The Way Out of Anxiety: Get Beyond Time & Space

This series of Bossey Legani is dedicated by our dear friends Shimshon and Rifky Weisz Shashansky in loving memory and tribute leilui nishmas of her father and his father-in-law Reb Zalman Yuda, Reb Zalman Yeshaya Deitch, Reb Zalman Deitch of blessed memory. Thank you so much for your dedication and generosity and friendship and love. Excuse me. And may Reb Zalman remain and always be a tremendous source of light and inspiration and love to you and your family and all of us and all of the Jewish people. Thank you. So, let's get straight into it. And let me tell you what I'm going to do today. If you go to your source sheets on the yeshiva.net or on Zoom, wherever you are or on YouTube, if you want to go to get the source sheets, you can get them also on the yeshiva.net. We are actually up to page 11 in in these source sheets. Seif Hey, section five of the Maimer Bossey Legani Tavshin Chof Beis. The Chassidic discourse said by the Lubavitcher Rebbe 60 years ago on Yud Shvat Tavshin Chof Beis, that's 5722 or 1962 during the fabrengen commemorating the yahrtzeit of his father-in-law of the previous the sixth Lubavitcher Rebbe, Reb Rayatz. So, inside we're up to Seif Hey. And the Maimer has one more seif, one more section, which is the sixth section, and then one last one, which is the seventh. Which is shorter, the summation. So, because I want to finish the Maimer before Yud Shvat number five, chapter number five I'm going to discuss outside and then we're going to do chapter number six inside. I know some of you asked me to do five inside as well, but I if I do five inside we won't be able to finish the mind and I really want to finish the mind today. So, uh So, I'm going to do five outside. Everybody is welcome to learn it inside afterwards, unless you did it already. It would be very worthwhile to do it inside, but I'm going to say it outside and then we're going to finish the last piece, the second to the last piece inside. Okay, it's Thank you. Thank you. It's important and thrilling to always go back to the core of the issue that we're addressing. And I'm going to give in the next few minutes a brief summation, believe me there. But I want you to understand something. In these words, which are from the mind, I'm just going to say them in English and try to explain a little bit. They may seem brief and concise, but they really contain not just a world of of of knowledge and depth, but they really contain some of the most incredible condition, most of the incredible ideas, novel insights that were introduced by the Ba'al Shem Tov, the Maggid, and the Baal HaTanya, and the teachers of Chabad Chassidus, the Rebbes of Chabad Chassidus all the way down to this Maimer presented by the Rebbe based on the Maimer of his father of his father-in-law based on his father all the way back to the Bal Hatanya and back to the Baal Shem Tov. So, I'm going to be brief cuz we want to cover the ground that we need to cover, but tune in because you have here a lot a lot even more than I know I'm going to then I'm going to convey in words. We're dealing here with the real ultimate essence of what life is and how we view life and how we view the world and how we view our relationship to ultimate truth and ultimate reality. What our capabilities are, what our potentials are, how deep we can reach into truth. That's the real question. And here there are two different ways of looking at it. I'm going to use the Kabbalistic Hasidic language, but they translate into very practical and emotional and psychological and relevant language. For this you have to use your imagination a little bit and your heart and mind, but the concepts are extremely relevant to life. Hashem is Hashem. It's called It's called Atzmus. Atzmus is just a name. We don't have a better name. It's the essence. Whatever it is, as the great Jewish philosophers say, "Ilu yada'ativ hayisiv." Right? "If I knew him, I would be him." To know him means to be him. Since I'm not him, I also don't know him. The Rambam has an expression metzius bilti metzius nimtza or matzi v'lo al ba'al metzius, a non-existential state of existence, which means an existence that you can't even even define by the word existence. It's a famous expression of the Rambam in Moreh Nevukhim, in his Guide to the Perplexed. There's something called or in Kabbalah, or means light. What does or mean in our context? It's a metaphor. Or means just like light allows us to see the source of light, it also allows us to see other things in the room. But light is basically it projects its source. Its source emerges in a way that it can be perceived to some degree, it can be experienced to some degree, it can be known to some degree, it can be known. Without light, it remains what it is, unknown. But it could be known, that's what light is. So, when we use the word or, specific- specifically or en sof, which means infinite light, it's a metaphor of saying that Hashem chose to be known, to be there should be a light that comes from him, meaning there should be some form of experience of the divine, some form of articulation of the divine. Hashem is what he is. And that's essentially what crea- creation, the process of creation is, Hashem expressing himself or manifesting himself or letting himself become known through creation. That's called or. Now, what is or? Or is light. Light tells you about the source. So, where is Hashem's or relevant? Where is Hashem's or a reality? Wherever there's light, in other words, wherever the divine is known. So, in the higher realities, where God emerges, where God is known, where God is present in a very manifested way, there you could say there is the light of Ain Soph. There's the light. What about those realities in creation where there's absolute concealment? Where you can be completely detached. For example, our world, the physical world. Where everything is defined by separateness, by a yesh. You can argue and philosophize and explain that there is a creator, there's a source, but intuitively, the feeling in our world is the hergesh, our intuitive feeling is that we are completely autonomous. We are on our own, we're lonely, we're detached. Over here there's no air. There's no light that's reflecting the source. We don't see a source. I don't know there's a I may know it, I I can understand it, I can relate to it on some level. But you can't say that this is the experience that our world gives over. It does not give over the experience of light. On the contrary, light is all about a continuum, right? The sun sets and the light is gone. It's like my reflection in the mirror. I go away and there's no reflection. The light is about a continuum. It points to something beyond it. But when you live in an environment or in a world or in a body that doesn't point to anything beyond it, you could philosophize, you could maybe prove you could prove it. But you could prove it through arguments. It's not the instinctive intuition of of existence. So there's no air So the concept of Hashem being expressed, Hashem coming out, Hashem being revealed, which is what light is, is apparently, ostensibly, only in those domains, creations, and realities where indeed there's nothing but the divine expression. Maybe certain souls, certain angels, higher states of consciousness where there's oneness, where there's an expression of infinity. But everything else, where there's no expression of infinity, where infinity is completely concealed, eclipsed, where God is completely eclipsed, you can't say that's all. That's one way of looking at it. So, yeah, Hashem wanted to express himself or manifest himself or reveal himself to some degree, which is what light is, that happens in places where there's light, where there's the light of God. In other words, where God is emerging, not in places where he's not emerging. Right? I think that's that's could be clear. So, we would make that differentiation between realities where there's light, where there's a realities there's no light. That's not based on there's no light there. That's point number one. Now, point number two. When we talk about even those realities where God emerges, where God expresses himself, what what is exactly expressed? If Hashem is beyond expression, beyond experience, so what can be experienced is really what's called in Hasidus only a ha'arah, only a ray. In other words, what's experienced is only that which can be translated and transported into the world of experience. So, light, even though the definition of light is that it points to the source and it gives us an experience of the source, but we're talking about a source that can't even be defined as a source. It can't even be defined. You can't call it God. You can't even call it existence. So, by definition, light and the source here are paradoxical because you're talking about Atzmus, essence, that doesn't lend itself to the word experience. In other words, that which I experience of it is only that which can be articulated in some realm that can be relatable to the world world of experience. There's a world of definition, there's a world of description, there's a world in which you already talk about existence. We spoke the other class about isness. God turns into isness, turns into reality, turns into existence. That's where air it is. Air captures God in a way that I can say the word God. Beyond air you can't even say the word God. God is already a creator, a source, Atzmus itself. I have nothing to say about it. Can that Can that be captured in light? Even where there is light, even where God is present. What can be experienced? What can be experienced only that which lends itself to be articulated. Air is already an articulation of the ineffable, undefined reality that can't even be defined as undefined reality. As we said in earlier classes, you can't define him as finite, you also can't define him as infinite. You can't define him as is, you can't define him as isness or as is not. You can't define him as existence, you can't define him as nonexistence. You can't define him as being and you can't define him as not being. Even the word being is already a product of air. It's already how ultimate reality, and I'm using again the word ultimate reality for Atzmus cuz I have no other word. Because all of words are telling stories and all words are describing things and words are already post creation. Words are a product of creation. So, how can I get through word from words to a place that's beyond? So, remember the two major points I made. When we think about creation as an aspect of air, God emerging light, it only relates to those parts of the life where God is expressed, the higher states of consciousness. And what does it capture of God? Light. What light can capture? What can light capture? That what can be somehow transported, transmitted, articulated, perceived, experienced, emerging, revealed. Even just saying he is, he is, that's already revelation. But how remote is that from the true essence is? How remote is isness from the true essence? Which means ultimately number one, that all the lower states of reality Yeah. Are not they don't reflect God in any way. And number two, even that which does reflect only captures reflection, it only captures projection. It doesn't capture the essence. Now, the Ramak of Panu, one of the great Kabbalists, 16th century, 17th century, Italy, says that the world comes from Ein Sof and Ein Sof is not God himself, it's God's name, God's will, God's crown, God's light, which is this concept. Creation captures God's light, God's will, God's name, God's crown. These are the terms of Kabbalah, Ratzon, Shem, Kesser. Or And of course, that means that's what creation has. No nothing beyond it. You can't expect it, makes sense. It also means that the lower states of reality don't even have that. They come from it, they ultimately all come from God's light, but they don't capture it, they don't manifest it. There's another way of thinking and that is no, God can do whatever he wants. Or creation comes from Hashem himself. And God creates whatever he wants. Forget about or Atzmus himself. Ein Sof is Atzmus like the Ramak, the the the Ramak, Ramak of Cordovero. Ein Sof is not Kesser, Ein Sof is not Hashem himself. Ramak of Panu says Ein Sof is Kesser, it's