Basi L'Gani 5725 #3: If You Choose to See It All As Light -- It Is All Light

Okay, this series is dedicated le'iluy nishmas ha'kohen. Thank you very, very much. And tehi nishmasam tehi nishmaso tzrurah bitzror ha'chaim. May his memory remain an eternal source of light and inspiration. The series is also dedicated by our dear friend Ezra Dovid Philip in honor of the Rebbe and his shluchim for creating a revolution to transform the world and bring Mashiach Tzidkeinu now. Amen. Amen. Thank you. May we see it. Thank you to Ezra Dovid. Okay, so we are in middle of ois beis, chapter beis. In this kuntres it's page yud beis. In this kuntres that you have, it's page yud beis. We're in middle of the the beis v'inyan b'zar. The the v'inyan b'zar. This ma'amar, as I said in the previous classes, comes to explore one of the fundamental ideas in pnimiyus ha'Torah, which is known as ta'anussos tzimtzum, the teach the Torah of tzimtzum. We're going to get more into the details of it. But the tzimtzum, the issue of tzimtzum, has become is a very foundational idea in Kabbalah and in Chassidus. It also created a lot of controversy, so to speak. Controversy in the sense of arguments and debates and disputes. I don't mean political, I mean I don't maybe in some places yeah I don't I mean ideological ideological controversy. What it means, how to apply it, what are the ramifications, etc. This ma'amar of Bosi Legani, chapter 15 of the original Bosi Legani, and the the Rebbe's expounding on it, really explores the tzimtzum from many different angles and dimensions based on the teachings of the Baal Shem Tov and the Maggid and then the Baal HaTanya, the Alter Rebbe, and the the Chabad Rebbes afterwards until the ma'amar of Bosi Legani. And in a very, very fascinating and very profound way with tremendous life-changing ramifications for life, as we will see. I just want to mention something. It was so moving to me at the end of the class Friday, one of the participants came over to me and he said that before he started to learn Chassidus, he used to turn to God and say, "How much more emotional torture do you have in store for me? Like what other tricks can you come up with This is what he told me to to to oppress me." This was his his feeling, you know. That's what he used to say, like, "What now? What now?" Like I haven't been down enough. He's a very He's a sensitive soul. He's been through a lot on many different levels, and that's what he said. Then he said he started to learn the Chassidus. And he takes it in very deeply. And he said, "Now he turns to God and he says, 'How many more times are you going to birth me? You already birthed me so much. I feel so much birth and bliss. Can I be And now I feel even more. Wow. How much bliss do you have in store for me?'" So that was the transformation that happened, and it was extremely, extremely moving to hear. So that's what his question is. You still have Now the way it's structured, uh? L'matah din tachlis and l'ma'alah very good, very good. I didn't think it was connected to the theme. Very good. Very good. The whole theme is that the Zohar says Ohr Ein Sof l'ma'alah din ketz, l'matah din tachlis. The light of Ein Sof extends downward to no end and extends upward to no limit. It looks like it's redundant, but it already says the light is infinite, so you know it extends everywhere. In fact, up and down just limits it. So we explained that there's three separate things. There's the light that's infinite. There's extending downwards to no end, which represents the fact that it's manifested in every aspect of creation. Wherever you look, you're going to see infinity. But then there's the concept of l'ma'alah din ketz. It's also manifested higher and higher and higher. What does that mean? So he says, "What that means is this is referring to the ta'anussos tzimtzum." Higher and higher doesn't mean higher in space or higher in time, but higher and higher means uh? More removed on one level, more concealed. As he uses the word he'elem ha'he'elem, iluy ha'iluy. More concealed and more concealed and more concealed. So you call it higher and higher because it's really higher and higher and higher and deeper. And that's the Ein Sof l'ma'alah din ketz, and that's called Ohr as well. This was the the main summation of it. Now all this is going to be explained. So he starts explaining. I told you already in the first Bosi Legani that the Rebbe said his first ma'amar when he became, so to speak, the Rebbe of Lubavitch, the Lubavitcher Rebbe. In that ma'amar he said over a teaching from each one of the Chassidic masters in the dynasty of Chabad all the way from the Baal Shem Tov. So you have the Baal Shem Tov, who's of course the founder of Chassidus. He was born in 1698, Tof Nun Ches Nun Ches. Passed away Shavuos 1760, Tof Kuf Chof. And he was succeeded by his student, the Maggid of Mezritch, Rabeinu Dov Ber, who was a who was a leader for the next 12, 13 years. He passed away Yud Tes Kislev Tof Kuf Lamed Gimel, 1772. He passed away also Yud Tes Kislev. And then he was succeeded by the Alter Rebbe, the Baal HaTanya. Who was succeeded by his son, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and then the Rebbe Rayatz. So the Rebbe said over from each one of them, explaining it at length, and that became the structure, the infrastructure of the ma'amar. Every year Bosi Legani he would do that on the theme of that chapter, and show the development and the evolution of ideas. So now he starts off with the Baal Shem Tov, then he's going to go to the Maggid, then he's going to go to the Alter Rebbe, all in the inyan of tzimtzum, which is the concept of l'ma'alah l'ma'alah din ketz. So he says, "V'inyan b'zar to explain all of this is brought in Tzeis U'Reis of Baal Shem Tov." On this there's a teaching of the Baal Shem Tov, Shinitfus of Kesser Shem Tov. It's printed in a sefer called Kesser Shem Tov. It's one of the early Chassidic works where the compiler took The Baal Shem Tov didn't write his teachings, and they weren't written in an organized fashion. So he took from all the s'farim of the students of the Baal Shem Tov where they put in teachings of the Baal Shem Tov, he compiled it into a sefer called Kesser Shem Tov. So over there you have hundreds of teachings of the Baal Shem Tov, usually very short, brief, and cryptic. So it's called Kesser Shem Tov. So over there in Kesser Shem Tov, they bring the Torah of the Baal Shem Tov. The pirush ha'pasuk, the meaning of the pasuk B'reishis bara Elokim es ha'shamayim v'es ha'aretz. Literally it means, "In the beginning Hashem created heaven and earth." The question Chazal ask is why it says es ha'shamayim v'es ha'aretz. The word es seems superfluous. It could have said B'reishis bara Elokim ha'shamayim v'ha'aretz. It says es, and not just once, but twice. Es ha'shamayim v'es ha'aretz. And then. Right. So it doesn't here mean and cuz it already says B'reishis bara Elokim ha'shamayim, Hashem created the heaven. So es adds something. It's known in in Gemara there's a question es l'rabos. The Gemara says that Shimon Hamsoni, the Gemara Maseches Kiddushin, that Shimon Hamsoni Psachim, Shimon Hamsoni hayah doresh kol es sheb'Torah. He expounded every es in the whole Torah. And then he came to the pasuk es Hashem Elokecha tira, "You should fear Hashem." Pirush, and he quit cuz he said usually es includes someone else. So he says es Hashem Elokecha tira, who does it include? I think it's Psachim Dof Chof Beis if I'm not mistaken. Right? Rabbi Zakkai. Uh? That zip code. That's 80 80. So who does it include? So es Hashem Elokecha tira, so already it was in Parshas V'eschanan. You know how many es's there are? You're talking about es's in Chumash are almost endless. So I mean not endless, it's limited, but there's tremendous amounts of es's. Already the first pasuk, es ha'shamayim v'es ha'aretz. So he says it was a mistake. This whole notion was a mistake. Amud D'Pirush, he quit. Achah bar Rabbi Akiva, and Rabbi Akiva said es Hashem Elokecha tira l'rabos talmidei chachamim. It means talmidei chachamim. So Shimon Hamsoni said k'shem shekibalti sachar al ha'drishah, kachah kibalti sachar al ha'prishah. I received reward for explaining, I also received reward for quitting, for for for for going away. I'm I'm fine. In other words, this is not a personal uh you know, thing where I'm insulted. There was a time to darshan and there was a time to be punished. But you see here that the word es is not a small thing. And Rabbi Akiva, so to speak, repaired the es's. A famous vort from the Kotzker Rebbe, you know, with his uh uh sharp humor, uh? Es Hashem Elokecha tira l'rabos talmidei chachamim, even talmidei chachamim have to fear God. That's the Kotzker Rebbe, you know, classic vintage Kotzker Rebbe. Even talmidei chachamim have to You know, he was obviously articulating a certain sentiment when Torah becomes an excuse for you know, lack of menschlichkeit in Yiras Hashem, chas v'shalom. But the vort there is a There was one of the big ba'alei mussar, his name was Rabbi Leib Chasman. In the Litvishe yeshivas he was very well known, Rabbi Leib Chasman. So he they say from him, I saw a Torah of a very powerful vort. I think it's from him, maybe it's from somebody else. I think one of the ba'alei mussar. He said that uh everyone learns Achah bar Rabbi Akiva, Rabbi Akiva told, said, "Okay, Shimon Hamsoni he know how to expound it, but I'm going to tell you it means tell me the S cuz you have to have all the respect and reverence. He said the word so why couldn't come up with that? Why couldn't come up with that? So he said said it because of I'm saying. He said it because of I'm saying. When he saw that a man dedicated who knows how many years to explain S. And he already explained hundreds and hundreds and hundreds and hundreds. Well, I have to person sits in a lab to figure out, you know, string theory or some cure for cancer. Or some a major scientific enigma mathematical and then we that had for centuries. Right? And he comes across the conclusion and it's publicized and it's accepted and he's about tomorrow to go win the Nobel Prize. And then he realizes the middle of the night that he made a little mistake. You know, hold back at the Nobel Prize. You'll write it in your will. So in 20 years they'll find it in the fair. But you know, don't don't destroy your whole life's work. Okay, you made a mistake. You'll figure it out. And you'll get a second Nobel Prize. When I'm saying he got up and he said The only thing that's MS authenticity. And therefore he's ready to quit everything if that's the case then tell me the word. That's what a is. Then tell me the word. Very beautiful word. I'll call upon them. What do you want to say? I don't believe you. You want No, but the one who said