Basi Legani 5726 #2: My Identity Is My Lack of Identity: Light in Physics, Kabbalah & Chassidus

Okay, good morning everybody. Welcome. We're good to go. We began the Maimer Bosalei Ganey Tof Shin Chof Vov. This is the second class by Ezra Hashem Yisborach. In this contraism, we are up to page Tes Zion, right? The second paragraph. Okay. Beseder? Oh, okay. We're good, yeah? We should go yet. I just want to Okay. As I mentioned last time, the series of Bosalei Ganey is dedicated graciously in loving memory Layla Nishmas Rabbi Shneur Chaim Hakohen Gutnick Ben Harav Reb Mordechai Ze'ev Hakohen Gutnick. Tehei Nishmaso Anishmaso Tzur Chaim. Thank you very, very much. As I mentioned, we have his grandson here. One of his grandchildren. To the left? Thank you. And also dedicated by Reb Ezra Dovid Philip in honor of the Rebbe's Shluchim who go from strength to strength in awakening the spark of Moshiach within the garden of this world Bosalei Ganey and in the heart of every Jew. Thank you so, so very much. So, the first the the main theme and conclusion of last year, the beginning of the Maimer, where the Rebbe summarizes the first 15 chapters of Bosalei Ganey of his father-in-law, the Rebbe Rayatz, as an introduction, as a prelude to chapter 16, perek Tes Zion. So, we're in the middle of the summary. And the main point was that after the whole introduction of Bosalei Ganey, the garden and the the the sins and Avraham Avinu and the seventh Moshiach and the Mishkan and the Shas at say Shas Tam and all that that to win the war one must have the treasures, the resources. And the darker the conditions are the more the soldiers need to be able to have the mental what we call the mental bandwidth, the internal resilience, perspectives, life force to be able to triumph in the war of Tisha B'Av as I explained what a sava is, what an army is. And for this the king splurges, he releases, he he he expends, he he releases even the treasures that were not used and not only not used, not even shown because of their uniqueness. It's almost like their preciousness is that they remain intimately hidden in the source because this is what's gathered from generation to generation. It's not about showing off. This is not show business. This is like almost the the it's hard for us to understand even these metaphors because we don't really live in an age of monarchy, you know, with kings. But the treasures of the king, you know, that what they call the crown jewels have remained there from generation to generation. And the only moment they become not only revealed but completely splurged and disseminated without his bonus is when it comes to the issue of Nitzachon. And what's Nitzachon? We explain not victory because I want your territory because of the resources or the wealth or the richness. That's one type of war. Here we're talking about a type of war that's only capable by somebody who's a truly great person. And he says and and the only the greatest of men appreciates the need for victory because this is the victory of truth over falsehood. There's no ego. If the moment it's ego, it's not a victory for truth. It's not a fight for truth. It's it's fight just for my own resources, my validation, my power, my influence. And sometimes of course even in great people that could be mixed in. You know, we have different parts. I could do something. There's an idealism there. There's also an insecurity there. I mean, that's that's part of the human being. So, really here we're talking about the the purest purest of intentions where there's absolutely no agenda here of self-assertion. It's rather that the whole love, the purpose of creation, which is the the the relationship, the oneness, that's what that's what's to triumph. V'haya Hashem l'melech al kol ha'aretz, bayom hu Hashem echad u'shmo echad. And for this, this is mushrish in atzum hanefesh. This is rooted in the deepest place that the king himself will put his himself on the line. And therefore, all the treasures will come out. And even though they're given to the commanders, but it's not for the commanders. It's not for anybody. It's for It's It's not for anybody to hold. It's not for keeps. It's not like, "Oh, I got the secrets. Now now I sell it on eBay or put it into my account." If that That's That's treason. This type of otzaros actually goes to the foot soldiers. It goes down the hierarchy to the ones who are on the front lines. That's where it goes. This is a very sensitive moshel. You understand that this Rebbe Rayatz gave this moshel mamash in his last maamar. And this was already published after he passed away. You have to understand. Cuz this is the second This is not the beginning of the maamar. This is already the later chapters in the maamar. So, this was published right after his histalkus, right after his petirah. And he wrote there that the melech himself mashlich chayo mineged. That's why the Rebbe saw in this maamar such a like a tzavah, like a tzavah for the for his own generation, for the seventh generation. Moshe Rabbeinu kol hashvi'in chavivin. So, in all the maamarim and the many sichos of Yisrael, the Rebbe would would would would focus on this moshel a lot. And this maamar, too. So, this was the nekudah. And these are the What are the What are these otzaros? What are these otzaros? What What What are we talking about here? We're not talking obviously about a physical battle where you need the right ammunition, physical ammunition, and gear. Yeah, that's the metaphor. What are we mean when we're talking about? We're talking here about the entire journey of the universe, the entire journey of history that where everything is online, everything is at stake. And that's the point. The king realizes he could keep these itzres. But everything here is at stake. Not for his malucha, for Hashem's malucha. Meaning for truth, for authenticity, for goodness. If there's truth to existence and there's truth to history, then this is the moment. If it's not, it's not. Let's go to sleep, you know? Let's just watch another show and go to sleep. And eat some popcorn. But if this is if there if if there's truth like this is this is the moment. And that's why the most greatest of per people feels that urgency. They they know it's it's it's it's a serious moment. Not serious in the sense of somber, but serious in the sense of urgency, of intensity. Presence, full presence. What is this itzer? So now he continues. Okay. Yes. >> [clears throat] >> Yeah. Yes. Yeah. What what what are you what are you what are you Was never ever hidden and it goes down, yes. It gets From the highest spectrum from the highest the highest place to into the lowest place. The treasures are shared. Because that's where that's those are the front lines. That's where it matters, yeah. And if any commander at any level, you know, says, "Oh, wow, look what I have." You know, that that that that interrupts the that's this is a very important muscle in terms of understanding uh how the Rebbe understood hierarchy and and and and what a gossip is and what a Jew is. Like, the moment you start owning these treasures, now it's not just it's an act of defiance and it's wrong. The whole oytzer, these levels were never revealed. So, if So, the levels of of of manipulation, I mean, I don't I don't I don't want to be so harsh in the words, but when you exploit innocence of that level, it's a different type of exploitation, right? We all know in relationships, when a child is hurt in certain places in certain ways, the damage is much deeper because if you touch something external, you know, you steal my wallet, it's also it's also not bishmak. But when you steal somebody's soul, when you steal somebody's confidence, when you steal somebody's love, I don't have to explain this. A lot of people here understand exactly what I'm saying. It's it's it's not it's not easily replaceable because you have to go into you have to recover in a different way. I'm because it's the oytzer. You know, there's certain parts of us that we don't show. We don't show them not because we're embarrassed. That can be a condition as a result of different situations. But the oytzers are not shown up because the king is ashamed. If somebody sees it, "Oh my god!" It's because it's not shown because it can't be shown. There's certain things, like I said, the Kodesh Hakodashim is a secret not because we're embarrassed of the Holy of Holies. Not embarrassed. But it has to be a secret. You know, not every the child doesn't see everything that happens by the father and mother. Not because there's shame. Maybe that some of us have became an issue of shame. It's not shame. It's because it's Kodesh Hakodashim. It's it's it's holy. Things that are holy and intimate, you don't just share, right? Not because you're embarrassed, because it's it's sacred. It's transcendent. Any articulation of it cheapens it. It almost it it it retains its beauty and integrity when it's pristine, when it's in the Holy of Holies. And yet, there comes a moment that it has to come out. Using that in the wrong way is very, very painful. So, that's why he says he's he's mad because he's sure that the commanders get it. They're the ones who get it. The king can't give it to everybody. He gives it to them. But only to channel it. To who? To to the foot soldier. So, he's getting it only to be able to give it. You know, the moment There's a muscle that everyone's gave about a pipe, a channel. What does it mean to be a pipe, a channel? The pipe and channel gets everything cuz everything gets channeled through the pipe. But I have a void if the pipe decides the water, you deal with pipes. The water is for me. So, he closes off He closes off the the the opening. Oh, look. Everything came to me. The jewels came to me. Stops it. Now you lost everything. Now you're not going to get anything. But your whole union is you have everything as a channel. If you're a channel, you get everything. The moment you decide you own it, now you don't have anything. Right? That's the story of life. It's really the story of life. When the ego kicks in, you're done. You just unplugged yourself from the source of life. We always talk about this in the Kunda, right? You have to be a channel. So, that's that They're channels for this. And who are for who? For the hayalim, for the soldiers. When there's corruption in an army on the higher echelons, it's the worst disaster. If you follow the history of Israel a little bit in the army, you understand because you have people that are sacrificing their lives literally. And then there's somebody in an office who has an agenda or a distorted and a distorted agenda and it's it's it spells disaster cuz it's not a business deal. You're talking about You're talking about real things. And here too, you're talking about the ultimate the ultimate victory of of life over death of of good over evil. Yeah, thank you for the clarification. So, what is this oitzer? Lahavanin oitzer lema'alah magdim levayer. So, now he's summarizing what's chapter 12 of the original boss of the garden. I told you the mind was printed in four sections, four installments, each one five chapters. So for you to have shown you the original you have was the first five. For you to get more shots was the next five. This is already the third section that came out for putting that was already a month after you have so I'm putting it base he starts explaining the the previous the previous the sixth what is the what are we talking about? So Mark them Lavaya mind to connect the Zion. For this he brings a very famous statement in the Zion. The Zion is a section of Zion which basically explains the word I don't know if you're familiar with the word he gives 70 interpretations to the word Zion. The 70 Cuz you know very very detailed that's it's a section of Zion so over there as he brings there's a very famous line of Zion that in especially is quoted very often and that is so it gets a lot of tacos. The infinite light which is the the infinite light goes which literally means extends upwards to no end and extends downwards to no end the mile goes cats there's no end to how high it goes and tacos also means an end like by right there's no tacos there's no end how low it goes that's what it says in Zion. So to explain what this that we're talking about this crown these crown jewels that when it comes to the issue of Zion. Close to the end of this is what's disseminated he brings in this idea of this statement of the Zion. I'm a buyer in the garden tacos. First the mind explains now we go to bed again what's the matter than this. Because the truth is the statement of the Zohar seems a little strange. So if it's endless, it's endless. So you say it's endless, it goes up here and it goes down. First of all, the up and down you already ruined it. You