LM 21.2 — Atika Tamir u'Sasim, Part 2 of 8 · תורה כ״א

Continuing on in our journey תורה כ״א, עתיק טמיר וסתים. Just, very briefly, we're still towards the beginning, so it doesn't need a super long introduction. But we quoted from Chayei Moharan אות י״א a question that רבינו had heard asked in שמים. We'll just read it. Says the question was כי יש מקיפין אצל השכל, היינו שאינו נכנס לשכל פנימי האנושי. So we gave a little introduction last time to the idea of מקיפין. They have a specific connotation when it comes to this type of חכמה, but we'll read one more line, says: ויש מקיפין לתורה שמקיף לתורה ואינו נכנס לתוך התורה.

And the מקיפין have מקיפין. There are things that we're able to internalize, there are things that are not internalized but that we have a shaychus to, and then there are things that are even beyond that. So if you think in terms of of any body of knowledge that you know, there's there are ideas, whether it's math, calculations, just think in those terms. There are things that are in my toolbox. I've internalized them, they're part of me. If I'm going to calculate something, a financial issue, something, how to how to build how to build something, simple math, you know, 2 + 2, simple multiplication, that's in my toolbox.

It's not something that I have to go and learn, it's something that I've internalized, and I'm able to simply use as part of my working personality almost. Then there are things that I have to learn, but I I'm able to quantify it, I know what it is, I know how to approach it, and I'll be able to take that information and internalize it. And then there are things, I open up some sort of an advanced algebra book, and I I don't even know what I'm looking at. It has not even been brought into that area of something that I have a shaychus to, let alone something that I'm able to learn and internalize.

So it continues on, I'm skipping a couple lines, מה לעשות שיכנסו המקיפין של תורה לתוך התורה בפנים, והמקיפין של שכל יכנסו לתוך השכל הפנימי, דהיינו שמתחילה יבואו ויתגלו המקיפין של תורה מהעלם למקיפין, ואחר כך יכנסו המקיפין של תורה לפנים? How do I take these things that are beyond me or even beyond beyond me, and then start bringing them within my sphere and ultimately internalize this? And it says, עיקר השאלה הוא איך להוליד המוחין מתעלומותן, to bring the מוחין, we'll leave that intellectual things, but we'll leave that somewhat undefined for now, from their hiddenness, ואחר כך כשמולידין אותן, איך זוכין להכניס המקיפין לפנים?

So how do we engage in this process that we're describing? The the the the pasuk that we quoted in the beginning of the Torah, בהעלותך את הנרות, פירש Rashi: שתהא שלהבת עולה מאליה, that the flame, when we when we approach the נרות of the מנורה, the seven the seven lights of the מנורה, Rashi says, what does it mean בהעלותך את הנרות? That the flame should go on its own. So we started off the Torah explaining that there's actually two types of שכל. There's one types of שכל which we will refer to as the it's מכונה בשם אח, בשם אחר as opposed to פנים or קדם.

One type of שכל is built on those things that come before it. It's a logical progression, it's sevaradik based on certain types of background information. A leads to B to C to D, and therefore you keep on going to next stages. There's another type of שכל where there's a gap. It's something that comes from Hakadosh Baruch Hu, and a person's just awakened, they get the information. How do we get that type of how do we get that type of שכל? The idea is that we have to make ourself into a keli and draw that attachment from Hakadosh Baruch Hu, but it's not there's no progression from A to B to C within the within the world of sevara.

It's more a matter of making ourself receptive to have that that connection, be able to make ourself into a keli and I guess build a bridge, and then Hakadosh Baruch Hu gives us that שכל. We're going to have to learn more together and see and see further, you know, further how these things work. Now, when it comes to the שכל, the first type of a שכל, that's necessary anyway. Even if a person is able to have this hisorerut and this the שכל פנים, the שכל קדם from Hakadosh Baruch Hu, in order to let's say convey that information to a תלמיד, then a person's going to have to utilize the first type of שכל to say, okay, I have this idea, how am I going to quantify that?

How can I use a mashal that is going to relate to something that the person has in their world, right? The use of mashal is taking something that a person has no shaychus to this information, and I'm able to repackage that principle into something that the person does have shaychus to. So how can I use these mechanisms in order to convey that information? So there are various reasons why even somebody who's zocheh to שכל קדם, שכל פנים, also is going to need to utilize principles of sechel of sechel of the אחר, the way that we're saying it.

Now the we continued on and said that the heat, so using principles within this world, something that's very fast, it will create a friction, it will create a heat, so that the התלהבות הלב נולד מחמת תנועת השכל, and we used that we used that mashal, that in order to get a שלהבת, a flame in the לב, which is will be עולה תמיד מאליו, which will ultimately rise up continuously on its own, this is generated from תנועת השכל, the movement of the sechel, which we're associating with the שכל פנים with this suddenness, with this fast, it's going to generate a heat in the לב as well.

Now how להגיע לבחינת שפע אלקי, to get this the the second type of sechel, the שכל פנים that we're talking about which is a שפע אלקי, the way to do that is שיקדש את פיו וחוטמו ועיניו ואזניו והן הן מאירין לו שפע אלקי. A person has to be מקדש all of his senses. We talked about the two eyes, the two nostrils, the mouth, a person has to be מקדש himself and we went into that in paragraph two. And then paragraph three, we said שפע אלקי הזה הוא בחינת סוכה, כי סוכה הוא בחינה שסוכה ברוח הקודש and רוח הקודש is שפע אלקי.

And we we then started to draw comparisons between the סוכה and the שבעה ענני הכבוד. The Gemara says that סוכה is the סוכות in the מדבר, but it's also כנגד the ענני הכבוד, and this is the seven ענני הכבוד which כנגד the שבעת הנרות. And we we explained that when it comes to the הלכות of סוכה, מניין שאין מסככין אלא בדבר שאין מקבל טומאה ובדבר שגידולו מן הארץ. How does a person build a סוכה? How do we make the shelter of a סוכה? The two הלכות that we focused on were the סכך has to be something that's אין מקבל טומאה like a cloud, an אד יעלה מן הארץ, the the ענן, right, so the ענני הכבוד, then we associated that with רוח הקודש, and something that's גידולו מן הארץ, which we said is these are the things that are גשמי, the senses of the פה, the חוטם, the עיניים, the אזניים, these are the שבעה

נרות. And now we're starting to go further and deeper into understanding how to access this שפע אלקי ultimately to generate a התלהבות הלב תמיד. And we will buckle our seat belts as we delve into paragraph ד. והסוכה הנ״ל היינו רוח הקודש הנ״ל, so this idea of סוכה we're associating with רוח הקודש הנ״ל, שפע אלקי הנ״ל, הוא בחינת מקיפין. This is a בחינה of מקיפין, and the note over here mentions the idea of a סוכה which is the minimum size, מחלוקת in סוכה, but the minimum size of a סוכה is שבעה על שבעה טפחים, and we're not going to go into all of the associations, but the seven by seven טפחים, it's a רמז to the seven קני המנורה, which is an אדם עצמו, and the שכל is the סכך, the סכך is מקיף the דפנות.

