LM 21.6 — Atika Tamir u'Sasim, Part 6 of 8 · תורה כ״א

Torah כ״א, we're up to paragraph י'. We gave a pretty good introduction the last shiur and the one before that, so I'm just going to give really like hopefully a two-minute idea, and then we're just going to jump into the text so that we can make some ground. We're talking in a broad way, the idea that there's different types of שכל. There's שכל that's built on what what somebody understands within within their their פנימיות, within their brain, their intellectual capabilities, the avodah that they've accomplished, and then there are things that are beyond a person. And primarily what we're speaking about is the avodah of concentric circles of bringing them inside.

So we're talking about bringing what we're going to call the מקיפים, the things that surround us, or things that are even מקיף דמקיף, they're really בהעלם. They're pregnancy that have to be מוליד even that there's any sort of a גילוי into the world, much less to be able to internalize them. And we said that the process of being able to be מגלה these things, to bring them into the world, and we discussed the mitzvah of sukkah, and the idea of קידושין, and and Sheva Brachos, and the days of אבילות. We discussed the the story of Miriam and Moshe, and how that תיקון works if a person stops this process, and how embarrassment, כלימת שבעת ימים relate to it.

But the the עיקר of avodah that we're talking about is being able to bring in these things that are beyond us, these concentric circles, bring from bring something from being בהעלם totally totally beyond us into at least bring מקיפין, something that we see although we don't relate to it, and then bringing it inward, and making it into פנימי. And we said that the two עבודות that are able to do this are צעקה, which we related to a woman at the final leg of childbirth that has to be מוליד things, it's צעקה that's able to bring something from העלם to גילוי, and then also מקדש שבע נרות, a person has to make themself into a כלי so that they can make this, so that they can internalize it.

And we we spoke along the way we talked about the idea of בחירה in the second shiur, things that were that are beyond what we can understand. And we talked about also the idea of giving over חידושי תורה, the idea that even relating to Torah, Torah is beyond us, it's it's חכמה of Hakadosh Baruch Hu. When we relate to the מקיפין, things that are beyond us, and we open up those channels, we can be יונק from those things that are beyond us. And in order to be able to teach Torah, a person should should teach Torah when they have this open connection, this open גילוי, when they relate to this אמת, the the the Ruach Hakodesh and שפע אלוקי.

We spoke in the last Torah about about prayer before before darshning ברבים and that the talmidim should be among them. So then a person is able to take these things that are segulah, something that is not necessarily within the realm of human understanding, it's a segulah, it's something that works, like a health segulah, and when they can attach themselves to segulah and start bringing that inside, start relating to it, so then they can teach Torah to Yisrael, who's עם סגולה, the attachment to between Hakadosh Baruch Hu and the עם סגולה is even beyond understanding. And if a person feels like that's closed, then they're not necessarily in a position to be able to to teach Torah.

That that more or less sums up where we are. Listen to the other introductions if it if it helps. Now going into paragraph י', we gave I think an introduction in the first שיעור of Torah כ', although as we go, we've been talking about ספירות. The ספירות being the כתר, חכמה, and בינה, the מוחין, the intellectual ספירות, sometimes we say חכמה, בינה, דעת, חב״ד, depending on the context we're discussing it, and then there's the מדות: חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, or it's חג״ת נה״י, these ספירות are the individual building blocks, they represent how Hakadosh Baruch Hu relates to the world.

Sometimes we talk in a pratistic way, sometimes we talk in a klalistic way, we talk about the relationships. So if you have, let's say, eyes, a nose, a mouth, but when taken together, those represent a face, they represent something. When we talk about the פרצופין, we talk about terms אריך or אריך אנפין, אבא, אמא, זעיר אנפין or ז״א, and then נוק', which is נוקבא. Now, these actually correspond, so that אריך would correspond to כתר, אבא would correspond to חכמה, right, in other words, you could have a face where there are multiple parts of the face, or you can have the חסד arm of an organization, where there would be within that, it's made up of the ספירות also, there would be the גבורה of that חסד organization as well.

I think again, I think that we gave a pretty good introduction or limited limited good introduction in Torah כ', but so you'll have the פרצוף of אריך would correspond to כתר, אבא would correspond to חכמה, אמא would correspond to בינה, ז״א, זעיר אנפין would correspond to חג״ת נה״י, and then together with נוק', נוקבא, that would correspond to מלכות. Now we've been talking over here, these without going into it, these are creating a structure whereby HaKadosh Baruch Hu relates to the world. HaKadosh Baruch Hu's אינסופיות, HaKadosh Baruch Hu is infinite. How is it that anything finite, it's like climbing a glass mountain, so to speak.

Kivayachol, how is it that anything within the world is able to relate in any way to something that's total יחוד, אחדות הגמור, zero complexity, there's no attachment point, as it were? HaKadosh Baruch Hu created, as it were, a structure with which to interact with the Beriah, so that there would be an interface. This is made up of the discussion that speaks about the ספירות, talks about the פרצופין. We now this in this Torah until now, one of the main focuses of the Torah is how do we bring in שפע אלוקי into the world? This is going to happen via the ספירות.

We are in the world, we are, let's say, at the center, we're trying to bring things into the penimi, and then we're going to go outside in concentric circles until something is we relate to it, then we so it's penimi, we understand it, we've incorporated, we've internalized it, it's part of our operating system, there's going to be something that's beyond that, a makif, a מקיף דמקיף, and then even beyond that until things that we have no relationship with, it's it's all but meaningless as far as we're concerned. Now we're going to relate that to the to the פירקו רביעאה דספרא דצניעותא that we started the Torah with, that's these these Torot the last few Torot that we we had started off, פירקו רביעאה דספרא דצניעותא, עתיקא טמיר וסתים.

That was how we how we started off talking about Atik. Now, let's let's talk about that for a second. So זה פירוש פירקו רביעאה דספרא דצניעותא. This is what we brought at the very beginning. עתיקא טמיר וסתים. Atik is very hidden, closed off. זעיר אנפין is גליא ולא יתגליא, and when it comes to ז''א, זעיר אנפין, in this progression of how HaKadosh Baruch Hu relates to the world, we're going to try to ground this as much as we can, there's aspects or periods, contexts in which it's revealed, sometimes it's not. The so when I introduced this, I said that there was אריך, אבא, אמא, ז''א or זעיר אנפין, and then נוקבא.

Over here we're going to be we're talking about Atik as a as an aspect of אריך. So אריך זעיר אנפין, within that universe there's going to be things, ideas, everything which is either revealed to us or even not revealed to us, but that we even have a שייכות to in עולם הזה, that's going to be within the universe of within the stage of of זעיר אנפין, of ז''א. But when it comes to Atik, it's something that we just have absolutely no relationship with. זעיר אנפין, I know that I'm saying things that are impossible to flesh out in this context, and therefore we're just going to take it as a given and start building up some of the familiarity of terms that we have until, little by little, we'll have a little dots and the dots will begin to connect, and we're going to start to have we'll look back and start to have a relationship

with some of these ideas that we never we've even had. I've spoken many times about maybe trying to use perhaps Siftei Chen, something, to maybe make like a little subset of shiurim just to go through these ideas that we can reference back to it בעזרת השם יתברך. So זעיר אנפין, we're going to say has aspects of Yaakov and Yisrael. So now already we're starting to connect this to our Torah. We had said that Yaakov is a בחינה of חכמה in its עיבור, in its hidden in in its hidden aspect, and then Yisrael is when is when it becomes revealed and we can have a relationship with it.