already ruined the situation. Yeah? If you If I'm supposed to take seriously now as much as we can even you know, what what what is we talk about we're just imagining, you know, more money in the bank, more more more more more more money more money. Fine, so you have another million another another million I'll add it up. Our conception of is all, you know, the teacher told Rothschild if I had your money, I would be richer cuz I wouldn't quit my teaching job. You know what I mean? So my policy would be a million and another, you know, 5 cents. >> [laughter] >> Don't forget the 5 cents. So we we have to realize that whenever we talk about these things. But however you want to however we can even have a little taste of what it means. What he's now starting with now maybe you should talk about east and south and west and north. You don't do that. So the whole thing is strange. Just say I don't say so, fine. So the thing is it's saying something. Really that this is what explains about we learned about this in previous years at length. So base base those were the the things from base explains it. So in the base my mom is base base which we learned in previous years and those who want to do you can do and learn those my mom. He gets into very very deep into this whole thing. That really the Zohar is saying three things. I didn't say so. It's not trying to quantify what infinity means. I'm infinite and I go up all the way and I go down all the way and I don't stop because the light spreads this way, the light spreads that way. But rather the K'lis L'mata D'Tachtis is talking about how the Or Ain't Sof is manifested and impacts all of reality. And that's what he explains. I've added the Or itself is Ain't Sof. The L'mata and the K'lis are talking about the way we are impacted by the Or Ain't Sof. That's what he says. Which is which is very consistent with modern physics which is the universe, right? As we know. Yes. No part of the universe is missing the energy. There's some kind of energy fields. There is and and in any observable universe that's what you find. So, there is no part There is no such thing as vacuum. Beautiful. So, there is something. The fabric is there. The fabric of energy you say. So, you say there's no point in the universe that's really a vacuum. There's always energy. Everywhere there's energy, huh? What about dark matter? And that's also part of energy. Dark matter also is energy. Dark energy. Yeah. There is There is some kind of field formation. Whatever it is, quarks or atoms, whatever it is, but there is nothing without that energy. So, you're saying Or Ain't Sof, the K'lis L'mata D'Tachtis is very consistent with the physics that there's nothing that doesn't have Or. There's nothing that doesn't have energy. Some field of of energy. Beautiful. Yasher koach. Thank you. I don't understand anything you said, but it sounds very geshmak. Okay. But it's funny cuz I also don't understand so much what it says here, so whatever. >> [snorts] >> Yeah, you're not quantifying the source. That's the vart. That's what this explains. So, it's not trying to quantify the Or Ain't Sof. By the way, I wasn't exaggerating. Go up up up up up up UP UP HIGHER AND go down, down, down. That's what he's trying to say. That's already You're already ruining it. Odin sove is Odin sove. We're talking about the impact of Odin sove. Odin sove defines essential reality. Yeah. In other words, it's another definition of God, it's a definition of reality. It's a definition of reality that Hashem created. You're not trying to define the Ain Soph. That's what I'm trying to do. That's everywhere. That's Ain Soph. It's Ain Soph. Ain Soph means Ain Soph. Ain Soph also means any word you're going to describe is not it. That's what Ain Soph means. Ain Soph doesn't only mean I don't only fill this chair, I also fill this chair, and another chair, and another chair, and another chair. Again, when we talk about Ain Soph, we're always comparing it to bigger. So, this is little bigger, bigger, bigger. You know, Uncle Moishe has a song, Hashem is there, Hashem is there, Hashem is truly everywhere. Up, up, down, down, right, left, all around. So, it's very good for an Uncle Moishe song. Because just to say Odin Soph, you want the kids to understand, so you're right, left, right, left. But the nekudah is you're not describing the Ain Soph, you're describing the reality. That's the vort. Lemaylah din kesulah, lematah din tachlis is describing the impact of Ain Soph. That it's it's defining reality. Which is all the manifestation, the way Odin Soph affects the recipients of it, so to speak. The reality that Hashem creates, the reality that comes from this Ohr, which is Hashem's Ohr, Hashem's light. That's what he says. So, first he explains lematah din tachlis, the kayala digili v'hispashtus ad lematah madregas hayishus tach, achraynus v'hayishus tach, taynus. It expresses the fact that the revelation and the hispashtus, the extension and revelation. Gili is revelation, hispashtus is extension. Like, you're mispashet. Of Odin Soph is all the way down, down, into the lowest, lowest, lowest levels. In other words, there's no nekudah in the world that's devoid of Odin Soph. Everywhere it affects, everywhere it impacts, and everywhere there's some form of presence of Ain Soph. It could be it's very very low levels meaning it's not easy to see over there, but still the ain soph comes comes shines in it penetrates it seeps into it. Yeah, the light is everywhere. The light is everywhere. And that's what he discussed in earlier in my morning talking about pre-tzimtzum and then post-tzimtzum and then Briya, Yetzira, Assiya and he discussed the diversity of creation and even in the lowest physical spaces where there had to be complete concealment still there's some semblance if you look deep deep deep enough you'll you'll you'll you'll see ain malvado, you'll see achdus hashem. If you if you dig deep enough even lemata mata meaning in the lowest lowest conditions and places. And then this is Perek Yud Gimel and Yud Daled and then in Taf Shin Yud Daled which was which was last year Taf Shin Yud Daled he goes back lemala din ketz. What's lemala din ketz? Not talking about ain soph itself. Rather show inyan helem This is the ability of ain soph to conceal itself. Lemata din tachlis is the way it gets revealed and that revelation comes out even in the lowest of places. Lemala mala din ketz is the opposite which is funny because it's counter-intuitive. It's that the ability of the ain soph to conceal itself more and more and more and more which is called lemala mala din ketz because this which is what we call the tzimtzum the ability to hold back to conceal is not really the light descending it's actually the light going up into the essence and because Hashem's essence doesn't have to be revealed it could be concealed. So when the ain soph goes up so to speak into the essence it's be helem acher helem which is be iluy acher iluy deeper and deeper. So that's the koach of the ain soph to impact reality in a way that is completely concealed and both are true. Lemata de Intajlis there's revelation everywhere and then there's the ability to conceal to be present with complete concealment. Complete no assertiveness, no expression outwards, which is what the Tzimtzum generally is and that was the focus in Perek Tesha Vov, what the inyan of Tzimtzum was. The I know the key one. The reason we're explaining all of this is since the definition of a oitzer treasure is that it's concealed. Sofun means it's hidden. Tomun is again it's concealed. Sofun and Tomun. Komus v'chasumei in korai. That was the whole idea. The fact the word oitzer in loshon kodesh Hebrew means something that's hidden. An oitzer is like a a place where you put things and they're hidden, they're stored over there. So that's what oitzer means. We translate it as treasure but really it means that which is completely hidden. In the kedei leil the love and by my case that I shall in you and I come most of the I shall in you and I fully. So to appreciate what oitzer is, which is the hidden, you first need to understand what is revealed. In other words that the Rebbe the way the Rebbe said in Yiddish zu farshhtein de behaltene that free of farshhtein de unplekte. That's how we said it in Yiddish. Here that it's translated. To understand that which is hidden the first discuss which is revealed. Don't jump that which is hidden because it's always a contrast. So first you have to understand what's revealed. When you understand what's revealed then you can understand more what is hidden. The Rebbe said in Mata de Intajlis show in the past there was a lot of questions about the Mata de Intajlis almost scholars but mostly so that's why to explain the oitzer which is the Mata de Intajlis first he explains the Mata de Intajlis. First that which is revealed and then the Mata de Intajlis which is the ability of the earth to be concealed. In other words his scholars to be to be subsumed in in Hashem's essence which is beyond the earth. And therefore in entire essence revelation is not necessary. The presence is fully fully in concealment as well. That's the Hashem's tzimtzum. So, there's a paradox here in the impact of reality. Reality on one hand has in it Adam which is there's always some of Ain Soph which is what allows us to perceive purpose, meaning, goodness, infinity on every level on every level and in every space, even though in completely different ways in higher worlds, lower worlds. Cuz Adam there's some of Ain Soph, something that that that seeps through, that trickles trickles down all the way all the way down. That's not the oitzer. That's the that's revealed. Revealed on different levels. And then there is Ain Ketz. What's Ain Ketz? Ain Ketz is that this Ain Soph, the way it impacts reality could be in a way that it's higher and higher. What does it mean higher and higher? It goes back to where there's absolute concealment, which is the of tzimtzum. The of tzimtzum is the holding back, the withdrawing of the light, the concealment of the light to the point that the light is not present, at least not visibly present. That's the of Ain Ketz. And that is not you would think that's a lower level. Really, it's deeper because that's explained in the previous last year that the tzimtzum to be the to conceal comes from a deeper place than the to reveal. Or to put it differently, when you're revealing yourself, you're revealing only that part which can be revealed. When you're concealing yourself, your entire essence is there. Cuz you're not revealing. So, you're completely there. But how are you there? You're not there in a way that's present that the other person receives because then it's always diluted and compromised. The Ain Ketz is not there. In Shamayim Shamot there is Ain Ketz. Ain Ketz is not there as in the previous that the Ain Ketz the Ain Ketz is in Ain Ketz. The Ain Ketz, it's the essence that's there. And the essence doesn't have to be present, doesn't have to be manifested, doesn't have to look a certain way. That's [snorts] all the part of the and that he was explaining. So, reality has this impact and that and that and that and that. And then could come and affect two different ways. There's a and and it's both from him. And that's what is and therefore it impacts reality and and and and and and that. Beautiful. Yeah. I think so. I think that's very well said. If you call if if if you know if the universe is the womb, right? We're all inside that womb. And there's an umbilical cord to the mother, to the source, to the mother. The yeah. There's literally an umbilical cord, it's a connection. And as long as that connection is very active, it's obvious that there's just a flow. The oxygen of the baby is the oxygen of the mother. The nutrients feeding the baby are the nutrients feeding the mother. There's no separation whatsoever. That's the way it's subsumed in the source. >> [snorts] >> And then there's the cutting of the umbilical cord, umbilical cord, right? It's cut. And there's different stages in that separation. There's the beginning and in the beginning the baby is still very dependent and then there's, you know, you become a teenager, good luck. >> [laughter] >> Do you even have a father? Do you even have a mother? That's why you need the 10 Commandments, right? Respect your father and mother. In the womb you don't need the 10 Commandments. That's where this perceived separation. In the physical sense there's separation, you know, a child could say you're not my father and I'm done with you. I mean not really, biologically I'm still their father, but emotionally. Of course, in the spiritual sense you're always in the womb. So, both are true. That's the and and the and that. That's what you mean. Yeah, so that's matter