Okay. So we have the סוכה we're associating with רוח הקודש, the שפע אלקי, this מקיפין, this idea of the סכך, this idea of a שכל that is actually מקיף all of the all of the senses that define the person himself. Now this this idea of a מקיף, and even when a person has a relationship to some degree with that מקיף, if you think about, let's say, a funnel, so there's some there's some part of the funnel that's going to go into the כלי, that's going to go into the bottle, but there's still going to be different parts of the of the of the idea itself.

There's going to be the part that's going to be the פנים, the part that fits within the כלי, the part that the כלי can be מגביל, and then there's going to be the part that's beyond, it would destroy the כלי. And even in our example, if you're conveying information to somebody, then there might be some part of it that they're emotionally not ready to handle. Sometimes even certain מסכתות that they teach that they teach to kids, there might be certain parts of those מסכתות if they're dealing with certain relationship issues or certain intellectual issues, there may be those parts of the sugya which are preserved, they're not compromised, but in terms of the way that the דרשות work, in terms of the the way that the relationship work, that the person, the talmid in our case, can relate to, and there may be those part that they don't they just don't have a context in

order to be able to integrate those ideas. And to try to convey ideas that a person is not ready for will not yield productive results. If anything, the person will associate those ideas into the immature framework that they have and it will lead to to very undesired consequences. And therefore, when a person with his human שכל approaches these מקיפין, even though the מקיף, even though the שכל is something that there's not really a bridge for, it's a it's שכל אלקי, it's שפע אלקי, at some point there's going to be a bridge that a person draws based on those ideas that he has, and he can use the first type of שכל that we have to try to integrate to take some of those מקיפין and be able to start internalize them.

שהשכל הזה הוא גדול עד למאד, the שכל that we're talking about is גדול, it's tremendous, it's מקיף it's larger than the person, if we use this imagery, עד שאין המוח יכול לסבלו, the מוח is not going to be able, the brain, the intellectual abilities of the person cannot actually embrace and internalize. There are things that we know exist that we can't internalize. One example we've used in the past is I know that electricity exists, I know that I can turn a light switch on, but and yet they're going to be things, I guess you can talk about genetics also in the world of science, there are things that I know I can do with it, there are ways that I know that I can relate to it, but it's only within the גדרים of where I'm holding.

To start talking about things, you know, in terms of the inner workings of it, either it'll be like, you know, formula code, it'll just be gibberish to me, or it might lead me to draw conclusions that, you know, a person could burn a house down because he just doesn't understand what he's dealing with. So over here, the idea of the מקיפין are גדול עד למאוד, so that we can we have one relationship with it, but not in the way that we can actually internalize it into our framework because we just don't have that foundation. ואין נכנס במוח, but it's not going to come into the מוח, אלא הוא מקיף את הראש, but rather it's going to be outside of us.

כמו שאנו רואים כמה חכמות עמוקות, we see that there are many very deep ideas and חכמות, שאין יכולת, now perhaps we could say, you know, חכמה, בינה is where there is a framework. בינה is more in the גבורות, it's מבין דבר מתוך דבר, it's fitting something in within a context. חכמה is something where there's that spark that it's just a חכמה, it's a body of wisdom, it's external, you need בינה in order to internalize it. There's going to be these very deep types of חכמות, these bodies of wisdom, שאין יכולת במוח אנושי להבין על בוריו, where a person does not have the capacity to really get to the clarity of of that להבין, of that בינה, of understanding the working principles, כמו כמה וכמה מבוכות שאנו נבוכים בהם, like many of the things that ultimately we're confused about, כמו הידיעה והבחירה.

Let's read a little bit with the help of some of the notes that I'm using. Again, just a very very good version, the if you want to go get it, Rav Eliyahu Attiah, but the the so I'll use some of the notes, and then perhaps we're going to comment to try to be able at least to relate to the Torah on our level. So the example that he uses of something that's irreconcilable, that's something that we have no shaychus to, is going to be ידיעה and בחירה, that on one hand, we say that Hakadosh Baruch Hu knows everything, knows everything that was, everything that is, everything that will be, there's no limitations on time, and on the other hand, a person has the ability to be בוחר בטוב and רע.

The idea of saying that Hakadosh Baruch Hu knows what's going to happen as a reality, and still saying that a person has the choice, and there's nothing pulling one way versus A versus B, when Hakadosh Baruch Hu already knows it and it already happened, how can it how can it go a different way? That is something that within our terms, and again we're going to flesh out this question a little bit, but this is something that in our terms is not reconcilable. It's something that we cannot wrap our mind around, שאין מוח של אנושי יכול להבין את הידיעה הזאת.

Our intellectual abilities simply do not have the capacity to wrap our minds around We're talking the idea of מקיפין, the Baal HaTanya talks about, you know, some the the the idea of knowledge sometimes being מקיף the שכל, and then when a person internalizes it, the שכל being מקיף that knowledge. Our מוח, we don't have is not a כלי that's big enough in order to wrap itself around this idea. That does not mean We're going to explore this. That does not mean that there's any problem with the idea. Even within our world, we can give you many examples, whether it's animals, whether it's young children, there are any number of examples where you can be dealing with a person or a thing whose שכל is not able to relate to a particular idea, and that does not mean that there's anything inherently insubstantial or incorrect about the idea, that it's not compatible, that it's incompatible with

a particular type of שכל. But we do acknowledge that from our point of view, and it's important to acknowledge this because if we don't affirmatively acknowledge that we don't have the tools to approach the שכל, so then we assume, a person says, "Well, we're incredibly intelligent and therefore, since the world exists within the system of logic," right, we say the שכל קדם, "so then that means that all of reality, certainly reality," this is going to be a key phrase, "reality as we know it, is subject to logic, and therefore we now have the freedom," so to speak, "to use logical tools to ask any question." However, the fact that we have the fact that we're logical enough to ask a certain question doesn't necessarily the answer is going to be subject to those rules, because it could be that there are certain things that are not of this world.

People, Hakadosh Baruch Hu created the world, Hakadosh Baruch Hu created people and our minds, our minds are of this world, but Hakadosh Baruch Hu is not of this world, and therefore the way that Hakadosh Baruch Hu, who's outside of this system, Hakadosh Baruch Hu is Hamakom, the world exists within this system, but Hakadosh Baruch Hu is not within the system. The fact that we appreciate the question, but that the answer is not within the system, is not inherently a problem. And if you don't, again, if you don't recognize that, then a person can get very thrown off.