So within the universe of זעיר אנפין there's elements of Yaakov and Yisrael. עתיקא זה בחינת המקיפין הנ''ל, whereas whereas עתיק, something that's beyond ז''א, it's it's just higher upwards on the hierarchy of השתלשלות, it's something that's beyond anything we have a relationship with, שהם טמירין וסתומין מכל צד, there's it's it's not even within, not only is it not מקיפין, it's not even מקיפין דמקיפין, it's something that has no relationship within עולם הזה, and it's something that we can't approach, not within the שכל אחר, like we said, not within the שכל פנים, שכל קדם, בכל המשך הזמן של עולם הזה, it's not within this world, we don't we just simply don't have the tools, we don't have the attachment point to it, ולא יתגלה אלא לעתיד.

So we're not talking anything that's at the hierarchy of עתיק, it's not something that we can relate to. אבל בזעיר אנפין, חכמה של אדם שאדם יכול להשיגם, it's not necessarily something that every person or every person at every stage relates to, but anything that is relatable within עולם הזה is at the stage of השתלשלות of what we're going to say ז''א. גם בהם יש פנימי ומקיף. There are going to be certain elements within that, certain things that are able to be incorporated within the person, some things that are able to be, but they're at the level of מקיף, we can have a relationship with it, the פנימי is יונק from the מקיף, and then they're going to be certain things that are even at the level outside of that.

וכל אחד לפי בחינתו, every person according to wherever their level is, יש לו פנימי ומקיף, there are certain things that like the example that we gave before, you take a person from 200 years ago or you take a little kid and you start explaining to them some sort of a complicated chemistry process or physical cal process, it would be the equivalent of a magician from from another world. It's something that's a segulah. Why, why is it that, you know, an X-ray machine is able to see through, see through a body? Why is it that magnets work?

Two pieces of metal can either be forced to each other or forced away from each other. Whatever it is, it's something that works, I have no idea how it works, for all intents and purposes, it's magic. And then you have people that on their level, no, they relate to and they understand, they can explain to you exactly how it works, why it works. But then there's going to be other things that for them are going to be a בחינה of מקיף and something that they don't relate to. ואלו המבוכות הנ״ל, certain ideas that are just what we explained was ידיעה and בחירה, certain things that within this world are irreconcilable, שאי אפשר לשכל האדם להשיגם, הם מבחינת עתיקא.

So there are there are things that we could talk about, you could talk about electricity although I can't begin to explain to you how it works, I think Chovot HaLevavot uses this example. The fact that you don't understand something doesn't mean that you can't have a relationship with it at a certain level, or speak about it, or how it interacts with you, it just means that there's going to be an element that So ידיעה and בחירה, we say that it's so, I refer you to the second shiur, we spoke about it at length. The idea that we have bechira, that's a foundation of Judaism, that we have bechira, and therefore reward and punishment and accountability, and yet that Hakadosh Baruch Hu knows what's going to happen, this is an idea that is is it's a true idea, and yet it's not within this world to understand that.

וכל החכמה שיכול מוח האנושי להשיגם, and that's not a problem, by the way. It's not a problem. It is incredibly incredibly ga'avatdik to say that because an idea is true it has to be within my realm of understanding. We just gave a lot of other examples, whether it's because of times in history where we had certain information, whether it's because of maturity, whether it's because of age, there's a million reasons why something is literally beyond the scope of understanding. So to say that humanity in general doesn't have the capability, the maturity, like in the realm of netzchiyut, we're we're here for 6,000 years, when was even the industrial revolution?

There are things that we simply do not have the tools to understand, and even if we did it would take us another 10,000 years in order to actually delve into it. Doesn't mean it's not relatable, but for our purposes it's a it's a segulah. So כל החכמה שיכול מוח האנושי להשיגם, anything that is relatable to a person, הם מבחינת זעיר אנפין, that is within the realm of the way that we relate to Hakadosh Baruch Hu at the stage of ze'ir anpin. ולפעמים הם בהעלם, בבחינת עיבור כנ״ל. There there are certain times that it's the it's an idea, an information, a certain shefa that is the type of thing that we can relate to, it's just we're not there yet.

וזה בחינת לא אתגליא, וכשנתגלה לו, and when it is, after the the the process of tza'aka, then it's going to be revealed even though we have not been able to internalize it to the penimi yet, אז בבחינת אתגליא. So there're certain times it's a בחינת עיבור, certain times it's בחינת, it's בחינת אתגליא. Sometimes the mochin will be born into the world even if we have not yet been able to incorporate it. וכל זמן שהיה דבר אצלו בבחינת לא אתגליא, at the point that it's לא אתגליא, at the point that it's a makif of the makif, it's a bechinah of ibur, it's a bechinah of Yaakov, which is an aspect of ze'ir anpin.

עתיקא is something totally removed from the world, but over here it's at that level בבחינת העלם, הרי אצלו כמו סגולה כנ״ל, as far as we're concerned, it's at the level of a סגולה, שהוא למעלה משכלו, it's beyond anything that we can comprehend, ואחר כך כשנתגלה לו, אזי ייטב מטובו כנ״ל, מטובו כנ״ל, and once it's revealed to a person, it goes into penimi, so now the person is going to be meitiv to the אחרים. Now I do refer just to just to a note which was based on the peirush of of Rabbi Natan, the note is in, Rebbe, at this Likutei Moharan, he had said: Well, can I only give over a Torah that I've already internalized, it's already in פנימיות, or even something that's at the level of makif?

And he had mentioned, we fleshed this out at the end of the last shiur, that even the penimi is יונק from the makif. So, אַכַּמָא that I have a relationship with the מקיף, with regard to the elements that I that I that I have been קונה, I I can still be able to give over that Torah. So that doesn't that doesn't contradict what we're saying over here, that it's only once something has entered the realm of the פנימיות that that's where אזי ייטב מטובו כנ״ל, that way that that he could teach. And earlier on, we said that even once something enters into the realm of the מקיף, still a person would be able to teach it, insofar as his פנימי is יונק from that element of of the מקיף, sorry, יונק from from that element of the מקיף, excuse me.

