. And this is true in the relationships as well. Right what does it mean much be a macabre? The husband gives and inspires. Creates begins the process trailblazers. But he's not just going to get back what he gave. That's not what happens. Once the woman receives she gives him back a whole other experience. Something that he could have not given. It comes back. So a whole tree comes back. You gave a tip and suddenly you have a whole baby a living a living baby and it's not even you can't even compare. So the husband says okay so if it's if you're giving me so much so start. No no no no you have to start. You have to be the much beer. But what you're getting back is not just what you put something in and you're just getting it back. You're getting back a whole new universe. But what can the what the earth can only give that to you? When you put in the seed into the earth. If you say okay you're so great so just do it. It doesn't work that way. The same is true with the tip of the child. You're telling me you're doing everything so do it. You know I'll go to Florida for 9 months and it doesn't work that way. With the tip of it then she can give it back to you. Like today she doesn't start with today. She doesn't start. The ask in the beginning of why does he start may not right why do you start with it? So the often starts the time is going back to the back. But he can give it back to you start off by giving it. It always goes back gives the gives the TIPPER AND THEN OH gives you back a whole other a whole other now I have now I know what now I know what now I know what now I know what is. So now we go back to the brothers. The first blessing is that's Adam. He's a lot. The first blessing represents which is of So this is the to bring into a lot. The light of infinity to What's it? Forming a form. What's it? You take which is raw material and you form it. Now what this is here is also a in the mirror relative to the relative to the plain simple matter that is already revealing it in a much more intricate way. For example, you have a piece of metal. It's raw metal. It's called a is Hebrew right? It's just raw material. It's not fully developed. So it's called make. You have a lot of clay and like just a regular piece of lumber wood but it's not formed into anything. Then you do my means you design it or you work it out like a like a carpenter or a sculpture. Right? You do all of the you work it out. Let's say you turn it into a vessel. Or you make a tsura on top of it. You make a tsura. So this already is gili what is gili you bring it out. You bring you know you look at a piece of wood that's mahogany but you just see it's dead bread you don't see it and then somebody turns it into a a bookcase right? Or into a stand there or into a cali like wow now you see it. Now you see what was in this that's what a great sculpture does. Michelangelo you know is one of the greatest sculptors in history so he once said they asked him how he did you ever saw some of his stuff? It's brilliant. So they asked him how he did it. So he said I saw the angel trapped in the marble and I chiseled away on the marble and I set the angel free. That's gili may. It's all there in the the angel was there. But it takes somebody to see the angel and then bring it out. So that's even the base that's what tsura means. What's a designer what's real design? Yeah. What's what's a you have all the material a painter you have we have all the colors but to bring out to bring out ah. So you took whatever it is and you made a tsura in it you brought out what is in this I never saw I never saw it so I never saw it so rich. I didn't know what's in this piece of wood. I didn't know what's in this piece of metal. I didn't know what's in this piece of silver or gold. So even the basic tsura which is the first thing in Adam is also a tremendous gili. Because is also gili that's what he's going to say. The lemur but it Sears but this Sears is not separate from the metal. The Sears is not something separate from the cali. The Sears brings out the cali. Through the Sears you see the you see the structure of the cali in a much more beautiful way than it was just raw material. When the carpenter or the sculptor takes this rock or this wood or this metal or this material and designs it and works it out, it's not a separate thing that's imposed on it. It's this piece of wood, it's this piece of metal that you get to see what it is. It just brings out what it is. It's not It's not a separate onion. That's what it's here is. And that's what a good good sculpture is. It just brings out what was there. Like I saw the angel, it was all there. I'm just showing you what was there. Even it's is Gili. You Adam. Why? It takes the first timer. The original which is its potentiality. Where there's no Gili whatsoever. It says on this sister. Hashem's hiding place is pure meaning it's intangible. This is a word in Greek which means highlight. It's all potential. It's all in potential. This is called Adam relations material it's formed. So just like when