They look at the philosophers, they look at people who are thoroughbred beings and they say, "This is a problem." That's only a problem if you're basing it on certain premises. But we don't try to hide from the question, the Rambam addresses this question, תשובה, הלכות תשובה פרק ה׳ הלכה ה׳, that if you're going to say that הקדוש ברוך הוא knows if a person is going to be a tzaddik or רשע, אם תאמר שידע שיהיה צדיק ואפשר שיהיה רשע הלא לא ידע הדבר על בוריו. If הקדוש ברוך הוא knows, then it has to be that way.

If it doesn't have to be that way, then how can you say that הקדוש ברוך הוא knows it, so to speak? והשכל, the the question is based on a faulty premise. That, you know, that's that sort of our answer, but we'll see. Let's let's have let's have patience. I need to have patience. והשכל הזה הוא בבחינת מקיף. So this idea is something that is outside of us, שאינו נכנס בפנימיות המוח. We the the idea is not something that we are able to integrate, כי אם מקיף אותו מבחוץ. It's outside of us. והשכל פנימי מקבל חיותו מהמקיף הזה, and our שכל that we can integrate, so the שכל מקיף is שפע אלוקי.

It's something that we don't really have a direct relationship with, it's something that Hakadosh Baruch Hu can sort of give us the spark, gives us presents to us the spark of an idea, but in terms of being able to ultimately integrate that, for that we need the first type of שכל, we need to be able to draw a bridge, we need to be able to incorporate it within us and to become fully integrated. Likutei Halachot on our Torah, יורה דעה חלק א׳ הלכות גילוח, ה׳, in the הקדמה: Every person, כל אדם יש לו בחינת שכל הפנימי והמקיף, וצריך כל אדם לפי מדרגתו, a person wherever he's holding, להשתדל ביגיעות בעבודת השם יתברך, עד שישיג השכל המקיף ויכניס אותו בפנימיות דעתו.

This is a infinite scale. We're going up, we're trying to connect to the אור אין סוף. There's every single person is going to have those ideas that he does that he does have a relationship with, and then there's going to be those ideas, and he constantly can take Well, Hakadosh Baruch Hu is is ייחוד to the trying to be careful with my language so I don't mean to say anything that's We believe in ייחוד השם. We are in the world. When we talk about logic, that means that our world works in complexity, it breaks up parts, one thing leads to the other.

We can't relate to ייחוד directly, but Hakadosh Baruch Hu created a world, מה הוא אף אתה, הקדוש ברוך הוא created the world and has a hitkashrut and hitchabrut with the world, he has a relationship with the world where he allows us to relate to certain things. As we grow in what we understand, we have more capacity to understand different ideas, and therefore we are on a a never-ending scale to journey to take certain things that previously were not within the realm where we were able to understand anything, and therefore it was, you know, like I've said before, it's like trying to climb a glass building, right?

It was something that we had no grasp of. And as we have different ideas, it does give us something that we can that we can grab on to, and therefore something that was previously within the world of makifim, something that was previously not able to be broken up into certain pieces because we didn't have the ability to have those ideas, now that we have a new idea now we can grow and appreciate and there will always be that part of it that's beyond us, but we can take makifim and turn them פנימי, עד שנעשה המקיף פנימי ויהיה לו מקיף גבוה יותר, until we move to the next level.

Each level is increasingly bigger, right? In other words, when you have somebody who's a five-year-old, so then the piece that they say, "Oh, I understand X, but not Y," even Y, the thing that they're looking at that they don't understand is going to be somewhat limited. The more that you understand, the more you appreciate the world of what you don't understand. So as you grow, the pieces that you understand become exponentially bigger, and the makifim become exponentially bigger as does your appreciation of what those makifim are. כן ילך מדרגה לדרגה, etc. This perhaps is the tie-in to the last part of Torah כ״ה, where we said as a person goes madreigah lemadreigah going into Eretz Yisrael, the place of ultimate avodah and connection to Hakadosh Baruch Hu.

As a person appreciates this idea, which again we're not trying to hide from, we're actually trying to embrace it, at this point is where like we said in Torah ז׳, this is where emunah kicks in. A person has to have emunah sheleimah, emunah peshutah, that emunah peshutah does not mean not to use one's mind, it means to recognize the ability of one's mind, not, by the way, to relegate necessarily to emunah those things that a person can appreciate. The example that we always use is a person that wants to find a doctor, and he does his due diligence, he understands who the person is, the education and the experience that they have, maybe the relationship, this doctor took care of the person's father and grandfather.

And then after a person identifies that this is this is the doctor that I trust and put based on experience, education, due diligence, etc., etc., this is the person that now when he tells me a certain medication is necessary, it is perfectly rational and and logical to say that I am now going to take that medication without having to do my own research. My research is especially let's say, for for instance, where this doctor says a surgery has to be performed by tomorrow, and it's going to take me 6 months to do the research, that is not a rational move, right?

That does not make any sense. Emunah is built on emet. Now compare that to a person who standing in line at the drugstore, and he's not sure what to do, and some person overhears him asking questions and comes up to him, random person, and just starts giving him a diagnosis with perhaps a treatment plan that seems somewhat counterintuitive, that could otherwise lead to, you know, consequences that could be harmful. That's not called emunah peshutah. That's called פתי יאמין לכל דבר. That's where a fool is just willing to follow anything. At that point, what's the difference between emunah in lehavdil, in emunah peshutah in Hakadosh Baruch Hu and emunah in a frog?

This person perhaps doesn't want to put in the leg work to decide where to go for the appropriate answer, maybe this person doesn't want to take accountability for certain decisions, and therefore just to lead where let's say the emotionally it makes sense to say, "You know what? I'm not going to take responsibility for that decision. I'm just going to put this decision on somebody else." Now people have different capabilities. Our responsibility, what Hakadosh Baruch Hu wants for us, is to be able to use the mind that he gave us, that's where our avodah is, at some point there's going to be a gap.

Now the question is, once there's a gap where there's no traction, if you will, between our seichel, our intellectual capabilities, and the the truths, the Torah, we have Chazal, how does a person approach that? At that point, that's where emunah kicks in. That's where emunah peshutah kicks in and says, "This is this is the path that I lead. I understand that this is the truth. I now put my emunah into this avenue that I've identified is the correct avenue to pursue based on my on the capabilities that I have, by the way, including mesorah, including Chazal, including perhaps our parents, our rabbeim, the Torah that we have.