The the, so so so this is this is paragraph י', understanding that these ideas, we're trying to bring רוח, רוח הקודש, שפע אלוקי into the world, we're trying to relate to the אין סוף in terms of the השתלשלות, something that's very hard for us to understand these terms, the ספירות, the פרצופים, we're at least mapping it out. out and we're putting this entire process of עיבור and מקיפין דמקיפין, of of Yaakov, of עיבור, that's still at the altitude of זעיר אנפין, there are things that are way beyond that. We're bringing it from מקיף דמקיף into the מקיף, we're bringing it into something that's going to be relatable to, that's going to be born through tzedakah, that's going to be Yisrael, and then the עבודה is to take the next step and through מקדש שבע נרות to bring to being פנימי, to internalize it, and that we can draw this bridge between us and and these

things that are beyond us to ultimately be able to share that Torah, and at that stage to bring these חידושי תורה into the world to our talmidim. Just to mention one beautiful idea brought by Rabbi Chaim Kramer's note, he says that the Ari explains throughout his teachings that the upper level of the פרצופין are constantly interacting, אבא ואמא, to produce new מוחין, and those new מוחין we said have to be brought into have to be brought into זעיר אנפין. There's a process, like like our process. There's there's a זיווג, the אבא ואמא get together, that results in an עיבור, and then being able to bring a neshamah, bring, be able to be חכמה, new מוחין into the world.

This all corresponds, we've we've said that. And he says that a man should strive to draw these מוחין during his tefillah and during his his learning Torah. And further, listen to this, every single prayer brings with it entirely new מוחין that were never before available (he brings this from Sha'ar HaKavanos). Beyond us, but we have to still appreciate it. These are our מקיפין, or מקיפין דמקיפין. These are things that we just have to appreciate are out there. It should energize us as we as we go further into the study. And he says, as opposed to the concealed intellects of עתיק, which are for the future world, we just have no access to that, the מוחין that a person attains through prayer and Torah study come from זעיר אנפין and are commensurate with his level of devotion to HaKadosh Baruch Hu.

These מוחין themselves are comprised of two aspects that are going to be, like we've said earlier, the שכל קדום, the שכל פנים, and nevertheless, sanctifying the שבע נרות promotes a steady influx of the שפע אלקי, of the ruach hakodesh, so that we can so that we could bring it in and and work towards our התלהבות that's going to be tamid, our enthusiasm that's going to be tamid. But what we see over here is, you know, a person דאוונט שחרית, מנחה, מעריב, sometimes a person's feeling it, sometimes not feeling it. It's not just an opportunity to connect.

It's an opportunity to connect in a way that you've never before had an opportunity to connect, and in a way that may not be available to you after that. So that sometimes we're connecting בקי ברצוא, בקי בשוב, sometimes through we're feeling it very much, and sometimes we're connecting through the darkness, we're having a difficult time. We take our our pakel and we just put it onto the table and we connect to HaKadosh Baruch Hu from that emotion, from that perspective, but it's it's energizing to understand, no matter where you're at, this is an opportunity to create a bridge between us and HaKadosh Baruch Hu that is unique to that tefillah, and and understanding this on even whatever level we're able to understand, I think is is worth noting.

Paragraph י״א, sorry, my headset's acting a little wacky, like jiggling it so parts might be a drop louder or lower, so I apologize if that's an issue. נחמו נחמו עמי יאמר אלקיכם. The this Torah was said שבת נחמו תקס״ד, and therefore we're going to relate some of the ideas that we saw to the first pasuk of the haftarah over there. So the question really coming off of is what's נחמו נחמו, what is the doubling over of the לשון? So to be מקדים, כל הצרות והיסורים והגלות אינו אלא לפי ערך חסרון הדעת. The idea of suffering is primarily or specifically because of a lack of דעת, וכשנשלם הדעת, אזי נשלם כל החסרונות.

When there's da'at, when that's filled up, so then the chesaron goes away. Now, even on a very basic level, aside from other explanations, we I think that we can understand that when a person when a person encounters a particular issue, hindsight is way different than looking forward. If a person needs a particular procedure, somebody who does not have that understanding, it could be that there's still a local pain, they might be incredibly they they might If you had two buckets, the good bucket and the bad bucket, so to speak, if a person understood that there was a life-saving procedure, then they would put that procedure into the good bucket, something that they had to have gratitude over.

A person, God forbid, loses a job, that goes in the bad bucket. When a person loses their job that gave them a salary, and then they end up starting a business that makes them much more money with a lot more flexibility and they look back at the job that they never would have left left, then that ends up being the best thing that ever happened in their life. Person misses a parking spot, that's bad. They end up getting a parking spot closer, that's good. We we define things in terms of again, things things do hurt.

I heard from Rav David Gottlieb, we say we don't say גם זו טובה, we say גם זו לטובה. Right now, there are things that are not in the tov bucket. We don't have the tools, we have emunah, we have bitachon, but we don't have the tools to understand that everything is tov now. But letovah, as things go on and we have the emunah u-vitachon that when we look back, we will say that everything that happens is letovah, it's for the ultimate good, and we'll understand that when we get when we look back to it. So the the idea of tzarot and yissurim, and relating to it in that bucket that it's a tzarah, that it's yissurim, is בחינת אם דעת קנית מה חסרת.

If we would have daas, if we would be koneh daas, we would internalize daas, we would have that integrated chochmah, not just chochmah, not not just an idea, but daas is something that is within us, something that we know, that we really truly internalize, or having a window into what the consequences of our actions are, it's going to be an emotional response. So אם דעת קנית מה חסרת, if you would have true daas, we would have the full scope of everything, that everything that Hakadosh Baruch Hu does is latava, latov, and we would understand how everything that happens to us relates to everybody else.

We would have the full scope of understanding everything is truly latov, and in line with the emes, and exactly what we need for exactly what our job in life is, and when we went in the wrong direction, Hakadosh Baruch Hu put us back on the right direction lovingly. וכתיב לכן גלה עמי מבלי דעת, therefore, my nation has been exiled for they have no knowledge. Understanding that if we go back and look at Torah ז׳, actually, we talked about relating to things as being teva versus a direct relationship with Hakadosh Baruch Hu. He brings over here in the note from Torah ר״נ, says זה עיקר צער של ישראל שיש להם בגלות, what's really the עיקר צער?

הכל הוא מחמת שנפלו מדעת ותולין הכל בטבע ובמקרה ובמזל. When something happens that seems to be less than ideal, if we say, well, Hakadosh Baruch Hu is pulling the strings, Hakadosh Baruch Hu's objective is for us to fulfill our potential and for everything good to happen, there are things I don't understand, but I'm not going to be bitter, I'm not going to be angry. However, if I relate to things as being happenstance, teva, so then I can ask the question, why did this happen to me? מחמת זה יש להם צער ויסורים כנ״ל. That's why things go into the צער, the יסורים, the bad bucket.

וזה בא להם מחמת שהם שרויים בין העכו״ם ולומדים מהם. We live among the goyim, we learn from them. מחמת שרואים שהשעה מצלחת מאוד, we see that the goyim are on top, וישראל נבזים ושפלים. The situation seems to be the the Jews who would be the ones representing the emes in the world, we're in galus, we work on ourself, and we seem to be in a lowly position, and we look at the goyim who seem to be in a loftier position. על כן הם לומדים מהם ותולין הכל בטבע ובמקרה, and therefore, we tend to take on, we learn from the from the goyim.