not Hashem himself. Hashem himself should be called Ein Let Chila. We learned it in previous classes. But the Ramak, Moshe Cordovero, who was a generation earlier and considered a teacher of Ram Empanada, at least a teacher in terms of thought, Ram Empanada considered his his thoughts to be continuation of Ramak, but over here there's a big argument between them. But the Ramak, Moshe Cordovero, who lived in the 16th century in Safed, he passed away 1570 in Safed, he says, Hashem himself is ain sof, atzmus, and that creates everything. Hashem creates everything. Hashem creates everything, including the lowest lowest reality where there's absolute darkness and no revelation of God. That's true. So, the world is essentially from God God himself, but it can't be experienced. Because how can you experience the ain sof, especially in those realities where there's no experience at all? Even where there is experiencing. So, God can do what he wants, but there's no relationship with the identity of creation. Because identity of creation is based on experience, it's based on our tools, it's based on our perceptions, it's based on our realities. So, even though Hashem creates it and he can do whatever he wants, he's a keli acher, there's no rules. With light, without light, with projection, without projection, with with revelation, without revelation. But ultimately, it means that atzmus remains atzmus. He creates a world, but the world itself, on its terms, is ultimately other. It's it's alien. It remains detached, at least from its own experience of consciousness. So, if you say creation comes from light, it's wonderful, right? But the creation that doesn't express light, maybe it comes from light, but ultimately it's not the light anymore. And even that which is light doesn't give you a relationship with the essence. You say creation just comes straight from the essence, great. There's no light, you don't need revelation, you don't need projection. But again, there's no relationship with my experience. And this is where the Alter Rebbe and the teachings of Chassidus Chabad came to teach us another way of looking at it. And this message seems to be articulated in very abstract, philosophical, theological, spiritual terms, but it really translates into literally every aspect of life. It changes everything. And it really needs 20 hours of of of conversation or more. But this Alter Rebbe expresses in his mymarim the Alter Rebbe has mymarim that begin with the words lahavin inyan ein sof, right? Just classic beginning. Classic Alter Rebbe, lahavin inyan ein sof, to understand what is ein sof. He wants to understand it. It was developed in later discourses by the Alter Rebbe. His last letter that he wrote a few days before he passed away, that's where he really threw the bomb. Gersha Kodesh siman chof alef literally written a few days before his passing in a little town called Piena, he was running away from Napoleon in 1812. And he passed away there, Chof Dalet Teves Tof Kof Alef, the 24th of Teves, we just had the yahrtzeit. And developed in later discourses, and then the Rebbe Rashab, the fifth Lubavitcher Rebbe, known as the Rambam of Hasidus, because of his ability of order and categorization, in his Hemshech Resh Samech Vav, his famous series of 1906 beginning on Rosh Hashanah going for 3 years, a thick book called Hemshech Tof Resh Samech Vav, the series of 1906, which continued 1907, 1908, in the in the mymarim of of Vayalech Hachodesh Hazeh Vayalech Hashem, clearly these weeks, these parshios, he develops this theme even more, and it continues to be developed, and then the Rebbe in his mymarim continues to develop it, and in his sichos, especially this mymar Bosi Legani Tof Shin Chof Beis, where he really takes it apart and reveals new layers of depth that were unknown even before. And what's the key? What's the key point? The key point is the Alter Rebbe said that we have to make peace between the Ramak Ram the Mak and Ramah. And it's only by redefining Ohr. We redefining light. We defined light always as revelation, which is a good definition, because light means revelation, right? When there's light in the room, things are revealed. When something casts light, I can see it. It's revealed. I can experience it. I can know it. I can perceive it. That's what light is. That's what Ohr is. That's the definition of Ohr. The Alter Rebbe says, "Let's go one step deeper." Real Ohr truly captures the source. If real Ohr truly embodies and transmits the source without friction, without compromise, real Ohr. Don't talk about real real Ohr. Real Ohr in the physical world, but that's because it's real Ohr in the spiritual world. Real Ohr, real light. What light really means it captures the source. What's the source in this case? The source in this case is Atzmus Hashem. Now, we said by definition Atzmus can't be experienced. That which is experienced, that which is revealed, is just a ray of a ray What is it? It's completely insignificant relative to the source. But here's the deal. Why can Hashem Why does Hashem have Ohr? Why does Hashem choose to have Ohr? And the answer is, "Why not?" He has the capacity to reveal. He has the capacity not to reveal. That capacity is one. In God's essence, there's what's called Yechalta Yechalta Shelo Yechalta. His capacity to express, his capacity not to express, his capacity to be known, his capacity not to be known. His capacity to allow experience, to allow atsmos to be articulated into some form that could be known or not. That capacity to be or to be not, to express or to not express, to reveal or to not reveal is completely one. And it's completely rooted in his undefined essence in a reality that transcends any definition of reality. It's the source of reality. It's the core of reality. God, in other words, can choose to become reality or to remain as non-reality. That itself is his choice. So, when Hashem chooses to express himself as reality, and I'm using the word reality cuz that's Ohr. Ohr is that God is defined as reality, which is already a definition. Ohr is the first shliach, as it says in Likutei Torah of Vayikra. Ohr is the first reality in which there is something called an experience of God, otherness. There's a beginning of otherness, even though in Ohr there's no otherness outside of Hashem. But it's Hashem being articulated in reality, being articulated as reality. In other words, being articulated. Just the word articulated. What's articulated mean? You're taking something that's inarticulable. It's not something that should be articulated. Not in words, not in thoughts, not in experiences. Because remember, words, thoughts, experiences are all finite. They're all tools of defining reality a certain way. It all begins with Hashem's choice to allow himself to have Ohr. He could have chosen not to, by the way. Life would have been very different. We wouldn't have experience of life. There would just be life without experience. We have examples for that. But what's Ohr? Ohr it is I want to be able to be articulated. That ability to be able to be articulated is the same ability to be able to be not articulated. So, when Ohr articulates Hashem, it articulates what? That which is coming from the fact that he could have also been non-articulated. So, part of being articulated is that you're articulating something that essentially could be not articulated also. And therefore, the Ohr captures not just revelation, it also captures Hashem's ability to be non-revealed. That also comes out in Ohr. In other words, Ohr captures the truth that doesn't have to be experienced because it's beyond experience. In other words, light doesn't get stuck in its identity of light. Light truly points to the source, and the source doesn't have to be light. The source can be dark. The source doesn't have to be expressed. The source could be non-expressed. The source doesn't have to come out. It could not come out. The source doesn't have to be articulated. It could be non-articulated. So, when it's being articulated, what's felt is not just that it's being articulated. What's being felt is what's being articulated. Something that essentially could not be articulated. That is what's being articulated in Ohr Ohr. Ohr is capturing that which is emerging in a state that can be called light through is a form of revelation. But, what is it revealing? It's revealing something that could equally be non-revealed. So, it doesn't get stuck in the box of revelation. It embodies and it captures therefore the source that could come out in Ohr. Yechol lo hayo, that's the expression. He could shine. He could also not shine. So, even when he's shining, what's shining? Shining is something that can also not shine. In other words, something that's not defined by air. Air transmits therefore that as well. What does this mean practically? Says the Alter Rebbe in Igeres Hakodesh 20, that the yesh is also air. The yesh, which doesn't reflect, is also air in Ein Sof. It's also the light of Ein Sof. Because the light captures not just revelation. The light captures the light Excuse me. Transmits, the light carries within it the full essence. Which is beyond revelation. So, the revelation of light also captures in it the essence of the revelation, which is not revelation. The essence, that the reason he's being revealed is for the same reason he could be not revealed. In other words, the fact that Hashem chooses to come into light doesn't box him into light. That which he's choosing to cast light, to be revealed in light, is the same exact source and the same exact nekudah, the same exact point. Which would allow allow him to choose not to be expressed. So, that itself is being expressed in the expression. So, the yesh our world, our bodies, our physical selves, which feel completely independent. We feel that we come from ourselves. And the reason for that is because we come from Atzmus, Hashem's essence. And Hashem's essence really comes from itself, it has no source. And he bequeathed that gift to us, that we feel ourselves as completely self-contained, self-auton- self completely independent, self-contained, autonomous, no strings attached. Why? Because essentially the yesh is a manifestation of Atzmus. Says the Alter Rebbe that comes through air also. What does it mean it comes through air? The air Ein Sof, the light of Ein Sof, even though by definition what's air? Air means reveal, revelation. But real air captures the source and the source is not defined by So that itself is captured through the or. So therefore the or can capture the Epsom which gives our Yash a sense of essence. That's also or. And this means two things. This means that there's no aspect of the world that's not or. There's no aspect of the world that's not light because even those aspects of life that are non-expressive of the source, they express the essence. What's the essence? The essence doesn't have to be expressed any particular way. And that itself is captured through light. So there's no part of creation that's devoid of it. That's number one. Number two, the light transmits the essence itself. So that the essence atsmus is really manifested and captured in every single experience of existence and in every single dimension, every single level. Now you say, "Well, so what do you need light for?" Yeah, atsmus is God God can do everything. Get rid of the light. But without light, we wouldn't be able to have a relationship with it. We wouldn't be able to relate to my identity. Remember, what is light? Light is what allows identity to happen. Light is what turns God into identity and it's the source of identity. Without light, you could say atsmus is everything but it's on his terms. There's no relationship. Here the hiddenness of the alter rebbe is that atsmus is captured in or. So two things. That means two things. Number one, there's no space of reality that's devoid of it because even that which seems dark and completely non-expressive of God is also the full manifestation of God's essence who has the capacity to express himself and not to express himself, to be articulated and not to be articulated. So the darkness is an of that which can't be articulated. That's what it is. It's an articulation of that which is beyond revelation, which is also captured in our And it also means that this can be