than tachlis l'maalah l'maalah than ketz. Um mamshich b'maamar He continues in the maamar, this is chapter 16. The Rebbe Raayatz continues, and as I told you in Bosi L'Gani was unique that the Rebbe didn't just say a maamar, he quoted the maamar line by line by line, and then would explain that line until he got to the end of the chapter, which is the end of the maamar usually, and then he would summarize. So, that's why the way they printed it is in quotes. Wherever there's quotes, it's actually a quote of the maamar cuz that's how the Rebbe would say it. He would say over the words of the maamar and then elaborate and then go to the next line. So, now he's That's why there's going to be a quote for the next three lines. That's a quote from the Rebbe Raayatz's Bosi L'Gani taf shin yud perek tes ayin. So, this is b'nei bayis in yonah m'luleh in seif l'maalah l'maalah din ketz l'maatah l'maatah din tachlis. In bayis madregas bein seif badal chuvya shefa gadol beinay. So, these two dimensions of Ohr Ein Sof l'maalah adin ketz l'maatah din tachlis are two madregas, two steps or two dimensions in Ohr Ein Sof, and he adds and there's a big difference between them. So, what does what does he mean with this? Yeah, you were just explaining for a few chapters. B'nei bayis d'giluy yud dalet tish'av that there's Ohr Ein Sof Thank you. Like Someone's like, "What What are you saying?" So, in your b'zar, he says, "Don't be fooled by the simplicity of these words." D'hinei Ohr ad din bayis d'giluy din seif l'maalah din ketz l'maatah din tachlis k'fi p'shuto. Till now he explained Ohr Ein Sof l'maalah din ketz l'maatah din tachlis as it is k'fi p'shuto. The Rebbe added, "What do I mean k'fi p'shuto? Anu derech hap'shat b'nister d'Torah. We don't mean k'fi p'shuto that it's a very literal These are not literal words. The k'fi p'shuto according to nister of Torah. In other words, in nister itself, in Kabbalah itself, there's something called p'shat. It's Kabbalistic p'shat, but it's pshat of peenester. What ain't ain't so from my line of custom other than that the students EXPLAIN THE PSHAT, WHAT does Zoya mean? That's still now. What's pshat What's pshat? Ain't ain't soif. It's relationship to the universe is in a way that it itself is ain't ain't soif my line of custom meaning it's expressed through non-expression. That's pshat ain't ain't soif my line of custom goes up up up. It don't mean climb a ladder up. Up means it retreats back into the essence that's not defined by revelation. And that's one way it impacts reality. And the same ain't ain't soif is ain't ain't soif my line of custom. It comes down my line of custom meaning it's expressed in reality. And both are true. Both are true. Both are earnings of just like in moments. You have moments in life when things are revealed when you could see purpose when the umbilical cord is not cut. You feel your source. There are such moments. And then there's moments everybody knows, detachment. Very painful moments, detachment. So what does detachment look like? You could say I'm detached, I'm lost. Or you could say this is the timsum in action. This is atsmus in action. This is atsmus in action. Right, that's the that's the word. This is my line of custom. IT'S A MOMENT OF MY LINE of custom. It's a moment of my line of custom. In life there's different moments. There's moments where you're experiencing revelation. There's like a flow. I'm I'm manifesting something. I'm channeling something. I'm a channel. That's my line of custom at the end gets. How do I come to be a channel? Cuz ain't ain't soif is working. It's working. Didn't stop. Not stuck. I I'm hearing my line of custom I got to get me WITH ALL MY WHAT? SO WHAT? My line of custom at the end gets. And then there's a moment where one experiences detachment. And it's very very difficult moments, especially if you're an emotionally sensitive person. It's very very deep. So instead of saying I was left alone, I was thrown off a cliff, the world hates me, God hates me, I hate me, everybody hates me. My mother hates me, my brother hates me, my sister, everybody hates me, and I hate me, that's the worst. Which means God hates me. No, this is the tzimtzum in action. You're you're touching the tzimtzum good. And that's not because he's not here, it's because he's here in a deeper way. His essence is here, not his light, his essence. What do you mean not his light? Cuz Odin save is lamai lamai laden cats. Sometimes its impact is through going higher and higher in being in the essence itself, which is not revealed. Doesn't have to be revealed. >> [snorts] >> It's the real tzimtzum in action. That was the nikuda of the mimer of last year that when we talk about tzimtzum, right, it's never kipshuta. Tzimtzum is the perceived separation. It's perceived separate, and that that is what it does, and it achieves it very well. But the etzem, it's not. And he explained it on three levels. Here he doesn't get it. He explained it on three levels in the la- last week's mimer was very fundamental in the whole sugia of tzimtzum. One is that mitzad the ohr hablikvol, there's biglal. Tzimtzum is shaloit kipshuta, it was never ever it was never ever concealed. Mitzad the ohr hablikvol, even mitzad the ohr hagvul, its whole purpose was to bring the tzyus of kamaisa. You want that your student should ultimately be sublimated to the level of the teacher, so this teacher condenses and limits the information very very severely. But not because he wanted to limit them there, because one day he wants to shoo- the student to grow into that awareness and that consciousness, infinite consciousness. And the third level is that the koach ha'elem is deeper than the koach hagiluy, that even in the presence of non-presence, it's deeper because it's the essential presence rather than the revealed presence. So this is all the idea that even in tzimtzum it's not kipshuta, and that's the idea of Odin save lamai lamai laden cats. So this is all pshat. Again, pshat in nister, pshat in kabbalah. Based on this, it's two separate places. What do you mean two separate places? Two separate places doesn't mean two separate places. One is in China and one is in New Zealand. Two separate places means it's two aspects, the way you see reality. One is the way it's Magali and safe and one is the way it's my domain safe. So it's in two separate places meaning this reality can be divided so to speak. The impact of you could say this is a moment of and this is a moment of this is a space space as a spiritual space. I'm now in a place. You see I'm in a space. Doesn't mean that I moved I moved locations. You can have many people in one room sitting around the same table but they're in different places, right? Place doesn't only mean place is also your mental space, your emotional space, your spiritual space. Everyone has a space. Every person everything has a so it's two separate in Yanam. There's the there's the hell This is till now. comes Zion He says now he's saying what's the dish? >> [sighs] >> That these two in Yanam are really in one space. They're also in one space. It's all true what we spoke. That's shot. But now he's saying something deeper than the regular shot of desire. That both in Yanam what's but official to my. It's not till now we're talking about the impact of that's what we were saying. Stop the my is the way it impacts me the way it impacts us the way the recipients are affected by it. The fabric OF REALITY THAT COMES FROM Ein Sof. Comes he now in this my money says that these two in Yana base madregas by Ein Sof. So the never says it's a dish here. That in Ein Sof in one space you have these two in Yana. That's not two separate things. But again doesn't mean it's in the same space in the same box. We're not talking about that. But means that it's really one in Yana. It's all in Ein Sof. Not just the way I'm experiencing life because Hashem can express this way and express that way. Express and not express. Or by Ein Sof base madregas will you see a difference between them. He adds not only are they two BUT THERE'S A BIG DIFFERENCE BETWEEN THEM. WE ARE IN EIN SOF. NOW HE JUST THAT THIS THIS SOUNDS LIKE THE greatest oxymoron. You're telling me it's I understand that an unlimited person we all have different moments. Just like now is 8:45 and in 5 minutes later it's going to be 8:50. It's not a contradiction. We live within confines. Just like I'm sitting here now and in an hour I may be sitting there. I understand that. You have moments of grace and inspiration. You have moments of despondency and let down. We have moments of open-heartedness and we have moments of closed-heartedness. Right? We have moments of torture and we have moments of of of of thrill. Hopefully healthy thrill. Not distracting thrills. We understand that. Because we live in that structure. However that structure happened but that's the structure we live in and there could be different impacts and different results from the same order. Comes this my this my money says that I know you didn't. It's not two spaces. Talking about one space. All in Ein Sof and not only are the two levels but there's a difference there. There's a big difference between them. This is this is this is what he's being now in the mind. Okay now I just have to say a little like people are not so used to learning these types of things. So this is a this is an example of of the of the Chassidus Chabad that the Alter Rebbe revealed in its in its depth. It's not something that most people are used to. Even those who learned a little Chassidus. Because it gets very very deep. But the biggest mistake that people make is they get stuck. And they're like, all this spiritual mathematics is not for me. And they they they let it go. Just give me a fast vort for for parshas Shmos. I need a fast vort. So, 6-minute vort. L'maila and the kasha l'mata and the tachlis already the first level lost me. Your p'shat already lost me. Now you're going to go deeper than the p'shat, I'm done. So, this is this is accumulative. In other words, this is not a vort of 5 minutes. And it's not going to be a vort of this shiur. This maamar goes on and on and on. But if you have the courage >> [laughter] >> and the mental bandwidth to stick with it and go into it, you'll see the results of this is life-changing. Because what happens is Yiddishkeit stops becoming a vort. It becomes DNA. You you you appreciate this was the Alter Rebbe's whole inyan that he wanted that that Elokus Ein Sof Muvada shouldn't be an idea. It should be integrated on every level of reality. That means first of all, Chochma Bina Daas. And as a result of that, emotionally. And then even physically and practically. So, here's an example. It's It's going It's going to go into something very very abstract. And you'll see how much he struggles with it. And then you wonder like like you know You want to talk about shalom bayis, we can talk about shalom bayis. You want to talk about mental stress or anxiety, we could talk about that. You want to talk about how to make more money, beautiful topic. You want to talk about losing weight, about beautiful. But like l'maila and the kasha l'mata and the tachlis, okay. I mean, God probably has some system and I hope I hope he has it figured out cuz I don't have it figured out. You know, let's just hope that he Let's just hope that God has it figured out, right? Huh? Yeah, okay. >> [laughter] >> But here's nakuda. And I I I I don't I don't I don't mean to say this in a rational way. Now, the Rebbe believed, like the Bal Shem Tov and the Alter Rebbe all the way down, that only when we have some in- some hunch of how God has it figured out, can we also figure it out? Or to put it differently, there comes a time in history where Hashem says, "I need to share with you my oitzer. I need to share with you that which I never shared." Not because I didn't want to share, because everything has its time. But there comes a point in history where with If I don't share that intimate planning, the back-end program in the deepest way, you won't be able to fulfill the mission. The partnership has to grow to a deeper place. It's almost like in a marriage. A couple, maybe some of you understand this from personal experience, a couple struggles and struggles and struggles and struggles, but they fight. They fight in a good way. They fight to find their their oneness. And after many, many decades of crazy work, they can start revealing themselves to each other in a way that they never did, because before that there was no trust. And then suddenly, ah, ah, it's it's a whole new world. In many ways, that's what Yiddishkeit is. This is not my chiddush, it says this clearly in Medrash Rabba. It's not a pasuk, a cute little pasuk. It says in Medrash Rabba that till Mashiach comes was eirusin. After Mashiach