ומחמת זה בעצמו יש להם יסורים. So I think what he's saying, we'll get to that Torah, that we see that the goyim are on top and therefore we adopt some of their ideas, or alternatively, we say, hey, if Hakadosh Baruch Hu was running the world, then we would be on top, and therefore this whole dynamic must be a natural occurrence and a natural dynamic. כי אלו היה להם דעת שהכל בהשגחה לא היו יסורים כלל. If a person would understand, hey, I don't have perspective, but everything is is designed, everything is specifically... I heard a a story once, not a true story, but it was a mashal, that there was a chasid who went to the Rebbe.

He went and he said, I'm working on כעס. And the Rebbe said, you don't have a כעס problem. And he said, no, Rebbe, you don't understand, I have a true anger problem. The Rebbe said, no, you don't. Okay? Sure enough, a little while later, this Chassid, rich, prestigious, כבודדיק, comes and he usually got shlishi by the minyan, the Yom Tov minyan by the Rebbe. Shlishi goes, no no aliyah. Revi'i, no aliyah. Goes on, doesn't get hagbah, doesn't get gelilah, gets nothing. And each time, the gabbai is looking over at him and says, you know, he's expecting him to have a an angry response, and the guy is just totally cool.

See, afterwards, he goes over to him and he says, you know, I know that you take these things personally. How was it that you had zero emotional reaction? Said, because I understood that the Rebbe was testing me. I just wasn't sure how he was going to test me. I knew exactly that this would happen and therefore and therefore I understood that I wanted to pass. The whole the whole idea of anger, about a trigger, about an emotional response, is when things aren't in line with your expectations or or the knowledge base that's responsible for those expectations.

If a person would understand they're playing a game and there's a certain challenge that comes up, nobody is going to be angry that the challenge came up. If anything, that's actually the game. Otherwise, the game would be no fun. So the idea of how we relate to the circumstances around us depend entirely on our level of daas. Person with אמונה פשוטה perhaps can can can bridge, can use that to bridge that gap. But the idea of of understanding relating to galus and the situation that we're in is because of our is because either a lack of daas or or whether we have daas.

ועיקר החיים הנצחיים, the the ikar eternal life יהיה לעתיד מחמת הדעת. So, we said earlier that there's a certain level of truth, certain level of reality that we'll relate to that's part of עתיק, but that's not going to be ל- לעתיד לבוא. In the stage that we're at, we we relate only to what's coming through זעיר אנפין. There's going to be the parts that at any given point or to any given person are revealed, some of those are not revealed. However, the true level, the true daas, that's only going to be לעתיד לבוא at a level of עתיק.

So, the עיקר חיים נצחיים is לעתיד לבוא. Now, if we think—I don't remember if I mentioned this last time—if if we understand our life, I I I heard a a beautiful vort from where did I hear it? I don't remember, but I think I said it over in the context of the Alei Shur, ו- we we think of our lives as being a hundred and twenty years. So, in our life, Rav Wolbe had asked the question, he said, why is always the focus on Olam Haba? Say Ashrei three times, בן עולם הבא; גאולה לתפילה, בן עולם הבא.

Forget Olam Haba. We're Ideally, we're not supposed to do anything for a reward anyway. Put Olam Haba aside, you just focus. As far as you're concerned, you have thou shalts and thou shalt nots, you have certain obligations, you should daven and learn Torah, let HaKadosh Baruch Hu worry worry about olam haba. And the basic approach that he took, the way that I understood it, is if The question is, how do you view your life? If you view your life as being נצחיות, let's for our purposes let's say a million years long, then out of that million years, or נצחיות, but out of that million years, HaKadosh Baruch Hu takes a חלק of it, we'll call it a hundred and twenty years, and and gives says, in in your in your regular life, you're not going to be able to accomplish certain things.

You won't be able to get close to HaKadosh Baruch Hu. You're not going to be able to over- overcome מחיצות, because you don't have those מחיצות. You have a bird's-eye view, everything makes sense. I'm going to put you into the situation for a hundred and twenty years where things are going to be more obscure, there's going to be bechirah, and everything that you do is going to have leverage on your greater life. So, let's say למשל, a person moves a piece of plastic. What did he do? If a person has a narrower vision, they'll say he moved a piece of plastic two centimeters.

If a person has a broader point of view, they would say, what did this what did he do? He turned a light on, right? And if or or whatever exactly that particular switch did. The idea of understanding not ben olam haba, forget about reward, the idea of understanding how we relate to ourself now—thought, speech, action, just definitionally, what is it that we're accomplishing when we're מוסר נפש, what the that we we said about the מיין נוקבין, מיין דוכרין, what what what are we when we go against our nature, when we do a mitzvah, when we push ourself, when we do something, we smile at somebody even though we don't feel like it, what are we doing?

Are we doing a physical action? Are we making somebody feel good? Are we changing reality? Are we getting close to HaKadosh Baruch Hu? Are we changing the scope of the world? Are we bringing Mashiach closer? If you're think of what a ben Torah, ben Torah doesn't mean you're getting Torah later, it means you live now as a ben Torah, that's who you are. Ben olam haba means that you live with the with the with the scope that you are a ben olam haba now. Everything that you do has has the נצחיות impact, it has those those consequences.

However, to actually see that, that's something that we have to understand. A person can build up to that. You do certain things, you become a ben olam haba, you start breeding this awareness. But to actually live with the perspective of that in the actual חיים נצחיים, that we just don't we simply don't have access to. So, that is going to be לעתיד, because at that point we'll have that bird's-eye view. We're going to have that that true that true perspective, שירבה דעת, שידעו הכל את השם, that and there won't be bechirah, because like we said earlier, the idea in in in the last shiur, and the the idea of bechirah necessitates Yeah, we discussed it at length, or we fleshed it out earlier in the last shiur.

The idea of bechirah demands some sort of obscurity. If you if you have a situation that's that's ninety-ten, or fifty-one forty-nine for that matter, so then assuming that you're a levelheaded person, you're going to choose the one that makes more sense. So, how how could you even have any sort of a decision between spiritual and physical, getting close to HaKadosh Baruch Hu, moving farther away? It becomes very difficult, because the koach of emet, the koach of truth, spirituality is apples and oranges, you can't even compare. But even so, you would say there's no match, there's no competition between getting close to HaKadosh Baruch Hu with eternal significance or something that's temporary pleasures.

HaKadosh Baruch Hu, that's, it's a much lower altitude. HaKadosh Baruch Hu has to establish an entire system that there should even be a מקום for bechirah. However, if we have the true perspective, we see not just that we have, the true significance of our actions, we understand what spirituality really is, גשמיות means nothing. Once we're out of this we're out of this, so to speak, 3D, this virtual reality system, which is real, you're in virtual reality, things have impact, but we're out of this, the idea of any sort of a physical ta'avah when we're in our spiritual personalities and that's how we relate to ourself, it's going to be meaningless, there's no bechirah.