experienced within the identity of every aspect of creation because it's transmitted through Earth, through light, and light is about experience. Light is about transporting that which is beyond experience into the world of experience. So, what does this mean then? What the summation of all of this? The summation of all of this is that the Alter Rebbe wanted to teach that every nakuda of existence, every aspect of your life, every aspect of your brain, every experience in life, every neuron, every cell, every every atom, every moment, every dimension of existence, physically, spiritually, psychologically, emotionally, higher, lower, light, dark, what is it really? It's atzmus. It's the pure undiluted, infinite, absolute essence that is connecting to you and to that at this very moment, in this very space, in this very experience. And there's nothing that's devoid of it, nothing. So, that the relationship, there's ultimate fusion, that every moment of life is not just significant, but it's significant in the most infinite and absolute and wondrous way because God in his deepest, deepest essence, which is completely undefined, is one with you and invested in it in its full, undiluted, uncompromised, unmitigated essence. So, there's the absolute achdus, there's the absolute fusion between the ultimate reality and every aspect of reality, which is also ultimate reality. There's no space in the world. There's no moment in time. There's no experience in the soul that is not a manifestation and an embodiment of Atzmus itself, of of Hashem's essence himself. And nothing could and should be divorced from it. And this became one of the key points of Seder Habat, the ultimate appreciation of Ein Od Milvado. And it doesn't just mean cosmically, it means individually, psychologically, emotionally, spiritually, biologically. And that's why there's always the fusion in the Alter Rebbe, the Alter Rebbe all the way till the Rebbe that fusion, that Atzmus, that they will never go away from. The unity of all mankind, the unity of all the Jewish people, the unity of the world, the unity of God. And the oneness within your yourself, within your own system. And even the most the greatest paradoxes are not really paradoxes that should tear you apart, they're paradoxes that simply help you get to a deeper place of oneness. And even the challenges and the darkness a person experiences and the doubts and the uncertainty, I hope we're now getting a little more practical. And the fluctuations of life and your vicissitudes and your ups and your downs and everything that I'm going through. And I may be going through hard stuff. In other words, dark moments. Dark moments are also an articulation of Atzmus, of Hashem's essence. And it's not God can do anything. Yeah, darkness can also be from God. I mean, it's through Ohr, it's through light, which means it can ultimately be experienced, it can be redeemed, it can be healed. We're not romanticizing darkness as darkness. That's why Ohr is so important. The ultimate purpose is the transformation of darkness into light. Without Ohr, yeah, God is expressed in darkness through not being expressed. That's fine. But where does that lead us to? There's no healing. It's a certain surrender, it's acceptance, which is also a big thing. But here the point is it's in order. Reb Daniel, du verstehst a bisl? Really? Wow, okay. So, I'm not sure I understood what I just said, but I'm glad somebody did. There was a particular teacher that I had. So, Reb Yisrael Kahn once There was a particular person Reb Yisrael Kahn once said about him, he has the ability to explain things to others that he himself doesn't understand. He wasn't saying it so much as complimentary, but Reb Chaim Brisker said a sefelt in a butter felt in a vana. If you can't explain, you can't understand. But when talking about these realities, you know, it's a little bit of a different rules. Now, don't take any of this for granted because this had to go through thousands of years of Kabbalistic teachings. It's not this is, you know, I'm I'm I'm I'm saying it in in in in 10-15 minutes. It is not 10-15 minutes. This is thousands of years of of ideas developing and evolving, especially the last few hundred years since the Baal Shem Tov, since the days of the Baal Shem Tov. Now, what does this mean? What this means is and this here you have to have the bird's eye view. Anybody who learns Kabbalah, anybody who learns Chassidus will constantly come across a concept called Seder Hishtalshelus. Seder Hishtalshelus means the evolutionary process of creation from the Godhead, from the source all the way way to the worm on our planet. There's a process. It's called from the word it's an evolving a spiritual evolution from the transcendent to the tangible from the intangible to the physical all the way lower and lower and lower. When I say lower I means a more I mean a more physical incarnation until it assumes its identity in this world. This is called this. And in Kabbalistic and Hasidic works you have a that comes from from essence through light. There's a symptom in which the light is withdrawn and eclipsed. There's a symptom in which light is withdrawn and eclipsed which allows for an empty space of otherness which allows for a finite reality that experiences itself outside of God. And then there's post reality and there's worlds all the way down to this is called this. And in all the works it's very obvious that is all about compromise. It's all about mitigation. It's all about negotiation. It's all about diplomacy, mitigation, compromise, filters, filters, filters, condensing. God restricts. God condenses. God limits and he it's it's this is the stuff of creation. Because if I had too much energy if you have too much voltage, too much electricity, you explode, you plots. What allows a person not to have a breakdown? It's not that which we experience is that which gets filtered out that we don't experience. Our conscious brain filters out most of our most of awareness so that we can exist. So all of existence is based on limitation. All of existence is not based on what you have. It's based on what you don't have much more than on what you have. We think existence is based on the light we have. The truth is most of existence is based on the light that we don't have, that we don't experience cuz it would be overwhelming. You know, you try try to put a cup of water than Niagara Falls and and drink. It just Oh, you need the right cali, you need the right or that goes into the cali. It's all about limitations. And we learned in the previous classes, the class number two, there's or and there's shefa. You remember or or is unmitigated light and shefa is targeted targeted communication. This is the difference between a real teacher and student. A teacher is all about shefa. It's all about limiting and filtering and condensing and then re-filtering and re-filtering. You can't just get up and speak. That's light. Shefa needs to be targeted. Comes this mymer and says, "That's all true." That's all true. But what's the real truth? The real truth is it's all atzmus. The real truth is everything is atzmus. How? So, you can SAY IT'S EX NIHILO ATZMUS. God does whatever he wants. Let's Of course, we can stop learning and just say God does whatever he wants. Everything is God himself. Fine. But the point of creation was not just to believe. The point of creation was there should be oneness. Oneness means integration. Integration means it permeates every fiber of my being, every neuron of my brain, every cell of my 50 60 70 trillion cells of my body. Integration means there's real oneness. There's a real relationship. So, just to say, "Okay, everything comes from God and everything is God." The question is, "But what am I?" And what is my experience of it? Ultimate goal is the fusion in every level of reality. So, that's where Chabad Chassidus comes to integrate it in Chochma, Bina, Daas. When you say everything is atzmus, these are not easy words to say. They're easy words to say. But just to tell it to me, but what Where does that leave me? So, either I just operate on a level of superconscious transcendence and faith, which some people could. But I'm left out of the picture. And if I'm not left out of the picture, I can either become cynical or become superficial because I ignore me. Or become a little depressed. Or it's just not integrated. So, I have to like shut out a certain part of me. When we say everything is atzmus, we mean everything, including experience. This is the explanation of the Alter Rebbe in Ohr. Ohr saves the day and it saves the night. I just want to say it's interesting that most of the Scientifically, most of the world yeah, has invisible light. Everything casts light, but most of the world we don't see. Most of the universe Light is what allows us to know the universe, but most of the universe is invisible to us. Not because it doesn't have light, but because the light is not one that's visible to us. And I thought that this may be reflects in the world of science and physics this truth of the Alter Rebbe. That Ohr Ohr Ein Sof captures not just the light, it captures the darkness, too. Ohr Ein Sof captures not just the visible, it captures the invisible. Ohr Ein Sof because it's really Ohr Ein Sof because it's really a continuum of Hashem himself. Because it's really the revelation of Hashem himself, it reveals the fact that Hashem is not stuck in revelation. It reveals the fact that just like Hashem could reveal himself, he can also not reveal himself. And the fact that he's revealing himself is coming from the same capacity and from the same source not revealing himself. So, that's also expressed in the revelation that it's non-expressive. So, in our world we see that physical light reaches us, but most of the world remains invisible light. So, it captures both of those elements in Ohr. And that's what allows even the lowest yesh to be essentially Ohr, which captures atsmus. And this allows for real paradox. Because ultimate creation is about the paradox of finite and finiteness and finiteness and infinity merging together. Light light essentially is expression. Like we said before. Light expresses God's infinity. The finiteness of the world on every level comes from what? From gvul, from Hashem's ability to be non-expressed, from Hashem's ability to limit himself. Is that light? That's not light. That's concealment. That's darkness. But the Alter Rebbe explains to us that light captures that, too. So that also comes out through the light. So therefore on every level Ohr Ein Sof is really atsmus. I sometimes it comes out in finiteness. The finiteness is the expression of the essence that doesn't have to be expressed. It's also the essence. And because it's also the essence, it doesn't have to be expressed in a particular infinite way. The essence can be expressed in every possible way, including through completely not being expressed. And it's the same essence. And that also comes out through the Ohr. And that's what the ma'amar does. The Rebbe then shows how this truth emerges on every level according to its dimensions without compromising the integrity of that level. So he starts off with Ohr. And then he goes to what's called Sferos Ein Ketz, which means before the tzimtzum. The Alter Rebbe was mechadesh that there were Sferos, but not 10. Endless. There are endless Sferos, which is a paradox. That's what we learned in the previous class, number five. Because the paradox is on one hand it's Sferos. Sferos are features. Sferos are characteristics. Sferos are some form of finite realities. And yet they're endless. There's no number. It's not 10, it's endless. And each sphere itself is endless in terms of its quality and characteristics. And he gave the example that there's one candle burning in a room and then there's windows and it goes to every single room and when you look in every room you think there's its own source of light, but it's really one source of light. Because it's an undefined source. In other words, because Ohr captures infinity, Ohr is infinite. So when God is articulated in Ohr, what does it mean God is articulated in Ohr? Ohr means God should be expressed, God should be revealed. When that what becomes a source of existence, what type of existence comes from it? And the