LM 21.7 — Atika Tamir u'Sasim, Part 7 of 8 · תורה כ״א

Torah כ״א, Shalom u'vracha, a lot to do today hopefully. We are on, in my print, it's paragraph י״ב, in the standard print of Likutei Moharan, it's page ל״א. There is no paragraph heading, but it's with the words חיים נצחיים. Just to give a very brief a very brief idea to lead us in to lead us into going forward in the Torah without going through all of the details, we had said התלהבות הלב נולד מחמת תנועת השכל. I have the Kitzur Likutei Moharan here, so I'm just using those words. The idea of enthusiasm of the heart, the התלהבות הלב, is generated by תנועת השכל, וכפי מהירות תנועת השכל כן מוליד חום הלב.

We discussed in the very beginning of the Torah that people relate to the intellect in two different ways. One of them is really self-generated, a מבין דבר מתוך דבר. If A then B while C, however D therefore E, I put things together, I'm able to distinguish, I'm able to grow. There's another way that I relate to seichel which I'm relating to the חכמת השם יתברך. So, if you think concentric circles, almost like a like a target, like a dartboard, right? You're not there's not even necessarily that bridge between one level and the next other than the fact that I can make myself into a keli.

I can make myself receptive such that Hakadosh Baruch Hu will grant me that I can move the outer circles inwards. So, things that are currently beyond me I can now take in and integrate into my into my operating system, that will now become one with me, and then there'll be another level after that which I can see, I can relate to, but I don't necessarily have in my toolbox yet. Then there's the thing even beyond that, and it goes on and on all the way the חכמת אין סוף is infinite to things that I don't even relate to as chochmah, I don't even understand them.

And we can understand this in our in our day-to-day also, in any area where we've moved forward and learned, and concepts that we have, concepts that we strive to understand, and things that are beyond us that we don't even have a way to open the book, and it's totally not meaningful. Now, this is really a totally new way to look at growth in terms of chochmah, in terms of da'at, in terms of understanding. It's not a matter of the context of wisdom being our own brain and our own intellect and trying to grow based on what we have, but rather trying to create ourself as a keli, to create a relationship and the dynamic whereby we will be receptive to divine wisdom that we would otherwise have no relationship with.

The fact that we become that we become the litmus test of what does or doesn't make sense or what's possible is totally presumptuous. Hakadosh Baruch Hu is Hamakom, the entire world exists, so to speak, within the context of Hamakom, and therefore to the extent that we want to grow in our da'at, what we need to do is make ourself into a כלי, מקדש השבעה נרות, and we went in great detail. Very often you have these concepts that seem to be, you know, very philosophical, or they the sound bites that seem to be very uplifting and elevating, but you go through the sefer, it's mamash like a physics book.

Everything makes sense, everything is tied to a to a pasuk, to a מאמר חז״ל, to a reason, and it links together, everything fits together beautifully into a framework. Now, once a person has da'at, the deeper da'at becomes, they reach truth not only in additional information, so to speak, and in total perspective in the world that they live in. Depending on a person's the depth of a person's perception, you can have medicine which is bad and disgusting and a kid thinks is poison, and it could be that that's what's saving a person's life. You can have things that people are chasing after that they think are good, and that that's what ruins their life.

Many people achieve success in one realm and it ends up being a total a total downfall and distraction or at least challenges that they never could have imagined or weren't prepared to deal with in a family context, in a spirituality context. The more da'at one has, the more of a relationship with truth they have at every level at every level of the bri'ah, both in terms of perspective-defining and also just in terms of the the depth and appreciation of perception. So, now we're going to go forward. חיים נצחיים, eternal life, הם רק להשם יתברך כי הוא חי לנצח.

We've spoken in the past about the idea of chayut, of chayim. In the most basic level, netzchiyut is something that has zero limitations. Chayim or chayut we'll just translate for now as being the the source of life, right? We've said before if you have a beautiful, green, fresh leaf that is separated from the tree, it's just dying a slow death, and a brownish leaf, but if it's attached to the source, then it'll still be alive. Now, usually when we use the term chayim, you would say it's impossible to have something that's alive if it can't die.

Otherwise, what is alive? What does alive mean? What context does it exist in? Therefore, for now, we're just going to use chayim as being the essential source of of of life of existence, and Hakadosh Baruch Hu is חיים נצחיים. Everything that has life, death is going to be So, we say chayim versus mavet, life and death. That's because death is essentially detached from the source of life. Hakadosh Baruch Hu as אלקים חיים is chayim itself. Leave it at that. ומי שנכלל בשרשו, a person who is נכלל, is encompassed in his root. I think what it means is a person's own root, in other words, like we said, his a person's own source.

A person who's נכלל, he's attached, he's come Everything comes from a If you open up a seed, you're not going to see a whole tree and fruits and all of that, but everything is obviously in the seed. So, a person who's נכלל, he's he's attached to his source, דהיינו בו יתברך, הקדוש ברוך הוא, הוא גם כן חי לנצח. So, this person is essentially attached to חיי נצחיות. Now, we if in the little paragraph a second ago that we or not a second ago, in the last shiur that we finished off with, we said Rabbi Natan was describing conversation Rabbi Nachman, says, ואחר כך התחיל לומר כל ענין זה, חיים נצחיים, כלומר שמי שזוכה לדעת אמיתי, אין חילוק אצלו כלל בין חיים למיתה.

When we talk about חיים נצחיים, the idea that a person is in this physical phase of life or a person is in the next phase of life, they're still living חיים נצחיים, the it it's just in a different manifestation, it's a different iteration of life. A person that is נכלל in his שורש, a person is נכלל by הקדוש ברוך הוא, so he is זוכה to חיים נצחיים, albeit, yes, a person is not going to live in this world in this state forever, but this person is חיים נצחיים, and in fact, the note over here brings a Gemara from סנהדרין, שגם באלף שנה שהעולם יחרב, הצדיקים יחיו, that even in a place where the world, so to speak, would be experiencing a phase of destruction, the צדיקים will have chayim.