ועל ידי הדעת יכללו באחדותו. So through our da'at we'll be we'll be נכלל in HaKadosh Baruch Hu's אחדות, ואז יהיו חיים נצחיים כמוהו, כי על ידי הידיעה נכללין בו. ידיעה really defines who we are. Now this is a little bit hard, but let's understand this at least conceptually. A person is, if I told you who are you, let's say a person had a heart transplant, let's say they had, you know, whatever, a person relates to themself in their daat. If a person, when we look around, we think about our goals, our ambitions, our knowledge base, the way that we see things, if a person lived for 120 years in, a person from the second that they were born till the second that they die, they lived in virtual reality, this was their world, so who are they?

Well, this entire world is virtual reality. We define the way that we relate to ourself is through our daat, through our understanding, through what we know, right? If a person closes her eyes and in tefilah if they in their imagination they literally, but vivid, they're someplace else, so where are they truly? Well, in a physical we could say where their body is, but if it's a matter of where their mind is, let's say you could literally parachute into somebody else's mind and live their life, control their body, so functionally where are you? So if we if we say that a person is what their daat is, and a person's daat they've truly they're they're aligned totally with with the daat of Hakadosh Baruch Hu, a person is mamash in every ounce of their being they are דעת תורה.

Now in this world still a person has a personality, we want to create a makom for the Shechinah to be שורה, but if a person literally has his daat is n included in אחדות השם, so they in a certain way cease cease to exist, right? It's one of the the the hard things in this world. We say that we work on hitbatlut, but we talked in תורה ד' about רצוא ושוב. You want understanding, but then you have to retreat from that understanding, because if you would have total hitbatlut, there would be no makom for avodah.

You can't look into a mirror and try to convince yourself that you don't exist. On one hand, we want to to understand and embrace the ultimate truth, but then we need to take a step away so that we can we can apply it to ourself. But if when a person has totally ידיעה to the extent that they're נכלל on Hakadosh Baruch Hu, so where is there even makom for their own personality, for their own likes and dislikes, for their own limitations? על ידי הדעת יכללו באחדותו, ואז יהיו חיים נצחיים כמוהו. At that point, this person's What is a person's chayim?

אלקים חיים. Where does life start and stop? What's the difference between a living body and a dead body, right, a living person and a dead body? It's the neshamah, it's the חלק אלוקי ממעל, it's the life force. If that's the life and our chayim, our drive, everything is aligned totally with Hakadosh Baruch Hu, נכלל in Hakadosh Baruch Hu, then we take on that נצחיות, כי על ידי הידיעה נכללין בו, כמאמר החכם. It's brought in the Sefer HaIkarim, it's brought in the Derashot HaRan, it brings over here, אלו ידעתיו הייתיו. If I knew Him, then I would be Him.

The idea of actually ידיעה in Hakadosh Baruch Hu, we can only know something that relates to us. I heard Rav David Gottlieb say one time, I think he was coming he quoted somebody else and he said that the Rambam says something similar, he was talking not just how there could be a particular name for Hakadosh Baruch Hu, but how could there even be the idea of a name for Hakadosh Baruch Hu. If you're going to say that something is warm, cold, or hot, and I would say, "Well, what's the temperature of it?" and I would say, "It's orange," that is a meaningless statement.

And think about this in in in any context. The idea of even having a reference point, of having the ability to understand and relate to something means that there's a point of contact, there's a there's a relationship over there, and therefore you can relate your mind to it. If Hakadosh Baruch Hu is is אין סוף and more than that, right, if Hakadosh Baruch Hu is totally infinite, and our mind, by definition, is we're within the world, therefore everything that we relate to, it's within the point of having gedarim, and boundaries, and points of reference, and complexity, we can't know Hakadosh Baruch Hu.

There's no point of attachment. It's not that that you can't have a particular name because Hakadosh Baruch Hu is more than that, it's the idea that names don't exist. The same way that in the things that we know, the idea of a name is only relevant insofar as it relates to particular characteristics of an item, otherwise there are things like this, it would just be a random designation. You could pick you could pick certain, whether it's colors, personalities, and just designate them and say, "We'll call we'll call this a particular name," but it's actually not tied into anything.

So the idea of knowing Hakadosh Baruch Hu for a finite being, it's impossible. There's no point of attachment between us and between Hakadosh Baruch Hu. לו ידעתיו הייתיו. That means that I would have infinite qualities. That means that I would be Him. ועיקר הידיעה יהיה לעתיד. The ikar yediah is really le'atid. Over here we have we said that we could relate to certain things within the context of a lower altitude, of Zeir Anpin, sometimes revealed, sometimes not revealed. We have our penimiyut, we have the immediate makif, which is revealed, and then we have to we when then there's the what's in the period of ibur, of gestation, which is בהעלם, that's a makif d'makif.

We use tze'akah to bring it in closer, and then we use the מקדש שבעה נרות in order to to internalize and make it penimiyut. But beyond that, we have no relationship. That's where the ikar yediah is לעתיד לבוא. כמו שכתוב: כי מלאה הארץ דעה את ה'. That's going to be לעתיד לבוא. מחמת הדעת לא יחסר כל טוב. Once we have that da'at, then there is no more bechirah, there's no more challenge, there's no more choshech, there's no more place to even have avodah. You can only get close to something if there is a an ability to be distant, right?

You can only light something up if there's a concept of darkness. Once once there's ultimate da'at, then there's only tov. At that at that level there's not going to be avodah in the way that there's not going to be such such a thing as bechirah, no sechar, no onesh, no reward, no punishment. והיה כולו טוב. Everything is going to be tov. כמאמר חכמינו זכרונם לברכה: אטו האידנא לאו אחד הוא? It says והיה ביום ההוא, ביום ההוא יהיה ה' אחד ושמו אחד. And what about now? Hakadosh Baruch Hu is באחדות, like we said earlier. The ההעלם is only from our perspective.

From Hakadosh Baruch Hu's perspective, the fact that you put sunglasses on yourself, or you put up a screen, you stand immediately behind the screen so that it's blocking you from the sun, that doesn't make any impact on the sun. If you were standing over the mechitzah looking down, there's no blockage, right? So it says the Gemara says in Pesachim, only והיה ביום ההוא יהיה ה' אחד ושמו אחד? ה' is אחד now! ותרצו: לעתיד לעתיד כולו הטוב והמטיב. Even in this world, the Gemara talks about the idea, even Nachum Ish Gamzu I'm sure said ברוך דיין האמת.

The Gemara talks about let's say a field is washed out, and now a person feels badly because his crop got washed out, but he knows that it's going to grow an even better crop next year cuz it'll have had the rest. Let's say a person finds a treasure, and he knows that he's going to get audited by the king, but right now it feels good. Right now we have particular emotions, and we honor those emotions. There are things that seem good, and there are things that seem bad, but all of that is a function the דעת is what's controlling our emotions and what we understand it to be.

If a person had utter utter clarity, so that looking back, we'll see this in a second, the Kuzari, the way I remember in the first maamar, one of the questions that he asks is, "Hey, if you look at the look at the Christians, look at the other nations, they seem to be on top, and look at the Jewish nation, they're downtrodden." And the way I remember the response over there, he says, "Being downtrodden is not a function of failure. If you look at anybody that ever achieved success, and they're making a סעודת הודאה, or they're talking about what brought them to their success, what they're highlighting is the suffering.