answer is everything and anything. But the everything and anything in its source is oneness. So you could look at the everything and anything as separate things and endless things and paradoxical things, but the Rebbe says ultimate radical oneness is always expressed through radical paradox. Because through radical paradox you can get ultimate oneness. Because how do you capture ultimate oneness without that through paradox? If it's not through paradox, you're capturing a oneness that is defined. How do you capture a oneness that's completely undefined? And the answer is in the world of experience only through paradox. Post-Tzimtzum, everything changes. Post-Tzimtzum, there's a reality of finiteness that emerges. That's why this 10 sphere is Ohr and Kayam. Says the Rebbe, there is also Atzmus. What do you mean? It's finite. From our perception, the spheres may seem as finite may seem finite, but from the If you go deeper, the finiteness is only the ability of Ohr to manifest itself into a form that captures this aspect of Atzmus. So, the finiteness is not really finite. The finiteness of Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut is simply infinity expressed through this particular medium and venue. We often get stuck in the finiteness, but he says it's not what it is. The Sefirot of Atzilut are not Gvul, they're really Bli Gvul, they're infinite. What do you mean they're infinite? They're finite structures. Chochmah, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut. We go back to the same point. They represent Ohr, but they went through the Tzimtzum. Even when they go through the Tzimtzum, the Ohr has the ability it captures the ability in Atzmus to be finite and the ability to be infinite. So, the infinity of light also contains the ability to be finite cuz that's also the light. Why is that also the light? Because remember, what is this light of? This is the light that captures God's ability to be infinite. That ability to be infinite is the same exact ability to be finite, to be concealed, to be limited. So, that also comes out in the infinity. And therefore, the limits of Atzilut, the limits of the Sefirot of Atzilut can only be defined as limits when you see it from the outer layer, not when you see it from the inner layer where it's just capturing infinity through the venue of finiteness. See, if hey, chapter five, he gets down to our world. What about our world? So, the Rebbe says, and to summarize it, take now our world. Our world is a world where you just see endless diversity. Marabu ma'asecha Hashem, endless diversity. But if when you look at it and when you think about it, it's pure infinity. It's pure infinity being manifested in a very finite universe. Why? Despite the diversity of creation, the diversity of plants and shrubs and trees, the diversity of mammals, the diversity of birds, the diversity of reptiles, of insects, of fish, the diversity of the human gene pool, the diversity of galaxies and stars, and the diversity of what we would call DNA molecules, the diversity that defines every aspect of our planet and of our cosmos. Especially our planet that has such tiny, tiny, tiny creatures and so many diverse creatures. Yes, it expresses an incredible diversity, but ultimately finite. Even if you say you talk about 28 billion light years that we're aware of in terms of our universe, maybe now it's more. It's a lot. 28 billion light years. Talk about light years, right? Back to light. The speed of light, insane, 186,000 miles per second. It's still we can't talk about infinity as reality because ultimately whatever we look at is finite. Right? One number, another number, you can go to a million, you can go to you can go to a trillion, you can go to a zillion, you can go to a sextillion and much more. Add another zero, add another zero, another zero, another zero. But every zero that we add, ultimately we're adding more. We cannot capture in our language infinity, pure infinity, in safe. Yet we see something in our world that ever says that is incredible. And that is its capacity is never weakened. You know, it says in your Yerushalmi that tzva hashamayim kayamin be'ish, tzva ha'aretz kayamin bemin. It's your Yerushalmi the beginning of Brachot. Which means the legions of heaven they live as individuals. Down here we live as a species. The sun is the same sun that gave light to Avraham Avinu and Adam HaRishon. The same sun. He didn't have a child. But Avraham Avinu himself had children. In terms of species down here, the human species lives on, but not the person, not the individual. The individual has children and that's how we live on. In heaven it's not that way. In heaven so many of the stars and galaxies themselves and planets themselves they themselves exist as individuals. They don't get old. They don't die. Here the species continues. The species continues. Human species. again? Huh? What was the possuk? What was the possuk you quoted again? It's from Yerushalmi. Tzva ha'aretz kayamin be'ish, tzva hashamayim kayamin bemin. Tzva ha'aretz kayamin bemin. In other words, down here on earth it's the species that lives, it's the species that endures. Tzva hashamayim kayamin be'ish. It's actually the individual that endures. Right? It's the same sun, it's the same moon, the same planet that was here thousands and thousands of years ago that's still here. So that's in heaven. They don't get old. Why doesn't the sun get old? Something that's created right? You drive a car, even the newest car, the moment you start driving it it gets old because it's subjected to the fluctuations of time. Something that had its a beginning ultimately has an end and with every passing moment it gets older and weaker. But here you see that God put into creation something of eternity and even down here on earth where we do die but nonetheless we have the capacity capacity to continue that creation and continue it for eternity as long as God wants. The earth doesn't get older. It continues to have that capacity. Now the Rambam says you can't have infinity, you can't have an infinite engine in a finite car. Right? Because it it it will explode. So the fact that our earth has the capacity for eternity seems like a paradox. Because you're talking about something that has a beginning, it has an end, so it's finite. What is more the Rebbe says despite the universe being old and our planet being old, it's very old. Nonetheless, he quotes Yerushalmi the beginning of Brachot Chazakim K'yom Hibaram. It's as strong as the day it was created. What happened to the aging process? Anything that's finite ultimately has to age. The day you start using your computer, the day you start using your phone is already the day it starts dying. The Ben Avraham Chiyya says, "Death begins at the moment of birth Death begins at the moment of birth." Why does it begin at the moment of birth? Because anything that has a beginning ultimately has an end and time starts showing its signs even the first second, even though it's not going to be very conspicuous, but the fact is you're getting older. A day, two days, three days, four days, five days. We're getting closer to the end. He says, "You don't see this in the world." Why? Because it's ain safe. And this is seen in whatever you look in science, in physics, in cosmology, in astrophysics, in biology, in medicine, in botany, in geology, in astronomy. Whatever you study the universe, you see this incredible freshness, vitality. No oldness. It's not there's no there's It's It's not It's It's not old. We love predicting, you know, the end of the planet and the end of the universe. As they say an old joke that this Jew went to a lecture from a professor, and the professor said that we have clear scientific evidence that that in uh Very good. In 4 billion years, Earth is coming to an end. Earth is coming to an end. And when this Jew started to have heart palpitations, they had to call in Hatzalah in order to save him. So, they said, "What happened? What happened?" He says, "Oh Oh you Oh you Oh you Oh you Oh you Oh you Oh you. The world you you said the world is coming to an end." So, he got overwhelmed. He got overwhelmed from fear. The professor said, "Relax. Relax. It's 4 billion years. It's going to take 4 billion years." He says, "Oh he said, 'Baruch Hashem, I thought you said 4 million.'" Right? But we always have these, you know, these predictions. This is going to happen. That's going to happen. So, I'm not now getting into the details what's reality, what's myth. And I'm not I'm certainly really not an expert on it. So, I can't even really discuss it from any place of authority or serious knowledge. But one thing is clear, and this you constantly see, and we have to marvel on it. And this is what this mind brings out is we don't see aging. We don't see aging. Yes, a person individually ages. An animal individually ages. A bird individually ages. A tree individually ages. But in terms of the processes of creation, the capacities, everything continues to live with the same energy and the same vibrancy and the systems are as fresh as the day they were created. The says, "How? How is that? Something that's created essentially you create something it's finite it has a beginning it has an end. So with every day it gets older it gets weaker it gets depleted. So you might say the universe is infinite. The universe is not infinite it's finite. Here we have again this synthesis. Ain Ain Soph is articulated in every aspect of the finite universe. So it's really Ain Soph it's really infinite. I it's all finite. The finiteness is simply a camouflage for infinity. And when I say camouflage I don't mean it's fake. Camouflage I mean the finiteness is the way through which infinity is expressed. How can infinity be expressed through finiteness? That's the hidush of Ohr. The hidush of Ohr is that infinity could be expressed not only through infinity but also through finiteness. So the finiteness of the universe is really infinite there's nothing that's finite. Everything is infinite. Every cell is infinite and every molecule is infinite every atom is infinite infinite. Every creature is infinite. Why is it infinite? Cuz it's Atzmus. Cuz it's Ohr. I it has its limits and it has its measurements and it has its structure it has its chemistry. At the core of all of that is simply infinity articulating itself through this venue. It's Atzmus expressing itself through this venue. And that's why science is so filled with paradoxes. We at the core of finiteness you'll always find infinity. And at the core of infinity always going to find the capacity to be manifested in finiteness and it drives scientists crazy. But this is the hidush of Ohr. This is the ability of Ohr. Without Ohr ultimately you live in one of two worlds. Either you live in the world of infinity that's the world of light, or you live in the world of finiteness. It's called yesh, separateness, ego, limitations, or you live in the world of infinity. Or the Alter Rebbe was megaleh that Or has the koach of atzum. And the koach of atzum is the koach to be expressed through not being expressed. So ultimately, the infinity could be fused with the finite. And what is that Or? It's all atzmus himself. So every nekudah of creation is really atzmus. There's no point that's devoid of it. That's the summation of of of of of chapter five. So I want to show you how this maamar developed. I said this, I think, at the end of of class four. The maamar started with the Alter Rebbe's explanation of Or. It went to the Alter Rebbe's explanation of sfirus ein kates, all pre-tzimtzum, that when Or is manifested, when the capacity of Or is unravelled in terms of creation, what comes out of it? Endlessness. This sfirus ein kates, another chiddush of the Alter Rebbe, and the chiddush of the Alter Rebbe in sfirus ein kates, which it doesn't say in Kabbalah, is based on his chiddush in Or ein Sof, because based on Or ein Sof, therefore there could be sfirus ein kates, which is the paradox of sfirus that are endless. Discussed in previous class number five. So those two chiddushim of the Alter Rebbe, the Rebbe shows here are really one, which is an incredible incredible idea in this maamar, among many other incredible ideas. He explained it through the Mitteler Rebbe's explanation about an tuchad v'lo b'chushban, that because