comes is nisuin. Mamish Medrash Rabba, parshas Bo. What's eirusin? You know what eirusin is? Eirusin traditionally was they got married, but they lived in separate houses, 12 months. She was mekudeshes, but she lived in a separate house, he lived in a separate house. They may see each other, and she she can't go to somebody else, she needs a get, but that was it. Nisuin is actually uh living together. Today we put it together We do it together under the chuppah, we do two parts in the chuppah, eirusin and nisuin. So, the Medrash says, "5,000 years of history till Mashiach comes is all eirusin." It's a Medrash Rabba, this is the Tanna. When Mashiach comes, it's going to be nisuin. That means you could be a Jew 5,000 years you're married to God but you don't even live in the same house. You don't even know what it means to be intimate. You don't know. The whole of Google is in the intimacy. So this is what the started to reveal. Mama's this because of will be beer. What that looks like becoming one. This is the whole unit of this. A fourth taste of this onion. That's the that's the cuz if not we're never going to get into that space. I'm saying this as an intro cuz as we get into these very complex ideas the word really is not complex. The world the word is we're going into the sir. And the sir is extremely extremely deep not on an intellectual level that too but that's not the word experientially you're talking about the itself. And that is what the king when reveals and splurges even though there's a danger in it because these were never shared and they can be manipulated they can be exploited they can be abused they can be misunderstood they can be misconstrued and yet it's worth it because without that there's no victory there's no time. And if you understand what's happening and during these years you can almost viscerally appreciate all of this very well what's really happening. So now let's get to the end itself. Makes sense actually. >> [laughter] >> Of course it makes sense. Listen once you know quantum physics once you know once you know quantum physics the more chaotic the more logical right? So we're good. Yeah. So what makes sense maybe you can enlighten me? Physics we like it we like that yeah we like that. our universe is all Yeah. Outside the womb, right? Right. Yes. You're part of that mahos outside. Yeah. Yeah, beautiful. Yeah. I think they say that the observable universe today is 98 billion light years, no? Huh? I think I read that it's I don't know the difference of 14 billion and 98 billion to be honest with you, especially when it comes to light years. The truth is even not light years, I don't not sure I know the difference, huh? They said there was a professor who got up in university and gave a lecture. And he basically said that in 4 billion years, you know, asteroid is going to hit the earth and we're all going to be extinct and life will be done. So, there was an old Jew starts palpitating. "Atsola, atsola, atsola, what happened?" "What happened?" He said the world the world is coming to an end. So, he went crazy, you know, called the chevra kadisha and this. So, the professor said, "Don't worry, it's 4 billion years." "4 billion?" Old Jew said, "Oh, baruch hashem, I thought you said 4 million." >> [laughter] >> But the truth is I think it the observable universe is 98 billion light years. And I'm sure it's going to grow and grow and grow, although I don't know, huh? It's expanding, yeah. But but if you look at it as a womb, as you said, right? And we're inside the womb, there's also outside of the womb. There's the mother pre the womb, there's the mother outside of the womb. And the relationship with that is the relationship with the author. It's the relationship that's beyond makom. Yeah. So, So, here we're saying that these two in Yanam, it's not two. It's an all in Aidin Saiph. >> [panting and snorts] >> It's not like revelation and concealment the way it's impacting me. It's the Aidin Saiph itself, which means it's not two spaces anymore. Again, two spaces we don't mean physically. Two spaces means it's really a way of saying it's the same thing, so to speak. Two spaces means mentally two spaces. Stop thinking of it as two separate things. Even in your consciousness, even though we're thinking about it. So, what do you mean stop thinking about it as two separate things? He's not saying it's not two separate things. He's saying stop thinking about it in two separate things. It's Now, you have to What did I just say? It's a very important. Saying it's not two separate things I have no problem. Thinking and doing. >> Exactly. Saying that it's not two separate things I have no problem, cuz I don't know what I'm talking about. Thinking about it as two separate things, now I just I just contradicted myself. You want me to think about it? So, how do you want me to think about things? There's a process of thought. What do you mean it's not two separate things? So, why are we giving the sheer if it's not two separate things? So, that's the hidush here. Now, see how the Rebbe says it in the Mizam Muvan. Knowing power and being. Yeah. Exactly. Exactly. Can Can this come into experience? The moment you go talking about my experience, it's two separate things. Revelation and concealment are not the same thing. Sorry. You want me to cease to exist and go outside of the womb into the space of pure infinity, fine. So, stop talking. You want to tell me it's not two separate things I have no problem and I'll believe you. I I can believe the Alter Rebbe, fine. I have no problem. >> [laughter] [panting] >> How he knew, he knew. But, now you want me to think about it this way. Such as Mizam Muvan She'eina Kavana L'inyan Hayichlus. From this we understand he's not talking about Hayichlus. The word Hayichlus means capability, potentiality. You'll soon see what it means. In Chabad there's a whole called Yechidus Atzmus. Yechidus means like the you can. You can and you can't. You can and you can't are really the same thing because the you that can is the you that can't. The you that is that can speak is the you that can hold back. The you that can write is the you that can say now I'm not going to write. The you that can smile or or express is the you that can also say now I'm not going to express. It's all you. It's just your It's potential. The potential of two opposites can merge and be one in the source that has the potential for both. True, when I write, I write. And when I don't write, I don't write. So, the person who's reading my words is seeing the part of me that was expressed in the writing. But in terms of the one who has the potentiality, there's no difference. So, this That's what he says. Has the to come down and reveal. He also has another What's the other one? Not to come down and not to reveal. Cuz then you don't say it's two Yechidus is one. The capability of this the capability of that it's one You're saying Atzmus has no definition and therefore every single type of expression could come out of it including non-expression. That's one. You can't say it's two levels. It's two dimensions. >> You certainly can't say there's a big difference between them even if you want to say that you say this is one in you but it's two separate I could this and I could the opposite so even though it's coming from one two separate news you can't say yes God will be there because in the level of both it's not a just like he could do this he could do this but it's not the same in you because it's not defined by anything so don't tell me he has to express you know when people start this is where this is where it becomes frustrating sometimes people try to construct from Judaism like a philosophy and the truth is a lot of Jewish philosophers did it so they put it all in terms of logic it makes sense if God is this and he's perfect and therefore he's this so therefore he can't need you so therefore the only reason he gave when you make all these forms and all these terminology which works until you hit the the brick wall because ultimately logic itself is another construct so everything that you're forcing on God because of your logic including the word God and the definition of God is just ultimately gets you stuck and it becomes very very frustrating and that's why in today's generation the old philosophical constructs they're useful in a very limited way but ultimately like leads you into a a very deep brick wall and that's why existentially and emotionally it doesn't really soothe people today because now it's the time for the answers you understand it served a purpose in certain generations you made a picture and this is what it looked like you got that's the point and the only way you can push the you have to go to a place that's in a cycle you know that the whole of cycle it's very useful but it's just another construct of reality and I know me and I know me and I know me that itself you have to cycle has to find out >> [laughter] >> that it's limited yeah cycle itself needs to find that out so so therefore when you talk about you say this is a tnu'ah. It's one inyan. It's that he's not defined by anything. So, if you're not defined by anything, you can go right, you can go left. You can express yourself, you cannot express yourself. True, once you express yourself, there's different expressions. BUT IN YICHUD ITSELF, it's one. So, how could you say yesh hefresh godlubina him, lemala den kets lemata, den tachlis, the way it's in Yichud is one inyan. It's that Atzmus is not defined by anything. So, when the ma'amar says there's a big difference between them in Ohr Ein Sof, he's not talking about Yichud or to put it in the words I used before, HE'S NOT TELLING you the truth. He actually is telling you about how you think about the truth. That's already a much bigger chiddush. You know, the fact that you say that in ATZMUS EVERYTHING IS ONE, FINE. WHAT DOES THAT HAVE TO DO WITH ME? You're saying Yichud is unlimited, not finite limited. No, that's what it's unlimited. Yichud is anything. It could be unlimited. We just We just said It could be could be express himself unlimited, could express himself limited, could reveal himself, could conceal himself. There's no rules. There's no rules of what God has to be like. When you The problem is you use the word God, it's like a noun. It's like a It's a It's a Greek philosophical definition where it also goes into the laboratory. It's another definition. It's another definition. So, now we have God. But we talk about true Ein Sof and even not the word Ein Sof, but the emes of Ein Sof. So, what's Yichud? Yichud means every conceivable potential. Every conceivable potential is one. Mitzad dat nekudah that is Ein Sof. EVERY POSSIBLE EXPRESSION can happen. But there's no difference between the expressions. They're not paradoxical over there. The way we talk about it, it's paradoxical. But he's not talking about that because if he was talking about that, he wouldn't say that it's two madregos in Ohr Ein Sof. So, you have to say the ma'amar is not talking about Yichud. In other words, he's not describing Hashem vis-a-vis Hashem. He's describing something that's lower than Yichud. And here you could say there's two levels in Ohr Ein Sof. AND THERE'S A BIG difference between them. IF YOU'RE TALKING ABOUT ATZMUS and Yechidus, there's no difference. There's no difference between them. There's no hefresh godol benay. So, HE'S NOT TALKING ABOUT YECHIDUS, which means there's a big chiddush here, that in Ohr he's talking about he's talking about Ohr, not Yechidus. And that's why he's talking about two levels. And there's a big hefresh benay. But now we have the real problem. Omnom l'choid ainam muvon, but this holding you doesn't make sense. Eish shayaich l'ma'ala l'ma'ala l'mata l'mata b'Ein Sof. How are you Now you're getting stuck IN THIS WHOLE PROBLEM. If you're talking about Ein Sof, not Yechidus. You're talking about Ohr. Ohr is the light, so to speak, of Hashem. Yechidus is his internal space where he's capable of anything. Fine, there's no definitions. I have no issue. There's no definitions, including not me talking about it. Let's stop talking about it and say Atzmus is Atzmus. I don't know what I'm saying. It's the essence of God. It's beyond Fine. And everything is one. He could do this. He could do this. He could do that. He could do that. There's no difference between the things because it's all him. Huh? What's krichman in Atzmus? What is krichman? Yeah. What are you kriching there? So, he's But But he's saying there's two madregos here. AND THERE'S A BIG DIFFERENCE between them. In Atzmus there's a difference between them. Hashem echod. Hashem echod. Yechidus is actually it's probabilities. Quantum probabilities. Quantum probabilities. It's a good moshol, yeah. >> Quantum is