it not I'm saying. Uh Okay, yeah. I'm saying he said I don't have anything to say. I I'm done. I retract. I call upon them. Trying to bring out the significance of the word S. So the says a whole on S. The word S comes from the word letters. It's also tough. That's why it's S. But the word people don't realize means a letter. And all the letters go from to tough. So the word S comes from the word which means a letter and that's through tough. And that's why are called in Hebrew one of the reasons is because it includes the letters from to tough which encompasses all of the Hebrew letters the alphabet from through tough the 22 letters of the language. says him you have to read it not only but S. Hashem created S. He created us. He created us of him. us which create and the us that create us. What's the concept of an us? A letter is always a container. That's what letters do. If I have an idea, if I have a feeling, an awareness without us I can't articulate it. I can't express it. Not to myself also not. There's a there's there's letters of thought there's letters of speech. But the common denominator everybody thinks also with language. You think in a language. We don't realize it but this one thinks in Russian, this one thinks in English, this one thinks in Hebrew or Yiddish or French or Italian or Mandarin. You can't think not in a language. We think with just the are not as concrete not as tangible as in in you know, it's very very tangible. You can hear every word is articulated. Other people can hear it. In only you can hear it. And even you sometimes it's very very subtle. And it's faster. It's you know, what sometimes you have a daydream, right? In in in 20 seconds you can think about things that if you talk about it it'll get you an hour and a half. It happens at every and whoever daydreams know if you're in the middle of a daydream now you know what I'm talking about. In the last 40 seconds you went to Australia, you went to Moscow, you even stopped in Israel. It was a beautiful trip. Some things happen. Everybody laughs when I say this. It's somehow very relatable. So Uh that's true. That's true. Yeah, there's thinking in images and then there's thinking in us. So us are always they're called containers and they also force concretization. Meaning if something is going to be put into letters it means it has to become concrete. It has to be articulated. So it's something that you have to be able to articulate. To articulate means you have to define it. Every word is a definition. When I say table I just gave a verdict that this is a table. So it's a beautiful thing cuz I can talk about it. But it's also not such a beautiful thing because I excluded it from everything else. When the child looks at that little object when he's 6 months old, you know, and he turns it around for a half an hour in the crib, right? And looks at it from this angle, that angle. As an adult I look at it, oh it's a grape. I'm done. I'm bored. Because I think I know what it is. After 3 seconds, oh it's a grape. It's a table. What we're done. The child doesn't have those yet. So it stays in the world of curiosity. There's inquisitiveness. There's a expansiveness. Yeah, says I'm not a man of words. So the explains explains not just cuz he stutters. It's much deeper than that. I'm in the flow of consciousness of infinity where things don't have words. Things are not articulated yet. So represent the concept of on one hand giving a definition which is what allows us to talk about things including what I'm talking about now. Right? Which is giving definition to that which doesn't have definition. But on the other hand it's very limited and that's its function. That's exactly its function. It's put that's why the more intense an emotion the harder it is to talk about it. Someone say say tell me what you feel. I can't tell you what I'm feeling. Why not? Why not? Cuz it's too deep. Right? Sometimes the more superficial it is the easier people could talk about for hours superficial things. Ask people to talk about their most intimate intimate lives they struggle for words. Why do they struggle for words? That you should be able to talk about for hours. It's much more intimate. How about but that's here and that's exactly the reason. It's too intimate. It's too it's too profound to be able to articulate. It says take sometimes a long time to be able to articulate and even when you articulate it is you don't even understand what I'm talking about. So has this paradox. On one hand it reveals as much as it reveals it also conceals. It reveals that which can be revealed in a world of definition. It conceals everything that can't be defined. So says I'm not really a man of words. This is a struggle he has. I'm in a different flow. So the says what was creation? Creation was really about us. But S and S. More than anything creation is not about heaven and earth. It's about the us of heaven and the us of earth. S and S. It's the us that allowed us to look at reality and define it. And that's essentially what is. Cuz what is is condensing or filtering or contracting the infinite presence of the divine which includes everything. It could include heaven. It could include earth. It could include you and me and everything. But when the doors of perception are cleansed everything appears as is infinite. And when there's no us it can't be articulated as anything outside of us. So it's the us that create the very word. I could say I could say heaven. I could say earth and this includes everything in heaven and earth. From a snake to a frog, every reptile and fish and insect and and bird and and mammal and and beast and human being, every tree, bush, shrub, every star, every planet, every cell, every neuron, every every atom. Everything is made up every it's an us. And different us represent different energies articulated by the world was created through 10 utterances. What is the meaning like we learned in another about the concept of words? Right? Once there is words now everything has a definition. That's why Adam gives a different name to every animal because it's the name that channels the energy that makes the camel a camel and the the the the donkey a donkey and the ox an ox and the lion a lion. And that's the name which are the us. And therefore because you have the us the us channel that energy but in a way that it has now a defined chemistry. You don't look at it and say it's us. Yeah, that's what us does. Yeah. Now we'll see does is that really become the definition of the world and that's it? Meaning does the redefine reality? That's a big question. That's where we come into you know, did the really change the fabric of reality or it's just one dimension of how to see reality? In the world of us that's what reality is. In that world is there another world outside of us? Of course there is. That's our view. But I can't yeah, that's all it's only that is the name of him. The name of him is 86. The part is which is the of the nature. Because the whole reality of nature is a manifestation of What is it? The word comes from the word which means means minted. Like a coin is called a because it's minted. It's entrenched. means it's fixed. We call the laws of nature. This is this is nature. In other words, it's predictable. It's under control. We get it. I can master it. I can even become a scientist and say these are the laws of nature. This is how it works. So conceals because it creates a fixed reality and you can divorce it from the source. It's not being recreated. I don't see that. It also comes to word tubu v'yam suf, drown. Hashem when somebody drowns it's called tava, right? Litvoa, tubu v'yam suf. Why? Because teva is that the divine energy is completely subsumed, it's concealed, it's drowned, covered over by what you call laws of nature. It's covered, you don't see it. So Elokim become like teva when you put it you have to cover it in the water, you can't see it. Huh? That's why it's connected to midas hadin. Yeah, everything is structure, everything is structure and also holds back. It holds back, it conceals much more than it reveals. It's it's done through a filter, like when you do through din, I'm not just generous and then and and giving everything, I'm holding back. Everything is measured, everything is calculated. That's why Elokim is midas hadin, it's midas hatzimtzum, it's gematria teva. It's the only name of Hashem that goes to singular and plural, it changes. Right? Every other Yud Kay Vav Kay is always Yud Kay Vav Kay, but Elokim could be Elokim, that's like a noun, but then there's Elokecha. There's Elokei chem, there's Elokai, well, one second, how does that happen? You don't have that in Yud Kay Vav Kay, it's Yud Kay Vav Kay. Elokim becomes personable, could be mine, it could be yours, it could be ours, it could be his, Hashem Elokei imoi. Because that's exactly what Elokim is. Elokim is the way the energy is channeled through oisios. That's why it says Bereishis bara Elokim es. So that's the es site to understand the context there, that es is the concept of oisios. Es hashamayim v'es ha'aretz. In many ways you could say heaven and earth were there before, they weren't created. What was created were the letters of heaven and earth. Heaven and earth were there before, of course they weren't called heaven and earth. Huh? And there was no before, very good. And there was no before. Yeah. Yeah. So when I'm saying heaven and earth is before, I know I'm I'm I'm contradicting myself, but the point is it's the es hashamayim v'es ha'aretz that turns heaven and earth into what we know as heaven and earth, which is what we call heaven and earth. The pre-existing energy that is now shaping gets heaven and earth. Yeah. Specifically so somebody we can Yeah. Yeah. The purpose is communication. Communication, right. Dibbur comes after oisios? Is that the Well, dibbur is dibbur is dibbur The the Dibbur can only be dibbur employs oisios. Even machshava employs oisios, right? Dibbur employs oisios to articulate. If I have no oisios, there can't be any dibbur. Yeah. There has to be oisios in order to be able to articulate it. To express it. So Bereishis bara Elokim es, Bereishis the Targum Yerushalmi, the Targum Yerushalmi, it's one of the Targumim, one of the translations of Chumash it in Aramaic, one of the earlier ones is called Targum you have Targum Onkelos, Targum Yonasan ben Uziel, Targum Yerushalmi. So Targum Yerushalmi says b'chochma. Bereishis bara is b'chochma bara, with chochma. It says reishis chochma yiras Hashem. Reishis, which is also the first attribute, the first sefira is chochma. So the Targum interestingly says when it says Bereishis bara it doesn't mean in the beginning, it means with chochma he created. It's like it would say with chochma