Hashem is really one, so v'lo b'chushban, his capacity comes out without any calculations, without any hishbonos and spheres and gates. And the Mitteler Rebbe's explanation that the ultimate unity is expressed through radical diversity and paradox. Post tzimtzum, where there is already 10, 10 lights and 10 vessels. Here we bring in the Tzemach Tzedek, who teaches us that it's really still infinite. It's only finite in the sense that the world that emerges from it is going to be a a world that seems finite, but it's really infinity. Even in Briah, Yetzirah, Asiyah, where there's a completely finite universe and all of us are finite, all of us function within a time and space and limitations and challenges and structures, the Rebbe Maharash teaches us, what I explained a little earlier, a few minutes ago, that the infinity is expressed in the capacity of our Earth and our planet to continuously sustain and create. And furthermore, we see no aging process. We see actually Ein Sof in the freshness, viability, and vibrancy of our existence and all of the processes in our existence, where finite realities should not display that level of energy, as fresh as the day it was created, chazak u'baruch k'yom hibara. No changes, literally no changes. It's not like you look and you know, the Earth seems old and aged and tired and let me just die and let's quit, let's let's life quit. It doesn't happen. It's it's amazing, incredible thing, you know, we take it all for granted, you know, that the system just works. Summer comes and winter comes, autumn comes and fall comes and spring comes and segate that gang and everything is working. The systems are as fresh as the day they were put into to to to existence, the day they were put into motion. So, you could say, "Well, God can do whatever he wants." Of course, God can do whatever he wants. But, the hidush here is that in a world that was that has a beginning, Big Bang, and therefore essentially is limited. It has a beginning. It emerges from something. It has context. It has an end. Nonetheless, it's really ain't safe. And not just in a way God could do whatever he wants, but in a way that we can see it, we can appreciate it. That's the hidush here. Oh, oh, it's light. Not just God can do whatever he wants. We could stop all conversations. The point is that we can live with it. We can breathe it. We can internalize it. That's the always the key after remember. Oh, oh, means it's relatable to our identity. So, that was the Maharash's explanation, and he finishes chapter five with the Reb Rashab's summarizing explanation what oh is. Oh captures God's ability to be, which is the same identical thing as his ability to be not. God's ability to be is the same ability to be not. So, therefore in the be-ness, in the is-ness is also felt the ability for the opposite of is-ness, the ability of for the opposite of be-ness, b {hyphen} n e s s. Is also felt his ability to be not. In the be-ness is felt his ability to be not. So, therefore the be-ness is not defined by be-ingness or by is-ness. And therefore there could be finiteness, there could be concealment, there could be limitation. And we could live with that essence in every aspect of our experience. And that's where ultimate healing comes from. And I want to say something else. All of our Shiurim I don't know. Is anybody still following me? Or I lost everybody. Does anybody know what I'm talking about? All of our Shiurim All of our Shiurim that we talk about, you know, we talk a lot about healing and trauma and psychology and transcendence and you're an ambassador of love and light and hope and infinity. All of that, it's really all this my man. Why? Because what that really is saying, and this is what I want you to understand, because if this clicks, it clicks. So, it's all Atzmus. Everything is Hashem himself. Everything. So, that means there's nothing that's beyond hope. There's nobody that's beyond hope. And there's nothing that you have to amputate in your life. You don't have to run from anything. You know, we have shame, we have guilt, we have fear. We have inner unresolved wounds. What we're learning now is that it's all Ohr Ein Sof. Now, this doesn't mean to be insensitive to the pain that you or others are having. On the contrary, you see, some people they see faith as a contradiction to letting people experience pain. This is also one of the ideas in Chassidus Chabad. With Ohr, you don't have to run away from any experience. The experience itself of pain also has within it so much depth, so much truth, so much meaning. But what we do need to do is we have to open ourselves up to the truth that is coming through within our pain and in our struggles and in our skeletons and in our unresolved tension. But there could be ultimate fusion, ultimate ultimate fusion. Now this is not easy to say because some of our struggles are very profound and very acute. And when somebody writes an email to me that they don't see a reason to live and the depression has completely overtaken them and we all know of experiences among ourselves or loved ones with very very profound pain and we know that some people sadly take that pain and it compels them to do things that are unthinkable and sometimes things that are so tragically devastating. What we're learning here is never ever give up on a person. Never ever give up on yourself. And never ever feel that there's a part of you that's just beyond the pale. Not the light in your life and not the darkness in your life. Because everything is our insight. So I'm just I just want to tell you that all of our sheer that don't sound usually like this. There's more stories, there's more examples, there's more illustrations. But it's all rooted in this in this wisdom. In these ideas. Now different therapeutic models that exist today and different psychoanalytical models and different models of psychology and clinical work and therapy work and healing work like all of these all systems, they capture parts of these truths. Because as it says ain't below I mean every human system there's going to be divine gems of truth. There will usually also be some mistakes and errors. So that's why there's so many systems today that we can employ and find methods and ideas and and techniques that all pay tribute and express in one form or another everything that we're talking about at least one glimmer of it, one aspect of it, one gem of it. What Seder gives us is the bird's eye view, the full picture of all the way from the beginning all the way till the end. From my lamaila and gets lamata mata and tachlis. Okay, I wanted to still do one paragraph. Um, I'm going to do it a little fast, but it's important to do because I'm going to say something else and that is there's people who learn Seder Chabad and you could learn it in a very abstract way and it doesn't really translate into real life, which is a tragedy. Here at this Maimer, one of the most amazing things was that after the Rebbe went into this whole process all the way down to the from the Alter Rebbe to the Rebbe Rashab based on his father-in-law's Maimer Basim Legani, he now applies it to life and for this he brings in the Baal Shem Tov and the Maggid. And he also teaches you how to read the teachings of the Baal Shem Tov and the Maggid in a completely different way. I have to say this. So, uh, so that's also extremely powerful. Let me, uh, I'm going to read inside. Let me just, uh, let me just take a few questions. I'm going to take questions for 5 minutes and then we're going to read inside for another 20 minutes and we're going to we're going to say goodbye to each other for a few hours. Okay, question. What do I do with all this information in my everyday life? You're addressing so many abstract concepts. You speak about diversity, you speak about unity, you speak about God, you speak about characteristics of God, you speak about infinity and finiteness, ability to be, ability to be not, so many paradoxes. I'm trying to wrap my brain around this. I have to listen to each segment again and again. Can you summarize it in one or two sentences? Wow, you're making me think. Can I summarize it in one or two sentences? Well, maybe somebody else wants to summarize it in one or two sentences. I'll try to summarize it. If somebody else wants to, that would be very nice. Next question. The practical or comment, the practical result of this my mirror is that we are never detached and we can truly have intimacy with Hashem himself at every moment, in every place, and in every experience. That's a beautiful summation. Thank you. Beautiful summation. See that? So, or is not a trauma response. It's a full choice by Hashem. No, or or is not a trauma response. Or is what allows us to heal from trauma. Somebody asks, is or a trauma response? No, God God chooses or. What the choice of or means that I can I can internalize within my experience intimacy with the divine. Without or, yeah? God is infinite and beyond infinite and he can do whatever he wants. He can create me, he can make me one with him, he can make me not one with him, but it's completely on his terms. But I have a he I have identity, you have identity. I have emotions, I have a brain, I have limited tools, I have processes, I have my stories. That's all part of light. That's all part of articulation, expression, revelation. In revelation and or there's this billions of levels, the highest to the lowest, But it all begins with or. Or is translating truth into experience. Now that's already not truth, right? Translating truth into experience is not truth. That's the problem of or. That's the problem of or. That's why there was this the separation between the essence and or. Came down to that and said, "No." Real or, real bitel, for this you have to go to class three and four. Class two, three, and four, what or is. I'm not doing that now cuz it's going to be another three hours. But real bitel, or is bitel. What does bitel mean? Or is completely, completely dedicated to show its source, not itself. Or has no ego. Or has no identity crisis cuz its identity is that it has no identity. That's its identity. That becomes the source of all healing. Because it's what allows identity to become a conduit for that which transcends identity. This whole story in Israel with Chaim Walder and and and child abuse, how does or in safe translate into these situations? It's the key. Because it it it tells us two things. It tells us number one that reality and a relationship with God never, ever, ever can be based on covering up truth, ever. Don't dismiss God into the higher realms and this world runs by falsehood. And it also gives us a vocabulary of hope, a vocabulary of healing. Am I saying that we can't have a relationship with God without the or? No. You can have a relationship with God if God wants to have a relationship with you. Or it allows the relationship to be internalized and integrated within our system. That's what the definition of earth is. I understand that we are never detached. We are the light of Hashem, but the right word I should have used is unrevealed instead of detached. Not only are we not detached, we are never unrevealed. We are attached to Hashem in a way that can be revealed. And even when he chooses not to be revealed, that itself can be revealed through earth. And that's the Hadish that I'm understanding here. Beautiful. So, are you saying that everything is God's light? Sometimes it's revealed, sometimes it's unrevealed, but it's also a deeper form of light. We are always connected. Yes, that's all part of what we're saying. Okay, let's go further now. A lot of very interesting questions. Yes, sorry. You could take all the comments of uh of the Zoom and uh place it in comments cuz very interesting comments. The Mimer is saying that we can also look at ourselves as light, which means we also don't need to be shaped by our finiteness in terms of negativity. Instead, we can see ourselves as manifestations of infinity. And even that which we call negative and that which we feel limits us so deeply is really a manifestation of infinity, right? Get that. That's so That's the key. That's the key. This is why children think that they can do or be anything because it's true. As we grow up, we develop and we learn that our very limitations are expressions of