צדיקים, even in their death, by the way, are called chayim. רשעים, even in this world, are called מתים. They're not attached to the source. We'll see in a second how how you define a person seems to be living, they seem to have possessions, what what is a person? We're going to define a person by his דעת. If a person is detached from the source, they're essentially not not alive, they're not attached to chayim. כי מאחר שהוא נכלל באחד, by virtue of the fact that that a person is attached to אחד, his identity, he has his bitul, he's not separated to the extent that one thing is batel to to another, so then it's אחד.

If it's עשה רצונך כרצונו, השקפה, מהלך, what are my ambitions? What are my goals? What's my thought process? How do I think? I think in terms of Torah. I'm I'm batel. I'm I'm an expression, so to speak, of of of הקדוש ברוך הוא, of תורה, ישראל ואורייתא וקודשא בריך הוא חד הוא, so then I'm נכלל באחד. If I have different ideas, different ambitions, a different value system, I have my own value system. Maybe it's Maybe I can say that הקדוש ברוך הוא's is operating at a higher altitude, but as far as I'm concerned, I have my own spectrum of likes and dislikes and what I want that that exists as a real value system on its own, that's not אחד.

To the extent that a person is נכלל באחד, והוא אחד עם השם יתברך, הוא חי חיים נצחיים כמו השם יתברך. A person wants eternal life, a person has to be mevatel himself to הקדוש ברוך הוא. וכן אין שלימות רק להשם יתברך. There's only shleimut to הקדוש ברוך הוא, וחוץ ממנו כולם כולם חסרים. Now, I think that there's a lot of ways to explain this line or a lot of presentations of what you could say, but perhaps I'll just mention mention one idea that that, you know, that I think makes sense. I'm going to borrow from another example that we used.

You know, people talk about, for instance, freedom and slavery, right? But the truth is is that one person's freedom is another person's limitations. An example that we used earlier is if I am free to smoke in public, then you have to smell it. If you're able to stop me, then I'm not free to do it. If I'm free to get the If it's my right to get the first aliyah, if I was a kohen, let's say, so then you have to yield that aliyah. You're making a simcha, you need the aliyah, you have to yield that aliyah to me.

If you're able to take it, then it's not I'm it's not my freedom to get it. Anytime that there's one value, then that's going to be in direct proportion to another value. By הקדוש ברוך הוא, הקדוש ברוך הוא חותמו של הקדוש ברוך הוא אמת. Every single Again, I'm trying to choose my words carefully, because, kivayachol, there's no complexity by HaKadosh Baruch Hu. HaKadosh Baruch Hu is emet itself. Once you're dealing with truth, so then there's no there's no competing values. 99% true is 100% false, right? Once Once you're presenting something that is exactly in the appropriate expression, shleimut, all-in- clusive, so then that's a shleimut.

The idea of cheser starts where there's anything that has its own value system, anything is competing, so to speak, with the values of HaKadosh Baruch Hu, the values of Torah, so that's where you're now throwing the system out of balance, and that, by definition, creates cheser. I think that maybe that helps, and that that that that's an idea of emet. And it says, ומי שנכלל בו יש שלמות. So a person that subscribes to the universal echad, the universal emet, everything is within the context of Hamakom, everything is within the context of HaKadosh Baruch Hu, then it's that that's it, that's the all-encompassing shleimut.

Anything that moves away from that, by definition, you a person could focus on, oh, I have more of X, by definition, there's less of Y. ועיקר הכללות, what does it mean to be נכלל, שיהיה נכלל באחד הוא על ידי הדעת אותו יתברך. How do we how are we mevatel ourselves to HaKadosh Baruch Hu? That is a function of daat. כמו שאמר החכם if this is a quote from Sefer HaIkkarim מאמר שני פרק ל and Drashot HaRan דרוש ד, אילו ידעתיו הייתיו. If I would know him, I would be him. Why? כי עיקר האדם הוא השכל.

And and and if I live in a world, my entire reality is 2 + 2 = 4, that that that is by definition that that's really who I that that's part of who I am, that's part of my operating system. Part of my entire view, my self-definition, is that things fall down instead of up, gravity. To the extent that a person fully has daat of something, so then that becomes who they are. HaKadosh Baruch Hu is the ultimate emet. If a person truly aligns, their daat is by HaKadosh Baruch Hu, it is defined by HaKadosh Baruch Hu, and that that translates into their likes, their dislikes, their ambitions, their goals, their the the their very personality, there's no there's no individuality, it's totally aligned with Torah, so then that is godly, that's nichlal in HaKadosh Baruch Hu.

ועל כן במקום שחושב השכל שם כל האדם. This is a a concept that gets quoted. He brings over here in the note, well first, I'll say that R'' Chaim Kramer has a note, he says R'' Natan teaches above that the mind is constantly in motion, it will either unite itself to God or find itself moving in other directions away from God. The person who desires holiness and thinks holy thoughts will find himself drawing closer to God automatically because that's where he is. Conversely, a person who is physically performing some holy deed, but whose mind is elsewhere, in a mundane, is going through the motions, he's actually elsewhere and distant from God.