probability. So, that's all Yechidus Very good. A good moshol for Yechidus in our world is quantum probability. And in quantum probability you don't have all these distinctions, right? No. Exactly. You want to explain what quantum probability is? Yechidus Yechidus is almost more clear than quantum probability. It's basically if you look at the sphere and see it all possible events on the surface of the Yeah. Exactly from the sphere from the center of the sphere to the surface could be anywhere, right? So, but let's say this one is a little bit more dots there. So, the probability there is that somebody will appear here is bigger than probability here because it's like smaller events here. The basic surface of the probable events. >> Yes. So, that surface of probable events over there in that source, everything is probable. And you don't say there's there's endless distinctions. They're not there in a separate way. They're all there in a completely unified integrated way. It's something beyond any manifestation. Cuz in probability, you don't have all the details. You don't have all the madregas that are going to come out. It's something beyond and because that which is beyond, everything can happen. Precisely cuz it's not manifested. That's what Yechidus says. So, when you don't start telling me in Yechidus there's two madregas. THERE'S TWO DIFFERENT PROBABILITIES, this level and that level. In that level of probability, it's not two. It's all one. So, when he says here there's a DIFFERENCE AND HEFRAJ GODOL BENAYIM, the Rebbe says that means he's not talking about Yechidus. He's not describing Atzmus. He's not we're talking about that. What is he talking about something lower than Yechidus. Lower than Yechidus means something so to speak outside of the essence itself. Or it could be that that which is above the Yechidus and Atzmus has some kind of mechanism that can redefine any Yechidus or probability in the in the world. Good, good. Let's see. But here comes the question. So, you're not talking about Yechidus, you're talking about Ohr. Ohr is so to speak like light. Light is what extends from the source. The light. A derivative. Not Yechidus. So, you're talking about two. But if it's Ohr Ein Sof, we just explained in the previous chapters explained the madregas is not a description of Ohr Ein Sof. It's a description of our reality. But suddenly now he went back and says there's a new union. Ohr Ein Sof itself has it. But this creates a problem. How can you say this about Ohr Ein Sof? What's the problem? Dehinay beferush Ohr Ein Sof in Atzmus she'ainz oyshin >> One of the big of the altar many places is that whenever it says in Kabbalah inside don't misinterpret it. Inside doesn't mean the light of the inside. No. Other times when you say light that's what it means. When you say a mesh you mean the light of the sun. I have a banana the light of the moon. I have a the light of the stars inside the light of the infinite one. Wrong. I didn't say it means that's my inside. I didn't say it is the which is inside. Not the of inside. The inside the light IS INSIDE. THE ITSELF IS THE INSIDE. I knew inside how many tea. What do we mean? Not that extends from inside. It is inside because it is the true inside of endless life. The true inside has no beginning and has no end. Inside doesn't mean like we think in our physical terms it continues and continues and doesn't end. It means it's something that is essentially infinite cuz it has no beginning as a result of that of course it doesn't have an end. It's a different type of reality even the word reality doesn't describe it cuz when we talk about reality the tissue box is a reality and this mic is a reality and the cup is a reality and hopefully I'm a little reality. We're working on it and the heaven is a reality and inside is a reality. Just a bigger reality you know. My daddy is stronger than your daddy. Absolute reality and so the altar never says this is the inside. Now this wasn't so simple. Cuz this is a big argument in Kabbalah. The main emotion called the Vera or a mock. A mock was the teacher of the Arizal and considered the greatest Kabbalist till his day when it made an encyclopedia of Kabbalah in the swarm part of this remind him and others for a mock passed away in the Thomas limit. The 23rd of Thomas the year 1570 in Safed. Then came his student Ariza, who revolutionized Kabbalah in the next 2 years. He passed away 2 years later, 1572 on Hey Of. And one of the big arguments between Ramak and the Ariza was that Ramak learns Ohr Ein Sof means the Ohr comes from Ein Sof. The Ariza says Ohr Ein Sof is the Ohr itself is Ein Sof. And the Lubavitcher Rebbe in his Ma'amarim explains Shitas Ariza and really turns it into a cornerstone of his own teachings. In fact, one of the greatest Chiddushim of the Alter Rebbe was his understanding of Ohr, how the Ariza understood Ohr, what's Ohr Ein Sof, as he's going to say here. And one of the ideas here is not Ohr Ein Sof, the Ohr that comes from Ein Sof, it's that the Ohr itself is Ein Sof. L'chora, that's a very big Chiddush. Ohr that comes from Ein Sof, I understand the Ohr comes from the sun. There's the light that comes from the moon. There's the light that comes from any source that emits light. Ohr Ein Sof means the light that comes from Hashem. Hashem is infinite and he decided to emit light. Beautiful. Light here, we don't mean physical light, we mean any form of revelation of Hashem is full Ohr, communication. This is the PR mechanism of God. God has a He didn't have to have Ohr. You know, the the sun doesn't rise in the morning and say, "Today, I'm not going to shine my light. I'm done." >> [laughter] >> Never happens. There may be clouds. We may put down the Venetian blind. That's about me. But the sun comes out, Hashem is Yotzei Ohr, and there's light. By Hashem, it's not like that. The Ohr is B'ratzon. Hashem could have made Atzmus shouldn't have Ohr. He doesn't want Ohr. In other words, there's no experience of God in any way. Nothing. All Ohr is transmission. The word Ohr in Kabbalah and Chassidus is the idea of transmission. It's the medium through which something gets communicated to something else. This is what you have to understand. Ohr is a concept. We're not talking about physical light. Physical light is a beautiful metaphor for it. Cuz what does physical light accomplish, what we call light? What does light accomplish? If this room was pitch dark, you're all sitting here, but I wouldn't see you. You're here, and your essence has not changed, but I wouldn't see you. In other words, there's no relationship. What does the light allow? The light allows that you should be able to be perceived by me. That's what light is. You should be perceived by me. If there was no concept of light, everybody would be self-contained in their own reality, and nobody would there wouldn't be what's called the relational field. Light is what creates the relational field. Messaging system. Electromagnetic fields of energy, which could then have different spectrums of light based on the wavelength and the various qualities of light. How much I see, do I see? Remember, there's some things we don't see. You know, there's birds who see colors that we don't see. The colors are there. We don't have the calum to pick up my my retina doesn't have the receptacles to register this aspect of light. Right? Just like there's sounds that a dog hears and I don't hear. There's smells that animals smell, I don't smell. Not because they don't exist. I don't have the receptacles to pick it up, and my brain, therefore, says doesn't exist. >> [laughter] >> That's what our brain loves doing. It likes to be in control. That's a whole. Doesn't exist. Much better to say it exists and you don't know about it. No, no, no, no, no, no, no, no. That that that that brain doesn't like that. THE BRAIN SAYS IT DOESN'T EXIST. BEAUTIFUL. THE BIRDS SAY, "You do exist." What do the birds know? I'm smarter than the birds. You understand the word? THAT'S LIGHT. LIGHT ITSELF CAN HAVE BILLIONS AND BILLIONS AND BILLIONS OF ENERGY. HOW MUCH light and how much you could receive that. But the nicod of light is that Hashem wanted the nicod that it's not just me, there's you. That's the khidish of light. So, the Ramak says, "Light is not Ein Sof. Light comes from Ein Sof." That's what the Ramak says. The Ari Zal says, "No, light is Ein Sof." And this doubt that I have explains that that's shot THAT THE ORDER ITSELF is ain't safe. Why was this only get to the altar ever? >> [laughter] >> Why was it only get to the altar ever? That the order itself is ain't safe. Because order is relationships. Order is the relational field. If order is not ain't safe, if order is just the order of ain't safe ultimately, ultimately it's all about the story of connection. It's all about attachment. That means between atsmos and me, there can't be there can be a real connection. Yeah, the revolution of the altar ever in order of ain't safe based on the result was it's the order as it's an idea in our skull but it's really it's what it's probably one of the most emotional teachings, maybe the most, is that order itself is ain't safe. And if order is the relational field, it means that you could connect with everything, with the core, with atsmos. It means that there is no identity outside of the possible relationship. >> Yeah, yeah. Yeah. >> a medium. It's not a medium and then the question is how good the medium, how deep the medium, but ultimately at the end of the day there's a barrier, there's a wall. At can, you come. At can a kuff aleph. You go higher and higher and higher and higher and higher. Which worked for many generations. It worked for many generations. There's an infinite gulf. God is here, I'm is here. Do your job, get out of my home and be quiet. But you see somehow we live in a generation that's not to it's not working. Why not? Why not? People don't believe in a little harbor, they don't believe in Gan Eden. They do. The shot is cuz when you get closer to go over and you need to deal with the kosher of galos the old relationship that's limited, there's still a wall, it breaks down. It's not working. There's too much darkness to counterbalance it by just talking to me about the rewards of Allah Muhammad. The only way you could counterbalance that darkness is if you give me everything. Not because I'm arrogant, because that's what the soul needs. That's what the soul yearns for. That's why the spirit That's why the most spiritually sensitive people in our generation are going crazy. Everybody is going crazy. Nobody knows why. What happened? He has a job. He makes a nice salary. He has a nice family. He has a nice house. His daddy didn't dream of having a house with nine bedrooms and six bathrooms. My mother was in the DP camps when they came from Russia, right? Later she had nine She has nine siblings, but then I think it was six or seven, and they all lived in one bedroom. >> [laughter] >> And that was called You were very happy because you were saved, right? Yeah. You had a roof. There was food. There was a bathroom shared by everybody and a shower shared by everybody. So, when you start talking what's the pain? So, obviously the world has a lot of pain, but really the is that everybody is looking for the answer. So, this was this was groundbreaking. Groundbreaking. That itself is safe. >> [snorts] >> itself is but one second. So, don't call it light. Call it Like you're playing games with me? IF IT'S LIGHT, IT'S NOT LIGHT. LIGHT HAS A BEGINNING. LIGHT HAS A SOURCE. Light means it's coming from the source. It's the messaging system. It's transmitting the source. It's not the source. That's why it's called How does the light, which is not the source, become no beginning? That that reason didn't say. HE ARGUED WITH THE BUT HOW? SO, ALTER REBBE, IN A LETTER THAT he wrote the last few days before he passed away, the yard said it's coming up of Dala Tevis. So, Alter Rebbe, last few days, he wrote a long letter. It's called the Garis Akadesh. It's printed in Tanya Garis Akadesh Siman Chof. Probably the hardest letter of the Alter Rebbe, hardest thing. It's very, very long and very complex. Some say that he wrote it the last few days before his histalkus. And he was already sick, so I don't He wrote that letter. It's And over there, he threw out the the message. And the words he uses over there that Ohr is Mayan Omer. And because Ohr is Mayan Omer, therefore, the whole creation of Yesh Mayan that happens from Atzmus can happen through Ohr. What's p'shat? So, just to take out one nakuda here, because this is really a infinite sugya, pun intended. Alter Rebbe was mechadesh that the real inyan of Ohr is not transporting. The real inyan of Ohr is bittul. The real inyan of Ohr is bittul. Ohr is the only reality that we have