infinity, not to be escaped from, but to be transformed and revealed. So, children sometimes have the immaturity, I could do anything or be anything, but you really can't be a bird today. I mean, you could try to fly, I don't know how well it's going to work. You know, so be careful. Make sure you're flying with a good mattress to catch you. But, the point is it's deeper than that. It's not that I could fly. I'm not an angel and I'm not a bird. I'm a person and I have my limits. But, that's the hidush. The hidush here is that atzmus is not defined by not limits. It could be expressed through limits, also. And not only expressed in a way that it's not expressed, expressed through oy, which means it is expressed through limits. So, the limits themselves express atzmus. Is that clear? The limits themselves express atzmus. That's what oy does. Without oy, yeah, atzmus can come into limits, but it's not expressed. So, there's no healing. There's no experience. There's no fusion. What oy tells me is that atzmus can be expressed. Light is expression. Light is revelation. Could be expressed through limits. Because the bittle of oy reveals that which is not revealed. What I'm hearing is that God is the ultimate poet. Everything is metaphorical. Everything is a moshol. Yeah. It says that HaMelech ex- every everything he taught there were 3,000 metaphors. So, the Maggid of Mezritch and Alter Rebbe explain that all the world works that way. One level is a metaphor for the higher and the higher. Everything is a metaphor. Yeah, that's poetry. This is the ultimate reframing concept in psychology. To reframe our lives in the light of infinity. All other modes of psychology are inherently limited. As the Gamorah says, a prisoner cannot get out of prison because they are all developed by the limited psyche of a person. This is what Rabbi Ginsberg explains in his book Kabbalah and psychology. So, the ultimate reframing concept in psychology is to reframe our lives in the light of infinity because any other mode you're saying is inherently limited because they're developed by limited tools. I have to say that I don't know how Rabbi Okay, this is already a eulogy for me, so you can read it yourself. Okay. Fine. Thank you for your gracious words. We're going to do now if vov. If vov we're going to do, it's going to be aleph. 15 minutes, believe that. The Yesh Lo Hoysef. Again, if you want to go to your source sheets, which may be very helpful, you can go to your source sheets. It is page page 14. Say vov is incredibly incredibly profound and transformative. It's very deep. It's going to be two teachings of the Baal Shem Tov and the Maggid that will be redefined in light of what we learned and it brings it all to relevant life. That's the hidush here. The Yesh Lo Hoysef Shekol Zeh Muchar Gam Becholos Inyan Avodas Hashem. Everything that's explained in this ma'amar really can be deduced when we appreciate what is Avodas Hashem. What is our work in this world? When you ask, "What is your task in life?" If you really can appreciate that, you will see that it all leads to the point that this ma'amar was making. Dehinei Yadua Terus She'al Avraham Maggid Al Ma'amar Azal Dehinei Ma'aseh Tzaddikim Yesh Lo Hoysef There was a teaching of the Maggid of Mezritch. Remember the Maggid of Mezritch was the teacher of the Baal HaTanya. He passed away tough cough lamed gimel 1772 you just kissed off. And he has a teaching the Gamorah says Talmud Ksuvos page five Ksuvos the fair middle of the work of tzaddikim is greater than the work of creation. Why? And the Gamorah in Ksuvos learns it out from Sukkim. But what is the meaning of this that the work of tzaddikim, the work of a good person tzaddik v'amech kulam tzaddikim is greater than the work of creation. Says the Maggid. So the Maggid says because creation was yesh from ayin. Hashem took the ayin and he turned it into a yesh. And tzaddikim take the yesh and they turn it into an ayin. Meaning creation we say is something from nothing. What's nothing? Nothing doesn't mean nothing. Nothing means no thing. Nothingness means no thingness. It means that which is beyond concreteness. It's not tangible. It's not concrete. We learned earlier ayin means we can't define it as a reality because it's not tangible. It's not a reality from our perception. We don't have the tools to wrap our brain around it or our eyes around it. So we call it ayin nothing. It's not nothing. It's no thing. No thing. It's not a thing. In other words, it's deeper. So creation is Hashem takes that ayin and he morphs it into a yesh. He takes divinity and he turns it into a concrete reality that I could call me. I can call you. I can call a coffee bean, or whatever else I'm dealing with. That's creation. What do Tzaddikim do? Tzaddikim, the work of the Jew, the work of the great human soul is we take the yesh and we reverse the process, right? We take the concrete, we take the physical and we sublimate it back into ayin. We take the thing and we turn it into nothingness. And by the way, I should just say and this is where we see the evolution of the world to Geulah. All of science and physics has been doing this. unknowingly showing the spirituality of matter. What does science do? It takes a piece of wood or a rock that seems lifeless and it tells you put it under a microscope and you'll see a whole different universe here. You will see a spiritual universe. You will see a vibrant universe. You will see a whole atomic world with tremendous working with tremendous synchronization and harmony. And the deeper we go, the more we see the intangible reality of reality. You know, we look at a physical world that seems like simple and concrete and superficial. The deeper you go, suddenly you see more ruchniyus, more spirituality, the less tangible, the less concrete than you reach points of subatomic particles where where our brains completely shut down. But this is really the avodah of the Tzaddik. What the Tzaddik does is he goes one step deeper. He morphs the yesh into the ayin. So the Tzaddik the the the the Maggid says it's greater than creation cuz creation takes the ayin and turns it into yesh. And the Tzaddik, so to speak, doesn't get deceived by that. The Tzaddik does something even deeper. Right? He reverses the process. And reversing the process is is uh is extraordinary. It's taking the yesh and bringing it back to ayin. The Maggid says over there, the Gemara says that from heaven they give, they don't take. That's why when Reb Chanina ben Dosa was once given coins and he wanted to return it and he threw it back up and heaven received it. The Gemara says that the second miracle was greater than the first because heaven gives, heaven doesn't take. The fact that heaven took back the coins of Reb Chanina ben Dosa, this is a greater miracle than the first. So, the Maggid says, why? Heaven gives means heaven makes from yesh from ayin yesh. To make from yesh ayin, ah, that's a much bigger. To go back, ah, that's much bigger. That's why tzaddikim are greater than the creation. Their work is greater than the work of creation. This is the Maggid. Asks the Rebbe and they move on. Here is his question. Here is a big question on the teaching of the Maggid. One second. What do tzaddikim do? Tzaddikim, by the way, here we mean every single good person who links this world with its source. Tzaddikim make from yesh ayin. But, what does it mean they make from yesh ayin? Where do they bring the yesh back to? When I'm dealing with my life, with my concrete life, with my body, with my arm, with my leg, with my brain, with my money, with my home, with my dishes with my family, with my work, whatever I'm dealing with, whatever you're dealing with. What do we do with this age? What does it mean we bring it back to iron? What does it mean we bring it back to nothingness? It means we sublimate it. We bring it back to Hashem. We bring it back to oneness. But to what level? To what level of reality can we bring it back to? And the answer is whatever we can reach through our work, through our creativity, through our wisdom, through our avodah. What is that? So we talk about the fact possible in life says, "If you're righteous, you think it's going to affect God? And if you sin, you think you're affecting him? God is infinite. My my sins or mitzvahs will affect him?" That's what the verse says in Job 35 The midrash says in the beginning of creation there was a question. God says, "Do I like the people? Do I want the acts of or I want the acts of What type of question is that?" Because in the level of pure absolute infinity, what difference does it make? How you going to affect God? If God is truly infinite and God is truly transcendent, so what? My action in this direction and action in that direction will have an impact on him? You know what I'm saying? What are you going to do there? So where does my my life have an impact? Does it have an impact? On what level does it have an impact? You might say those aspects that I'm connected to spiritually. So Kabbalistic works explain that they say indeed You can't say God is affected by us. Many philosophers explain God is not affected by us. God gave us the mitzvahs for our sake, but he's not affected. He gave it to us for our own benefit. Kabbalah takes that Jewish philosophy. Kabbalah takes it a step further. avodah kodesh They say avodah avodah does affect God. The way God is after the The way he defined himself in spheres as a spiritual persona, over there we can affect him. Our hesed can affect God's hesed. But God in his essence, no, you can't affect him. That's the famous compromise in Kabbalistic works. So, the Rebbe says, if so, the tzaddikim turn the yesh into ayin, what does it mean? They bring the yesh back to a higher place. But you can't compare it to creation. Cuz where did creation come from? Creation came from Hashem's essence. You remember the previous shiur, number two, number three, especially number three. What what did we learn? That creation comes from essence, because only Hashem's essence can bequeath that gift to our world that we feel independent. Because the fact that we absolutely feel that we have no source, we have no antecedent comes from Hashem's essence, who really has no source. That's the ultimate ayin. That's the ultimate no-thingness. So, you can't compare tzaddikim to creation. Creation, the Rebbe says, is what? Yesh may ayin. It comes from Ohr Ein Sof, and the Ohr is me-ayin umoyim. The Ohr captures Atzmus himself. But tzaddikim don't tzaddikim don't bring their yesh back to that ayin, apparently. They bring the yesh back to a higher reality. But ultimately, a limited reality. Because how can we affect God himself? Wow. So, how can the Maggid say it's tzaddikim has a greater than creation? Creation is the yesh that captures that comes from the original ayin, from Atzmus, from the source. But our avodah, what can our avodah do? Our avodah, apparently, we would think can only go back to an ayin relative to our yesh, a higher spiritual level. Comes the Rebbe and says, but based on this maamar, we understand that that's not the case. But now we learn, now we understand that it's not this case it's not that case. There's something deeper. True. When you talk about Hashem himself, darkness and light are equal. And one is not going to say that I can just easily affect him. Hashem in his essence is not needy. He's perfect. He's whole. He doesn't need. He has no need. He has no voids. Right? If you sin against me, you hurt me because I have needs. I need you. We're in a relationship. You can insult me. You can denigrate me. You can damage me. But if I'm completely transcendent of any need, if I'm the absolute wholesomeness, the infinite wholesomeness, so then your darkness and your light have the same value have the same significance. That's why the possuk says in the end, if you're righteous, what are you giving him? And if you're wicked, you're not damaging him. You're damaging yourself. If I'm eating a bad food, I'm not damaging you. I'm bad damaging me. What do they say that holding grudges against people is like inhaling smoke in order to kill your enemy with the smoke, right? If I you want to inhale smoke, inhale smoke. You're not affecting God. That's very common perspective in Jewish philosophy. It's a common perspective even in Kabbalistic