Now, leaving aside a person's chiyuvim and the that the ma'asim are the ikar, but where a person actually is, what defines him, is his mind. And he brings over here from the Baal Shem Tov, from the Talmidei Baal Shem Tov, the מקור, the Mekor Mayim Chaim, over here from the the Baal Shem Tov al haTorah התורה, פרשת נח אות נ״ו, the the Mekor Mayim Chaim הערה ל״א. But I'll read the language over here. It says בשם מורי, quotes the בעל שם טוב, שמעתי באריכות ונכתוב בקיצור. So he sums it up: כי במקום שמחשבת האדם שם הוא כולו.

A person is where his mind is. הן ברוחני, אם חושב ברוחני שם נשמתו. In in in the world of technology, of virtual reality, let's say a person from the second that they're born puts on a virtual reality helmet, and they live out an entire world that looks like olam hazeh, and they're really sitting in a basement. They don't even know about it. Where are they? Right now, our neshamah, we're in this world. But let's say a person the opposite, we're over here and we close our eyes, and our thoughts are totally someplace else, we're by HaKadosh Baruch Hu.

Where is a person? When it comes to ruchniyut, we are now saying a person is where their mind is. And it mamash defines, where a person's mind is mamash defines their world, even in the most simplest way. I think on one of the Tishah B'Av videos, Charlie Harary was was talking, and he said how two people can literally be at the same event, at the same time, experience and and have a totally different experience מקצה אל קצה. Says, imagine two people watch a Super Bowl, and it's a it's an intense game. One person bets on team A, 100th- his entire life savings, the and the the other person bet on team B.

Team A wins. Forget about who won, and forget about forget about the actual impact. When they think back about that night, one of them thinks back celebration, one of them thinks back tragedy. So the idea of da'at, a person goes under the knife, that's terrible, they were getting cut. It was a lifesaving operation, that was the day that saved their life. Person got laid off, that was terrible, that was what gave them the inspiration to make a startup in a billion-dollar business, okay? The the the way that we have da'at, da'at will define our life.

When we have da'at, now if a person lives with with emunah, okay? Yes, there are things that might be challenging. When a person lives with emunah mamash, that defines their da'at, they live in a different world at every level. וכשיודע ומשיג בידיעת השם יתברך, הוא שם ממש, וכל מה שיודע יותר, נכלל יותר בהשרש דהיינו בו יתברך. The more that a person lives with HaKadosh Baruch Hu, the more that they are a godly person, the more that they're living in a world that they're a world of truth. Kitzur Likutei Moharan says also, עיקר אדם הוא השכל והדעת, ועל כן במקום שחושב השכל שם כל אדם, and therefore, this aligns with the example that we just gave, צריך לברוח מאוד ממחשבה רעה.

A person who thinks negative thoughts, they will live in a negative world. If we have emunah, we say that that that that הכל בידי שמים, גם זו לטובה, even if right now it doesn't present itself as tovah. When as you live in a world and your even just having a certain mood and a certain attitude will affect the interactions that you have, the relationships that you have, your entire world will ultimately you'll you'll be different and it will leave you down a different path and it'll make you differently in terms of a kli for berachah.

Even in the most rational, down-to-earth, not necessarily lofty ideas, you'll be living in a different world and there will be a domino effect to that type of an attitude based on good thoughts or bad thoughts and the world that you live in and how you define yourself. כל החסרונות שיש לאדם, הן פרנסה, או בנים, או בריאות הגוף, וכל שאר החסרונות, everything that a person is lacking, הכל הוא בחסרון הדעת. Everything is חסרון דעת. Now what does that mean? No, the ma'aseh, I'm missing something. It's not so much, I I think, the the way that I'm going to read this, it's not so much whether the parnasah, the banim, the בריאות הגוף is missing, it's whether that's considered a chisaron.

If a person knows that I I am exactly in the situation that I need to be in, then they they might, objectively speaking, not everybody has everything, nobody has everything, but do is that called chisaron or is that exactly where I'm supposed to be? If I'm b'shleimut, if I'm exactly where I'm supposed to be, I'm sameach b'chelko, I am I was put in the world for a tachlit, I was put in the world, I have a tafkid, and I am exactly where I need to be for that tafkid, and the question is just uncovering that, if you would offer me something that seems to be, you know, good, I wouldn't even necessarily want it because that would throw me off, unless I was supposed to have it.

But in other words, going da'at is is what defines whether or not something is chaser. Chaser. ואף שיש חסרים לגמרי מהדעת, ועם כל זה יש להם כל טוב, there seems to be people that do not have da'at, and they seem to have a lot of good, באמת כל מה שיש להם אינו כלום, whatever they have is is nothing because even though the world, it's on their own terms, and we just said that a person that doesn't have da'at who's living on their own terms, is by definition chaser, that's what we started off with. וכן ההפך, השלם בדעת שיש לו חסרון, באמת החסרון אינו כלום, person that has da'at, whatever they're missing is not called chisaron.

כמו שאמרו חכמינו זכרונם לברכה: דעת קנית מה חסרת, if you have דעת, what are you missing? ואם דעת חסרת מה קנית, and if you're missing דעת, what do you have? כי עיקר החיסרון והשלמות תלוי בדעת. I think this is how we explained it. וכן כעס ואכזריות הוא מחסרון דעת. Ka'as and achzariyut, anger and cruelty, also stem from a lack of da'at. And da'at is not just knowledge, it's integrated knowledge, it's something that that that when a person knows that, literally will will affect their emotions, because from da'at, so on a simple level, I think we could say it's it's very clear that the idea of there there might be disappointments in life, there might be challenges, there might be things that are painful, but if you knew that's going to happen, then you don't get angry because of it.

It's it's something that's on your plate and it's ka'as by definition, I think, unless we can tweak it a little bit, is either when something doesn't go in line with how it should be. It's not fair. It's not in line with expectations. I'm entitled to something and I don't get it. There's there's a feeling or I'm just it's unfair with the situation. I feel like the or I'm upset with the situation. I feel like the situation is not fair. If you have da'at and emunah the way that we're describing it, there's no place for that in this world.