in our existence that has no ego. It has no ego because it's entire messages. The light in this room, what is it telling me? Rabbi Why Why, look at me. Look at me. What does the light in this room tell me? It says, "No. Look at him. Look at him. Look at him." The whole identity of light is to show me something else. The light says, "I am here just as a channel to express to you what is happening in reality. Don't look at me. That's why the study of light is so most difficult field in in science. Cuz light is full of paradox. It's particles and waves. The speed of light drives everybody crazy, 186,000 miles per second. It's almost like a taste of infinity in the finite world. The paradoxes of light are completely crazy. Why? Cuz even physical light has the qualities of bittul. So, the real chiddush of light is that I don't exist. So, what do you mean I don't exist? What are you? You're a channel to show me the source. That's what light is. That's what Ohr is. Because of that, in a But But on the other hand, it does exist. I do exist. I'm light. >> [laughter] >> So, what is this light? What is this light? I'm showing you something. I'm showing you something else. So, I'm outside of that thing, right? I'm the one who's showing you the sun. I'm the one who's showing you the person. I'm the one who's showing you the candle. I'm the one who's showing you the furniture in the house. But because the bitter of What's the holy inner of it? The holy inner of it is that I'm here to reflect the mayor. I'm here to reflect the source. So, therefore, it becomes a complete channel for everything in the source. And therefore, it transports that essence through the not because the has an ego, because the has no ego. It's pure pure essence. That means that the relational field can embody the essence itself. So, that the relationship never gets stuck in light. The relationship goes straight to the source because light has no ego outside of the source. So, with this doubt, the Rebbe says the itself is The itself is it. However, the Rebbe says, now we have a huge question. So, why are you making levels here? You just In you're not making levels. And just you just said it is then that was a big difference between them. IT'S ALL IN TILL the design it wasn't an issue. It wasn't in It was in the world. The world has paradoxes. I have no problem. But don't make levels in Don't MAKE LEVELS IN IF YOU SAY itself is it. So, here the Rebbe says you have to understand what the real condition is. What the Rebbe's real condition is and that's what he's now going to explain. That's what we're going to want to cover now and and and summarize this in the good. So, this will be understood that the Rebbe has a mind. Tough summer 1803. And he explains in that mind measure means every flow of power and energy from a sham called Odin safe. In other words, whenever there's an expression of Hashem Koya energy highest life reality presence the presence of God not God the presence of God presence as presence that's Odin safe. Light the that's what we mean by light light here is a metaphor again light is a metaphor of Hashem's desire that something of him should be known should be perceived should be seen should be experienced. That's Odin. How many worlds can this Odin bring bring life to? The answer is infinite. >> [panting] >> There's no limit to this Odin. It's it's a it's transporting Hashem. How many worlds? Infinite if he wants. That's why it's called Odin safe. It's also called Odin and not Shefa. In Kabbalah they don't call it Shefa. They always called it Odin. What's the difference? Shefa is an expression in Tanakh Shefa my a flow of water. If I have a bottle if I have a waterfall and the water is flowing the water on the top is now on the bottom and on top it doesn't have the same water. If I have a huge barrel of water and I pour into your cup that's called Shefa. Shefa means there's a right I wire money from my bank account into your bank account that money is missing from my bank account. It can't be otherwise. I'm pouring water into your into your cup maybe a little bit but that water is not in the picture anymore. The same is true spiritually. If I'm giving you a Shefa it defines me. A teacher can't be my Shefa and then while he's being my Shefa he's texting somebody else. And if a teacher does that fire him. Why? You have to be present. It it takes up mental space. That's the difference of a Shefa and Odin. Odin is the light is shining. You want to cover your Venetian blinds? That's your problem. The clouds come out, the light doesn't get into the sun doesn't get into a depression. How do I know? Comes back the next day. He doesn't go into hiding. Shefa means a piece of you is going into the this hashpa'ah. And it changes you. It really changes it. You're defined by the hashpa'ah. Shefa is a relationship where you're defined by it. You're consumed by it. While you're doing it, before you're doing it, after you're doing it, it's a change. It's a transformation and you're giving because you're giving a piece of yourself. In ohr, so to speak, you're not giving a piece of yourself. Huh? Yes, I mean it's emanating, emanating. People can influence you in two ways. A person talks to you, communicates with you, spends time with you. That's shefa. Sometimes you watch somebody, you see them. They don't even know you're watching them. And that can have a much deeper impact than anything else. That's ohr. They don't even know what happened. [laughter] You understand? But there was something about that energy that you received. It didn't define them in the sense that they got enmeshed and entangled. When I'm communicating, when I'm teaching it, I'm giving myself. Now, that's an amazing when you need that type of relationship, you need shefa. You can't have ohr. [laughter] I can't teach through ohr. You have to teach through shefa. You have to tune in and contract it and limit it. Ohr is just your natural expression. Right? What are the deepest moments where you appreciate somebody when they don't know that when you don't know they don't know you're looking at them. Right? It's moments when they're just in their own space and they're just projecting because they're projecting. And then you're receiving it. So, shefa is what he says. Shefa Like the light of the sun. If I block the light, the sun is not being affected. When the soul comes into the body, the body becomes alive through the presence of the soul. The soul doesn't have to limit itself and get involved and enmeshed in order to vivify the body. That relationship the body automatically receives its light. And that's why it's a martial for light. It's called light and it's called the order. And that's why from so he says he continues that from so he can have worlds, endless worlds, and also he could add endless endless spheres and cats. Worlds and spheres. Spheres are divine energies and the worlds are all the worlds we know and above could be added in cats cuz it's his at this is what he says in the mind. What is he really saying here in this mind? So the says what saying here in this mind is that you have to understand the sensitivity and the depth of the word order. So I want to just read the few lines. I know it's still very abstract. And then and then base just bring it down. What saying here is even though I'm saying the is ain't so I'm calling it why am I calling it cuz it's not the mayor. It's not the source. It's the light. And the name means it's a ray. It's a glimmer. It's a light. It's such up shine. IT'S NOT THE MAYOR. There's the sun and there's the light of the sun. The sun is not coming into our house. We would all be American French toast if it would. The light of the sun is coming in. That's called the order. If you talk about the mayor, the source, that's what we meant before about this. The source where all the probabilities come from over there you can say my my my my. You could say that the mayor contains all the probabilities, but you're not going to say all the probabilities are there in separate ways. There's a difference between them. They're all one. But because you're talking about not mayor, not the source. So even though it's safe which says the itself is and therefore endless worlds could come from it and even an endless could come. But since it's called not mayor, so therefore you could say my love my love my love my love my love. To the point that you could say there's two dimensions and there's a huge difference between them as he says in the there's a huge difference between THEM BECAUSE YOU'RE TALKING ABOUT IT. at cotton >> [snorts] >> This struggle here that he's having here with it is at the core of the whole of the whole thing. I want you to understand cuz you're reading here it looks like just some math spiritual mathematics that it would seem nobody would know even how to interpret this and decipher this. And why is it teaching this? And what he's teaching it not only with with you're going to see he's going to get into it a to explain. Because essentially these are all code words. It's You could get stuck These are all just They're real They're words. You have to appreciate the energy of the words. What is he really saying here? So let's remember the main idea here. He's saying there's atsmus and there's The Ramak said Ein Sof is the of the Ein Sof. Don't call the Ein Sof. Ramak has a good point. Anything outside of should not be called Ein Sof. It's not the real Ein Sof. Ein Sof means has no definition, no description. I don't even have a way of describing it. The fact that you call it means you're calling it light, so you're already saying something about it. It has a creator because light comes from the creator. The creator could have chosen not to give the light, so why are you calling it Ein Sof? It's a product of God, a beautiful product. I'm in awe of it, but don't call it Ein Sof. That's The Ramak is very very very radical about this. In his structure of Kabbalah, the Ari Zal said no, it is Ein Sof. So the Reb is trying trying to explain what what what What are they start arguing about names? Fine. What I'm going to sue you cuz you called Ein Sof? Like let's face it, who really cares? >> [laughter] >> It's really worth arguing about. Imagine a husband and wife come to therapy. The therapist says, "What's the issue?" She says is not Ein Sof, and he says, "Yeah, it is Ein Sof." But now I'm going to show you something. All the arguments in the therapy office are about this. That's the truth. I don't mean to bring it down. I mean to bring up I don't mean to bring down Ein Sof. I mean to bring up marriages. That's what I mean. I don't mean to go down this way, to go up this way. Lamalah dinkets. Because really the idea could be here is >> [laughter] >> I didn't plan for that one. Just The idea could be of that The real idea could be of this is how deep the connection is. That's really the real thing. In other words, how deeply do you matter? Not only to your mother and father and brother and sister and children and wife and husband, which are all beautiful and essential things, but how much do you matter in ultimate reality? If you say "Or it is not Ein Sof", ultimately, as I told you, between Atzmus and us, there's like an infinite barrier. Now, of course, God can do whatever he wants. God says you do matter. But the matter happens from his perspective, not from my perspective. Why? Because in my world of structure, like I'm just a little guy. Or is the bridge. Or is the relational field. Or is the relational connection. Or means I can see you. Something that has Or means God allows it to be experienced, to be perceived. Or means I care about relationships. That's what Or means. In simple English, what's Or? Or means relation the relation matters. Comes Alter Rebbe and says the relation doesn't only matter. The relationship is everything. The relationship is Atzmus. Or is Ein Sof. In simple words, it means we could completely become one. We could completely connect. There is the deepest connection available from the deepest core of reality to you. And not just because God can do anything, he's a K'el Yachol. That's describing Atzmus. But that's not a relationship with me. A relationship with me means I could connect to you from an infinite place, so to speak, right? But you But Atzmus could connect to me, but can I connect to him? Can I bring up my issues, my stuff? No. So, you really want to know what the argument of Or Ein Sof? So, what I said before, it turns out that it wasn't such a joke. It means how deep can the relationship be? Can my essence be in this relationship? Or maybe not. Maybe the essence stays off limits, and we just relate on certain levels. And that's really the fight. That's really the argument between the husbands and the wives. I'm not going to say who says