we take a form, when we make something into a form, we form it. It brings out what it is. Before that you didn't have what it is. The same is true spiritually. You have itself is beyond Gili. There's no way of comprehending it. The first place where it's formed is Adam there's already some form. There's already some revelation. It's still not tangible. It's still much higher than but there's already an Indian of there's already an Indian of an Indian of revelation. And this is called the Adam. That's only in the second blessing. S. Why? S period Ices may olive a tough. S is olive the tough show Ices in Adam that is Galia. Ices always represent the revealed world Ices in Galia S. Ices reveal ideas. More Ices, the more revelation. In Hama there's always very few Ices. You'll always notice whenever you have an epiphany how many letters will it be? Almost nothing. Because it's idea. In Bena it's always Ices. It's very verbose. It's full of Ices. Cuz Ices are the Caleb through which you can be Tavus. Right? It's like the embryo. It's too small. It's microscopic. Once the baby is is developed now there's Ices. Now what to be Tavus. That's Ices. The Galia Tavus Ices Galia Ices Tavus Ices canal. This is the revelation of Tavus which brings out Ices Tavus Ices. The Galia Galia. The Galia Galia Ices Galia canal. Galia Galia is the first Galia from a place of complete darkness and intangibility, infinity, have value coming into Galia. That's the first Iden coming assuming even an identity of Galia. True it's an identity that's intangible and abstract and nebulous. But still it's a Galia. It's like it's already the first Galia. Then you have the second Galia Galia Galia. This is already Galia S Adam. The first time it doesn't say S. Because it's Ices. Ices. That's why women are better at communication, speaking, communication, Ices. They give it Ices. Much less Ices. Much more Ices. The building is developed. The developing of the child. So the first level is Adam. Then there's Tavus Ices S Adam. Here the world goes into Ices. Alma d'isgalya, when it's fleshed out, it's all about oysius, cuz that's that gives us the kaylum to be megaleh the seichel. On the other hand, more oysius, more potential for not getting the nekudah. So, you always have to be careful with oysius. Cuz you speak and speak and speak and speak and speak, it brings it out, but it also conceals it. V'zoh, this is the pshat b'tzalmi, b'tzelem d'mustavnisai. The second asher yatzar for chava, so asher yatzar es ha'adam b'tzalmi, b'tzelem d'mustavnisai. Why twice? He formed Adam in his image, b'tzalmi, and then again, b'tzelem, in the image of tafnisai, the visage of a structure. V'hiskin lo mimenu, and he made from him a binyan adayot, which is binah. The pshat is tzelem lashon se'er v'giluy. What's tzelem? Tzelem means like a tzelem, an image, like like a statue. We have the word tzelem, so usually that's a referring in Chris, you know, to avodah with those with those images that we don't make. But the word tzelem, tzelem Elokim, in the image of Hashem. It's megaleh something, it reveals something, it concretizes it. So, tzelem is lashon se'er v'giluy. V'kaful b'tzalmi, b'tzelem, perush giluy acher giluy. In the second asher yatzar, you have a giluy and then another giluy. B'tzalmi, but that's not enough, b'tzelem d'mustavnisai. The tzelem gufa has a tzelem. It's a tzelem from a tzelem. Giluy d'rishon, the first giluy is these ain sof chachma l'bichinas aviyah. The first giluy is ain sof coming into chachma, chachma ilah, which is yaviya, yoyim, l'yoyim, yaviya, omer. It's the well that's connected to the source, which is flowing always, cuz it's one with the source. It's omer, aish mayim ruach. V'acharkach, then you have giluy chachma tatoh, chava, which is the revelation of the lower chachma. V'hi hi d'mustavnisai, and this is already a d'mustavnisai, this is a full-fledged that all of this guy in Amish. Here you have a full-fledged revealed world that's concrete, that's tangible, we can gain some tish. It's real, it's visceral. It brings it down fully. That's the power of the woman, that's femininity. Bring it out. Give me the tools, let me access it, make it practical, make it real, make it concrete. Don't just give me an abstract I need to talk. Don't just tell me what, tell me how. Bring it out. And he's going to lay me men who bring you another yard. And from this tell him the Mustavina. He makes a day at show all of this guy in all of this guy after all of this is an expression of your dismals. Its legs go down to a place of death. He doesn't want to say the third word. But even though all of this guy its legs go down meaning it goes lower and lower and lower because it's bringing out the full potential of a all the way down to our world which is all very concrete and physical amen and govern if it has for sure love. This is the punchline. It's not separate. All of this guy in all OF THIS GUY BUT ALL OF THIS GUY. It's all from him. All of this guy in all of this guy how is that separate? And what however represents even