Those are also in the world. How else does anybody do research to learn anything? There's always going to be sources that we identify based on Har Sinai, national revelation, the mesorah, etc., etc., and so on and so forth." These things are perfectly valid tools to help bring us in line with where we need to be. When a person says they recognize that there's that gap there, and yet they still try to use the tools that they have that are not compatible, and they say, "Well, I've identified this problem between yediah and bechirah, and because it makes no sense, now I'm going to either say that it can't be so, that therefore, I'm going to draw different conclusions, and I'm going to draw a whole Torah around this problem based on the tools that I have." Well, at that point, that's just utter ga'avah, that's total conceit.

That's where the buck stops with me. That's why What's the lashon by Paroh? לי יאורי ואני עשיתני, something along those lines. This is where we say that ga'avah and avodah zarah are associated with each other. And this is where the Likutei Halachot explains in Birkat Hashachar, he goes through what we're talking about, and he says, where רק לסמוך על אמונה לבד שהוא יסוד הכל, where a person needs to use the tool of אמונה, אבל כל מי שרוצה להשיב איזה קושיא מאלו הקושיות של המאחרים, those people that want to answer the questions of the philosophers, the ones that we don't have the tools to answer, אפילו כשרוצה להשיב על פי דרכי הקבלה, אינו עולה בידו שום תירוץ כלל.

At best, there's no answer, and at worst, it leads to terrible kefirah. Now, as of yet, we've mentioned really yedi'ah and bechirah as the ultimate example, the all-encompassing example, that leads us to the ability to have avodah and that the actual philosophical concept of how yedi'ah and bechirah are able to are able to coexist, this is the most foundational example of where the nekudah of our of our avodah, it all exists, that we, on one hand, know that there is a hakadosh baruch hu, that there is hakadosh baruch hu, that hakadosh baruch hu who is unlimited in any way, that includes yedi'ah, that hakadosh baruch hu knows everything that happens, did happen, will happen, the consequences, and so on and so forth with all of those implications.

And on the other hand, that we have makom for avodah, and that there is sechar va'onesh, and that it's it's on us. In fact, it has to be, because this is part of hakadosh baruch hu's design of the world, חק הטוב להיטיב, etc. Now, even though we brought this in really to understand the idea of makifin, this was the example that we used, it is incredibly fundamental, and like we said, there is also an avodah of being able to quantify the question, knowing when we don't have the tools to address the question, but understand without really truly understanding what the nekudah is, you won't really be able to understand whether a particular issue is within those things that need to be addressed, or it's within those ideas that are going to be moved into the category of makifin.

And therefore I'm just going to use the opportunity, at least for me, to help frame out the issue, and I think that won't spend hopefully too much time, but I think I think it'll be helpful, and I think that I think it's yesodotdik as we go forward into this Torah as well. Now I'm quoting some of these some of these ideas again from a sefer from somebody, Rav Yisrael Lorderboim, and a lot of what he takes is coming from Rav Dessler, from the Ramchal, from the Rambam. He quotes a Moreh Nevuchim ג כ, and it's in the translation.

He says, the reason why they all stumbled in trying to comprehend Hashem's knowledge is because they attempted to create an interrelationship between our knowledge and His, skipping a couple lines, this very limitation that our minds are limited in grasping His essence is what limits our grasp of His knowledge of things the way it is. Meaning, we I think fleshed this out in the last shiur also, when we talk about yedi'ah and bechirah, part of what's at the center of that is the idea of time. So the way that we explained it last time is that when when we talk about time, much the way the same way that we talk about space, right?

What's space? Space is the distance between two things, but in relation to what's around it. So for argument's sake, if I had two dots on a string, and I say that those dots are one foot away from each other, or let's say it was a rubber band rather, and now I stretched out that rubber band, so instead of being a foot, it ended up being a foot and a half, or two feet. So now what's the distance between those two points? You would say that it's two feet, now that I stretched it out. Well, what if it was on a movie screen, and I didn't stretch out the rubber band, but I stretched out the entire screen, so that the entire measure of space for everybody inside that movie was different?

So now, is there going to be a one foot between the points, or two feet between the points? Well, that's going to depend whether it's in comparison to the person watching the screen or the people within the screen. So space actually is totally relative to not just the distance between the space between two things, but it has to exist within a particular context. Well, time is the same thing, right? We explained last time, what's time? Well, the way that the Earth is turning, or going round the sun, there's different ways to measure it. If a person was frozen so that the person literally didn't age, did time pass for the person?

Well, when he wakes up, he comes out of let's say the 10-year capsule, everything else would have changed. Let's say the entire world was in a capsule. Well, the world would have still evolved, things would have grown, seasons would have changed. Let's say the entire world froze. So at that point, did time pass? Well, did time pass in relation to what? If if the entire literally existence was just on pause, so then you wouldn't say that any time passed, right? So if before the world was created, when there was only Or Ein Sof, etc., and there was there was no nothing degenerated, right?

There was nothing that aged in any way, there were no seasons, there were no days, there were no nights, well, it's not it's not so much that you would say, well, how could hakadosh baruch hu exist outside of time, that's only because that's our framework. The truth is that if time is a measure between things, and things don't exist, then the idea of having a system of measurement between those two things don't exist. Does this make sense to us? It makes sense, but it doesn't have to for the point that I'm going to make now.

There are fundamental differences within different realms. So if we say that whatever space means, whatever time means, are things that exist within our world, so then that means that when speaking about different things, you have to speak about them using the framework that exists within its world. So let's take one example, let's say closeness. If I say two things, A and B, are close, well, what does that mean? That can mean that they're close in proximity. On the other hand, I could have a person that I'm close with that I'm thousands of miles away from, but we still consider ourselves very close, whereas I can have zero relationship with somebody who's one foot away from me.

Or I could say that, you know, what does it mean to be domah to hakadosh baruch hu? I could say, let's say, me and another person are incredibly similar. We think along exactly the same framework. The idea of closeness, that's an English word, the idea of closeness, it has totally separate implications depending on are you talking about in a spatial type, are you talking about in an emotional framework? You have to know, you have to know how you're speaking about it. Human beings, at least within the sechel, you know, talk about neshamot, but Klal Yisrael, but human beings within the and the sechel that we have are something that was created within this world.