In kabbalistic language a little bit, the the I'm going to use the note over here from Rabbi Chaim Kramer, says: the quality of loving kindness is indicative of of מוחין דגדלות, of expanded consciousness, a broadness of intellect. Judgment on the other hand, is indicative of מוחין דקטנות, a constricted consciousne- consciousness. A person who is ill, a person gets sick, is under the influence of judgments. He experiences suffering because his knowledge is lacking, as explained, otherwise the person wouldn't be experience suffer- suffering, the way the because once a person has da'at, they understand that's how it should be.

Again, I guess it's painful, it's not necessarily suffering, but I think this is says: this tends to make him contentious and argumentative. Now that things are off balance, they're not as they should be, so then he becomes argumentative, he becomes a upset, he becomes angry, because of this lack. But the idea of chaser is a lack of not דעת, דעת is is a constricted consciousness to understand what's going on, so we're aligning the idea of מוחין דקטנות and din, and that's why a person is in a state of illness. Were he not to feel this lack of knowledge, even if he did experience pain, he would not be suffering, and we quote over here, we'll get there Im yirtzeh Hashem, Torah ס״ה.

So he says, ka'as va'achzariyut is מחסרון הדעת, כמו שכתוב: כעס בחיק כסילים ינוח. Only a fool, anger rests in the in the bosom of fools. ועל כן ועל כן החולה הוא כעסן, that's why a choleh gets angry, מחמת שאז הוא בדינים, he's under the experience of דינים, כי דינים שרויים עליו ודינים הן מוחין דקטנות ועל כן הוא בכעס. So it seems it seems it takes a little bit looking into. It does seem a little bit chicken and egg-ish, right? In other words, is it that a person gets sick because they had מוחין דקטנות and therefore they experienced din, or is it that the din is describing the situation in which they're in, that's illness?

But be that as it may, I think the way that we explained it at least as far as important for us, that the suffering associated with sickness that causes contentiousness and upsetness, that suffering is a lack of da'at, which is which is a state of מוחין דקטנות, which is a state of a lack of da'at, because da'at would make it that even if the person was in an uncomfortable situation, it wouldn't be classified as suffering and it wouldn't lead to כעס. ולעתיד לבוא יתגלה הדעת. In the days to come, by ימות המשיח, there will be da'at.

הכל ידעו את השם, כמו שכתוב on Le'atid lavo by a pasuk in Isaiah: כי מלאה הארץ דעה את השם. A pasuk we've quoted many times before. ועל כן אז יתבטל הכעס. At that point, there won't be any place for כעס, כמו שכתוב: וגר זאב עם כבש ונמר עם גדי ופרה ודב. Even the predator animals will be able to live peacefully with the prey animals. לא ירעו, they won't harm them, ולא ישחיתו, they won't destroy them, כי מלאה הארץ דעה את השם. The very the the very nature, the the the very beri'ah itself, once da'at is introduced to the system, then there won't be any place for כעס, for achzariyut, and this will find expression even in the animals.

ר' R' Chaim Kramer brings a Radak that said that the verses can be understood allegorically, alluding to the false beliefs and ideas which in the future will be nullified because everyone will will recognize and serve Hashem. כי מלאה הארץ דעה את השם. כי עכשיו אי אפשר להם לגור יחד זאב עם כבש מחמת מידת כעס. And because it's the middah of כעס, so to speak, again, we're relating to animals, whether it's a mashal, but in any event, this middah of, whether you say it's competition, כעס, however you want to define it, for our purposes, the the idea of da'at is going to eliminate the כעס, so that even though it's implanted into the ecosystem, even of of how these these animals relate to one another, le'atid lavo, there'll be enough resources for to go around, and the the the idea of having predator and prey, the idea of this כעס that's built into the system is

going to evaporate because of da'at, and therefore, לעתיד יוכלו לדור יחד מחמת שיתבטל הכעס על ידי הדעת שיתגלה אז. Paragraph י״ג. והנה לעתיד הכל ידעו את השם, אפילו עכו״ם. עכו״ם, in the in the standard print we're on the top left column. Le'atid lavo, everybody is going to have this level of da'at. Will everybody's da'at be the same? In other words, there's there's a level of da'at which is just perspective changing, alternate system of values, truth and falsehood. What about just the depth of da'at? You can have one person look at something and it's a true statement, and then they look at a house, the other person sees the blueprint and they have a much deeper appreciation for why it's true, of music and then understanding like the notes and how exquisite it is.

There can always be a depth of appreciation for truth. Ve-hineh so לעתיד הכל ידעו את השם, אפילו עכו״ם. Even Gentiles will also have a level of da'at כנ״ל, ומלאה הארץ דעה, the entire world. אך הדעת שיהיה להם אז, the da'at that the goyim will be privy to at that point, אפשר לנו לידע ולדבר ממנו now. We're going to explain this, but at this point, the goyim, right, the the Jews seem to be on the bottom, so to speak, not necessarily celebrated, and the power and the value system of the other nations seems to be on top.

Now, we we live in a in in a world where that that is the truth as it presents itself, and yet on an intellectual level, we have the Torah, we have Chazal, we know that we live in an olam hafuch, we understand the reason that we're in galut, we have we have a system system, we understand that we have to do teshuvah, we understand that Mashiach is going to come. We understand intellectually, even if it's not integrated 100% to the level of clarity that it will be at that point, but it's one circle beyond us.