when it gets fleshed out to the lowest place it's never separate. It's all one who all of this guy in all of this guy in all of this guy in all of this guy. Huh? Who all of this guy in all of this guy in all of this guy in all of this guy. All of the light of soif itself, of chachmei elokus mean men of binyan ha'daya. Because the chachmei elokus needs to be fleshed out in many many levels and state of consciousness in a detailed way in chachmei elokus was all a klal, it was all in potentiality. But now it comes out into every level, so the light must condense itself and restrict itself and conceal itself and go in and enclose itself in many different tzimtzumim restrictions and many different garments so that it can express itself in every single level according to what it is. It shouldn't become bottle with mitzius, it shouldn't become nullified in the ain soif. If the ohr would not be mitzumtzum and just the oneness would shine, it wouldn't be able to manifest this particular individual state of identity of any world and including every single creature. So for this, it looks like it's separated because you need to give room for the expression of that state, of that madrega. Yeah. Yeah, if not it would just be subsumed in the infinity. The ohr became so diminished that she yored madrega ach madrega b'seisas ha'madregas. It descends and evolves level after level, step after step b'seisas ha'madregas in the secrets of madregas. Meaning it gets concealed, shall avush and the garment conceals and eclipses the light so becomes a source for alma d'pruda, for a world that seems completely separate and fragmented. As it says, the river comes out of Eden to irrigate the garden, and from there it splits up. But the whole reason of the of the restriction of light is why? That the world should be built. They shouldn't become nullified in their entire reality by the infinity. A building, an edifice that's eternal the I know. In order to have I don't know what what's that I don't know what that is. That he should reign for eternity. That the of our ship should be should be eternal. It goes up higher and higher infinitely, and it goes down lower and lower to no end. That the revelation of his is purely infinite. But if you want the to come down the in other words, it should be expressed as in there's no without a people. So you want it to be in a state of where there's other where there's a relationship. You need to have a you need to build a world. You can't destroy the world. You need another. You need a self. So that's why the light has to get concealed and come in the many garments till the light can be revealed in this state. That this state, the way it is, should be able to experience in other words, you need the individuation. You need the separation. You need the fragmentation so that should be able to be in and wherever you are, you should be able to have that relationship. I don't know what that is. I don't know what that is. I don't know what that is. I don't know what that is. I don't know what that is. It's its name says what it is. It's I don't know what that is. It's infinite. If it's infinite, it's infinite. So, there's nothing else. Ain't nothing more matter. That's what Oed the love me call me this cloud. Especially in Zoya there is he doesn't consist of any meters. He's beyond meters. In other words, there's no definition, there's no description. Commission is by my command. But I feel Oed and save my law. The truth is even the light of Oed save my law which is Adam is already symptom of is already restricted in a garment and commission law Oed and save. But it's also called a garment for Oed and save because it's law. True, it's much more divine and intangible and higher, but it's still law. You said Adam that's why it's called the Adam. It's a law. But what type of law? It's the first law we spoke about. The law that brings out the material itself. So, law brings out the Oed and save. In law you feel the Oed and save like the well that's connected to its source. That's what law is. I told you is always the link with the subconscious. That's why you can't control law cuz law is always a state there's a certain transcendence in law always. It's like a It's like it takes you over. You can't control it cuz it's it's connected to something that's higher than you. That's what always with law. That's the power of law. That's why when you have law it's unmistakable. It's like wow. You say, "I got it." But the truth is you didn't get it. It got you. Be there you got it. It got you. That's why law there's no law. Cuz law means already symptom. It's controlled. Be there is always controlled. You sit with it. You process it. You develop it. So, the first law there is already law. But then there's a second law there is Adam all of sudden. And over there it's Adam, but it's already Adam. That's law. And then Adam. There's a second Adam that's the feminine that's be there. That's already the Adam the most of and here you have a full world. So, you would think, "Oh, wow. It's a separate