They highlight the period where they were down, and they persevered. Some people don't persevere, and for everyone that perseveres, 99% you never hear from again. But the ones that make it make it not despite, but because davka because of the persevering, davka because of the suffering. So now you're going to look at us now and say that in this particular time we're we're in a period of suffering? That doesn't mean that we're not ultimately going to be successful and to rise up. That means at this particular snapshot in time, this is the stage that we're at, but a function of success is going to be the investment." So לעתיד לבוא כולו הטוב והמטיב.

It's going to be הטוב והמטיב then, and even when we reflect back on this period, we're going to understand how everything was הטוב והמטיב. ואפילו העכו״ם ידעו ביתרון דעת. There's going to be even the goyim are going to look back at this period and understand how everything fit into the puzzle. אבל לא כמונו. Even then, they're not going to have the level of דעת that the Yidden are going to have, but they'll definitely have they'll have more דעת then than we have now. We'll see what I mean in a second, or what the Rabbeinu is talking about in a second, but they won't have more דעת then even compared to the level of דעת and perspective that the Yidden are going to have.

וידעו שהגדולה שהיה להם והשפלות שהיה לנו בזמן הגלות. They're going to look back at all of those pieces of the puzzle, כל זאת הגדולה היה לנו, and they understand that everything was towards towards the Jews' the the the Jews' benefit, right? It quotes over here a Gemara in Avodah Zarah that the גוים לעתיד לבוא are going to say, "רבונו של עולם, all of the all of the כסף, the זהב, the bridges, the buildings, everything we built was for Hakadosh Baruch Hu." Hakadosh Baruch Hu will say, "That's fine, but that wasn't your כוונה." Yes, Hakadosh Baruch Hu designed the world from a broader perspective that it was going to be for the benefit of the Yidden, but when we talk about our עבודה, we talk about what we just said a second ago, that our דעת, our perspective, that's what that's what defines who we are.

That wasn't your כוונה, you did it for yourself. The fact that Hakadosh Baruch Hu put the pieces in place so that this would ultimately benefit the Jews, but the goyim will have that clarity looking back. אף על פי שעכשיו אי אפשר להבין כל זה, כי אין להכחיש החוש, now we can't, we look around and the truth is is that we we can have אמונה in this process, but we don't have this this utter ידיעה. Our our senses speak to the idea that we are in a in a low place, אף על פי כן ירבה הדעת ויבינו הכל שגדלותם של עכו״ם היה לנו גדולה ולהם השפלות.

They'll understand that the גדולה of the goyim was really גדולה, was really a גדולה that was leading towards in hindsight, and when taken in context, it was a גדולה for Klal Yisrael, and for them, it was really preparing their downfall. We look back at at Haman, and then Mordechai stepped into Haman's estate. So for for that snapshot, and and really what what entitled Mordechai, let's say, to Haman's estate was the was the period what he went through, what got built up. When we look back and on Haman, a person works a million hours, a million hours a week, they have they have no rest, but they're doing it what?

So that at some point, they're going to be able to rest. And then, all of a sudden, the day that they retire, they drop dead, and all their their everything goes to their son, their sons-in-law, who are, let's say, big בעלי צדקה and in Kollel, and have the flexibility and the optionality to do good things. So, at that point, you look back and it becomes clear. The point that the person, let's say, I'm making this up, was sitting and מוסר נפש and learning, that entitled him, that built it, that he wasn't that that he was internalizing the פנימיות, he wasn't going to get distracted by by the גשמיות and by the money, and the person that was working to just build it up, so he he didn't have any maybe he went on vacation once a year, that's fine.

What ended up happening was that the the the the person who was being מוסר נפש and thought he was never going to get it, he was building up his his פנימיות that he would become ready that Hakadosh Baruch Hu would give him, he would make him into a keli to have all this wealth, and the other person ended up not having it, okay, למשל. ולכאורה היא ידיעה גדולה, that this ידיעה גדולה of the גוים, אף על פי כן הידיעה, so it seems that the goyim have a tremendous amount of ידיעה לעתיד לבוא. A second ago, we said that the goyim's ידיעה is not going to be at the level of the Jews.

אף על פי כן, הידיעה הזאת יהיה לנו ללעג ולשחוק לפי ערך ידיעתנו. It's true, everybody's going to have a much broader perspective in the next world than there is now. So, the goyim are going to have a tremendous amount of ידיעה and clarity looking back, so that they're going to see that everything was for Klal Yisrael in hindsight, which is more than we can see from our altitude at this point. However, when when there's utter clarity, the clarity that Klal Yisrael is going to have at that point will far overshadow even that clarity that the goyim will have, וזהו אז ימלא שחוק פינו, our mouths will be filled with laughter, אז יאמרו בגוים הגדיל ה' לעשות עם אלה.

The goyim are going to realize, this is what Hakadosh Baruch Hu did with the Jews, הגדיל ה' לעשות עמנו. שידעו ויאמרו, what are the goyim going to say? הגדולה שעשה עמנו, this גדולה that Hakadosh Baruch Hu did to us, היינו עם העכו״ם, הגדיל ה' לעשות עם אלה. That was really the גדולה that Hakadosh Baruch Hu was doing for these, for the Jews, הגדולה הזאת היה לישראל. אף על פי כן, but nevertheless, אז ימלא שחוק פינו, we're going to say, oh, now you think you have clarity, you think that you're close to Hakadosh Baruch Hu, you think that you have the emet, you have a certain degree of emet, it's true, היינו שנשחק ונלעג מידיעתם והשגתם, כי השגתנו יהיה לאין סוף וקץ.

We're we're already a חלק אלוק ממעל, we're neshama, we're going to see the the the truth, the the attachment and the clarity and the perspective that we're going to be close to Hakadosh Baruch Hu, that is going to give us a perspective that's going to far overshadow what whatever the whatever the goyim have at that point. So now, circling back to נחמו נחמו עמי, that's referring to עתיק, that's referring to the ידיעה that's going to be לעתיד לבוא that has no שייכות to this world. והידיעה יש בה מקיף ומקיף דמקיף, but the ידיעה, we really explained this in this vein before, the ידיעה that we have, that the potential to access in this world, which is we where there's us, there's what's going to be in the פנימיות, and there's the מקיף that's after the הולדה, that's and then there's the מקיף דמקיף, that's even the concentric circle around that, what's really בהעלם, what's really

that בעיבור, that both both of those we said are בבחינת יעקב and ישראל, they're levels of זעיר אנפין, וכמבואר לעיל, like we saw earlier on על פסוק בהעלותך את הנרות, when you go to light the נרות, וזהו נחמו נחמו, היינו מקיף ומקיף דמקיף. What's going to be the נחמה? Those two levels. שהידיעה היא עיקר הנחמה של כל הצרות, so that there's two נחמות. נחמה number one is when we are able to take the מקיף דמקיף, something that's בהעלם, and to, through צעקה, bring a לידה and bring it into this world, and bring something that previously was totally a segulah, something that was we didn't even relate to, and then bring it to a level where we relate to it, although we don't yet understand it, but we could be יונק from it, and then the second נחמה is we take that and we're able to internalize it and build ourself up, get close to Hakadosh

Baruch Hu. So he says, וזהו נחמו נחמו, היינו מקיף ומקיף דמקיף, שהידיעה היא עיקר הנחמה של כל הצרות. The nechamah is how do we get out of how do we bring ourself up? The more ידיעה you have, the more context you have, the more the tzarot go away, right? Because we we know factually speaking everything is from Hakadosh Baruch Hu for our benefit, and that ultimate clarity is going to come לעתיד לבוא. But even in this world, as we have ידיעה and insight and depth and context, so more and more we're able to appreciate what's going on, and the safek dissipates, and the doubt dissipates, and what seems to be tzarot dissipate, and things fit in.