what. That depends on the marriage. One says, "We have a connection. We're good. We're civil. We're nice. I pay the bills." I'm not going to say who says what. And the other one says, "But I want you." Me? Who has me? I even I don't have me. Do you want me? That's what I'm looking for. I want to crack you open. So, this is all better than martial. So, the dish of it is that is not just the relational of what? Of something that's limited, but so to speak transports atoms most itself. So, itself is killer. So, but this seems strange cuz you're calling it light, but you're saying it's not the source. So, it's light and not light. Light and not light. So, the word is this is where we come back to. This is the he's saying. That the dish of it is a crazy paradox. And I'm using the word crazy. On one hand, we said that the bitter love what's the bitter love because the identity of it is that it has no identity. That's its identity. When we talk about identity, identity. I have an identity. You see Jacobson, the identity. Everybody you fight for identity. Go to any stupid commencement speech in a university and they'll tell you make sure to leave your mark on the world. Right? Identity. And have the courage to follow your dreams and this but that everyone said a I don't know if everyone's going to relate to it, but if don't relate to this from a place of trauma, relate to it from a place of this. He had a they asked him, "What's your ambition?" He said, "My ambition is that when he should leave the world, nobody should even know that he was ever here." >> [laughter] >> There should be no footprints. In other words, he should be completely so that nobody even by those so that nobody even he was here. That [laughter] was his It could be misconstrued, but the void is everything has identity. The moment you have identity, you just went into the pain of disconnect. The hidden issue of air is air says, "I have no identity." But you know what else it says? "I have no identity." That's why it's not my air. If [gasps and snorts] it would be my air, it wouldn't say "I have NO IDENTITY." IT WOULDN'T HAVE AN IDENTITY. But air is the one that reveals THAT AIR. EXACTLY. AIR SAYS, "My whole engine is to reveal Atzmus." BECAUSE THERE'S NOTHING OUTSIDE OF ATZMUS. And that's my And that's my thing. So is it Atzmus or not Atzmus? Shlichus, good. You just You nailed it. Shlichus. That's what That's shlichus. What's a real shliach? A real shliach is shlucho shel ADAM K'MOISO. IT'S NOT ME. And it's halachically that way. If If I go to be mekadesh an isha for somebody who sent me, she's not married to me. It's I'm not >> [laughter] >> I DON'T SHE'S MARRIED TO HIM. What do you mean? You were mekadesh her, not him. No. Shlucho shel adam k'moiso. There's three levels in shlichus. The Rebbe says of Engel says, "One is that the shliach, what he does, it's considered like you're doing it. One is that the shliach's hand is like an extension. And one is that the shliach himself is the meshale'ach." And then the Rebbe once said there's a fourth level in shlichus that the shliach has to be a bar daas. You can't send a child on a shlichus. Shliach has to be a bar daas. Has to be an independent person. One second. That seems opposite. No, cuz that's the whole hidden issue of shlichus. That as an independent person, you're representing the one who sent you. You're not a robot. It's not artificial intelligence. Not a machine. It's not a machine. You sent a robot to do that. That's not shlichus. Why not? It's a better shliach. A robot is a much better shliach than you. You can deviate. You can ruin it. YOU CAN DECIDE you're doing it yourself. A robot doesn't do that. They have no free will. But that's not shlichus. Cuz what's the chiddush of shlichus? The chiddush of shlichus shlichus is that your identity has no identity. In other words, it's integrated into yourself. It became who you are. So the Alter Rebbe says that's it. That's the way that everything and everybody will be is connected to Atzmus. In other words, you could say like this. Atzmus ain't no vada, we don't exist. Fine. There's a tzimtzum, we do exist, we think we exist, and God for whatever he wants to give us reward. And that the Alter Rebbe came to say no. That the relationship is at the core. That in the deepest, deepest, deepest, deepest place of reality, you can disintegrate completely. Some of you did. You can let everything fall apart. EGO DEATH, A BILLION TIMES OVER. AND YOU'RE LEFT WITHOUT ANYTHING, ANYTHING, ANYTHING, the worst darkness. And those who have been into deep, deep darkness and most of know what that is. And there's nothing left. There's nothing left to hold on to. Literally nothing left. And in that that core level, where there's literally no ego, I'm not protecting myself, I have no crutches, I have no support system, what are you left with? Then you're left with everything. Atzmus. That's Atzmus. Atzmus means the ultimate truth of everything. Cuz the ultimate truth of everything is love, connection, intimacy, oneness. To go to that space, I have to let go of every substitute, of every false god, of every false relationship. And that's what we spoke about, that when everything gets disintegrated and you come out of your egg and you come out from under the rock, you lift everything back up cuz all of that becomes part of your experience of oneness. Everything that God destroyed is part of your journey that shows you who you really are. So, it's all redeemable. It's all becomes redeemed. So, that's the dish of or. So, now the question is is or the mayor or not the mayor? The answer is if the moment you take it to one side, you lost the plot. If you TELL ME OR THERE'S NOTHING, [screaming] BITTER, BITTER, BITTER, BITTER. OKAY, so back to God. So, you didn't have to create a world. SO, JUST GO BACK TO ATZMUS. WHAT DO YOU NEED OR FOR? >> [laughter] >> HASHEM IS EVERYTHING. HE DOES WHATEVER he wants. I don't even know if I exist. I don't exist. Shine, I think I exist. It's all an illusion. It's all Atzmus fun. That's not a relationship. That means I can't take myself seriously. I can't take myself seriously. Why should I? I'm just a stupid little guy was born a couple years ago, will die in a couple of years. I'm an infinitesimal particle of dust on the surface of infinity. Put that into the next poem. An infinitesimal particle of dust on the surface of infinity, quite inconsequential. And I don't even know how authentic the words I just said. But, if you go to outer space, you don't have to even go far. You take a picture of planet Earth, you'll see exactly what I mean. There's a book called What is it? The Invisible Blue Dot or something. The blue dot. You go They went so far. They took a picture of planet Earth, right? A challah and bean is bigger. A challah and bean is bigger. So, if you actually if you believe in a creator, it's almost a comedy of comedies. And now we're sitting in this little planet taking ourselves seriously. I'm sitting by the therapist. I felt yesterday upset. Shikoyach. How deep does that matter in the existential truth? So, fun. We make a living out of it. Therapists need to pay their bills. AND CLIENTS NEED a deal, need a kvetch. Right? You're going after this to a therapy session, no? So, that's the question. Or if only Atzmus was Atzmus Sure. Sure. If or wasn't Atzmus then there would be a possibility to say that Hashem didn't go all in Yeah. on this project. Yeah. And that here maybe try to Exactly. Exactly. You nailed it. All the way. Yeah. Yeah. We have to choose it. Exactly. Yeah. And and it's not a movie. Literally, the tip of the spear, the vortex, the the the eye of the storm. Yeah. And if some Imagine if a person experienced this, what you just said, emotionally. That's why the Alter Rebbe and all of my money speaks about close on effort, cuz if you experience what you just said emotionally, there's a part that is it's very hard to stay here. You have to stay here cuz that's what he wants, but the bliss and the the existential ecstasy of that is is literally beyond. The Baal Shem Tov once said that it's about himself, it's a miracle every day that he finishes davening and he stays alive. He said it about himself. It's a nest that he stays alive after davening. Now, I go to the tent and I daven, it's not a miracle that I stay alive after davening. I mean, every moment of life is a miracle. But I don't see anybody after davening Oh my god. Because the Baal Shem Tov he went into this frequency. What you just said, that the oil carries atoms really means in simple English, thank you. Beautiful. More than beautiful. Is that Hashem put everything into this project, his atoms. IT'S NOT LIKE GOD SAID, you know what, I have this crazy idea. Like you have every day a new crazy idea and you open a company. You guys, I'm going to open a company, 6,000 years. What's 6,000 years for God? It's a joke. Yeah, it's like you'll put in 10 cents into an investment. God invests 10 cents. For him, what it's less than 10 cents. 10 cents is more than what it is. He ain't safe. I'll make this world. I'll take it seriously. Let's see what happens. And if it doesn't work out, listen, I have a vacation resort. I can always go to Florida. There's There's Hawaii. Ah? Experiment. And essentially, essentially, that's how many people understood Judaism. In a more subtle way, but that's really the void. You can't move God. Come on, he's perfect. He's infinite. What What What What's this arrogance? That Even those who call it up a curses, it's heresy. What What you're What's What's a joke. It's for you. He wanted to help you. He wanted to give you a hava. And philosophically, they have all these bonus, and there's a truth to that also. It says in them, it's not a this. I'll be maybe there's a bonus. That's not the answer. And there comes a generation where that's not it's not the good. The angst that people are feeling today, you know the real anxiety is? The real anxiety is I want to know if this is >> [snorts] >> involved in this project. Cuz when this is involved, it's not involved. It's everything. It's all of reality. Everything is on the line. If it's not this, it means it's it's it's an amazing reflection. It's one of God's In In In the GUYS WHO DON'T WANT TO SAY THERE'S A God when they talk about the fine-tuning, they say that there's infinite universes. Just like there's this universe, there's infinite. Most of them didn't work out, and we have this muscle that it worked out. Parallel universes, infinite, and none of them worked out because And And one from infinity, there's a fine-tuning in ours. They have They create so much in parallel universes cuz that's the only thing that you can allow yourself to say there's no God. The blind faith that you have to have for this idea of parallel universes is far more infinite than the faith you need for a moment but try this a separate Sugya. Why am I saying this? So this is one of the the universe is big deal and it happened to work. It's nice and we take ourselves seriously. We can even sit here and philosophize for 6,000 years about this. But the soul feels that it's a joke. Of course it's depressing. Of course people don't want to live. Nobody understands this. They think it's the internet. It's not the internet. >> [laughter] >> It's the Gullah consciousness. It's the oitzer. The internet becomes a great distraction because there you need distractions for deep levels. You need to God created a billion distractions today. You can go to the bathroom and take a shower with your phone sit in the bathtub and answer your emails and watch clips. Either of President Trump or either President Trump's magic in VENEZUELA OR OTHER TRIP other trips other clips on the end it. So so so so there is the competitiveness but essentially that's the word that everything is on when you say everything is on the line it means that in deepest MS is the connection. That's the deepest MS. And therefore what's the response from the person the moment you feel that? It's complete it's complete oneness. It's really mysterious nefesh. Mysterious nefesh means surrendering. If God surrendered everything into this relationship, so how can I show up for this relationship? Only if I surrender everything. And if not I'm going to be tortured because I'm not true to myself because my whole essence is this relationship. That's that's the back end program. That is the So in every area of atzmus. So this is the paradox of Ohr. On one hand Ohr is everything. It transports the essence itself because it's bittle. It doesn't have a yeshus. There's no ego in Ohr. Ohr has no ego. Ohr is the only reality has no ego whatsoever. It's whole inyan is atzmus exists. That's what it says. Ohr says I'M A SHLIACH. DON'T LOOK AT ME. THE MOMENT YOU LOOK AT OHR IT SAYS STOP LOOKING AT ME. I DON'T EXIST. I am