world. It's pure individuation. No, it's all me menu. It should be a billion a day out. Should be able to be saturated and fill every for this you need this guy. If you don't have this guy no individuation is no good. So the whole purpose of the individuation of the separateness is not that should be separateness. It's all me menu. It's the relationship should be one that fills you on an individual level that you're connected. Rather than just go back into the just ain't so it's infinity. So it ain't so it ain't so there's no there's no individual there's no individuality. The is not going to be so there's no everything is so first you have the then you have the after the but so it's all right. And that's what he says you know the in this guy you need you need the zoo. AS THE GOES down revelation after revelation it's a deeper you need it's a deeper descent. And the diminishment of the light going down and being camouflaged and being dressed up and being manifested he could you know but come to the zoo. That the should reach and fill even the lowest levels can this guy you need the zoo. Because I shall desire to have a home in the lowest place. What's home in the lowest place? A relationship to live in the as you did it to be embodied in your BODY IN YOUR HOW'S IT GOING TO BE IF EVERYTHING IS THERE'S NO ZOO. That's the whole purpose of that's guy you so everything is fleshed out and fleshed out now there's individuation like a baby. You have this limb and this limb and you have every cell and it has its own little identity like the tree. You have the branch and the fruit etc. And everything is detailed. You have the whole histalsulus and every person manifests a different energy and this is your energy force. It's your uniqueness. It's your individuation. Higher worlds, lower worlds, lower worlds until you come to this world where there's endless diversity and everybody's on their own. Everything is fragmented. Mishame you parted. But what is it really? It's really all hiskin like memento binyan adeyat. Tzoh chachma ela. Tzoh terishav b'chsav. The whole terishav ba'peh is all terishav b'chsav. From the perspective of terishav b'chsav, it's all one. From the PERSPECTIVE OF TERISHAV BA'PEH, it's all separate. Shma beni mussar avicha v'al titosh toras imecha. There's the father and there's the mother. And it's all the temtza to be able to be dirah b'tachtonim which means that in your individual state, you should be able to reconnect with the ein sof but from your own identity, from within your own borders and boundaries, from your own inner life force that's being channeled through this alma d'iskalya which is the fleshing out even though there's the danger of it becoming fully separate but it's not really separate. It's hiskin like memento binyan adeyat because that's the only way you can have a binyan. You can have a world which is adeyat. Malchus could come adeyat which means from the highest all the way till the lowest l'mata d'tachtonim. V'im kein tachtlus amucham m'bchina s'malchus l'hachis olamos nifradim, ein aleiha snifrad chas v'shalom. So the purpose of malchus which creates separate worlds, separate worlds, worlds that feel separate, it's not to be chas v'shalom separate. Like adei rabba, leiha s'binyan adeyat v'chi v'hiskin like memento moshe n'skila. Adei rabba, it's to create more unity. It's not to create separate, it's to create more unity. To he wanted to make from him it should a binyan ad deya without alma de sagaya there's no binyan ad deya. You don't have a world. You have ain sof. So it's not not to make separation. It's to make a deeper unity. It should be a real unity. A unity that encompasses the full-fledged personality and individuality of every single creature, every single person. Every person according to what he or she is manifesting in their identity. Like we're all that one limb that we flesh out from the ain sof. And that's you. That becomes you. That becomes me. That becomes you. But it's all one. So it's not really to make separate. It's not really it's like you don't develop the child. Oh, it's so good. The child was just a little embryo, you know, there's no problems. Doesn't need therapy. Doesn't have to figure itself out. It's all one little embryo. That's true. But that's not going to be a binyan ad deya. The child develops and becomes a full-fledged person. Then you can say, you know, we should just stay 1 years old. When 1 years old you're safe. You're good. Stay in the womb. But that's not going to be a binyan ad deya. It's staff to be coming out. And yeah, when you come out, you got to figure things out. And you develop things. And everything goes its own way. And it's very easy to become fragmented. Here you have the whole story of life. Because as we grow up, the further we go away from the nakuda of achdus, the more you become fragmented and more fragmented and more fragmented and more fragmented. And really all the challenges of a person is the more fragmented I become, the more broken I become. I'm now in different pieces. Different parts