Therefore, in order to ask questions about a system that exists outside of this world, and hakadosh baruch hu is not a system, but in other words, the idea of yedi'ah uvechirah is something that hakadosh baruch hu's relationship with the world was is not of this is not of this world, and therefore we can't use a framework within the the way that we think about things as the proper measure to understand questions and systems that exist outside. We simply don't have the tools. That's not a problem. Further, and this I'm actually going to to quote from the sefer, he says that it's very possible for something to appear to be reality from one perspective through the senses, and then one adds an additional sense, some sort of a broader perception, and it comes out that what the person perceived of as a second ago, right, as reality, he saw it, he smelled it, I mean look

at AI, right, the things that could generate a picture, whatever it is, the things that we perceived as being reality, once you add another dimension, it comes out that that wasn't reality at all. And the alternative is true as well. Think about like any sort of optical illusions or anything else, when presented in a certain way, you can have something that seems to contradict reality, and then, when a person has a more profound and perceptual awareness, a person recognizes that the contradiction never actually existed. They're missing a sense, or maybe they're simply missing information. One example that he gives is let's say that you have I think that there was a book called I forget what the book is called, but it it was where there was a world that was living on a two-dimensional surface.

If you lived within a two-dimensional surface, right, on a piece of paper, meaning, and there was an entire world that existed in a painting, the painting moved, then there would be be certain things that were impossible within reality as you knew it, and yet, when you move into a three-dimensional world, you would be exposed to additional realities that you would not have otherwise begin to perceive. Alei Shur in חלק א׳ actually, we didn't do חלק א׳ in our other va'adim, talks about this, I think he brings a letter from Rabbi Yerucham, he talks about there's a chapter on mitah, and he talks about the idea that mitah is the end of this this iteration or this world, the way that we understand reality as we know it, but it's really a transition into another state of existence that's incredibly much broader.

It's not an end, it's a transition into a totally different a totally different stage of life, if you will, or existence. In the same vein, we talk about these the spiritual realm and the physical realm. The spiritual realm is something where contradictions within our state of existence simply don't exist, and if we understand reality as the broader reality, the fact that there's a contradiction in our world, in our universe, doesn't mean that that's inherently a contradiction. Now, let's let's give another example. A person can be in a dream, and by the way, Likutei Moharan, Rabbeinu also, he quotes over here from Tinyana, from which we didn't get to, תורה ס״א, the idea the the idea of dreams, 70 years can exist within a dream.

Okay, the the the significance is not unnoticed of the idea of a 70 year dream, but he said I I think if scientifically, I think the longest dream, I don't know, you can google this, I should have done it beforehand, is like I don't know, two and a half minutes or something. You can have a dream where literally the dream lasts a lifetime. The dream lasts 70 hours, 70 years. And if you would a person would come to you within the dream and he would tell you, "No, that wasn't 70 years that passed by, that was only 45 seconds," not only wouldn't you believe the person, as far as within the universe of the dream, the person would also be wrong.

And yet, how much time actually passed by? So we see, when we talk about the world of time or the world of space, and then you just plug that into the world of a dream or the world of ideas or the world of imagination, there's just those limitations don't exist. You can imagine things actually developing, having that that couldn't possibly exist in the real world, but they very much exist in the world of ideas of ideas or imagination. So this is one way, again, of framing the problem. We're not answering the problem, we're just identifying the nekudah of why it's something that requires emunah.

The entire world of yedi'ah and bechirah does not exist within the framework as we know it. The example he gives over here is if I see you running In the present, I see you running right now, does that mean that you can't stop? No, I have knowledge of you running, I see it happening in front of me, and yet you have total bechirah of what to do. Therefore, when we say hakadosh baruch hu knows what will be, that's because in our framework, from our perspective of past, present, and future, saying that hakadosh baruch hu knows the future means, well, if hakadosh baruch hu knows that it happened already, so to speak, and for me it didn't happen yet, how can I do something else?

But that's because we're plugging hakadosh baruch hu into a past, present, future framework. If hakadosh baruch hu exists outside of this framework, kiv'yachol, so that so that everything, for argument's again, just in this presentation of it, you could have a better way of explaining it, היה הוה ויהיה is happening at the same time, it's as if I am watching you running, this is just a reality to me, it doesn't add or take away from your bechirah, the fact that I am, as it were, give you the bechirah of what to do, and yet I'm observing it happening.

That's one way to quantify the problem. Another another much shorter we'll spend much less time on this is coming from the Ramchal, which goes into the idea that we mentioned before, is that you have a prominent teacher who's distinguished and has an incredibly vast knowledge in a particular field, and he's trying to give over ideas to a child who has a much more simple way of understanding things, then this person, this professor, he has an idea of an incredibly difficult concept that could take, when you listen to how long it's taking the shiur, by the time we're done with this hour shiur, if you were going to say the ideas that we are expressing to somebody else who also heard the shiur, you will be able to do it in 60 to 90 seconds or less.

And yet, to be able to give over the concepts is taking an hour, and I'm probably not doing a very good job of it either, and I had to spend a lot more than an hour trying to, you know, trying to figure out what I was going to say. Therefore, this person who has a totally unified In a second, if he wants to remind himself, this is the idea that I'm going to be discussing, that that takes a split second. And then, ultimately, he gives it over to the to to these children. The it's going to be a much more stream- much more expanded in a certain way, nekudah by nekudah, that they'll be able to grab onto each nekudah on their level, and it's also going to be much more streamlined.

However, what he ultimately gives over to the child will not in any way be expressive of who he is as a teacher, rather reflects on the capabilities of the three-year-old. In actuality, the teacher is only revealing a very small amount, a very small percentage of what he would like to transmit, molded to the needs of the child. Let's give another example. A person wants the child to to to grow. In order for the child to grow, out of total love, I recognize that for where this child is, he needs to have discipline. He needs to be able to feel that I am angry with him, and therefore, in order totally in a productive, loving way, I give the child what he needs or she needs on his or her terms, which is expressed at anger, in order to be able to get to a certain result.

If you ask me what I did, I lovingly created a framework tailored to a child's needs in order for them to grow, using the tools that were necessary. If you ask the child what happened, I was angry. Those are two totally different descriptions of what was going on. Who's right? Well, in principle, I guess we're both right. However, if you wanted to define and say, well, how could the teacher, how could in our you know, back to the back to the nimshal, there's a problem, how could hakadosh baruch hu, kiv'yachol, know X, and we start defining the problem by the perception, well, then you know, that's not appropriate.

Those are two different perspectives. There's the human framework and then there's the divine framework. There's reality observed from within and reality observed from outside from outside looking in. And therefore, in an overall way, this is at least a sort of a framework or two different frameworks where we could talk about why the yedi'ah bechirah question is something that we observe. Number one, the two approaches we gave are because we are talking from within our framework of understanding time, past, present, future, within the reality of where things are measured in that way, and we're trying to ask a question on a system outside of that.