bara es. With chochma created es. B'chochma se bara, that's what the Targum says. So Bereishis is a term for chochma. He did it with her like we say in davening from Tehillim kulam b'chochma asisa. The Targum uses b'chochma shehu aleph and this is really the first letter she kasav aleph chochma. The pasuk says in Iyov alephcha chochma, I will teach you. Alephcha means like aluf, today an aluf in Hebrew. Aluf is like um a general, but really the word aluf is aleph mishu, to train somebody, to teach somebody, to mentor. Alephcha chochma, alephcha bina. So the word aleph, alephcha to teach, he says that's the source of wisdom, that's chochma. V'nisatev b'vetei chei salef and Hashem so to speak wrapped himself up like lisatev b'talisi, he enveloped himself in the letter aleph. U'varam ohr mimeni es aleph and he generated light from the letter aleph ohr atzilus and this is known as the light of atzilus which is also an aleph, atzilus. V'achar kach lisatev mimeni es aleph b'ois beis and then with the letter aleph he enveloped himself into ois beis u'vara olam habriah, the second world, the world of briah which begins with a beis. V'achar kach lisatev mimeni es aleph b'ois beis b'teis chei gimel then he wrapped himself the letter aleph with the letter beis inside the letter beis and envelops the envelops and encloses itself in the letter gimel u'vara olam as l'mata m'olam briah and creates worlds all over than briah acher nisatev b'ois tav u'vara olam as l'stachtainem and after he goes gimel, dalet, hei, vav, zayin, etc. etc. all the way till letter tav, so aleph is enclosed in beis, he's enclosed in aleph and aleph is enclosed in beis and in gimel and in dalet and in hei all the way in the letter tav and then bara olam as l'stachtainem and then the product of that is the olam as l'stachtainem, the lowest universe is the lowest levels of reality. V'zehu she kasav Bereishis bara Elokim es, this is the meaning at the beginning in the beginning or with chochma Hashem created es she beis oisios min aleph ad tav what he created is the first thing is es the letters, the 22 letters from aleph all the way through tav. U'v'soch inside of these letters ruchniyus Hashem baruch you have his ruchniyus which means the divine infinite energy she nikra shamayim which is also called shamayim. It's called heaven. Heaven here is a metaphor according to this interpretation, heaven is a metaphor for ruchniyus Hashem baruch that is inside all of the letters. She nisatev v'nislabesh Hakadosh Baruch Hu that Hashem representing shamayim heaven, like you say avinu shebashamayim, our father in heaven. So heaven enclosed itself. B'soch beis oisios eilu in all of these 22 letters u'vara es ha'aretz and created es ha'aretz through kol inyanei chomer ha'aretz which is everything that exists in the chomer, the material of earth she aidei dalet me'os l'vushin min aleph ad tav which represents and it comes through 400 garments from aleph through tav she aidei tachton she'ein l'mata mimenu and this ultimately produces the lowest land, the lowest earth, the lowest reality which has nothing lower than it. So the Baal Shem Tov is saying that every letter is not just another letter. Every letter is the energy evolving or actually say devolving. So when you until you have 400 so you have the energy coming into aleph, he says that's chochma. That's chochma. And then aleph becomes beis. When aleph becomes beis, what is beis? Beis is two alephs. And what is gimel? Gimel is three alephs, right? Number three. And then dalet is four and hei all the way till yud. And then you have from yud you already go to chaf. So now you have 20. And then you have 30 all the way down till tav which is 400. That's what he's saying. And each one is a l'vush, it's a garment for the one previously and therefore after tav you can have the the earthly physical world that we know, that we inhabit. V'achar kach Hakadosh Baruch Hu nisatev b'chama kishuyin u'v'chama klipin and then afterwards he continues and he gets concealed in many coverings and in many shells and many klipin, many husks. And that's the second pasuk d'inyan tohu va'vohu v'choshech al pnei tehom v'zehu she kasav ha'aretz hayisa tohu va'vohu. That's the second pasuk. Bereishis bara Elokim es hashamayim v'es ha'aretz are the oisios that create ultimately heaven and earth. And then there's the next level. That this light now gets dressed up in other blockages, in more serious blockages and klipus v'ha'aretz this eretz that could be tohu va'vohu, chaos and desolateness. This is after already v'choshech al pnei tehom the darkness, so this is already post eretz, this eretz now goes into the next level of more l'vushim and more klipus and here it's already kishuyin and klipin, covers and blockages. Huh? Right. This is after yeah, that's why it's the second pasuk. V'chol zeh na'aseh b'shem Elokim, Bereishis bara Elokim shehu v'atzmuto this is all through shem Elokim. The Torah of the Baal Shem Tov there is a long Torah and actually I took a picture of it this morning in Kesser Shem Tov. I have a Kesser Shem Tov in my house, I wanted to the cuz over there he over here he just he says the main part of the Torah, but the Baal Shem Tov over there says it starts with it's aleph gets dressed in beis because beis is not different than aleph. We look aleph, beis, gimel, dalet, hei, vav, what's the connection? Aleph is aleph, beis is beis. You want to say baruch, you start with beis. You want to say anochi, you start with aleph. That's not what he's saying, that's not pshat. Beis is aleph. Cuz beis is two alephs. It's the way the aleph becomes more multiplied. The same energy of aleph which is one now goes into a polarity, from one it became two. Gimel is not different. Yeah, gimel is three alephs. It's the way aleph is manifested in three. What is dalet? Dalet is four alephs. It's the way aleph comes out in four and the way aleph comes out in hei is in five and then in tes it's now in nine. So the same aleph the same energy it's just dressed up and manifested in a l'vush of beis which is now in a l'vush of gimel because you can't go from aleph to gimel. It's too radical, it's too extreme. So it's a process, from aleph you can go to beis, from beis you can go to gimel, from gimel you go to dalet. And each letter it represents a different shape of reality. Reality takes on a different fabric. So, you could look at the entire world from the perspective of tough, shin, resh, kuf, tzadik. Right? You can go all the way back. I'm not going to go through the whole olive base, even though I learned it at some point, and I try to remember it sometimes. And then you could look at the words from the perspective of base, that's already briah. And then you could look at the whole world and see aleph. It's the same world, same world, the same tissue box, same pen, same mic, same computer, same person. But it's all aleph, it's atzilus. So, when you say atzilus, briah, yetzirah, asiyah, where are all these worlds? You know, people think one world is what? In Neptune, and one world is in Venus, and one world is in Mars, and one world you need a spaceship that goes a billion light years and 3 billion light years. No, no, no. It's all the same reality. It's different glasses. You put on the pair of glasses called tough, you see one reality. You put on the pair of glasses called shin, you see a deeper level. The same the same energy, but it's a higher It's that energy on a higher level. Just like in a person, you know, how much of yourself do you see? Right? Two people could see exactly the same reality. Right? Two people If you want to talk about the Two people get Person gets angry. What is that? Right? What's the worst thing a therapist can do? You're a therapist, somebody comes in and says, "I'm angry." What's the worst thing it says? "Okay, you're angry." The always question is, what's behind the anger? What's behind the anger? Yeah, what's behind it? There's something behind it. You're frustrated, you're annoyed, you're in a bad mood. Yeah? You're triggered. What's behind it? Let's cook. What What's behind it is only one level, and what's behind that, and what's behind that, and what's behind that. So, in every reality, there's deeper and deeper and deeper. You know, you put a microscope on a reality, this same table under a microscope is a different table. And if you have a developed microscope and an unbelievably sophisticated microscope, suddenly it's a whole different universe. Well, what I thought I saw a solid table. This table is not solid. Not for a second. There's a lot of life in this table. It's not a diamond, it thinks it's a diamond. Each letter going down compounds. Yeah. In that case, by the So, each letter going down, it's so to speak or up, it compa- com- compounds, yeah. One with the other. Yeah. Yeah, yeah. So, when it goes down, the aleph dresses in the base, the base in the gimel, all the way till you come to the Bal Shem Tov says, "And then you can have a physical world." If it would stop by shin, we would look at a world, you wouldn't be able to see physicality. Why not? Because it's still so much more mirroring the ain sof, the divine energy, the fact that it could be a physical world, to the point that it can be complete atheism here, or at least agnosticism. That's a product cuz it went through 400 levushim. So, let my letter tess, you already have nine levushim cuz it's nine. Letter yud, yud is not 10 Yud Yud is a hemshech to nine. Now the nine hits 10. Now, from yud, you go all the way to kuf cuz now it becomes more radical. So, from yud to kuf is very extreme. It's not really hiding, it's expanding. It's expanding on one level, but each expansion, what we call expansion is also concealment. Cuz the reason Uh? It's tzimtzum. There's a tzimtzum in every single letter. And on which side of it we are. Yeah. One side is an expansion, the other is Yeah. Yeah. If you look at it from one side, or you have 400, it's amazing. But the 400s are filters that cause the one to be fragmented, and that's still all a physical world. That's still not klipus and and choshech. The Bal Shem Tov says, "Now comes the second pasuk. What you have eretz, now the energy goes into new covers and new blockages and new kisum and new klipus. Now this eretz that we spoke about before is now vovoyu vachoshech al pnei sayif." But that's the light to this. That's the direction. The divine point in the Yeah. Yeah, yeah. That's why 400 is It says that Yaakov saw the face of coming with 400 men, arba me'os ish imoi. So, those 400, it says in Zohar, that's these 400. That's the tough. Eisav was coming with 400 men. This This This This was Eisav's energy. And it says also by Avraham Avinu, how much money did he give to Ephron? Arba me'os shekel kesef over la'socher. And that's what Yaakov was trying to take back with the 400 men. Cuz Avraham gave it away to Ephron. So, it's It's not just a number, arba me'os shekel kesef. Arba me'os shekel kesef that he gave to Ephron is connected to the 400 worlds of tough. In Kabbalah and Chassidus, this is a big a big sugya, the 400 worlds. But the Bal Shem Tov says it here bekitzur. So, that's the letter tough. And then you can have the eretz. So, when you're holding lemashel letter tzadik, right? You have 90 alephs. What is 90? 