works. Says the Rebbe that's true, but there's something deeper. That's true, but there's something deeper. And this is called Makif means the infinite reality of God that's not affected by our actions or inactions, by our deeds or misdeeds, by our appropriate behaviors or inappropriate behaviors, in the positive or the negative. There's something called P'nemi'us Makif means the core of infinity. Not Makif, P'nemi'us Makif. Sometimes we call it Atzmus, essence. And he said the Rebbe says over there it's different. Over there Hashem says, "I want goodness. I want a relationship. I want the actions of tzaddik." In fact, the Medrash says he consulted the souls of tzaddikim. But all of them are tzaddikim. Pre-creation. Pre-creation, first creation, and every creation, God consults the soul of the tzaddik. In other words, people agree to what their life is going to look like. Incredible concept. Hashem could have just created the world. He had to ask me? He asked me before. He asked the soul of every tzaddik. And the Rebbe would say this often and add all of them are tzaddikim. Every soul is essentially a tzaddik. He consulted, "Should we do this?" So we're all in a partnership in cahoots with God about everything. Wow. What does that mean? He's consulting me? That means pre-creation there's already a relationship. We're in this together. Why are we in this together? Because in Hashem's deepest space, if I could use the word space, where he's not infinite and he's not finite, and he's beyond infinity and beyond finiteness. In his infinite perfection, he chose connection. He chose relationship. Now you ask me, "Why? Why?" I don't have a logical reason cuz logic is also post-relationships. Logic is post Logic is post-sense. The question of why only applies in a world where logic is the king. But logic itself is creation. So there's things that precede logic. So where does the tsaddik's have a way to reach into which Ein? All the way into Atzmus. So creation is making from Ein Yesh. From Atzmus comes the age which is which is Atzmus. And the tsaddik is the one who takes the Yesh and brings it back to Ein. That same Ein. V'sham u'inyan hab'chira, this is the concept of God's choice. The Yivchar Lonu Hashem Elokeinu Yaakov Asher Ahiv Selah. It says in Tehillim, we say it before the Kias Shofar of Rosh Hashanah seven times. Yivchar Lonu Hashem Elokeinu Yaakov Asher Ahiv Selah. He shall choose for us our inheritance, the pride of Jacob that he loves eternity. Shoresh Inyan B'chira Chofshis B'tachlis. This is the ultimate true freedom. She'ein Inyan Zeh B'makom She'ein B'inyan Shel Giluyim Klal, Ki She'yeshna Eizeh Inyan Shel Giluy, Yeshna K'var Inyan Shel Netiyah. Real choice can only come from a place that is beyond revelation because if there's revelation, there's already gravitation. If there's revelation, there's gravitation. If you're defined by any form of experience or revelation, there's already something that defines you, that captures you. So already your choices are limited to your identity. Real real choice comes from a place beyond identity, which means it's coming from the deepest deepest deepest infinite depths. So, choice is a metaphor. Choice is a metaphor that somehow in Hashem in his deepest, deepest place is connected. It's connected to me, it's connected to you, and wants that connection. What does choice here mean? Choice here means I could choose a red car, I could choose a blue car, I could choose an orange, I could choose an apple, something deeper. Why did you choose this? Cuz you want it. Because your chemicals, cuz your disposition, cuz your brain, cuz your upbringing. So, how much choice is there? Real choice means it's coming from your deepest, deepest place. It's what I spoke last Tuesday to the women, there's freedom of choice and there's freedom from choice. Real freedom is only in the pure essence where there's no identity and therefore you're not compelled to any direction. So, that choice is coming from his deepest essence, which is completely undefined and therefore the connection is completely deep. It's absolute. So, it's not that he loves me cuz he needs me, it's he needs me because he loves me. And the love comes from a space that is not compelled, it's not from a limited dimension. It comes from the place that's beyond giluy cuz whenever there's giluy, when the essence is already articulated, so then it has a certain direction, it has a certain trajectory. Even if the trajectory is just existence. But in the place that is completely beyond revelation, so there's no description, there's no definition. So, when there's a relationship within here, it's in the deepest, deepest way that's beyond definition and description. That's called ultimate choice. Why do we call it choice? Choice doesn't mean he could have chosen the opposite. It's not who we is. Choice means that it's coming from the deepest, deepest, deepest core. It's not coming from a limited dimension. It's not coming from a bias, it's not coming from a trauma, it's not even coming from a certain defined aspect of you. It's coming from the you that is completely uninhibited and unencumbered. This is the practical ramification of this myman. That even what is or is the iron where avoid the reaches I reach it has if it has and that's where the choice comes from. So then my avoid the touches God in his essence. There avoid the reaches the iron the way it's submerged the way it's part of the true Hashem's essence. And it reaches into God's capacity to be and to be not. Which you can't even divide from the mighty. As we said before as he said at the end of hey. That is essentially a expression of God's capacity. Capacity to be expressed capacity not to be expressed. And in that capacity you have everything. And you can't differentiate between the capacity of and him. So therefore even in you have everything. So is him. It's also called him. Because relative to the source to the essence is like nothing. Our avoid the reaches into him. Because is already how God is articulated. But because so therefore our avoid it doesn't only reach our avoid the reaches that which carries which is the full essence the full iron. So therefore the work is greater than creation. So what is the market telling me the market is telling me that my existence my age my life as I link it to the divine it's going and connecting to the pure pure core. So I take thingness and I turn it into nothingness. I take the age and I turn it into not nothingness. Nothingness. That's what I would say I would say looking at a thing whatever that thing is and realizing that it could become an embodiment of nothingness. And what do we mean nothingness? We're not just talking about nice spiritual levels. We're talking about himself. The ultimate the age the ultimate the age because the ultimate iron the which is iron is essentially captures the ultimate age. I how can the ultimate age be captured in it is revelation? That's what we explained before. That captures the ability of God to be expressed which is one with his ability not to be expressed and there's no difference between the two. This is the market. Now we have one more title from the market. Now we come to understand what is. We know that is the result of our work. The says in the era he who works on Friday has what to eat on Shabbos, which means that Shabbos is not created in a vacuum. Shabbos is a result of our work in the six days of the week. Me shatorach be'erev Shabbos, Friday, but it's also all the days of the week. Yochal be'Shabbos. Shinuy menucha. What's Shabbos? Shabbos is rest. Chazal say, what was the world missing before Shabbos? Rest. Shabbos came and tranquility came. And this explains why it says that Hashem finished his work on the seventh day. He didn't finish his work on the seventh day. He finished his work on the sixth day. So the Gemara answers, Chazal say, Medrash, Rashi, no, he finished his work on the seventh day because the world was missing tranquility. That work of tranquility was missing and that's what Shabbos introduced. Ba'Shabbos ba'menucha. So Hashem finished the work on the seventh day cuz the last piece was serenity. Now this is going to be an amazing piece. And it's so relevant today when we're living in an age of anxiety. So so tune in. And you see how the most abstract ideas become so relevant and concrete when you appreciate the depth and the Rebbe teaches us here how to learn the deepest secrets of Torah in the most relevant way. What was the world missing? Serenity. God finished his work not on the sixth day, on the seventh day because without serenity the world is not a place that you could live in. You need menucha. And menucha come on Shabbos. Menucha, tranquility, rest, ecstasy came on Shabbos. That came on the seventh day. Vayechal Elokim bayom ha'shvi'i melachto asher asa. Because on Shabbos the world experienced menucha. What is this menucha? What is this? We do it about shabbos. Comes the shabbos and he teaches shabbos nika menucha. God is essentially serenity. Now, I want you guys to listen to this. How do you usually define God? When was the last time you thought of God and translated him as serenity? Hakadosh Baruch Hu nika menucha. The name of Hashem Hashem is called menucha. In other words, when you use the word menucha, you're actually referring to God. Why? Some people call menucha a nap, right? A vacation. No, Hashem is menucha. Why? L'fi she'ain shayich b'tznua shinuim. Says the Baal Shem Tov, menucha means going into a place that's deeper than change, deeper than flux, deeper than motion. Ki tznua lo shayich ki b'davar shehu b'zman u'v'makom. Motion is either time or space. Ki inyan azman u'shinuim d'varim b'vas. If you live in time, there's always change. Past, present, future. The second that was is not. The second that will be is not. And the present is gone. What do they say? Ha'avar ayin. Right? Ha'hoveh oseh dayin, ha'atid karev ayin. The past was, the future will be, and the present, oh, it's already gone. So time is flux. Time is change. It's not menucha. U'mizamnim gam l'galei inyan hamakom she'kashur l'inyan hazman. Space and time always work together. So what's true about time is true about space. And we know today in our generation how deeply the connection of time and space, space and time, time is another the of space. Einstein taught us about the relativity of relativity time is relative based on space. Time is another dimension of reality. Not just an absolute. So, just like in time there's flux, there's motion. That motion exists in time and it exists in space. I'm in this space, I'm not in that space. Every space is unique and every moment in space passes. I will show you ain't so The only place of real serenity is Hashem. Because he's ain't so meaning he's infinite meaning he ain't talking to my he doesn't go from place to place. You don't say he's in this place and not in this space or he's going to go to that space or he wants to get to that space or I was in that space. You know, I always I was here, I want to be here, I wish I was there, I wish I was there, right? I'm stuck in traffic, I'm stuck in the airport. Life is about space. I need to be here, I need to be there. God doesn't have to be here, doesn't have to be He doesn't live in the realm of time. Says the that's why Hashem is called serenity. The true source and core of serenity and tranquility is not just I'm having an easier day. I don't have a lot on my to-do list. The cleaning lady showed up. The office is going well. I don't have to run anywhere. I could sit on the couch. I'm enjoying the sunlight or today we have a big snow here. Don't get jealous. Beautiful snow, everything is white. Beautiful. That's all relative serenity. Real serenity is going into the space where there's no time and there's no space. Going into that realm. Where is that? It's only Hashem, the source of time, the source of space but that which that which is beyond it. The says over there there's pure light. There's pure light and all the details of existence melt away into oneness. The Mashable explains it at length over there. He says it's like when in the sun and the sun itself there's no room for any other expression. When you're looking at the sun, you're not going to see anything else burning because it's the light is so intense. After Hashem finished