If you would tell this to somebody who is is not privy to the the truth and Torah and אמת לאמיתו, they would say, "What are you even talking about?" For us, we know exactly what we're talking about, it's just that we're not there yet. So this truth that the goyim will ultimately see that the entire world that the Jews were center stage on the entire world, and that the world was responsive to them, and even everything that happened at the world at large was ultimately, go back to תורה י״ז, התפעלות. The entire canvas was really centered around was really centered around the Jewish people, who are the main character, even though at times they didn't seem to be.

They didn't seem to be making the most noise, but on the other hand, there was a There's a famous story by one of the אש rabbis, this is the way I remember it, that there was some some like a maybe a Chinese exchange student, I don't remember exactly, by him. And he used to, to learn English, he used to read This is the way I remember the story. He used to read the papers every day. And at some point, either I think the rabbi asked him, "Where do you think Israel is?" And the kid pointed to a map, and he pointed to, I don't know, Russia, to America, to Canada.

So he showed him where Israel was, that it was like, you know, small enough on a globe that you couldn't even write the word "Israel" on it, it's like smaller than the size of Rhode Island. So the kid was blown away. He said, you know, "Why do you think Israel is so big?" He said, "Because I read the headlines or the front page of the newspaper every day, and Israel is mentioned like the the the second most than any other country or any other article that comes up." Lema'aseh, it's talk about a small little country in the Middle East.

It it plays center stage in the world. Sometimes there seem to be a lot going on, even those other things that that that people seem to be doing for their own purposes, everything is arranged so that the world can come to a tafkid. And I recently just was looking at the other day, Rabbi Aryeh Kaplan זצ״ל has a little pamphlet called "If You Were God." And I I think it was a a study with college students or something, you know, how would you, if you had a project that you wanted to bring a society of people towards a certain tafkid, how how would you do it assuming that you had to keep yourself hidden?

And he he goes through sort of like a an an exercise about how you would run an entire world, and then you would implant the Jewish people, and they would be your emissary. Right, but at the end of the day, the entire world is about the Jewish people and about bringing the world to a tafkid. We understand that now. אך הדעת שיהיה לנו אז, the da'at that we will be privy to is going to be several circles out from us now. That that's going to be something that's way beyond what we can even comprehend in this world, much less integrate into our into our knowledge base and our operating system.

זה אי אפשר כעת אפילו לדבר ממנו. That would be talking about something that sounds totally abstract now. The level of clarity and truth in da'at that we're going to have לעתיד לבוא is something that even if you would describe to us now, even if a נביא would come and describe it to us now, it would be it would be meaningless. We don't have the tools to even understand it, but we will. כי it would be like trying to explain advanced physics to a kid. He says, "Why can't I touch the fire?" You know what you tell a kid?

You tell him, "You can't touch the fire because it's hot." Not because you're going to tell him some sort of a formula in physics. It would be meaningless. כי עכשיו זה הדעת בבחינת מקיפים כנ״ל, because da'at is something that's an outer, surrounding circle for us now. So by serving Hakadosh Baruch Hu, we do have even now the ability to grow and expand our own consciousness and understanding and knowledge and attachment to Hakadosh Baruch Hu. But לעתיד לבוא, it'll be something that that that is not attainable even in this world. כי כל השלימות והטובה שיש לעכו״ם עכשיו באמת אינו כלום, that all of all of the benefits, the advantages at the most basic level, what's that first level of da'at?

That it's an olam hafuch, that there seem to be advantages to other nations other than the Jewish people. If the entire world is really coming to a tafkid, and all that is centered around the role that the Jewish people are playing, why does it seem that other nations are taking center stage, and that they seem to have the certain power and advantages? אם דעת So it says, but we're going to see over there that it's אינו כלום, כנזכר לעיל, אם דעת חסרת. ואדרבה, כל גדולתם וטובתם, הכל הוא לטובתנו. When we actually get to the end of the novel and we look back and we see that there were a couple of chapters that didn't even mention the main character.

But when we look back and we see the entire picture, we're actually going to see how those chapters also tied in to the main character. It was just It was just sort of taking a break and spanning into a different section of it. But everything was ultimately one one big ecosystem that was very much tied into the role of the main character. ולעתיד שישמע מלא הארץ דעה, ואפילו כל עכו״ם ידעו את ה׳, אז יבינו הם, they will also come to realize שכל הגדולה והטובה שהיה להם בזה העולם הכל הוא לטובתנו ולגדולתנו. All of them, the Gemara says, by certain of the biggest רשעים, why did they rise to גדולה?

Because they were going to be הקדוש ברוך הוא's emissary, his tool, his shaliach to punish the Jewish people. It would have been inappropriate for the Jewish people to be punished at the hand of a lowly person. But however, a huge emperor, the emperor that's coming to the the the one that's coming to punish, as it were, to conquer Eretz Yisrael, that's at the hand of a huge emperor. That's a that the emperor of the entire world was concerned with the Jewish people, that's also, in a certain sense, a גדלות. So, if you take a step back, that had nothing to do with the Jewish people, why was that other person rising to גדלות?

Had also to do with the Jewish people. We'll have the entire story. וזה אז יאמרו בגוים הגדיל ה׳ לעשות עם אלה. Then they will declare among the nations, יאמרו בגוים הגדיל ה׳ לעשות עם אלה, that הקדוש ברוך הוא has done greatly with these. הגדיל ה׳ לעשות עמנו, הקדוש ברוך הוא has done greatly with us, היינו כל הגדולה שהגדיל ה׳ לעשות עמנו בעולם הזה היינו עם העכו״ם, that all the greatness that הקדוש ברוך הוא has done with the גוים in this world, הגדיל ה׳ לעשות עם אלה, הקדוש ברוך הוא has done greatly with these, meaning כי הכל היה גדולתם של אלה היינו של ישראל כי היה לטובתם ולגדולתם.