And the other thing is just when we set up perspectives of inside looking out and outside looking in, again, there might be overlap, but it's not we're not saying just because the physical and spiritual are operating on two different systems, but over here, we're just saying from a perspective point of view, inside looking out and outside looking in give two totally different views on what's going on, and therefore, you can't use one perspective to define to define the other. Okay. ודע שזה עיקר כח הבחירה, that a person has two possibilities, they have the ability to choose A or B, they can choose tov or ra, and that they are not pushed one way or the other.

If we were pushed one way or the other, then that wouldn't be bechirah. Rav Eliyahu Dessler discusses the neku'dat habechirah, right? There's going to be a range of things where we do have responses, whether it's because we trained ourself to have those responses or are just external. So the 50-50 neku'dat habechirah is not existing within every choice that we make, but the koach habechirah has to be 50-50. This is one of the reasons, by the way, that even though we have certain anthropomorphisms and so forth, when it comes to hakadosh baruch hu, we can't say that Hakadosh Baruch Hu has a certain emotion because if a person has a certain trigger emotional response, then that means that they that they have a certain limitation.

If something is going to get me angry, why does it get me angry? It's because something happened that not in line with my expectations, and therefore I got angry or maybe I got depressed, I was b'yeush, or maybe even I was b'simchah, and now that I'm in a particular emotion, whatever the next thing that happens to me, I might deal with differently because of a particular emotion that I'm feeling at the time. We can't say any of that when it comes to Hakadosh Baruch Hu. Those things are all limitations. That means that there are certain external things that happened that I was not in control of that yield a particular emotional response.

Those things, like we said a second ago from the Ramchal, the outside looking in, the inside looking out, you know, like dealing with the student and the anger, that's not bechirah. That those things are actually limitations. When it comes to bechirah, we have 50-50 at that נקודת הבחירה. כל זמן שהשכל אין כל כך גדול להבין הידיעה והבחירה אזי כח הבחירה על מקומו. When we don't have any sort of an understanding of הידיעה והבחירה, that's where bechirah exists. Let me say that again: specifically because we don't understand it is why bechirah exists. This is a profound point.

Think about this again. The Likutey Halachot says, עיקר הבחירה על ידי שיש קושיות וסתירות שאי אפשר להבינם. Bechirah exists specifically, not despite, specifically because we don't understand. If we do understand, that's not bechirah. That's me having an understanding and doing what makes sense. I don't put my hand into fire because it's going to burn. That's not considered a bechirah. Well, I don't, but a person does smoke because they don't really understand the consequences of what's going to cause. If they truly understood the consequences, then they wouldn't do that either. It's like the famous quip, I don't know who said it, that if that unfortunately ta'avah is in front of us and Gehinom is described in Reishit Chochmah, ספר Reishit Chochmah.

If Gehinom was in front of us and ta'avah was in an old book in the corner of the bookcase, then we would have a much easier time dealing with it. Once something is within the שכל אנושי and certainly within our emotions, and then we have a response, and that's why we decide to do it, that's not where we have 50-50 bechirah. That's where we're doing what Likutey Halachot: עיקר הבחירה על ידי שאין יודעין השכל שהידיעה והבחירה, כי זה השכל הוא בבחינת המקיפין שאי אפשר להשיגם בזה העולם, because if we would be masig and we were able to answer these קושיות, וידעו השכל שהידיעה והבחירה, תתבטל הבחירה לגמרי.

If all of these things would make sense to us, we have to live in a reality of past, present, and future. We have to live in a reality where we don't see the consequences of our actions directly linked up. We have to live in a world where we have the possibility of thinking that something else will be to our benefit, and we have to make those decisions. If we would live in a world where everything collapsed, where when we made the wrong decision there was reward, punishment, all happening at the same time, it was miyad, it was immediate, then bechirah would fall away.

I think that that's at least one explanation of why this is true. אבל כשיכנס, again, sorry, so again, I'm going to read that again: ודע שזה עיקר כח הבחירה, כל זמן שהשכל אין כל כך גדול להבין הידיעה והבחירה, in so far as we don't understand this, אזי כח הבחירה על מקומו, therefore כח הבחירה can remain in place, כי יש בידו כח לבחור החיים או היפוכו, or because we have the ability to choose חיים or the opposite, אבל כשיכנס, but לעתיד לבוא המקיף הזה לפנים, when we are no longer operating within this framework and we're able to take this מקיף, in this idea that we understand exists although it doesn't exist within our framework of understanding, ואז יתגדל השכל האנושי, ויתגלה להאנושי הידיעה והבחירה, and we're able to understand all of this, we're able to integrate it, this becomes something that to us is an actual reality, at that point, it's not just in the realm

of שפע אלקי, it's something that we're able to translate into our terms, goes into our מח, אז יתבטל הבחירה. Then the idea of bechirah will become battel, it falls away. כי אז על ידי גדלותו של השכל, because our שכל expands, יצא מ... גדר אנושי ויעלה לגדר מלאך. Then we go from, or our sechel at least, like the שכלים נבדלים, some of the sefarim refer to malachim, then the the sechel that we have goes into another state, he says over here יעלה לגדר מלאך, ואז יתבטל הבחירה, and bechirah falls away, as does the period of avodah that's going to lead to sachar va-onesh because of that clarity.

וזה זה עיקר כח הבחירה, זה שאין יודע השכל, שהידיעה והבחירה, like we just explained, one of the biggest things that we can do, by the way, is in a certain sense to give away a certain koach of our bechirah because of something that we know as as a principle of emet intellectually. What do I mean by that? So first of all, he talks in the Biurei Likutim, this is the תיקון המדות שבשבעת הנרות הנ״ל זוכים למקיפין שעל ידם ביטול הבחירה. I think we've seen this in certain, you know, in areas that we can relate to.

I might have even mentioned this example. If a person, let's say, diets, they start eating healthier, they get in shape, the truth is that they will have less of a ta'avah for unhealthy food. A person stops smoking for a while, they will smell smoke, and it will feel disgusting. Things that don't, things that aren't healthy for a person, the more a person purifies themself, the less of a ta'avah that they have. When a person moves towards taharah and kedushah, so then there will be some area, like we talked about the נקודת הבחירה, where it's no longer within the realm of bechirah.

Could be that they because they made those decisions to do that they're going to have sachar. This, by the way, we talked about it in the Ale Shur Yom Kippur shiurim שיעורים, by Ne'ilah, when a person comes that nekudah of the year right after Rosh Hashanah and עשרת ימי תשובה and a full Yom Kippur, and they come to the point of Ne'ilah where it's the most closest clarity that a person that a person could ever achieve to almost be like a malach Hashem, right? And that's why there's an idea of bringing on a kabbalah of specifically during during Ne'ilah at that point, a person says, "I have so much clarity.