90 is 90 ones. One plus one one one one one one one, that's 90. But it's the way the aleph is dressed up in two and three and four and five and six until it becomes 89, then it becomes 90. Each one is like a mashel for the previous one, it's like a metaphor. Like we spoke about HaMelech once, right? It says that he said that for everything he had 3,000 meshalim. So, the Maggid of Mezritch explains that it's not that the Maggid had 300,000 3,000 stories, and when he gave a spee- Not the Maggid of Mezritch, HaMelech had 3,000 jokes and stories, and when he gave a speech, he had a repertoire of 3,000 stuff that he could pull out. Today you need artificial intelligence, give me a good joke for my speech. And HaMelech had 3,000 in his brain. That's how people learn. By Da'at u'Tevunah u'Haskel, the Gemara says Mishnah The Mishnah says Mishnah and so on. Meishar Me'ir batlu mishlei meshalim. When Reb Me'ir passed away, nobody knows how to give metaphors, really. There's Maggidim was plopping meshalim a ganzei velt. There's people metaphors and stories. What What What do you need the genius of a man to say a mashel? The pshat is a different vort. A real mashel is not an entertaining vort. A real mashel is the pshat that the nimshal is so deep, it needs a levush. It needs a garment. So, the mashel explains the nimshal. HaMelech's wisdom was so deep, he needed 3,000 meshalim until you got the idea. So, the first mashel was still still abstract, so he put it into a second one. The aleph went into a base, the base went into a gimel, the gimel went into a dalet. And in each one, it becomes much more concrete and crass and and incarnated in a more uh in a more um tangible reality until after mashel 3,000, you can understand mashel 2999, which will help you divest it and go to 2998, all the way back. I'm not going to go through 3,000 numbers until you get to number one, and then you say, "Oh, that's the idea, aleph." That's atzilus. So, atzilus is the whole world, but in achdus, it's in It's one ikud, it's like the chip. of oneness. And from there comes everything else. So, I could see the trees, or I could see the forest. And then comes after that the That's the main title of the Bal Shem Tov. The Bal Shem Tov adds here that uh the whole journey of life, that's what we're going to see now, is going upward. From We start with tough. And from tough, what is tkiya shofar? Tashrak. Tkiya, shvarim, tru'a, tkiya. Tough, shin, resh, kuf. Tkiya shofar is the beginning of going upward, Rosh Hashanah. Rosh Hashanah is the creation of Adam. We're created from tough, so now you begin going upward. That's why Tishrei is tough, shin, and resh. Right? Nissan is chodesh ha'aviv. Aviv is aleph base, it goes down. Aleph base, Nissan is the beginning. Tishrei is the avodah of teshuvah, it's coming back up, Rosh Hashanah. So, the Kippur. So, it starts with tashrak, which is tough, and then you go up to shin, you go up to resh, you go up to kuf. And he says, "Until you go to aleph, which is alufo shel olam." And that's what Yona says, we say it on Yom Kippur, mibeten she'ol shivati elacha. When he was swallowed up by the whale, by the fish, he davens and he says, "From the womb of the abyss, I cried out to you." What mibeten she'ol shivati elacha? When you know that the tough is only ultimately a manifestation of aleph. So, then there's no such a thing, the tough is aleph. It's just aleph the way it's fragmented in 400 pieces. It's aleph multiplied 400 times, but it's really all the aleph, and therefore, mibeten she'ol shivati elacha. And then the Bal Shem Tov adds something else at the end. And he says, "What happens right after that? V'ruach Elokim merachefet al pnei hamayim." The world was dark. Vayomer Elokim, yehi or, vayehi or. God said, "Let there be light," and there was light. So, the Bal Shem Tov explains this is all one hemshech. And he says as follows. All this is only for somebody who doesn't see the aleph inside of everything. When you don't see the aleph inside of everything, so now you only see two. Now you see three. Now you see 400. Now you see choshech. Tohu va'vohu, that's what you see. The moment you could see the pnimiyus inside of it all, then it's a whole different reality, because it's really aleph. Because it's the aleph that's that's manifested in base. It's the base that's in gimel, and the whole base is just aleph. And the gimel therefore is also aleph, and the gimel is manifested in dalet, and the whole gimel is aleph. Peel it backwards. So, you peel it backwards, and that's tashrak, mibeten she'ol. From the abyss, shivati elacha. That's what Yona understood. Tough is the lowest place, but he can go back. It's one aleph base, it's a cohesive There's ultimately a symphony here. So, the Bal Shem Tov says like this. Tzadikim in Tanach are called Elokim. Hashem tells Moshe Rabbeinu, we're going to learn it this week, re'eh anochi nataticha Elokim lePharaoh. I made you Elokim for Pharaoh. Literally, it means I'm making you a ruler for Pharaoh. But on a deeper level, it means that the tzadik is aligned with Hashem. It says by Yaakov Avinu parshas Vayishlach, vayikra lo Keil Elokei Yisrael. Rashi says from Maseches Megillah, Hashem called Yaakov Keil Elokei Yisrael. In Zohar parshas Bo, it says man pnei Adam Hashem, dor of Shimon bar Yochai. Cuz Reb Shimon bar Yochai was completely aligned, there was no ego, so you're just a conduit. My says, right? It says in Yerushalmi Maseches Bikkurim, in Habakkuk. God is in his holy chamber, who is that? The the Caesarea. Rabbi Yitzchak came into the Beit Midrash of Caesarea. That's Hashem How could he say such a thing? Yeah, how could he say such a thing? Yeah. Zohar, you could say Kabbalah. We don't understand what Zohar says. Yerushalmi. So, the is that a real tzaddik means that there's no ego. If there's no ego, so there's no I. So, there's no I, you're aligned with the core in everything, there's no blockages, so immediately you're a channel. That's what it says. I'm going to give rain. Sefer Devarim, Moshe himself said it. The Gemara says, Moshe himself said it. I'm going to give rain. I'm going to He's going to give rain. We know it's from Hashem. So, the Sifrei says, "I am that with the throat of Moshe." His throat is like a channel, like a mouthpiece. When the mic says, the mic says, "I'm going to give rain." BUT, THE MIC, REALLY, WHO ARE YOU? THE MIC DOESN'T HAVE AN ILLUSION, RIGHT? LIKE WE always talk about the violin. So, the Baal Shem Tov says like this. So, he says, "I hear it." He says, "is referring to Hashem, but is also referring to every person who lives with the consciousness of oneness, who never left." So, in the and in the "I hear it" says, "I hear it." says, "I hear it." "I hear it." And I'm going to just quote it. "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." I hear it. I hear it. I hear it. I hear it. I hear it. I hear it. I hear it. I hear it. I hear it. I hear it. I hear it. I hear it. I hear it. Interesting. He says, "God should forgive for this." I guess it's a deep secret. But, this is what he says. He says, "I hear it." The moment "I hear it." "I hear it." means people of The moment they have a thought, and they're called "I hear it." That Hashem, who's called Hashem is the ultimate light, is really here. What looks like a tough is really just 400 being manifested in diversity. And even what looks like and courage is only the tough being manifested. So, the moment they know that what? "I hear it." "I hear it." is also the person "I hear it." who's aligned with "I hear it." "I hear it." Yeah. What's "I hear it"? "I hear it" is let there be light mean let me see the light. I know that there's light here. He says, "That moment, they all lose everything." And there is light because that's what it is. That's the That's what he finishes off. "I hear it." It's a thought. It's really a thought. When the moment you say to yourself, yeah, "I hear it." "I hear it." "I hear it." "I hear it." Then it's What? Cuz it IS "I HEAR IT'S A It's It's a very deep choice. Now, it's not an easy choice because we understand why, because the blockages are very real. So, to get to that space of saying it's really viscerally believing it. It's not a philosophy, right? We always talk about it. It's not It's not an abstract idea. But, when you get when when when the when it's an experience, so it's "I hear it." He says, then they they all lose it because the entire blockage is only a blockage. As we're going to see that the whole symptom is only as a channel to be able to bring it out. So, therefore, the moment you identify the truth, the blockage falls apart. It's not there. It's whole power is when you don't acknowledge it as a cover-up. The moment you acknowledge it as a cover-up, so then it's not It's not It's not a cover anymore. Then it's just a channel. And that's an inner transformation that happens with the "I hear it." "I hear it." This is the title of the Baal Shem Tov basically. There's another few details, but this is the So, the Rebbe says, "What do we see from here?" We From this title of the Baal Shem Tov, you understand "I hear it." "I hear it." "I hear it." There's the "I hear it." The light of the way it is revealed "I hear it." Later, we're going to talk in the brings in the what it says in So, this is the beginning of the Sefer of "I hear it." That pre-creation and including pre-time, pre- there was a pre- the transcendent infinite divine light, which is means simple, divested from any attribute. It is It filled all reality. So, what does mean in simple words? The only definition of reality is "I hear it." It filled Unbelievable words of the What does mean it fills What does mean "I hear it"? I understand you say "I hear it." What does mean "I hear it"? It means the only definition of "I hear it" is "I hear it." It's not like there was space and it filled the space. You're talking about pre-creation. That was "I hear it." means there's no other definition of That filled the whole "I hear it." In other words, the only conceptual space of identity was "I hear it." That's infinite. All That's what it is. The "I hear it." "I hear it." "I hear it." "I hear it." Comes the Baal Shem Tov and says that this itself is filtered and condensed and contracted and manifested and enclosed