וזה יבינו הם בדעת והשגה שיהיה להם אז. That is going to be based on the comprehension and the da'at that the גוים will have at that point, לעתיד לבוא, אבל אצלנו יהיה זה הדעת דבר פשוט ושחוק כי דעתנו יגדל אז מאוד. This idea is something it it's it's not an embedded, integrated this is something that we have to work on, but this is really a concept that we're talking about right now. As we learn, we're understanding this, and Chazal tell us, and we see certain snippets of this even looking back in history. So, when the גוים are able to achieve that da'at and they're blown away by this earth-shattering revelation, for us, that's going to be שחוק.

For us, that's going to be Aleph Beis. You didn't know You might not have seen it. You didn't know that this was the truth? For us, this is Aleph Beis. וזה אז ימלא שחוק פינו אז יאמרו בגוים הגדיל, כי זה הדעת והשגה שיהיה להם אז לומר הגדיל, this that it's a great revelation to them כנ״ל, זה יהיה אצלנו שחוק ודבר פשוט כי דעתנו יגדל מאוד. By us, we're going to say that's Aleph Beis. The revelation that we're going to have is going to be exponentially, our עולמות, worlds greater than than that Aleph Beis. We will already have moved on.

They're now going to be in first grade, understanding lesson truth 101, and at that point, we are going to be in advanced advanced da'at. ועל כן לעתיד, there's a small reference over here whether this is in Olam Haba, there's different stages, there's ימות המשיח and there's Olam Haba, and ימות המשיח אין בין ימות הזה לימות המשיח אלא שעבוד מלכיות בלבד. So, what point things are going to change, believing that aside, יחיו חיים נצחיים כי אז יתגלה הדעת. When what's חיים נצחיים? When we're נכלל בשלמות, נכלל באחד, נכלל בהקדוש ברוך הוא, the the the התבטלות that we have to da'at, we explained at the beginning of this תורה, ויהיו נכללים באחד, because like we said, בבחינת ידעת והיית.

ועל כן אמרו רבותינו זכרונם לברכה: ביום ההוא יהיה ה׳ אחד ושמו אחד. וכי האידנא, the Gemara asks, and now ה׳ is not אחד? אלא עכשיו מברכים על הרעה ברוך דיין האמת. Now, we make Baruch Dayan HaEmet, because Gam zu letovah. Then, when we have the da'at, we're going to reflect back, we're going to watch the movie of our lives and realize how everything that was that that was presented as רע at the time was really part of the system that all fit together into one שלמות. But in this world, there's a mitzvah of Baruch Dayan HaEmet, that's the berachah we make even if you have emunah, because even if we have that da'at, we said that לעתיד לבוא the goyim are going to have this da'at that to us is alef bet, but even if it's alef bet now that we understand it, but we we we understand it, it's not yet the reality that

we live in. So, in this world, we it still presents itself as Baruch Dayan HaEmet. ועל הטובה, הטוב והמטיב, אבל לעתיד יברכו על הכל הטוב והמטיב, כי לעתיד שיתגלה הדעת, ידעו שאין שום רע בעולם. At that point, we will see in a very real, tangible, integrated way that there actually was no רע in the עולם. So, the example that we used before: a person gets laid off, that's bad. Once they end up using that period to make a business that they never would have made had they not got laid off, they relate back to their layoff as their greatest berachah in life, right?

However, at the time, even if they have that emunah, they would still say Baruch Dayan HaEmet. רע, כולו טוב, כולו אחד, but at that time, when we look back, everything will be אחד. וגם הגלות הוא מחסרון דעת. Also the galut that we're in, the idea of exile is מחסרון דעת, כמו שכתוב: ״לכן גלה עמי״, therefore my nation has been exiled, ״מבלי דעת״. Because they have no da'at, which in פשוט פשט means because they didn't they didn't they they refused to follow דרכי השם, but the way that we're learning is why why are we in galut, why are we in exile?

Because of chisaron of da'at. Now, what we're going to say in a second, that means that if we would have da'at, we would achieve da'at, that we would we would get we would come to the geulah. But the truth is, perhaps one could say, I'm just suggesting, even the very idea of the very idea of being in exile, in other words, if a person was we we were in Yerushalayim, everything was how it should be, and then the king comes to a person, he says, "I have the most special mission for you, but it's going to take you out of town." That person wouldn't consider themself in galut, that person is very much the one of the closest confidants of the king.

The idea of galut itself is a chisaron is a chisaron in da'at, and therefore the the whole idea of the the whole idea of galut is is something that's related to a chisaron in daat. Having said that, to ultimately achieve being a geulah, so then we have to, you know, go get back to having Beit Hamikdash and so forth. But, okay, ולכן היתה גאולת מצרים על ידי משה שהוא היה בחינת הדעת. Mitzrayim represents all of the all of the exiles we've said before. Moshe Rabbeinu is the height of daat. Moshe Rabbeinu reached the pinnacle of where a human being could reach, and therefore the the the geulah from the the the statement of what geulah is, from the statement of what all galut represents, was daat, was Moshe Rabbeinu taking us out of Mitzrayim.

וזה ש הקדוש ברוך הוא, משה רבינו was was the was the the shaliach of Hakadosh Baruch Hu, so it says, משה עבדי. וזה שכתוב, וידעתם כי אני ה' מוציא אתכם מתחת סבלות מצרים כי עיקר הגאולה על ידי הדעת. And over here there's a note from Likutei Halachot. Rav Chaim Kramer brings in note 125, he talks about the the tremendous acceleration of of daat, of the level of the Jews by Yetzias Mitzrayim itself, and he talks even in general in our times in the context of our Torah of being מקדש השבעה נרות, that there's no skipping steps.