the light of Atzmus exists. I KNOW STOP LOOKING AT ME. STOP GIVING ME ATTENTION. The moment you give attention to I it fades into oblivion cuz it's whole existence is that it doesn't have an existence. That's on one hand. That's the my love that's the bit love I. On the other hand it's called not my ear. Why? Cuz it's a THE IS NOT THE I. IF THE WAS THE THERE'S NO RELATIONSHIP. THE OF IS relationship connection. So therefore I says I exist. I don't exist. I exist. I don't exist. I do exist. Ah, my whole existence is to reveal to my whole my whole existence is my whole existence is that Atzmus exists. My whole existence is connection. My whole existence is that I don't have an existence that I'm a channel. SO WHO ARE YOU WHO ARE YOU? I SAYS DON'T TRY TO FIGURE this out with your ego. You're going to try to figure me out with your ego you're going to get stuck. Exactly. Exactly. Exactly if you observe either it's a particle or it's a wave. Now look how physics and are unbelievably consistent. Particle is yesh. Wave is I. Particle [snorts] is a yesh you know how particles work every particle is self-contained. Waves the works in waves go together. When you look at they saw that light is a particle and it's a wave. And when they observed it it's collapsed into one. It never contained both. Cuz the moment you're observing it with yourself I says you're not going to see who I am. You'll never see who I am. You're trying to bring me into your YOU'RE TRYING TO QUANTIFY ME FOR YOUR OWN EGO. I'M DONE. YOU'LL SEE A LITTLE PIECE OF ME you won't see me. Because the me of I is completely bitter. It's like this. That's what it's like. So with this doubt that ever revolutionized everything because the big question is do we exist or don't we exist? Is it all about the real or is it all about the fictional? THOSE WHO SAY IT'S ALL ABOUT THE SO MY TRAUMA MY MY ISSUES ARE NOT ISSUES. SO GROW UP. GET RID OF YOURSELF. YOU'RE JUST an old stupid or a young stupid little young guy who has a big ego. Get over yourself. Serve God and that's it. We're done. Beautiful bypassing of emotions in the name of all about that. IT'S ALL ABOUT THAT BESIDES IN MY HEART. IN MY DIRT NOT OF GOD DOESN'T EXIST. ME NO NO NO NO EVERYWHERE BESIDES ME. RIGHT? IT'S A JOKE. Somebody told me the other day you know when you when you didn't speak about yourself. And now you speak about yourself. That's not how you should teach. Thank you. >> [laughter] >> You understand? It's all about that besides in me cuz I'm too messy. GOD IS EVERYTHING BUT IN MY HEART OVER THERE GOD no no no over there there's no God. >> [laughter] >> That's too messy. We bypass it. We repress it. IT NEVER EXISTED. BOOM I'm holy. And then you have the other extreme. The other extreme is no me me me my emotions my experiences. And both are torturous for the soul cuz they're both not real. They're both not real. Bypassing yourself is not true. GOD WANTED IS YOU ME ME ME me you your heart your stuff. And on the other hand this is the of all of it. Huh? It's all about that. You trust in me. BUT IT'S NOT THE me so I could be a big ego and have a lot of followers and have a lot of power and have a lot of influence. That's a traumatized version of me. That's a result of timsum timsum timsum timsum timsum and you forget the who you are. Yes. That's the nakuda. So, now what what do you want to say? I just The task of us is what? To show the that's it. Yeah. And the moment the earth says, "You know what? I like this job." >> [laughter] >> Because earth is showing and EVERYBODY IS LIKE, "WOW! [screaming] MY GOD, YOU'RE AMAZING. YOU'RE AMAZING. I JUST SAW GOD." THE MOMENT EARTH SAYS, "THAT felt good." I'm taking that to the bank. You know what happens? I accomplish my hair. It's called suicide. He went independent, which means he dies completely. He went independent. He took out the plug and he says, "I like this electricity. You know what? I could turn it into a business. I'm going to provide electricity to the world. I don't need the wall." He takes out the plug and you know what happens? Like the guy in right who had the in the barrel and then he covered the lid and the moon disappeared and they're still looking for the gun. That's That's my mission. So, to be a real a real you have to know that the gave you actual us. Yeah. You are at the center of the whole Everything. >> The whole simulation. You You are at the center of everything. And yet there's not even a centimeter of ego there. It's with the greatest humility in the world. And of course, we balance in and out, but that's the It's with the greatest humility in the world. And then everyone wrote in a letter to somebody shortly after you He says, "One of the He says, "One of the great ideas in this is that your battle to who is a you're also a If Hashem is capable of everything, you're capable of everything, and yet it has nothing to do with you. You're a You're completely, completely masterful. You're infinite You're infinite, and it has nothing to do with you. And you know it has nothing to do with it. And the moment you want to hijack it and abduct it and say, "Of course it has to do with me. Look how handsome I am. Look how good-looking I am. Look how talented I am. Look how creative I am. Ba ba ba ba ba ba ba ba." And even this one says that one says that one says that one says you just destroyed yourself. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. That's why Seder doesn't stops talking about levels and Ohr. Any If you learn a Seder Chabad, Madrega Ohr Ohr Ohr constantly in this Madrega, that Madrega, that Madrega. They're here in the Ohr. It's not So, if you If you're learning just Chinese, yeah, Ohr Ohr Ohr. Every Madrega in Ohr is essentially just like in physical light, there's the spectrum of light, the wavelength that's communicated. Levels of Ohr means how much am I in tuned with this Nekuda of my own Ohr, of the Ohr Ein Sof. And then there's the ultimate Ohr, the way it is, the Ohr Ein Sof. So, now, let's conclude the whole idea. This is how the Rebbe is answering his question. You said there's two Madrega. If Ohr is Ein Sof itself, stop with your Madrega. And then he said, "But it's two Madrega in the same space." What What it's a joke? That's the Vort. The paradox of Ohr is not two separate things. THAT IS OHR. SO, IT'S A VERY DARK AS WE SAY TWO LEVELS in the same space. What you're saying, what we're calling two levels are really one. So, why are you calling it two? And the answer IS BECAUSE IT'S ONE EVEN WHILE IT'S TWO, AND THAT IS OHR. JUST TO SAY IT'S NOT REALLY TWO, IT'S ONE. WE HAVE NO PROBLEM. THAT'S ATZMUS. BUT THERE'S NO RELATION over there. I'm not Atzmus. If Atzmus wants to make me atsmus, he can make me atsmus. I have no problem. THE HIDDEN THE RELATIONSHIP. IN EVERY RELATIONSHIP THERE'S TWO. Relationship is two. Don't tell me it's one. If it's one, one of us going to have to bypass themselves. Relationship is two. That's why he CALLS IT TWO MADREGAS AND AIN SOF. AND YESH HEFRESH GODEL BINAYEM. THAT'S THE HIDDEN. THERE'S A BIG DIFFERENCE between them. Really? There's a big difference? I thought IT'S EVERYTHING. NO, NO, THERE'S A DIFFERENCE between them. That is a secret as the non-difference between them. The hefresh that he keeps on saying in this mind may hefresh GODEL BINAYEM. THE DIFFERENCE between them is as vital as the absence of difference between them. Because if you say there's no difference BETWEEN THEM, YOU JUST destroyed the relational element. You don't matter. And even IF YOU DO MATTER, YOU MATTER ONLY AS MUCH as you suspend yourself to me. That's how much you matter. If you could be a screw in the in the in the bookcase, YOU'RE GOOD. BUT YOU, LEAVE me alone. Okay? Stop taking your ego so seriously. And there's a good tiner there. And sometimes a person needs to be We always need to be cracked open because it's very easy to fall away from this. This is such a subtle element. That's the hidden. It's all in one makon and IT'S TWO MADREGAS. SO IT'S NOT ONE MAKON. WHAT ARE YOU joking here? But that's the void. The void is that is or. The whole revolution of OR IS TWO OPPOSITE THINGS THAT ARE ONE AS THEY REMAIN OPPOSITE. HOW CAN THAT HAPPEN? YOU SAY GOD CAN DO EVERYTHING. I KNOW GOD CAN DO EVERYTHING, BUT IT'S NOT a relationship. Telling me my wife can do everything, my husband CAN DO ANYTHING. GOD, FOR HIM. YISHAR KOACH. I TRUST YOU. SO JUST zap me into your infinity and I'm done. The relationship means that there is a you that's connecting. So the ramifications of this, so the whole sidus of the alter rebbe and the rebayim is essentially a manifestation of this nakuda. That in the relationship he put into everything. And even though there's so many concealments, let's face it. And ultimately, you know, when it comes to life experience, all of this, you know, I could talk about it and talk and talk and talk until, you know, you're triggered, boom, shine, and then everything, you know, it's all the nice nice ideas. That's all that symptom That's all that symptom playing in action. So, all the concealments is in order to be able to achieve this moment where you can actually lean in to the depths of the relationship. And which part of you? Everything. Your essence. >> [snorts] >> And therefore, when that couple comes into the therapy office, they're really arguing about their amaka and their reason. If or is just the or of insight, it's just one experiment, so marriage is just another experiment. Yeah, and then there's somebody else. Or the or is insight. Everything is there. Everything. How can or have atsmus? That's ridiculous. It's not the bittle of or can have atsmus. That's the bit That's what bittle is. So, bittle doesn't make you the bittle doesn't make you weak. Bit bittle actually makes you infinite. Who does it make infinite? It makes you infinite. Not God infinite. God is infinite. We have no problem with that. It's easy for God to be infinite. It's hard for me and you to be infinite. That's what bittle is. That's why there's nothing as powerful as bittle. And there's nothing as beautiful and blissful as bittle. You will never find a more blissful word than bittle. Even though when people hear the word bittle, it's like, "Leave me alone. I had bittle my whole life. Now it's time to build myself up." They didn't have bittle their whole life. They had stupidity their whole life. They had a misconstrued bittle their whole They didn't have bittle their whole life. Bittle is or. And or is what captures everything. Nothing is as powerful as or. Why? Cuz nothing is as powerless as or. So, that's the nakuda. Okay. And now go implement and execute everything we learned about in the real world cuz that's the tachlis. I didn't nail anything above wrong. That was my whole seer. I did not nail anything. Trust me, I did not nail anything. >> [laughter] >> Stop insulting me. People don't understand. Without siddus, the struggle with ego and covered is like Yeah, but far it but but but somebody once said if you get covered in this world, you're not going to get covered in haba. So, it may be that don't get covered in this world because there's even somebody who gave a martial once that [snorts] if you eat the kugel on Arab Shabbos, you're not going to have kugel Friday night. So, he said if you get to the I mean it's a shiver yet. If if you if you take the covered in this world, you're eating the kugel on FRIDAY AND I'M HABA, THERE'S NO KUGEL. YEAH. SO, this right you see that doesn't You're all laughing. Why are you laughing? It's a nice casement. Because siddus takes you into a different frequency. It's like the worst thing the worst punishment you can give yourself yourself is >> [gasps] >> going into the place of covered and ego. Not because you want cuz YOU WANT HAZA. >> [laughter] >> CUZ YOU WANT NOW, WE HAVE DIFFERENT PARTS. Myself included. We all have Some of us have different parts where yeah, I do want that. I do want that. But when you realize how broken that's that's the brokenness of the self. And the brokenness of the self is looking to be soothed. But the moment you start appreciating this in in an experiential way, it's like it's no it's actually nauseating. It's like why would I want to go in to to to a cesspool and contaminate everything of my energy for the most external superficial part of me to feel good for 29 seconds or less. So say what you want to say, it's fine. So basically You started to say that I nailed something. Let's say the mimer nailed but if I Unless I'm getting confused but there we understand there is two fundamental properties Mhm. One is the photon itself, the message The photon, yeah. And the message could be the essence Yes, yes, yes. And another one is the wave. Without the wave there's no area. There's the message and there's the wave that transports the message. It's the way to look at that.