We understand how the delay was really to our benefit, and how the pain was to our benefit, and what what we thought was terrible that didn't work out, Baruch Hashem it didn't work out. Some things will we won't understand until much later, but this is a dynamic process, there's iterations of this, and the more that that happens, the more tzarot go away, and the more the tzarot go away, the more insight we have, the more it's a nechamah. So these two levels of נחמו נחמו, these two levels of nechamah, these relate to at least the two parts of the process that we are privy to in this world.

ואיך אפשר לבוא להידיעות, he's right, the the הולדה, the tzeakah, to bring it from the the העלם into this world. This is really based on some of the previous shiurim, something that we couldn't even relate to into something we can relate to, even though we haven't yet internalized it, and then ומקדש שבעה נרות is to internalize it, put it into our operating system, our toolbox. It's something that we mamash can work with. It's part of us now, not just something that's external. ואיך אפשר לבוא להידיעות? How do we come to this? יאמר אלקיכם. That's the end of the פסוק, נחמו נחמו עמי, and it finishes off, יאמר אלקיכם.

The difference between אמירה and דיבור, אמירה is more subtle, it's softer. דיבור is is harsher. אמירה בחשאי, they bring he quotes the Zohar, בחינת שמן. שמן also, when it's poured, I guess it it makes a they quote over here, יין לארמא קלא, that wine I guess makes noise when it's poured, ושמן בחשאי. שמן, like we're talking about ומקדש שבעה נרות, שמן is something that's more subtle. When it's poured it doesn't make any noise. The idea of יאמר אלקיכם is a בחינה of שמן, a בחינה of שבעה נרות. When we're מקדש the שבעה נרות, that's how we can take it from from something that's beyond us and internalize it.

אלקים לארמא קלא, בחינת אלקים אל דמי לך, we say, Hakadosh Baruch Hu, don't stay silent, the בחינת צעקת היולדת. So this is really in the reverse order of how we said it before, that this process is through tzeakah, I guess depends which direction you're looking from, this process is through tzeakah, through crying out, through Elokim, and then through being mekadesh the שבעה נרות, a bechinah of shemen, a bechinah of of being mekadesh the שבעה נרות, working on ourselves, making ourselves receptive so that we take those things and put it into our pnimiyus. מסימן כ' עד כאן לשון רבינו ז''ל.

So this is, now we're going to to supplement this with with points from how Rabbi Natan explained it. He starts off, פירוש כי מבואר לעיל, the things that we explained earlier, and he's going to flesh it out, but this is this is the basic piece from how Rabbeinu was לשון Rabbeinu. So now Rabbi Natan explains further, פירוש כי מבואר לעיל, we explained earlier, שעל ידי הצעקה זוכין להוליד המוחין מתעלומתם. The first idea is to bring out the מוחין, to bring out these ideas, these השגות, from someplace where it was previously totally inaccessible. ועל ידי שמקדשין שבעת נרות, and then when a person is mekadesh, we we explained that in length, the שבעת נרות, the eyes, the nose, the ears, the mouth, זוכין להכניס המקיפין לפנים, then he could take, again think our concentric circles, there are things that are literally integrated within us, there are the ideas that we relate to, but they're not yet

part of us, and then there are things that are even beyond that, that we have no relationship with, and then it can keep on going on and on and on. We're trying to attach ultimately to the Ein Sof. כי צריכין שני דברים להשגת הדעת הקדוש. In order to be able to relate to internalize to tap into דעת of Hakadosh Baruch Hu, our חלק אלוק ממעל, ultimately we we do have a relationship with it, תורה, ישראל, ואורייתא, וקודשא בריך הוא, like mentioned many times, but we have to we have to bring ourselves there. בתחלה צריכין להוליד המוחין.

The first thing we have to do is take something from העלם, take take from the stage of עיבור, we have to be מוליד. כי לפעמים המוחין והשפע אלקי בהעלם, it's still in the stage of עיבור that we spoke about in אות ז' in chapter seven of the תורה, ולזה צריכין צעקה, that's the שבעה קולות, like the צעקה of a יולדת, כדי להוליד, that before even the לידה, before it even comes, an idea comes to be revealed at all, comes into the world, there's no מוחין at all, not פנימי, not מקיף, it's even the circle outside of that.

ואחר כך כשנולדים המוחין עדיין יש בהם פנימי ומקיף, which we said is a function of the ז״א, the זעיר אנפין, there's the hidden part and there's a revealed part, ולזה צריכים לקדש שבעת הנרות כדי להכניס המקיפין והשפע לכלי לפנים ולעשות מהמקיף פנימי, עיין שם היטב ותבין. So there's the מקיפין of עתיק, the מקיפין that are just totally inaccessible within this world, that within our limitations, our physical limitations, limitations of our דעת, that's going to be accessible only לעתיד לבוא. But then, as we get closer in, there are the מקיפין that are outside of us but that we can have a relationship with, and then there's the פנימי.

The as we go through our avodah and we try to expand our knowledge base, or expand our דעת, our attachment to Hakadosh Baruch Hu, the צעקה is going to be able to bring something from the period of gestation, I guess you'd say, from the period of עיבור there'll be a לידה, and then there's going to be an idea that's now in the world, even though we haven't yet attached ourselves to it and brought it within, that's going to be able, that process can be achieved through by being מקדש שבעה נרות. There are going to be ideas, we mentioned ידיעה and בחירה, there are things that just don't that are not able to be understood within the framework of this world.

That's going to be within the realm of the מקיפין of עתיק, and that's going to be שייך only לעתיד לבוא. וזה שפירש הפסוק: נחמו נחמו, a double לשון of consoling, היינו לזכות להשגת המקיפין. The ultimate נחמה is a revelation of דעת. When something makes when something doesn't make sense, it doesn't seem to fit, there's questions, there's a very big difference between something that seems arbitrary, it just happened, לטוב ולמוטב, and something that we just can't even relate to. Then there's something where we say there's a reason and I don't understand the reason, and then a person can their eyes can be opened where they see the end of that story and all of a sudden, looking back, everything fits together, and there's this process.