are pulling me in different ways. Right? And we're made up of so many different things. And it's like a challenge. And it's like, who am I? But what's the whole purpose? The purpose should be a binyan ad deya. The purpose is that the ain sof should be completely manifested within every nakuda of the self. So for this there is the potential to be separate because you need to become. You assume identity. And that's the only way to have a binyan ad deya. But really the whole purpose of it is not separate from from achdus. It's all one. And that's the ability of Hava to be able to bring it all back, to bring it out and align it with with Adam. Huh? That's why creation started with darkness. Yeah. First revelation was Yeah. darkness. By he erev by he voker, but they should have shaken the other night is really starts with darkness, which is the tzimtzum. Even chachma is tzimtzum, as he said. Even chachma is tzeeryatzer. So, and then there's a second asha yatzer. So, here we have the two brachos. The first bracha is mabia katzer. Starts with a baruch atah doesn't end with baruch. There's no danger. You don't need a chassima. You don't need a seal. Back to the previous classes. You don't need a seal. It's alma d'iskasya. There's no yinika over there. Chachma were good. Torah she b'ksav can't be distorted. Cuz you don't understand it. What do you do with it? In many ways, that's why the Torah was kept by the Jewish people cuz they had Torah she b'al peh. Like, Torah she b'ksav, yeah, you could read it. I mean, you could do with it what what is it's too intangible. It's too it's too beyond. You could see that it's it's something it's Elokus. And then there's a Torah she b'al peh, which which which which is the which is the the the which brings it out. So, it starts off with period. By he erev, and then you bring it back to by he voker v'ahad nohar. So, the whole point of this of the first bracha is mabia katzer, which is alma d'iskasya. Then you have mabia orech, which is alma d'isgalya. And here you have to have a baruch at the end. Chosam b'baruch. You have to have a seal in order to protect it. Cuz whenever you have individuation, it can leak out to complete separation, to complete lack of cohesiveness. There's no coherence anymore. You're not bringing it back to the source where there's a just a flow. Right? The real the The is that you can always go back to the tipa, to that original embryo, and it flows through the entire identity. From the legs to the head, there's a coherence where mind, soul, heart, body, it's all really one. The tree knows that. Like, there's no tree that's disconnected from the roots, which come from the seed. It's just one. It's all one. When there's a virus, when there's bacteria, you know, it starts developing in a distorted way. The same is true in a person. The different parts that become dis- We disassociate. We disconnect. What is disassociation and disconnection that we always talk about? Right? It's the shame. It's It's It's cut Cut out this part of me. Amputate Amputate half the tree. But you're amputating your roots. Don't amputate. Bring it together. Bring it back. You don't amputate. Right? What What What's shame? What What's this fragmentation? There's no cohesiveness anymore. The person is completely broken. They're not fully accepting. They're not accepting of themselves. They're not in their energy flow. In their energy flow, it goes down from the highest all the way to the lowest. That's what it is. It means you don't have to be afraid of any part. It's just there to be able to bring in the You hold space for it cuz you're bringing the there. Huh? Yeah. Yeah. So, it's tuning into that that space. So, there's and all of that. And that's why that's the whole of that. And that's what does. It is the of it. It is all of that. So, the whole purpose is not that it should be all of that. It should be all of that. It is all of that. It is all of that. It is all of that. It is Then you need You must have all of that. If not, you don't have it. You just have all of that where there's no individuation. So, those are the two of that. So, you have Adam Hava, it's also back to marriage. When we spoke about that Hashem wanted them to be separate. That's why these two brochos. He made them one, but he wanted them to be separate. So, why do you make them one? Cuz that's the whole point. Now we understand it very good shmak. Those are the two shitos. He made them one, but he wanted them separate. So, don't make them one. But what you what you you made a mistake, chas v'shalom. You know what you're doing. So, make them It's like I I want two things to be separate, so don't make them one, make them separate. No, make them one and then separate them. And there's a machlokes which one do you follow, machshava umaaseh. Now we understand the whole inyan. Of course it's he has to make them one cuz it's one. It's not he has to it's he makes it one cuz it's one. Cuz in the ultimate vision there's no alma d'isgali and alma d'iskasya, it's alte ein zach. The way God looks at