and camouflaged with many cloaks, many garments. Cannot As the says, concealment after concealment, higher and higher and higher, both the absence of light and the absence of revelation. And he uses two words, "I hear it." What the accomplishes is both the absence of and the absence of revelation. "I hear it." means that he removed his light to the side, so to speak, metaphorically speaking. The "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." "I hear it." means even in the place where the comes in, it's still not revealed. "I hear it." "I hear it." "I hear it." And this is the "I hear it." just like "I hear it." means that the goes into a place post in a manifested way. Here also, here also, "I hear it." means that this assumes a property and a quality that completely doesn't look like which is which is which is concealed. But, the "I hear it" is there. It's just the "I hear it" is there through these through these through these concealments. So, we work it through upwards from to to That's the of From the womb of the abyss, I cry out to you. So, that's "I hear it." So, the happened he says, "I hear it." One thing that happens says is in order to create the world, that the "I hear it." is like he moved away the light to the side, right? Creating an empty space. So, the light is now encircling the empty space. It's on the sides. It's on all the sides. But, inside you have an empty space and now that's creation. That's called That's what the does. "I hear it." means after that, we're going to see later a line of light comes into the empty space, but even over there, it could be in a way that's completely not revealed. Even when the is present, it's in a way that's not absorbed. Means that it's absorbed. How much is There could be light, but I don't see it. So, there could be but there's no Like I said last time, there's colors that we don't see. It's not that they're not here. The frequencies of light are here. They're everywhere. Wherever the light arrives, but I don't have the to absorb it. So, there's but there's no "I hear it." The revelation is here. There could be a revelation of unbelievable truth, but if you're not a for it, it's not "I hear Right? Everybody knows you can hear at some point in your life amazing things, but you weren't ready to hear it. It doesn't mean anything. The was given to you, but that's not "I hear So, there's two things. There's and there's means that the light was transmitted. Revelation happened. means I got it. "I hear it" is about me. It's not "I hear it" is about the expression of the source. "I hear it" is in how much did I get? That already depends where I am, what type of I have, what type of vessels I have. So, the accomplished both "I hear it." "I hear it." That the "I hear of is "I hear it." It's so to speak removed. We'll soon see what that means removed. What that means removed. Metaphorically speaking, was removed. And means even when that light, the little bit comes back in, it's called the line that comes back into the empty space, that's also "I hear it." It could be It could be present, but completely not in a way that's manifested that our experience it. is the absence, absence. There's no The absence of There's no "I hear One struggles and there's no revelation. It's It's It's darkness. So, according to the yeah, the filled the whole "I hear it." What the did was the so to speak withdrew. Withdrew. And it created withdrew circular, creating an "I hear it." even has a picture of a circle that's empty. The is around it. Before that, the whole thing was "I hear The withdraws the so the is now around and around and inside is a completely empty space. It's called in Kabbalah "I hear it." vacuum, vacant. It's a vacancy. The divine infinite presence is not present. It's not manifested there. That's called "I hear it." Then the Arizal says, "Okay, so now you just have an empty space. What happens now?" So he says he took a kav, a line, from the light encircling the empty space, and he brought it back into the makom chul, and from here comes all creation. And this line stops at a certain point. It stops at a certain point in the lashon of Kabbalah, ha'aras hakav mistayem ba'Atzilus. The light of the kav stops in Atzilus, and after that it's just a ray of a ray of a ray a ray till you get to the lowest lowest world where you don't feel any ohr. So even when the ohr comes back, it could be heder hagalui. And which ohr come back? Only a little kav, a tiny line. This is how the Eitz Chaim puts it. Now all this is going to be explained. This is just a general a general outline of the inyan. So this is all the inyan of lema'alah lema'alah ad ein ketz and the Baal Shem Tov is expressing it in the aleph and tav. V'yesh lahosif binyan atzmum v'al lema'alah ad ein ketz to understand this more al pi ha'amavur b'Toras Rav Hamaggid. The Mezritcher Maggid brings limzei Torah parshas Balak al haposuk "Aseh lecha shnei chatzotzros kesef." The Mezritcher Maggid has a Torah in parshas Balak has a sefer called Limzei Torah. Over there also they compiled many of his teachings. Again, he also didn't write his Torah, they were written by his students. And there he has a Torah it says in parshas Balak Hashem tells Moshe, "Make for yourself two trumpets of silver." Aseh lecha shnei chatzotzros kesef. And they were used to blow the trumpets were used to blow for different functions, to gather the people, to gather the leaders, etc. Says the the Maggid, and just I don't Yeah, he goes from the Baal Shem Tov to the Maggid. The shtat he's using the shtat to explain the shtat, but we'll soon see as it gets as it develops that each one is is is adding a dimension to the whole understanding of tzimtzum. Until at the end, when you get down all the way, you have the whole picture. And then you can understand it also in your personal life. So it's a it's a very intricate build-up here. What's shnei chatzotzros kesef? Literally two trumpets. Chatzotzros is a trumpet. The Maggid says something fascinating. Chatzotzros, it's an interesting word in Hebrew, chatzotzros. So he says shnei chatzotzros. Chatzotzros is chatzotzros. Chatzi tzura means a half a form, a half a visage. Shnei chatzotzros means two half images, two half visages. Huh? Which is half and half, and you have two of chatzi, so two halves are really one. So just say make one. No, make two. Make two trumpets, but each trumpet is a half, so together it's one. And then the word is kesef. Kesef means silver, yeah, thank you. But the word kesef in Hebrew means love. Right? Like we have uh Lavan tells Yaakov, "Nichsaf nichsafta l'veis avicha." You you pined for your father's home. Nichsaf avicha gam kol nafshi in Tehillim. Kissufin Kissufin in Hebrew means in Yiddish it's called lechtzen. Wie sagt man lechtzen? Desire, yearning, pining. When there's a deep deep affection and love attraction to something it's called kissufin ah kissufin. Everybody knows the niggun of Reb Aaron of Karlin that they sing on Shabbos, yeah? Ko achsaf noyam Shabbos. So what's ko achsaf? Hashem achsaf. I yearn and I desire. So kesef is from the word kissuf. Nichsaf nichsafti in yedei nefesh. That we that we take from Lavan. He says nichsaf nichsafta, so we say nichsaf nichsafti. The sefer Chareidim, Reb Elazar says he wrote yedei nefesh, he took it from that pasuk, from parshas Vayeitzei. Says the Maggid Hakadosh Baruch Hu asa kama tzimtzumim derech kama olamos kedei sheyiheye achdus im ha'adam shelo yuchal lisbol es bechirusai. Hashem performed numerous tzimtzumim, again, numerous numerous contractions. Constrictions, restrictions, constrictions through many worlds for one purpose, that there should be oneness with a person. So why do you need this for oneness? Shelo yuchal lisbol es bechirusai. The adam cannot contain lisbol. We can't contain bechirusai. Bechirusai means the luminescence, the brightness, bechirus. Right? Bahir means the light. We can't contain it. You look at the sun in the middle of the day it can be blinding. Why? You're looking at the source of light. What's the problem? The problem is that's exactly the problem. The problem is because you're looking at the source of the light. Yeah, don't look at the source of the light. A ray of the sun is gevaldik. A little vitamin D, a little warmth, a little energy, a little heat, gevaldik. But take me to the sun, no. I'm going to be American toast or French toast. Depends where you are. So the bottom line is shelo yuchal lisbol es bechirusai. The fact is, dear but it's light. You're right, that's the problem. It's not not a problem, it's a source of light. In the presence of the source of light, one of us has to go. Either I melt away or it's gone or it's darkness. So the Maggid says shelo yuchal lisbol es bechirusai. So therefore there's tzimtzum. So the whole purpose of tzimtzum is for a relationship, achdus. Don't think for a moment that there's anything in the tzimtzum outside of I want to be one with you. And in order for me to be one with you on your terms, I need your existence. If I need your existence, I need you to be able to perceive, to absorb, to relate. If you're burnt up in the process and you're subsumed in infinity, so then there's no achdus with you. There's just achdus with me. Yeah, like we spoke in last year, ein od milvado means ein od milvado includes you too. If ein od milvado means and you're gone cuz ein od milvado, so then that means it's not ein od milvado because your identity is outside of the equation. So for this the tzimtzum is in order to be able to be achdus. So the whole nekudah of tzimtzum is I want I want a relationship. And what type of relationship? There should be one. So Hashem needs to renounce, so to speak, his infinity, camouflage it in finiteness, so that you can exist. That you can receive the energy and identify it. That's from God's side. The Maggid says now this from the other side. What does the person need to do? V'adam tzarich lifshoshei atzmo mikol agashmius al yedai derech kol ha'olamos via achdus im Hakadosh Baruch Hu. Now the person needs to have the courage to renounce his blockages, his cover-ups, his finiteness to be able to touch infinity. And there the two meet. So God, so to speak, renounces his infinity to create space for finiteness, I renounce my finiteness to create space for infinity, and in that middle space between the two cherubs, between the two keruvim, in the Kodesh Hakodashim, that's where they meet. Love happens in the space that we create for each other. I create space for you, you create space for me. If I remain in my own identity, that's not where love flourishes. Yeah. In in every relationship we understand is even not with infinity and finiteness, every relationship, it's the space. Hashem says I'm going to dwell bein shnei hakeruvim, not