I'm going to take something from the realm of, not even necessarily mitzvah and aveirah, something even from the realm of heter, something that I was that I was doing, if it's an aveirah you can't do it anyway, and I'm going to give up my bechirah in that aspect. I'm taking up a kabbalah, it's ייהרג ואל יעבור, I'm acknowledging to Hakadosh Baruch Hu that at least in one area of life, something that's so small that that it's not going to translate right back after Yom Kippur into the realm of something that you can't keep." It's the avodah itself of taking something and moving it into the realm of saying it's no longer, I'm using my bechirah to give up my bechirah in one context, to acknowledge that the world, to take something out of, you know, perhaps like we discussed, maybe in Torah י״ט, in one of the other Torot, taking something that was previously in

the realm of קליפת נוגה, moving it to the side, I'm I'm being mosif onto Shabbos, right? And I and I take something, and I create that boundary, because otherwise if I'm pulled in a certain direction, even if it's for the best reasons, then how can there be schar va'onesh? They're not going to be on equal footing. וזה עיקר כח הבחירה, זה שיודע שהשכל ש- שאין יודע השכל שהידיעה והבחירה, the sechel, meaning the human sechel, the sechel the sechel of of us, the way that I relate to it for myself, this it's not there yet, and yet I take that leap, I take that emunah, and I understand that I can't understand, and yet I make that choice, that's bechirah.

So now, now that we have this this really this gap, this almost lack of yediah, the fact that this is hidden from us, that we're in this world, we're in this perspective, this is really what allows that a man, that a human being is able to have bechirah, is able to have schar va'onesh, is able to change where he is with respect to the entire world, the entire universe. He's able to grow, take things that that as he relates to things outside of him were previously מקיפין, and bring them bring them into into his realm, ultimately integrate them and keep on going in this continuous process.

A malach doesn't have this. A malach is in a position where he's not a הולך. A malach can't make bechirah and grow. He malach is where he is. Now, besides for the fact that a human being is able to change himself, and also really able to change the world. ה׳ צלך על יד ימינך, Hakadosh Baruch Hu deals with the world in accordance with our actions, etc. And therefore, there's a tremendous maalah, even though objectively speaking the level of revelation or the level of access of chachmah of what the malach perhaps understands from one sense might be very higher than even the, you know, the most elevated human being, but on the other hand, this capacity of being able to affect the dynamic process, a human being is is much greater than a malach.

Now that's that's in this world, that's in this stage where we have this level of bechirah. וזה שאמרו חכמינו זכרונם לברכה שלעתיד, that in olam haba, that's the time where that we benefit from the schar, we the the greatest reward, the in a certain sense we could say for now that the veil is lifted, so the the the the the satisfaction, the revelation, the getting close to the Shechinah, the understanding, the the the schar of everything fitting together of really appreciating all of these benefiting from the bechirah that we made in the veiled context, and now and now appreciating that truth and coming close to Hakadosh Baruch Hu, when we get to that stage, so then we're no longer in the darkness that it itself allowed us to have the bechirah, and therefore צדיקים יושבים ועטרותיהם בראשיהם.

So, the we're going to be medayek, it doesn't say usually a crown עטרותיהם should be על ראשיהם, right? Over here we say בראשיהם, why does it say על it should say על ראשיהם הוצרך לומר, it should say that the crowns, as it were, are on top of the head, but rather what is the kavanah? כי לעתיד יתבטל הבחירה The Gemara in Shabbos says, based on a pasuk in קהלת, והגיעו שנים אשר תאמר אין לי בהם חפץ, that there will be days where where they will say this is not what we desire. These are going to be the days of Mashiach where there's no zechut, there's no chovah.

Why? Because at that point we will be people will be a יושב like it says about הקדוש ברוך הוא, כביכול it says יושב בשמים, כי אני השם לא שניתי. When one is a יושב that the they're tzaddikim are יושבים ועטרותיהם בראשיהם, there's a period where, yeah, the one second of reward in the next world is greater than all of the pleasure than the entire world, but let's let's take a step back, think about it a little differently. Imagine a person is going through a dream, some parts of the dream are challenging, some of the parts are more pleasant, and then the person wakes up and the dream totally fades into the background, and the person there's a tremendous sense of relief in a certain sense, right?

On the other hand, the dream is over and now he's back in in a certain comfort, he's exactly where he has to be and he can benefit from the the the beauty of the world. Okay. And then, all of a sudden, the person realizes that they are locked in, the dream was actually a period where they were going to totally affect, change, dictate the reality that they would wake up to. And as the dream fades into the background, they come to terms with the reality that Baruch Hashem, not not a bad thing, I mean hopefully a tremendously good thing, we're talking in this case actually about tzaddikim, so we're talking about a tremendous amount of sechar.

It's not a matter of of of saying oh, I should have done mitzvot instead of aveirot. But even there, now that the dream is over, and regardless of how difficult, how challenging, how much anxiety in certain points there were, how much safek there was, now the person's living in a world of clarity, that's all fading into the background, and they say, had I just been in that state for, at this point it's receding anyway, had I just been there for one more minute like the story with the Gra holding the tzitzit, then now that I'm waking up to the new reality that would have been fundamentally profoundly I would have been in a totally different stage higher, more revelation forever and ever.

Now, this obviously can go like infinitely higher. So, there will always be some element of this because it's a matter of coming close to to to אין סוף and you you can get infinitely close to הקדוש ברוך הוא. So, this is just part of the process. Now is the world that we have an ability to take advantage, any any single second a person is sitting around, think about הקדוש ברוך הוא, you're walking through the streets, נפלאות הבורא, say a משנה בעל פה, talk to הקדוש ברוך הוא in your own words. Every single second while we're living, if you're sitting here listening to these shiurim right now, so then we have Baruch Hashem the the privilege the privilege of understanding, at least on an intellectual level, the state that we're in right now, and we should use it, lean into it.

But what's going to happen is there will be a day, הגיעו שנים אשר תאמר אין לי בהם חפץ, we don't we want to go back, right? At that point we forget the challenge, we forget the anxiety now that we see truth, and we say had we had one more second, we could have we could have fixed everything. Now that's not to say there's other there's other things brought down that even a person would rather have Gehinnom than have to go back into גלגולים, recognizing that while we are in this world we don't have that clarity, and now all of a sudden we're living in this, you know, different environment, okay, there is obviously a lot of complexity to it, but we can only examine one aspect of this at a time.

So, it says כי לעתיד יתבטל הבחירה, וזה צדיקים יושבים, why? שישיבה מורה על העדר הבחירה. What is ישיבה? ישיבה is being static, there's no bechirah because the whole idea of bechirah is a function of being in the darkness, it's the function of having that gap between ידיעה and bechirah. When you already know the truth, then you don't have the bechirah to choose something that's not in line with the truth, that's not bechirah. כמו it says הקדוש ברוך הוא is יושב בשמים, right, in the pasuk in Tehillim. י- יושב בשמים שהוא מורה על העדר השתנות, that's what יושב.