So when we talk about a נחמה, the ultimate נחמה is an achievement and attainment of דעת, היינו לזכות להשגת המקיפין, היינו השגת הדעת, שזהו עיקר נחמה כנ״ל. That is בעצם the עיקר נחמה. וזה זוכין על ידי שני בחינות הנ״ל. How do we achieve דעת? שהם צעקה: the first thing is that we have to bring out an idea that's totally בהעלם, totally hidden, totally in a stage of gestation. It's not even revealed as an as an idea that can be relatable to, שעל ידי זה מולידין המקיפין. וקדושת שבעת הנרות: and then the next stage is where we make ourselves into a כלי, we prepare ourselves, שעל ידי זה מכניסין מקיפין לפנים כנ״ל, then we're able to incorporate, make it ours.

וזהו יאמר אלקיכם, יאמר (that's the end of the פסוק), יאמר היינו בחינת אמירה בחשאי, אמירה relates to a softer speech, שזהו בחינת שמן. שמן, we're talking about being מקדש שבעת הנרות, the מנורה had שמן, שהוא בחשאי, that's quieter, as opposed to צעקה. כמו שכתוב בזהר: יין לארמא קלא, wine raises its voice, so to speak, ושמן בחשאי. שמן is silent. ושמן הוא בחינת שבעת הנרות שהיו משמן. So this process, the צעקה to bring out the ideas, to bring out these even to be מקיפין, to be something that's revealed, but then ultimately to bring it inward, that's a process of being מקדש שבעת הנרות.

אלקיכם זה בחינת אלקים לארמא קלא, בחינת הצעקה כנ״ל. Reading through a little bit quickly, these are the ideas that we've been discussing all through, שעל ידי שני הבחינות אלו זוכין להשגת המקיפין. How are we able to be משיג things that were previously beyond us? How are we able to move towards achieving daas, which is the ultimate נחמה? שהוא השגת הדעת הקדוש, שזהו עיקר נחמה, that is the עיקר נחמה, בחינת נחמו נחמו, היינו מקיף ומקיף דמקיף כנ״ל. Okay. Rabbi Natan continues: כל הענין הנ״ל everything that we're discussing המבואר בקיצור על פסוק נחמו נחמו בלשונו הקדוש, everything we described that came directly from רבינו הקדוש, שמעתי מפי קדשו בעצמו בביאור יותר קצת.

So we already said earlier, all the way at the beginning, that this Torah was given in two stages. Initially much of this Torah was the ideas of this Torah were given in Av, and then later on Rabbi Natan was again by Rabbeinu in Elul. So he says that I heard the this explanation that I just gave of the פסוק נחמו נחמו, I heard with an expanded explanation. I think what he's saying is that from the way that it was originally given, I heard this expanded explanation. ורשמתיו לעצמי כמו ששמעתי, so I wrote it down, על כן לא מנעתי להעתיקו, and therefore I printed it.

ובתחילה התחיל לדבר מענין חיים ומיתה, and at first he began by speaking about the subject of life and death, ענה ואמר: בין חיים למיתה אין חילוק כי אם כמידת אמה אחת, שעכשיו אדם שוכן בכאן, ואחר כך הוא שוכן שם. והיטה בידו על בית על הבית עלמין. Where he was, there was a cemetery not far away, and therefore he indicated to the cemetery, and Rabbeinu made the point that there's there's fundamentally no difference, at least in a particular aspect. Over here we have the ability to get close to הקדוש ברוך הוא, we have we have the ability to break the מחיצות, but the point that he's making, I think, like we said before, the idea of being a בן עולם הבא, it's how does a person identify?

Do if if we identify by this-worldly considerations, characteristics, איש כפי מהללו, what are our ambitions, what are our goals, how do we define ourself? And yes, we know intellectually that we're supposed to be better, but בעצם, I I relate to eating as a physical pleasure, I enjoy physical things. And yes, I want to transcend that. Then there's a very big difference between the way that we identify over here and the way that we'll identify afterwards. But if a person identifies with spirituality, and yes, אגב there's a מחיצה, over here I'm in a physical a physical body, and therefore I do relate to the physical aspects of things.

But when I talk about my ambitions, my goals, my daas, who I am, where I'm holding, how how my worldview, בעצם even over here, I'm a בן עולם הבא. So, as far as how I identify my עצמיות, what's the difference between a person in this world and a person in the next world? The the the circumstances, but in terms of how that person identifies, there's no there's not a a profound difference. A person is removing his his his shirt, his casing, his circumstances over here, but he's identifying in the same way. It's just where he's at.

Is he over here or is he over there? ואחר כך התחיל לומר כל ענין זה החיים נצחיים. We're going to get now into some expanded ideas, כדלקמן, that we're going to discuss in the next shiur. כלומר שמי שזוכה לדעת אמיתי הנ״ל, דעת, there's chochmah, binah, da'at. Da'at is integrated chochmah. There are certain things that are indistinguishable, they're part of you. The I think the words I used before were one's operating system. There's chochmah, there's information, something that comes from without. There's binah, being able to apply concepts, מבין דבר מתוך דבר. But then there are certain things that I know that are part and parcel of it's not something that I have to remember, that's part and part of my knowledge base, it's part and part of who I am.

A person that זוכה לדעת אמיתי, it's not even an answer to a question. The questions evaporate. You have a thorough understanding, an integrated understanding, לדעת אותו יתברך, אין חילוק כלל בין חיים למיתה. If this is if this is who a person is, this is how a person the their the way that they literally understand themselves and the world around them, it's a דעת הקדוש, כי הוא דבוק ונכלל בו יתברך בחייו ובמותו. There are certain things, a a combination to a lock, certain information a person is studying for, if they don't do chazarah, then they're not going to remember it, no matter how well they think that they remember it.

However, they're going to be certain things, even if a person would, rachmana litzlan, have amnesia, there are certain things that it's not a matter of remembering or forgetting, they go to the essence of how a person relates to things. Nobody's going to wake up, I don't know if this is a true example, but for our purposes, nobody's going to wake up and forget, "Oh, is it light during the day, or is it dark at night?" That's just part of the working definition of their worldview. "Oh, I don't remember, do I eat with my feet and walk on my hands, or vice versa?" This is just what a person is.

Do do things fall down or fall up? So when a person has mamash integrated chochmah, and this chochmah is their alignment, their understanding of a world with Hakadosh Baruch Hu, that there's אין עוד מלבדו, so there's no difference between The circumstances change, the expression of where that is changes, but there's no difference between this stage and the next. רק שעכשיו בחייו דירתו כאן, ואחר כך דירתו שם, כנ״ל. There's two different stages to where the person is having an interface and an experience. Right now he's in one stage, and then that at that point he'll be in a different stage.

וכאן שמעתי מפיו הקדוש כל הענין הזה, וזהו. Cliffhanger. We're going to go into the next paragraphs. Okay, I guess as good as preparation, perhaps for now as any, as we, you know, in order to know what you have, you have to know what you lost. We're getting ready for Tisha B'Av, difficult times. Rosh Chodesh Av is this week, so perhaps some points to be מתבונן, and we will we will move on to the next shiur. Yishar koach.