in the keruvim, bein, between the keruvim. Rashi says the keruvim was a male and a female, right? A little boy and a little girl. What's the idea? In Kodesh Hakodashim. So that's a This is the This is the embodiment of it. The Gemara says in maseches Yoma that when the the gentiles went into the heichal, they took out the keruvim and they said, "Look what these people are thinking about all day." This is their holiest symbol. Yeah, look what they, you know. This is their Kodesh Hakodashim. But that's the whole nekudah. That's what we spoke about last time, about the power of what love means, that everything is about the connection. So the Maggid says, so it works both ways. When the person is poreish min hagashmius, when he's poreish min hagashmius, poreish min hagashmius means b'chol derachecha da'eihu, that I don't fall prey to the blockage, to the cover. I transcend. Good pow Good good question. Good question. So ultimately we're learning that the power of the blockages is in order to facilitate the ultimate achdus. Now I know we need a lot of explanation in that because it's like not my blockages. Okay, I get it. Huh? Lo hayah tzarich, very good. Lo hayah tzarich, yeah. It sounds counterintuitive, yeah. So Hashem renounces, so to speak, his infinity because he wants achdus, and the person can't contain infinite light, and the person needs to be able to go on the same journey of God. I also need to do a tzimtzum. What's my tzimtzum? My tzimtzum is I look at myself as finite, insecure, fearful, yeah? I may look at myself as a Every person What What are your blockages? What do you What does your tzimtzum look like? What did the tzimtzum create for you? For one person it's terrible fear. For one person it's terrible anxiety. For one person it's terrible insecurity. For one person it's crazy arrogance. It's narcissism. For one person it's dissociation. It's numbness. It's detachment. You have to figure out what the tzimtzum did for you. Can you make space for another you? Can you make space for the infinite you? It's not easy because the wounds inside of you say, "No, this is you." Can you say, "No, it's a lavush." It's a lavush to be able to allow for real alignment with the source. It's a garment. It's a garment in which the ultimate light is dressed up as for me to be able to ultimately truly align with the source. And working through this darkness is the way that I am going to be able to connect, yeah? Yes. At the moment, this is a big punchline. There'll be other punchlines. Yes. Yeah, this is the holy color. This is the bottom of the house. This is the bottom of the house. It was of course created by design. Yeah, this doesn't look like a design. It's more than a design. It's it's infinite love. It's more than a design. A design is could be sophisticated. This is a relationship design. Design comes from the relationship. The relationship doesn't come from the design. The relationship precedes the design. It's very important. Cuz a design does not heal wounds. Relationships heals wounds. Remember that. No design in the world ever healed wounds. Designs are good for museums. Very good. We love designs. But the healing happens through connection, not through design. Exactly. Designs don't create wounds and designs don't heal wounds. Designs are created by the relationships or lack of it and that's where they're healed. So the market says how Adam actually did it color you now got to do the ladder upwards like your ladder is going up through all the way. because the was just a way of that you should be able to access it. So now start peeling off the layers. The bottom of the house. So you call them then you're called Adam. What does it mean to be a human being? What's Adam? We all know Adam in it says why was Adam called Adam? Cuz he was created from earth. You're from dust. You come from dust. What is the old English? THOU ART DUST. THOU RETURN to dust. Right? That's what you are. So Adam is Adam. Comes the law and says Adam comes from the word Dima Adam alien. You're a mirror of transcendence. Adam from the word Dima. You're similar. What are you similar to? You're similar to God. Which Adam are you? Are we dust? Are we mountains of dust or are we pillars of light and mirrors of the reflection? So the market says when does a person be called when are you called Adam? What does it mean to be an Adam? What does it mean to be a person? We say be a mensch. What's a real mensch? The Adam of the matter Adam. Here we have two sides. Adam is split. There's and there's Adam. Adam is blood. Adam. It's also the giver of the house. Thoughts and speech. Sometimes it's Sometimes it's mice. Adam could be mice. He says mice. The Adam. When the Adam connects with the house. That's what he says. The Adam means the ruler of the world. The Adam back to what we spoke before about love Adam. You become Adam. The Adam. You have to remember that our relationship is built on two trumpets of silver. The Adam has two sides. The Adam. The Adam. Adam. This is even more intense. The Adam is only half. But remember the Adam is also only half. Just like Adam is not complete without Adam. That's why he says the second one. The Adam itself is also not a complete Adam. So it's two sides and each one is missing the other. It's like you It's like you know when you have a beautiful painting and you split it in two. You know what I mean? And you're trying to get back, you know, like in the puzzles. You're trying to get back those two half faces. So two sides are half an image. And you know it's a half an image. The worst thing you could do in the half an image is make believe that the half image is a whole image and start building and saying no, you're supposed to be cut. That's the image. You turn the half image into a philosophy. You turn the the flaw into a strength. You understand? Instead of understanding no, the two sides are looking for its second half. It's looking for its completion. We know this in relationships. In relationships, the worst thing you could do is when there's trust. When there's no trust We do it because there's no trust is to say, right? I don't need you. The only A relationship only works when I say no, of course I need you. I'm a two sides. I need the other half. We do it because I don't want to be hurt. So I say yeah, I don't need you. I'm not a two sides. So a two sides, what's the only thing that's more painful than being a half? When the half starts thinking that it's a whole. Because when I know that I'm a half, I'm I'm searching. I'm searching for the whole. There's a void. It's a good void. Yeah, you're looking for your whole. THANK YOU. OF COURSE. WHEN THE TWO SIDES says no, no, this is it. So now what happens? Now I'm stuck. I'm stuck. But really I am a two sides. So I'm really angry. I'm really upset. I'm just I have to disassociate from myself cuz I know I'm a two sides. But I'm not going to tell myself I'm a two sides. And that's the concept when we turn our wounds into gods. When we turn our wounds into gods. In other words, we we we we take our wounds, we laminate them, we romanticize them, and we make a life out of them. And that becomes the end of it. So now I'm stuck in my two sides. And now 20 years later, I can't get out of it. This is me. And anyone who triggers that it's like you're you're the biggest enemy because you're you're you're threatening this beautiful two sides that I invested so much to build. When you envelope yourself in that, now I'm stuck in halfness. I'm stuck in brokenness. Brokenness becomes not just a philosophy. It becomes a destination. So the market says Adam is a major part of a person. We are Adam. We are blood. We are blood. That's what we are. The Adam is Adam. You are your blood and blood is survival. Blood The circulation of blood is what's responsible for our physical and emotional life. Because it's our blood that carries the electricity and the nutrients and the oxygen to the entire body. And the Adam represents the consciousness of survival. Animal soul consciousness. Adam. And it's expressed also mice. Our words, our deeds, our thoughts. But there's also Adam. Really you're Adam. That's the second half. And as long as the Adam is divorced from the Adam it's not it's not it's not it's not connected. It's not aligned. I'm out I'm out of I'm out of character. I cut the wires. I'm not in flow. I'm not in flow. Huh? Adam, yeah. I'm like dead. Dead man walking. Adam. Adam, yeah. Only two sides when you become one. Now it's a whole Adam. But just like Adam is incomplete without Adam. He says here the Adam is also incomplete without Adam. He's also not a whole Adam. He's also so to speak he says cuz you know, you're talking about you're talking about Adam. But Adam. He's This is what I want. The Adam feels I want Adam. So just like Adam is vulnerable, Adam is also vulnerable. But the difference is Adam acknowledges that he's vulnerable. God never hides his vulnerability. Read the title, you'll see. He never says, I don't care if you betray me. I'm good. I'm infinite. I would expect in one part to say, You want to betray me? I'm good. I'm fine. I'm done with you anyway. I never liked you. You were always a dysfunctional partner. This whole thing was a mistake. The angels were right. Right? I'm not going to be these things cuz it's it's it's it's very very sensitive. But if there's one thing you see in and is the Adam is very vulnerable, so to speak. Very very vulnerable. It's like this relationship is in this. It's everything. Why? Cuz it's again. That's what we spoke in the last year. This is the way. There's no It's beyond the place of logic. Somehow in the deepest place is again of good over evil. But there's a very deep power in that cuz that means that there's no place in which you're going to be lonely. There's no which you're going to be lonely. It's not like when you hit the ultimate crescendo of spiritual heights, you get lonely. There's no place There's no of reality where there's loneliness. For real. There's the feeling of loneliness. That's the darkness. There's the feeling of abandonment. That's the trauma. There's the feeling of rejection. That's the wound. That's that's the wound. There's no question. That's where I got to work through. That's where I have to find That's what I got to work through. Because when I work through that, then I'm going to connect. Then I'm connected. I'm connected. And wherever your is, wherever your is, the market says that's what you have to work through in order to achieve and that's the Adam. And that's two sides. You have to remember two sides and the way to link them is always love, attachment. The search for attachment. That's the secret of right? What do you give? This. In in the everything had to be complete. You couldn't bring a