the tipper what somebody told me a line there what they say that everybody could count how many seeds there are in an apple, right? Who said the line? Everybody could count how many seeds there are in an apple, but only God knows how many apples there's in a seed. Right, you can open up an apple and see how many seeds, but only God knows how many apples are in one seed. When he looks at the seed, he sees all the apples. He has no problem. He doesn't see the apples as separate from the seed. You understand? Your divine soul doesn't see your struggles as separate. He sees in the seed all the apples. It's all one. Of course Adam and Hava are one, they're not separate people. It's all one. But in order for them to be one, THEY HAVE TO be two. CUZ IF THEY'RE IF THEY'RE IF THEY'RE just one, and they remain chochma, they remain ein sof, then they're not one then they're not one. Then there's a higher oneness. It's beautiful. That's pre-creation. If you want them to be one, they have to be separate. So, of course they So, why don't make them separate? If you made them separate, you're missing the point. De le bechtav they're one. ADAM AND HAVA ARE ONE. IN ORDER to bring out the oneness, b'emes, you need to separate them. No problem. It's a It's very very nice, I can understand. To bring out the oneness, you need to separate them. The separation is a of THE ONENESS. THE ONENESS IS MEN OF BEING in the yacht. So even when they're separate, it's just a to oneness. is a to almond is a to almond is here. Identity is just the stepping stone for there to be able to be in real insight. So you never so it's it's a half love a fellow. This is the I'm a guy. This explains that you know, the the says in the so that created a guy the two great luminaries. So God will cotton. So the says which one was it? So he says they made the sun and moon together, equal. And then the moon started to complain. You can't have two kings, you know, so there's to be one leader. So he said, "Okay, so go diminish yourself." So then the moon gets upset that it's not fair. It's screaming and complaining and tries to be you know what? Bring atonement. I need I need to do and every we bring a goat because of because he made the moon smaller. So I I always thought a sin means you don't listen to and here is sinning because he didn't listen to himself. If he wanted to diminish the moon, it wasn't a beta. What God also has to listen to somebody. The whole the whole thing is very one of the with me you can't really understand the matter. So there's once a for bringing in look at the you know the the says that the God will we learned it actually, yeah. We learned it last year I think Berachot. The more that God will tell us to be the more that cotton is so much this nakuda. Of course there's no difference. Of course they're equal. No difference. They're exactly exactly the same thing. In the seed you have the whole apple and you have all the apples. God's The way it comes out in the world in order to make it has to become separate but it's not really separate. It's not a cotton. Of course it's a cotton. Every individual nakuda, the way Hashem looks at your struggles for individuation to find out who you are, it's the same way like he looks at the law. You understand? It's an expansion, yeah. We're we're still in the separateness so we're busy with I am I'm not I'm small I'm big I'm then God at that says, you know, this is all my fault. I wanted to I need that atonement. Ultimately, I'm the one that God said. I wanted the relationship so I have to pay the price. Have you a like a you have to pay the price cuz this was all my my my my my plan. So that's what the says that it's the same it's the same meaning. So that's how that's the whole thing over there. Do you look at you look at my they're separate and my they're one. So it looks like a country it's not a contradiction. It's one. They should be separate. Is in order to bring out the oneness in a real way. That's what he says if not you're not going to have a day out. You'll have inside which is beautiful. For that you didn't need creation. The that's uh That's that's the that's the second that's the second that's the second the second that's and that's why it's long. It's it's pushed a longer cuz you're flushing it out and then has all the details but tell them but tell them but tell them and it has a meaning. Very nice. The purpose of life is to expand the oneness, yeah. And to expand it to the point where it can become perceived as separate. That's where the oneness happens. The oneness happens exactly in the places where you could perceive it as separate. That's where oneness happens. Oneness doesn't happen in the places that you can't perceive as separate. That's one. Of course there's oneness there. That's like one. It's not two and it's not three. Oneness happens where it's perceived as separate. That's what he says you could perceive as separate. That's what happens in a person. In the deeper in the deeper in the in the core it's all one. Right? The baby in the womb the says