People just want to run to learn פנימיות התורה and they want they they want knowledge. If a person is is comes to try to gain knowledge that they're not that they don't have a keli for, so either they won't understand it at all or it'll be at best, I guess, or at worst it'll create a distortion of it, and it will lead to other types of complaints and expressions and things that are not in line with the truth, because they weren't ready to handle and integrate that level of daat, so we have to go back to our entire Torah of being מקדש השבעה נרות, of being able to prepare ourselves to receive that daat.

Onward, bottom left, paragraph י״ד: ודע שגם לעתיד שתמלא הארץ דעה ויהיה נעשה מהשכל המקיף שכל פנימי. Even when we're able to take those expanded levels of daat, those outer circles and bring them in, גם אז יהיה מקיפים אחרים. Again, Hakadosh Baruch Hu, we're talking about Ein Sof, etc., we can go infinite, there's an infinite amount of circles that we will never be able the level that we can achieve, le'atid lavo is greater than any person can achieve here in the בזמן הזה. However, there will always be those levels onward, כי בוודאי לא ידעו מהות השם יתברך.

No being, no created being can ever If we said ידעתיו הייתיו, then that means that no being can ever have daat of the מהות כביכול, כביכול of Hashem Yitbarach. רק, now listen carefully because this is It would have been worth it to come just for this: רק כל אחד ישיג, every person will achieve, perceive, לפי מדרגתו, according to his level, ולפי עבודתו, to his עבודה, ויגיעתו, what he reached, וטרחו, and his effort, אשר יגע וטרח בזה העולם בשביל השם יתברך. Now I'm going to read to you from the note from Rav Chaim Kramer, and this is going to totally change your life, because, you know, we think, listen, we're in this world, we do our best, לעתיד לבוא our heart's in the right place, we'll achieve that da'at, and we're going to be one with Hashem.

Is there any growth לעתיד לבוא? It's it it's it's a very a little bit of a sticky point to discuss. How could there be growth לעתיד לבוא when there's no more are there mitzvot or aveirot? Is there bechirah? No, we have da'at. But so how at that point, how are we constantly how are we constantly achieving growth and additional layers of understanding if we can no longer do mitzvot? Now this is going to be hard to understand, but just listening to the words coming from Rav Levi Yitzchak Bender will change our entire life. And he brings the Parperaot Lachochmah: Rabbi Nachman said that there are certain devotions that a man does in this world that make him worthy of going from level to level in the future world, and which enable him to constantly attain new levels of transcendent intellect.

Unfortunately, the Rebbe did not allow elaborate on this. Yet Rabbi Natan said, to the same degree that a person strengthens himself in this world and continually strives to serve God, such will be his strength in the world to come to strive for greater heights and go from level to level. This means that in this world, forget about what mitzvot you did and forget about the level that you achieved. We're talking about growth rate. Right, if you were looking at a company, I can tell you that there's different ways to place a value on a company.

One might be revenue. What's worth more? A company that's making, I'm making this up, a million dollars and for the last 3 years it's been making a million dollars, or a company that's making $100,000, and then the next year it makes 300, and then it makes 900, and it's tripling or doubling consistently and showing growth rate? In this world, we can establish ourself as having a high growth rate, and the value of our growth rate will, in some way, translate into who we are in the next world. We are a grower, and if we are a grower in this world, that will translate into us being a grower in the next world.

What does that mean? I really don't, it's hard to know, but there will be some sort of increasing levels of da'at and perception, even though the avodah won't take place in that world. But כפי our avodah here, establish yourself as a grower, and that will have eternal implications. Amazing. Okay, ואף שכולו יזדכך ואפילו עכו״ם, now everybody is going to be purified, אף על פי כן יהא הפרש גדול בינם לבינינו כי מה שיהיה אצלם אז השגה וידיעה גדולה, we already started talking about this concept, everybody, at that point, there's not going to be true versus false, there'll be levels of truth.

So, they will also have da'at, that's ידיעה גדולה, that is at least on the on the spectrum of truth. יהא אצלנו שחוק ודבר פשוט, but it'll be to us very shallow. Right, we can use an example. If you think about a pool, the pool has the same level across the top, but some of the water is shallow and some of it is much deeper. So, it's all arriving at the same truth, but the depth of that truth. ולא יהא נחשב בינינו להשגה כלל, for us, that's going to be very shallow water. That's just going to be, that's what, "I have this huge insight," and then you present something that's that's ABC.

Okay, what you're saying is not is not false, but that's the huge השגה you have? כמו שמבואר למעלה, we explained, אז ימלא שחוק פינו ולשוננו אז יאמרו בגוים הגדיל, כי מה שיהיה אצלם השגה להבין ולדעת גדולת ישראל, what they now recognize about Klal Yisrael having played center stage, ושכל טובתם וגדולתם בזה העולם היה הכל בשביל ישראל, we said that that's going to be the השגה, that the entire world was like a gyroscope, it was all revolving. There might have been these other side things, but those actually weren't the greater picture that was revolving around a different center.

Everything was just creating a balance revolving around the Jewish people. Think about like a kid's mobile or something. It's revolving around the center and then there's different things, but they're all creating a greater balance going around the center. So, you had a snapshot that looked at a different piece of it, but really now they're going to see the whole picture. But we know that now. באמת השגה גדולה, that's a huge thing. כי בעסק בעולם הזה אין מבינים זאת, כעת בעולם הזה אין מבינים זאת, we don't really understand that now. We don't really understand that now at this point.