carbon that was blemished. Besides the You have to give a half. If you give a whole, we don't accept it. Why not? Guys a millionaire. He wants to give a Sorry, we only take Whoever heard of Jews making such an appeal? You want to give 50%? You want to give 50 cents? Good. A dollar? We don't take dollars. Sorry. Never happen again in history. Of course you should give more. But the the problem is if you give one, you think that you're whole. The moment you think you're whole, now you're a broken person cuz now you will stay broken. If I know I'm half, now I can heal. With your half and my half, we can become one. They had two sources. Huh? Yeah. When we talk about Hashem and infinity, we always use the word kaviyochol. It's It's an ac- You don't understand cuz it's an acknowledgement of It's an acknowledgement. It's It's part of being a person. Part of Part of is recognizing that you're human. And And there's just It's a humility. It's a reverence. It's an awe. Huh? Yeah, because because let's face it, as much as we talk about this, I'm using words. I'm using logic. And this This comes from a place where logic was created. Logic was created based on this love. So, how can logic even define it? So, kaviyochol always means whatever I say, I'm not saying really what I need to say. It's It's a It's a a beautiful way of saying very deep things and saying whatever I said, I didn't really touch it yet cuz it's much more experiential than it will ever be through words. And even experience has infinite levels. Even experientially, what does this relationship look like? It's deeper. That's what he says. Every layer you peel, you go into a higher space. And then you peel another layer, another layer, another layer and layer until this So, what does it mean to be an Adam? To be an Adam means you have but you also have men and they come together. And it's two sources. So, when you're feeling that halfness, it's a very deep vulnerable space. And we always feel that when we're in Whenever you're in blood, you feel that. That's like a halfness. It's It's It's a vulnerability. It's a void. That void is an invitation. It's not a destination. It's an invitation. Darkness is not a destination. Darkness is an invitation. It's an opportunity. Of course. Adam and Hava are the example of this. We learned in the about the right Adam and Hava were created as one and then they were separated. This is exactly the idea. The Adam and Hava were really one. That's why when they're separated, they're really two halves of the same A husband and a wife are reflections of this truth. In the physical world, that's why the whole I need is a metaphor. The that the love between man and woman is a metaphor for our love with God. It's all a metaphor. Yeah. is It's It's It's It's It's healing that relationship individually and cosmically. That's why now we're saying in a relationship, if the worst thing that Adam could tell Hava is, I don't need you. When a wife tells a husband or a husband tells a wife, I don't need you. What does that mean? We all know what that means. You would think, "OH, IT'S GREAT. YOU DON'T NEED ME. I DON'T NEED YOU. SO, I CAN GO to Australia for a few weeks. I can go to New Zealand. I can go biking in Vietnam." I can hang out in Thailand. Why not? I'M A BEAUTIFUL. Isn't that the best relationship? It's a disaster. It's called no relationship. And we all We We experience these things Trauma leads people to these places cuz it's much easier to be lonely. Right? Small I get it. I get it. This is not with a judgment at all. It's It's It's explaining the reality of how we function. And we do it also within ourselves. Can you make friends with all the parts in yourself? Or we tell certain parts of myself, I don't need you. Get out of my life. We do it. What would I do to somebody else? I do with myself always. The other person is just a mirror. So, with myself also, it's like this I can't deal with. You're not here. You don't exist. But Adam and Hava is really making peace with all these parts of Adam. Understands of course he's vulnerable. And Hava understands of course she's vulnerable. What do we do with that vulnerability? That's the question. Of course we're vulnerable. Who's not vulnerable? You know somebody who's not vulnerable in this world? Which world are you living in? Who's not vulnerable? It's a danger when we start thinking we're not vulnerable. The lack of vulnerability is the beginning of creating a a a a a facade on our pain. And the only thing that's worse than having pain is making believe you don't have pain cuz then it wreaks havoc. So, there's a search. There's a yearning. The good news is there's somebody waiting for you. There's somebody waiting for you. That's the good news. Your divine soul is waiting for your animal soul. Two halves two sources. And the more a person understands this, so the needs to be aligned with the And when I'm not, I'm not an Adam. And I'm going to feel that I'm not an Adam. I'm going to feel that I'm not an Adam. It's not a joke. You're going to feel that you're not a person. You're not an Adam. There's no reality. There's no reality in which this relationship is non-existent. There's no God doesn't have a hiding place where he says, "I'm done with these people. I'm done. I'm going to now spend time with myself." Read you'll see that I'm right. And that's the whole Now you'll say, "Why does God need this?" I don't know. Thank God I'm not God. So, I don't have to answer this question. I don't know. There's an expression in Jewish philosophy. If I knew If I knew him, I would be him. It's a very good line. If I knew him, I would be him. Understand I don't need to understand this because I told you logic is created. So, with logic, using instruments that were created to figure out how and why they were created is ludicrous. That That is part of what needs explanation. Why was logic created? Even the word why is a It's a stupid word. Not only a crooked word. Why is not only a crooked letter? It's also a stupid I don't want to say the letter is stupid. It's not stupid. It's a foolish question. Because the very premise that there is logic is part of the problem. You understand? So, now you want with logic figure it out. And the truth is emotionally, we don't need logic. It's It's about experience. It's the experience of the relationship. The logic is a tool. The logic is not a god. When logic is god, you're missing the point. Very good. Put them at all of We can't understand. We don't understand. We don't understand. There's things you can't understand. You don't need to understand. You don't even want to understand. Because the reason you don't want to understand is cuz if you understand it, you're actually diluting it completely. Yeah. It's like Does a mother become closer to her child by a scientist giving her a logical reason why feminine hormones and enzymes contribute to the affection? Leave me alone. You want to talk about it in in chemistry class? I don't mind. I don't We don't We don't care about We like logic. Listen, it's not in the It's not It's like you're taking your child to the and he says once How do you know you're my child? Okay, let's do a DNA test before the Now Now we'll go. The DNA proved. Okay, say that Now it's Now we have proof. Till now we didn't have proof. that I'm normal. You remember that story? I have a document that I'm normal. This is not to minimize has a We love but is all of this. That's true. That's true. That's true. That's true. In the DNA. Yeah. Let's finish this paragraph. Move on. From here, this we learn that even though there's many and concealment after concealment, it's not in a way that the light is not connected to the place where it's concealed. We said before that makes there's no light. There's no revelation. So, you could think that's what it means literally. That the light is not to revelation. It's not connected to the place where it's concealed because it's concealed. Concealed means it's not here. It's absent. So, it's not connected. It's gone. IT'S MEANS I'M GONE. I'M DONE. YOU'RE ON YOUR OWN, GUYS. I'LL GIVE YOU A REWARD maybe one day, but you're on your own. I'm done. That's what means. Concealment. Concealment means you're concealed. That means you're not present. If you're concealed in this room, in this room, as far as I'm concerned, you're not here. You want to tell me you're really here? You could see me. Okay, you could see me. Fine. You have a mechanism that you could see through the closet. But as far as I'm concerned, I don't see you. You're not here. That's how you would see them. Comes the and says you're making a big mistake. It's not that the is not to the place where it's concealed. In other words, it's not to you. The whole is that the whole Adam The of the whole is that the is which means the revelation be communicated and manifested and viscerally in viscerally aligned in the space where the person is. We don't only mean physical space, mental space. In your mental space. And the unity should be plenistic integrated as unity makif. Makif means it's like more, you know, inspirational. Plenimi means it's worked through. That the person has the ability to break it. They put it specially in Yiddish because sometimes the Rebbe said it in Yiddish and the Hebrew words don't always capture it. The person could break through. What does it mean break through? That's the word here. Break through means don't impose a revelation that overwhelms me and sweeps me. What's the word, you know, you sweep the person off the What's that expression? Uh Sweep you off your feet and, you know, take I could put you in a spaceship and take you TO THE MOON. GEWALTIG, that's not the word. The word is yishbor eskol agashmi. It's integrated. Integrated means it becomes a real achdus. A real achdus means that the relationship exists in a very internalized way. It's integrated. And that only happens if I could work through all the layers. Yeah, you have to break through the dam and see what is inside of it. So that tzimtzum here becomes completely reversed. Every blockage is hiding something. So I have to ask, what's behind this wall? For this you have to break the wall. If you just accept the wall as is, you will never find what's behind it. So here we understand why we don't all run away from our blockages because every blockage is hiding a treasure. If you run away from it, you're never going to find the aleph that's in the tav, in the shin, in the in the If you say I don't deal with shins, with raysh, with kuf, with tav. Sorry, I only deal with aleph. You're missing all the revelations that are there. So that tzimtzum is not really tzimtzum. The tzimtzum is a way of communicating the infinite light that it can ultimately transform you. That it could be It's