sees from one end of the world to the other end of the world learns the whole all the there's a oneness. As we grow up and then more we grow up the more we grow up, right? The more we develop. We become larger physically, we become larger intellectually, we become larger spiritually. And here there's always the danger of fragmentation of split what you call a split splitting in the person. The breaking where we break up into pieces. And there's no cohesion anymore. That's what all shame is. What is shame? Right? What's what abandonment is? What is abandonment? Abandonment is I'm alone. I'm separate. And it's These are These are real These are real processes to work through. The sense of abandonment. The sense of pain. What is abandonment means you're separate. You're alone. And that's the deepest pain of existence. The deepest pain of existence is the pain of abandonment. The pain of aloneness. The pain of of of of not having that real attachment. Probably all the pains go back to that. Why? So, without this, you go to an evolutionary psychologist, he'll tell you, "Because 70 million years ago, we used to live in groups, cuz we had to hunt tigers. And I can't hunt a tiger myself, and you can't hunt a tiger yourself, but 50 people, we can hunt a tiger. So, therefore, our brains evolved after 23 billion years to be able to want to be attached, cuz if I'm not attached, I can't hunt down a tiger. So, and even though now we don't need to hunt tigers, we can go to Costco and buy food, and everybody could be on their own vad, but the brain needs attachment because 70 million years ago, you couldn't live without attachment." Okay, fine. K dings off. But that's that's the here. That's the prude. The real is this minor, cuz everything is one. Cuz oneness is your essential reality. It's not It's not because you were hunting 70 million years ago for tigers. Maybe there was a point that people were hunting for animals. I mean, not 70 million years ago, but whatever, fine. I'm not I'm not being shown that in here. That people were foragers, and they were hunting. I mean, not in the time of Adam, but after Noah. But that's not the good of it. The is because everything is one. Because everything is one, when you're separate from that oneness, it's abandonment. And because it's really abandonment, cuz you're really one. If you're really one, and you're not one, it's painful. If I decide tomorrow I'm not who I really am, it's going to be painful. My soul is going to cry. Because the DNA of the universe is this. And even pre-DNA, so attachment is the deepest desire. Attachment to what? Attachment to Attachment to our ship. Attachment to our ship means attachment to yourself, to your own life force. You heard that, Isaac? Attachment to Hashem means attachment to yourself, to your own life force. Can't succeed unless they'll be connected. You can't what? Can't succeed unless they'll be connected. Yeah. And severance is the hardest thing. So, it's nishtalshel, it comes out physically, too. A child needs attachment. Because everything is a metaphor for that attachment. And as we grow and we become separate and separate, we did that which is chava, it's always to bring it back to what to oneness. And it's not really separate. It's really all one, but it needs to be worked out through the individuation. And that's the second bracha of chava, which is 19, which is chava malash hagada, which is gilui yom l'yom yabia omer, v'laila l'laila yechaveh daas. That's laila l'laila. And it's kapitel yud tes in tehilim. I just realized that as I was learning today. Kapitel yud tes is k'shach. And the whole kapitel is about Torah, even though he's talking about the heavens and yom l'yom because it's really a moshel for Torah. Sheb'k'savin Torah sheb'al peh. Yom l'yom laila l'laila, like Moshe Rabbeinu on the mountain. And everybody have a beautiful and individuated but unified day. Okay, be'ezras Hashem we'll learn. I'm here Shabbos and we'll also learn Monday morning. And I hope to finish the maamar because Tuesday I'm traveling to Eretz Yisrael for you to discuss it for a week. But be'ezras Hashem Monday morning we'll learn. Hatzlacha to everybody. Have a beautiful and inspiring day on a lichtike and Shabbos, a ge'uladike Shabbos, Shabbos farbrengen Kislev. Farshtanen? A bissel farshtanen? Taigenish tzu chaberenish tzu ganz farshtanen. In Vienna Kislev? No, I'm in Israel. I'm going Tuesday to Israel for almost a week. I'm going to come here. Huh? I'll probably have a share now. I have to see. We'll we'll announce the schedule. But I'm going to Monday we'll have a share Monday morning but then Tuesday I'm leaving Tuesday night. Tuesday morning we have a share for women but Tuesday night I'm leaving and I'll be back there the next week Monday I'm coming back. Is it a shame? Amen. Amen. Amen. Thank you all you stand. Can you stop talking about it all? I'm asking him if he knows you. I'll be all day. Okay, I'll be all day. What's the matter? Okay, for all of us. Yeah. I heard about it. I was there. I heard I heard the news.