So we're showing that the word יושב means that not subject to change. יושב means static, כי התנועה מורה על השתנות מרצון לרצון. The idea of movement indicates a hishtanut, it indicates a change, והישיבה מורה על העדר השתנות. Tenuah is indicating going from one ratzon to another ratzon, and yeshivah, when the tzadikim are there, not having bechirah is being in a static state. היינו ביטול הבחירה, that's why the tzadikim will be yoshvim. וזה מחמת ועטרותיהם, היינו מקיפים. What were the עטרותיהם? The עטרותיהם are something that even at this stage that we relate to, but it's על ראשיהם, it's not inside the head.

It's something that we strive for, but it's not integrated, and then it goes even outward from there, things that we don't even relate to, we said. So the עטרותיהם, these are the things that previously we related to מקיפים, we're still calling them עטרותיהם. However, at that stage, it's going to be בראשיהם. It's going to be it's going to be integrated into בראשיהם, integrated into the head, integrated into the מוחין, and therefore there won't be a בחירה, כמו שאול ואנשיו עוטרים אל דוד. This, he's coming from a pasuk, he's showing that the word עוטרים means to surround.

That's why he's bringing this pasuk. בראשיהם ולא על ראשיהם, היינו המקיפים יכנסו בתוך המוחין לפנים, that the מקיפים, right? We're going to be in a stage כי מלאה הארץ דעה את ה', ואז יכנסו השכליות שלא היה יכול להבינם, these things that were beyond our grasp, right? And there's always going to be things that are beyond our grasp. A person can always, even if you're the best person in this generation, or you're the best person in the last generation, and there's no real best, I mean, there's different facets to human being. However, as we strive, as we're a ba'al avodah, previously there were things that were beyond us.

I mean, if you think about it, I mean, I guess it was pre-מתן תורה, you had people that were in the generations going on from אדם הראשון that were ba'alei avodah, and they lived they were much closer to the source and they lived for a thousand years. We live, אם ירצה ה', for 120 years and we're so much further, that we are not in a position, and that's not that's not our job, right? It says in פרקי אבות, לא עליך המלאכה לגמור. We're responsible for our piece. That's our No one is going to get to the end.

You know, that cannot be a point of יאוש. That can't be a point of sort of, you know, what's the point? Our job is to get to the end of our potential, to strive toward our potential. So, it says over here, though, that there's always going to be those things that are beyond us, and now those things are going to enter in. It's going to be צדיקים יושבים ועטרותיהם בראשיהם, יכנסו לפנים בתוך המוחין, and it's going to come into our, we'll translate as intellect for now, וידע, and we will know, da'at, again, not just chochmah, not just knowledge, not anything that's external, not just binah, not even just being able to intellectually iterate and process the information, but it's going to become de'ah, it's going to become da'at, it's going to become integrated into us, וישיגום, and we will grasp it.

ואז יצא מגדר אנושי ויעלה לגדר מלאך, and then we will move into a place where we have absolute knowledge, ויבטל הבחירה. Now, we're not talking about it over here, so I don't know if we can fully explore it, the idea of benefiting still once a tzadik gets there, so is that a downgrade, right? Now that he's a malach, now we're static, so now you've done all this avodah, and you're essentially you're essentially translating into a malach. It's an interesting It's an interesting point that we can chew on for now. First of all, I guess you could say there's still a Even were it to be so, there's still a benefit because a neshamah, whatever it was, was at one level, and now it gives it the opportunity to be on a higher level, but still, let's, or I think we've addressed this in one of the earlier Torot, יום שכולו שבת, let's let's park this

in our, let's park this on the back burner for now to be able to discuss that as we come to it. That know that as a person goes to olam haba, it's not just going to be a person walks into a warm room, at some point they get used to the temperature and then it ceases to have that impact of being warm. When a person's, let's say, basking in sunlight, so then it's it's continuously hitting them. It's continuously causing pleasure. That that it's not just going to be that we're going to end up in like, you know, a perpetual lukewarm state when we get used to it.

But know that there will be even the pleasure of increasing revelation based on our avodah in this world, and therefore still will have the benefit, not necessarily of being able to affect change through bechirah like we do in this world, which is a tremendous amount of power, right? There's a difference between somebody who, let's say, has money, and somebody who's managing, let's say, you know, billions of dollars under management, somebody who controls money. In this world, we don't have the sachar, but we control the sachar. So there's a tremendous amount of power in this world, which is what we say that these are going to be the days that's אין בהם חפץ.

But on the other hand, the benefit and the sachar that we get is going to be something that even though we don't have that level of control anymore through bechirah, it's still going to be because It was a result of the bechirah, it's going to be on a level that the malachim don't have, even through their knowledge. Their knowledge limits bechirah, but the sachar and the giluy that we have will also actually be greater and increasing more than a malach has because of because it's a result of that bechirah. Let's chew on that because it's probably a topic totally unto its own, but I did want to just highlight it as it hits me because, you know, as we're describing this last paragraph, then, you know, the question comes to mind, well then, you know, what's the point?

We're starting off in one world where we're clouded, and then we go to another world where we're similar to a malach, which we said which we said is in a worse position, so then you end up in a loop. So I just want to clarify that when we say that we're similar to a malach, it's in this aspect of of such clarity that there's no bechirah in that stage. But as far as as far as the sachar and the giluy and the benefit and to the extent that we had bechirah that a malach doesn't have, then the sachar and the pleasure from that giluy, etc., that we're going to have is also going to be something more than the malach had because to the malach it's not it's it's not sachar.

So perhaps, I'm just thinking outside outside now, on one hand you could say that it's actually a clearer giluy than a malach, but on the other hand you don't even necessarily have to say that because if sachar is a function of bechirah, so then if the giluy was given to the malach, he might have the giluy, but he doesn't have the pleasure of attaining that giluy because he owned the ability to get to that stage, and because the sachar is a function of of avodah and not having been נהמא דכיסופא, so then it's not just a function of the level of giluy that you're on, but it's a function of the pleasure of having that giluy and and potentially also even reaching higher stages, you know, just building off of that momentum.

I think that there's a lot to play with over here. We've addressed, even talked about in the in the course of these Torot, some pieces of this, probably a very multifaceted question that we don't really 100% know anyway. But if you do have a if you do have anything and you can sort of shoot me a note, voice note, any specific specific sources that would be interesting to take a look at, looking forward, and looking forward to moving forward in our Torah.