all about achdus. It's all about oneness. It's all about revelation. But I want to transform you. You means that you transform yourself cuz if I transform you, you're not transformed. God transforms you, you're not transformed. I mean, he could do whatever he wants, but that's him. It's not you. It's not me. So for this I have to find every darkness inside of me, which is me, my dam, my dalet mem. And the dalet mem becomes part of aleph. For this I have to work through the dalet and the mem and each levush to be able to see what is what is inside here because there's an ohr, there's a light that's here. There's a light that's present here. And in this presence you'll be able to break through all the layers. What he calls gashmius. Gashmius here doesn't mean necessarily the physical world. Tefillin is also physical. Gashmius means the klippah, the superficial image of a world as detached from oneness. Break it through. Break it through. Break through the experience of the world as detached. And then you go up mil mata l'maala and it's layers. Like it's like a ladder. Like sulam mutzav artza. Like Jacob's ladder. There's a rung and another rung and another rung and each rung represents another step. And you have to hold on to that rung. Don't you You can't skip. Cuz if you skip you're going to fall. That's what happens. And that's what happens to people, right? It's called spiritual bypassing. Because it's not comfortable to deal with tzimtzum. The reason it's not comfortable to deal with tzimtzum is cuz we don't understand what tzimtzum is. We're afraid of it. So I People want spiritual instant gratification, too. You know, we're the microwave generation, right? I want it hot and I want it fast. Like the Serenity Prayer in New York City. God, give me patience and give it to me now. I want patience, but I WANT IT RIGHT NOW. N O W. MASHIACH YOU WANT NOW. PATIENCE YOU CAN wait a couple of minutes. So when I'm afraid of it You know what the paradox is? The paradox is I'm afraid of darkness cuz I think it's really dark. The healing words of the Maggid is when you understand that the darkness is not really dark, you have nothing to be afraid cuz you're actually when you're afraid of it, you're being afraid of your light. And you're never going to access your light. Take that in. Take that in because we are so afraid to feel our darkness cuz we don't know how much light there is inside of it. And it makes sense because those klippahs are very thick. I saw you saw you and we get it. It's all different levels. And then the Baal Shem Tov says what you need is you need the God inside of you to say y'hi ohr. Let me see the light. I know there's light here. I know v'hi ohr and it is cuz it's really a state of consciousness. It's a state of consciousness. Exile and redemption are states of consciousness. The moment I could say the anshei hadas, the ish Elokim could say y'hi ohr. Let me see the light. V'hi ohr. You You You will actually see it. Now the darkness is not going to give in so easily. Realize the tzimtzum has its own It's a tzimtzum. It's a real thing. It's not a fake thing. He's not saying there's no tzimtzum. He's not saying there's no darkness. He's saying when you confront it, there's light. But if I'm stuck in the paradigm of tzimtzum, that itself is the tzimtzum. The biggest tzimtzum is that it says that there's a tzimtzum. And that's all there is. It doesn't You know, the tzimtzum never learned this ma'amar. Actually, I should say the tzimtzum learned the ma'amar, yeah? But he doesn't always believe it. Or I should say it differently. The tzimtzum maybe believes it, but somehow the tzimtzum wants that I should have to be able to come to it internally. Commercial zina, you know, the moshel in Tanya about the zina from The king hires a harlot to seduce his son cuz he wants to prove the integrity of the prince. So the zina is loyal to the king, so she wants him to say no. But she can't tell him that she wants him to say no cuz then she's not a good zina. So she has to The Zohar says this is brought in Tanya twice. It's an interesting moshel. Perek tes and perek chaf tes. So the Alter Rebbe says, he brings from the Zohar that the the zina wants the child thinks the prince thinks the zina wants. Really deep down, the more seductive she is, the more she's begging, "Please say no. Please say no." But in order for his no to be authentic and real, she has to be very seductive. So what he's seeing as the ultimate evil and and sickness and immorality, from her perspective, it's like really, "Please say no. Please reject me." And the more he rejects her, the happier she is. The happier she is. Uh I think the Toldos Yaakov Yosef brings from the Baal Shem Tov uh brings from the Haflo'ah to convert from the Baal Shem Tov about life about life. Or from the Maggid, one of the two. I don't remember. It fits in very well here. That he says you want to want to understand life he says there were two friends, very close friends, and they were in enemy territory. So they knew and they were spies for the for their own country, you know, imagine. So they knew that any communication is going to be is going to be uh Huh? It's going to be It's going to be received by the enemy and monitored and deciphered and then they'll they'll be caught. So they decided on a code language that every word that they say is the exact opposite. So if they say he's coming, it means he's not coming. If they say yes, it means no. Right? If they say 6:00 in the morning, it means 6:00 at night. Everything opposite. That way you're safe. So So the Baal Shem Tov says that's the story of the eitz hara. When it comes into this world, you have to know whatever the eitz hara is saying, he really means the opposite. He means the exact opposite. It's a code language. It's a code language to be able to to to survive the world, to be able to transform the enemy, to be able to win. So the zina says, "Do it. Do it. Do it." What she's really saying is, "Don't. Don't. Don't." I'm a blockage. I'm here to stimulate your muscles. Yeah. "Eat it. Eat it. Eat it." What he's really saying is, "Don't eat it. Don't eat it. Don't eat it." Blow up. Get overwhelmed. Get stressed. Get anxious. The world hates you. God hates you. Your family hates you. You're an abandoned, insecure, nerdy loser. Does that sound familiar to anybody? You don't have to raise your hand. It's fine. Whoever understands, understands. One person raised his hand. Okay, I assume there's maybe even two. You're so honest. I love it. Huh? I got to tell you saying it's already too much yeshus. It's already too much I'm a loser. I'm a this. I Yeah? The real losers don't even give themselves the of being a loser, right? So the guy who once came to a to to a therapist and uh He's a therapist. He says, "You give me a thousand dollars, four-hour session, and you never have to come back." Okay, so the guy goes. He has all this anxiety and four hours, he gives him a thousand dollars. He says, "No." He says, "It's very simple. It's very simple. You suffer from insecurity." He says, "For this I have to pay a thousand dollars and sit four hours? I know 40 years I know this. I'm looking for why? Why do I suffer from insecurity?" He says, "It's not uncommon for a loser." Shine. And it That was his therapy. So in essence, he got exactly what he needed. He got his reason. And it ended. So all of these inyanim, it's code language. It's code language. It's It's No, you can't tell the loser inside of you, "No, you're not." Cuz he knows better than you. He has experience. When we say code language, it means he's saying there's something you need to search here for. What I'm saying is only a lavush. There's a much deeper story here. There's a deeper story here. And if you can untangle it, disentangle me, and unburden me, and expose the true story here, there's where there's smoke there's fire. You're going to find a lot of light. It doesn't always mean I have to know the story. That's not what I mean. Sometimes yes, sometimes not. That's not the navart. But the navart is that there is an energetic story that's being told that's concealing something very powerful. So, that's what the Maggid is teaching us about the code language of the world. This is all an introduction. Cuz the Baal Shem Tov and the Maggid, they spoke in hakdamas. They spoke the general idea, right? What's the from here we start so for the Alter Rebbe. Alter Rebbe now starts off what's the whole inyan of the Alter Rebbe explained the Baal Shem Tov and the Maggid in the according to the shitah of Chassidus Chabad. Chacham U'Mevin Davar. Alter Rebbe takes it to the whole understanding. To a whole, as we'll see, revealing the amkus sheb'amkus of the Baal Shem Tov and the Maggid. And here we're going to start the whole sugya of what it means that tzimtzum is not kipshuto. That's going to be the next sif. Explaining the chiddush of tzimtzum not kipshuto, which some of the kabbalists did not agree with. Be'ezras Hashem that will be the next shiur. We're going to learn Tuesday 7:45. Be'ezras Hashem bli neder. Tuesday 7:45 and then again Wednesday 7:45. Tomorrow there's no shiur. I'm in Chicago. And then Wednesday I'm going to Eretz Yisrael. So, Tuesday and Wednesday, with God's grace. Everybody have a beautiful day. And remember the code language. Not every yes is yes, and not every no is no. Sometimes yes means no, no means yes. Tzlacha Rabba regards. Yeah. This sounds like you're saying that We'll talk about it another time. I have to push off to catch a Do you understand what I'm saying? Yeah. Yeah. Yeah. Yeah. That's why he uses the word kavayachol. Kavayachol is a very beautiful word. It means that as much as you understand, there's still what we don't understand much more. And it also means as much as you feel the love, it's also much more. Kavayachol is both Kavayachol means both ways. As we understand it It's more infinite than you'll ever understand, and it's also more vulnerable than you'll ever understand. Kavayachol is not only God doesn't really He's not really interested. He's semi-interested, right? So, I'm saying kavayachol is both. What is it both is derech eretz. Amka d'Amka sheb'Amka d'Amka d'Amka. You have to have reverence. It's also saying as vulnerable as you think he is, he's infinitely vulnerable. So, it's much more It's much more vulnerable than you'll ever imagine, okay? As much as you're invested in something, he's much more invested, cuz he's infinite. I'm invested, and then, you know, there's breakfast, you know. I come to the shiur I go to breakfast. When he's invested, HE'S INVESTED. AD me'ah she'arim nefesh. So, b'meilah, it's both ways. It's ein sof, so there's reverence, there's respect, but it's also vulnerable more than you'll ever imagine. Tzlacha Rabba.