the world, he needed to do one more thing. He needed to give the world the experience of menucha, the experience of this light. After the work of creation, God did one more thing. He decided to give us the gift of Shabbos. The gift of Shabbos is the gift of serenity. To give us the light that transcends time, transcends space. In other words, the source from where creation emerged. The source from where creation emerged, the mother which only a residue of that is felt in creation. To be able to experience that source this aroused in in in each creation a yearning and a desire to go to the place of serenity. Why do we desire serenity? Why do we desire menucha? Because Hashem gave Shabbos to the world. That's part of the creation. Part of the creation is that he put into the world the yearning, the longing to that which transcends time and space. And that's why we have this frustration. I want to be somewhere else. I want to be in another time. What is that about? There is this peacelessness. What am I really looking for? I'm really looking for not to be in another time or another space. I'm looking for that which transcends space, transcends time. That's the gift of Shabbos. Time stops, so to speak. Space stops. It's the spiritual gift of Shabbos. The original one said shina ba Shabbos tanig, right? You could sleep through the the sweetness of Shabbos through going to sleep. You could lose Shabbos through going to sleep. Shina ba Shabbos tanig, he says, "Mekhen farshloffen the tanig from Shabbos." Right? Everyone says shina ba Shabbos, that means you go to sleep on Shabbos. He says, "By going to sleep on Shabbos, you could lose the pleasure of Shabbos." Now, sometimes you have to be rested to be able to understand all of this. It's not a mitzvah to be exhausted. A person has to have rest. The body needs its its its its rest. But, the point is Shabbos is a gift that God bequeathed into creation that which transcends creation, transcends time and space, which is the only source of serenity. And therefore, we have a longing for it. And that's why va yechulu va yechulu doesn't only mean he completed heaven. Va yechulu comes from the word longing. Creation has a longing for serenity. What type of serenity? Real serenity. What's real serenity? I want to touch that which is beyond flux, beyond vicissitudes, beyond change, beyond transformation, beyond transition. That which is beyond sman u'makom. We tell ourselves, our body says, "I want to go here. I want to go there. I want to be here. I should have lived then. I want to live tomorrow." I But, that's not what I'm looking for. What I'm looking for is I'm looking for that which is beyond space and time. In my vocabulary, I don't know about that. So, I say, "Put me here. Put me there. I want to be there. I don't want to be there. I don't want to be here. I don't want to be there. I want to be in a place that's beyond being. That's Menucha. That's Shabbos. Comes the Rebbetzin says me what is the Baal Shem Tov teaching us here? She and the Shabbos of Atzmus by the Shabbos of Menucha of Atzmus. The Baal Shem Tov is teaching you that the serenity of Shabbos is your relationship with Hashem's essence cuz that's the only place of serenity. Why is it the only place of serenity? So he starts explaining because every level under Atzmus is already defined by fluctuation. Because where does time come from? Time comes from it says in Ratzav v'Shav. Divine energy descends and it ascends. It's always in a state of flux. On a higher level it's called Mativ v'Lo Mativ. The divine energy extends, expands, and contracts like the heart. That's where time comes from. The highest levels of divine energy have that relationship of flux. Only in God's pure essence there is complete serenity. That's what Shabbos is. And that's why the Rebbetzin says every Sunday we say Hayom Yom Rishon, Hayom Yom Sheini. This is not the first day of creation. We've been around 5782 years. He says it is because Shabbos you go to a place that's beyond time. So Sunday it starts all over again. Hayom Yom Rishon, Hayom Yom Sheini, Hayom Yom Shlishi. This is the first Tuesday. Because Shabbos took us to a place that's higher than time, higher than space. Are you telling me Shabbos the clock also moves? And Shabbos I'm also in my house or in shul or wherever I am. I'm also in a space. That's because we learned that Menucha doesn't have to be experienced only up there. It can be experienced even in the limitations. But that's what Shabbos is. Shabbos is the gift of Atzmus. And how do you get to Shabbos? From Friday, Thursday, Wednesday, Tuesday, Monday, Sunday. That means all of our lives is a preparation for Shabbos. Because all of our lives is a relationship with the pure intimacy of God's essence, which comes out on Shabbos. So that's what the Baal Shem Tov is teaching us, just like the Maggid is teaching us to us. Because that's the only place of menucha. Anything outside of Atzmus, there's no menucha. Outside of Atzmus, there's no serenity. There's flux, there's change. Even the most positive change and growth. But there's movement. Real serenity, real silence, is an essence, and the essence. And because the Ohr captures the essence, so therefore all of us can experience that rest, and we can prepare for that rest through our avodah during the days of the week. And that's the gift of Shabbos. And he finishes that this all started off, we started off to explain what's the treasure that the king squanders for the soldiers in a time of war. What's the What's the treasure? And for this he wanted to explain that the Ohr is lamatah adin tachlis. What's lamatah adin tachlis? Now we understand what it means. It's not just the light extends everywhere and has influence everywhere. It means that even in the lowest place, the light is manifested. The light of Ein Sof is articulated even lamatah adin tachlis, even in the lowest, lowest, lowest place of existence, physically or psychologically, or emotionally, or spiritually. It's really an articulation of Ein Sof. Not just in heaven, but also on earth. What's the my loud and cats? The my loud and cats means that which is beyond air. That which is God's ability not to express. God's ability to be inside, to be himself, just to be. To be who he is beyond the world would be. And that also comes out in air. So, there's the ultimate unity of the my loud and cats the my bad and cats and tucks. And that's the treasure we're talking about. That treasure that never comes out, but it comes out for the war. It comes out for the war of winning the war of re-changing the world, of fulfilling Hashem's will in the world. To fulfill Hashem's will and which will we're talking about? We're talking about Hashem's essence that comes out in the will. This is captured in the ultimate treasure that's given to the soldiers. And he says, "That's why we're called Sivas Hashem." The word Sava has three interpretations, which he said in the beginning of the Mimer, but now he concludes with these three interpretations and shows how these three interpretations capture the whole point. One element of a Sava is Kabbalah cell, absolute commitment. Because the quality of air is bitter. Absolute commitment. I'm a conduit for the essence. Second level of Sava is, you remember? Sava means a fixed time. You got to bring it into time. Because that's the whole point. The my bad and tucks that the yesh itself becomes part of atzmus. And point number three, Sava means integration, beauty, harmony. Because as we learned before, the ultimate oneness is always expressed in diversity and the unity of diversity. So, the three interpretations of Sava reflect the whole theme of this Mimer. So, when he said the three interpretations in the beginning of the Mimer, it wasn't random. He now brings it all back to tie all the pieces together. That the ultimate integration of all people, and the ultimate integration this is of all the faculties of your soul. Every part of you needs to be included in this oneness. There's no part that's detached. All of your faculties, this is what we keep on talking about, no amputation. All parts of the self are integrated because only then can you reach ultimate oneness. If there's any part of you that you have to cut, you're not reaching ultimate oneness. You're reaching relative oneness cuz ultimate oneness is not afraid of anything. It's expressed in every possible paradoxical way because together you recreate that oneness. So, you bring in every part of you because when you touch the essence and the pure infinity and undefined reality of your soul, he says, all parts of you come together. This is an unbelievable insight about the ultimate healing. And that's where we fulfill the ultimate will that our world should be a home for Hashem in which the essence of the king Hashem himself is found as it will be revealed speedily, he says, with the coming of Mashiach. And he finishes the mind with the words Lamata Masara below 10 cubits, which means manifested and revealed within our reality in our world because of mama speedily in our days. This is at least This concludes at least some points of this incredible incredible mind map of possible Gani Tav Shin Khav Beis. I'm only going to add, and this is just extra homework for those who are really into it, that the whole for bringing Yuds Vav Tav Shin Khav Beis, even the sichus, expressed the points of these this mind map in different ways. For example, the Rebbe told the whole story about the kiss that the Rebbe Rashab gave to the Rebbe Rayatz, and he substituted the kiss for a mind map which began with the words Marabu Masacha. He gave an explanation, which is also connected to this mind map. This was the third sicha before the mind map. After the mind map, the Rebbe gave his famous talk about the four groups in which the Jews split up into before the splitting of the sea. They split up into four groups, four different philosophies in life, and then Moshe Rabbeinu's message. And he explained it, and those four groups are basically different ways of understanding the relationship of Atzmus, Ohr, and Yesh. Different groups, different ways, and the ultimate vision in which there's complete fusion, complete integration. You don't have to fight Egypt, you don't surrender to Egypt, you don't jump into the sea, and you don't even just rely on God. You continue traveling to your destination, and the sea splits. This is different for the Rebbe. Explain different philosophies in life when you're stuck between a rock and a hard wall. Sometimes you say, "Let's surrender to Egypt. Let's give in." Sometimes you say, "Let's fight. We're going to be busy fighting." Busy with negativity. Sometimes we jump into the sea. We just give up on everybody, spiritual transcendence. And say, "Hey, no, no, no, no. Let's pray to God. God is the the owner of the world. Let him do what he wants." All this is based on a philosophy where there's some spiritual dissonance. In the ultimate reality of oneness, you continue to travel to your destination, and the sea splits. Because the world itself becomes the place that becomes the ultimate manifestation of Atzmus, of the pure core essence, with complete unity and fusion, and no separation. And that's what ultimate Geulah means. So, many of the sichas of the fabrengen were essentially different ways of expressing this idea in so many different venues. Even though the Rebbe didn't say it so clearly, but it was clear from the theme. Okay, my dearest friends. It's been a long shiur today. Sending you my love and blessings. Have a beautiful, beautiful day. And uh we have a class soon, 12:45 for the women. You could watch it live. And tomorrow night, Wednesday night, 8:00 the live stream will begin for the fabric and of your Shabbat. Um the fabric and of your Shabbat where is it going to be? It's going to be in Pomona. I think I should know the address. You're welcome. Thank you for coming. I Yeah. Wednesday night the fabric and is going to be 7 Galileo Court in Pomona, New York. It starts 7:30. The live stream is going to begin at 8:00 p.m. You can watch it on the yeshiva.net. In the meantime, I wish you all a beautiful and uplifting day and may we be able to have the courage and the wisdom to be able to see all aspects of our life as or ain safe. I hope you guys understood the idea of Shabbat.