אף על פי כן אצלנו לא היה נחשב להשגה כלל, this is not going to be a tremendous insight to us. That's just going to be the most simple thing. רק לשחוק ודבר פשוט כי השגתנו ודעתנו אז יגדל מאוד. See a kid, it's cute. Look, he's he's recognized something that that seems to be simple. For him, this is a big deal. You give him a hug, you give him a pat on the head, that's cute, I'm going to give you a kiss on the cheek, Baruch Hashem you're coming along. וגם בין ישראל בעצמן, listen, now is that just is that the only line, a Jew versus a versus a gentile?

Right? No, that's just one area of the spectrum, maybe a very great area of where there's a difference. However, even among Klal Yisrael themselves, בוודאי יהא הפרש גדול בין כל צדיק וצדיק, מכל שכן בין צדיק לרשע, so there's Jews and gentiles which have a totally different classification just what was revolving around what, but even among Jews, rasha to tzadik and among tzadikim themselves. Remind me to tell you a a Rav Yerucham that will blow you out of the water. Okay, I'm going to say it now. I can't hold myself back. Rav Yerucham in Parshas Shelach, he has a whole piece on on אור וחושך.

I didn't go through all the מאמרים, but I happened to see somebody showed me a piece on דורות אחרונים. I'm going to say very, very briefly. You know there's a lot of חלישות הדעת. When התעוררות, we come to think that what are our actions, our thoughts, our speech, our deeds? What what is everything worth? We're not going to approach the toenail of those who came before us. And bekitzur bekitzur, he starts off asking Mashiach is going to come to be the גדול הדור in our generation, im yirtze Hashem soon, in the later generation. Why should Mashiach come in a in a generation of חושך?

He should come in a generation of אור. That that should produce Mashiach. So he he answers, he brings a bunch of מדרשים comparing Aharon Hakohen, and it says by Yehoyada, by Tzadok, by Ezra, people that came later, and it's said that if they lived in the same generation, they would have been greater than Aharon. Greater than Aharon? They didn't come to Aharon's ankles! What are we even talking about? And he says something that's life-changing. I'm put putting it in my in my own words. Says, yes, objectively speaking, they might have been higher, right? They they might have had a clearer perception of Torah and we we we couldn't even approach where they were.

That might be true. When we talk about גדלות, what's גדלות? גדלות is a relative term, right? You can ask the question, Shemoneh Esrei we say Hakadosh Baruch Hu is הגדול. What does that mean? But okay, leave that aside. גדול, you can have a small house and a large puppy, right? The the idea of what would just by definition, not like, in other words, I'm not I'm not saying, hey, you got a this kid got a hundred on a test, a ninety on a test, that's an A, that's beautiful. This kid got a sixty, I'm going to hang that on the fridge because for this kid, it's really only a sixty, for him that's great.

No, I'm talking about on the scale of what's גדלות. Forget about what you actually, how many answers you got right and wrong, how many דף גמרא you learned. On the scale of גדלות, does a is a person achieve a a hundred on the scale of is he considered a גדול? So if everything is moving in the same direction, and I move faster, everybody has truth and I have a deeper perception of truth, am I a גדול compared to everybody around me? I'm doing what they're doing, but better. The gap between them and me is a is is, first of all, we're all moving in the same direction, it's a generation of light, so that that's already one thing, and second of all, the gap between what I've achieved and what they've achieved is X.

What happens when I'm going against the momentum? We live, I mean for sure in today's times, what's right in terms of family values, in terms of marriage, in terms of truth, I mean we don't have to expand on that anymore during a שיעור, right? What's considered right? If you are able to plant to to plant a a a pillar of values, Torah is my values, I I chas v'shalom I would say it's antiquated, it's from another world, I'm able to say that that's the truth, I live in an עולם הפוך, I'm able to fight back, I'm able to sit there when there's so many distractions, I'm able to come to the Beis Medrash, I'm able to learn, the idea of putting light in amidst the חושך is actually on the גדול scale, greater.

Okay? So now, let's look back. When we say, oh, what can we achieve, you want to know what we can achieve when you live in a world of חושך? In terms of the understanding of Torah, the השגות, in certain ways we have to we're learning the ספרים of those who came before us. But it could be that we are even greater than some of the people who are the מחברים of the ספרים we're writing. It's a total I'm not I'm not can't say every case, not every case. Just think about this, it will change your life.

When you something that's hard for you, on the גדול scale, it is a greater level of גדלות to have light in the חושך, to establish values where there are none, than it is where everybody has similar values and I just move faster and greater. And therefore, he says, the משיח דווקא comes over here, and we're going for a גילוי יחודו, etc. etc. Why? Again, so they say the way that I understood it, it's a maamar in in by פרשת שלח, דורות אחרונים. Read it yourself, make sure that you understood it the same way. The גדלות that we can achieve is a greater גדלות than when than was ever attainable or even accessible ever before.

Okay? So, how do we get into this? I don't know, so he says, again, back in the text over here. So even the צדיקים, oh, what we can attain over here, the גדלות that we can attain, the the the truth maybe that we will be privy to because of the גדלות we are, never have חלישות הדעת. כי משיח יהיה מקיף לזה ופנימי לזה כנזכר לעיל, כי כל צדיק נשרף מחופתו של חבירו, עיין שם. We said that encountering that encountering knowledge that a person is not is not does not have the כלי for, either they won't understand it at all, or it'll it'll create a distortion, it can actually be damaging.

So what that means that something that for me is a great גילוי, for somebody else is alef beis. For them, what's a great גילוי, for me, I would be burnt by. So when we talk about חופתו של חבירו, these concentric circles, this הלבשה, what's coming out, it comes out that where for somebody else is a חופה, for me, I would be burnt by because we're holding at different at different places in those circles. וכמו בפירוש הפסוק כי מלאה הארץ דעה את ה' כמים לים מכסים, that דעה will be as though it's going to cover the world like like the like the water covers the sea bed, the seabed, כי בהשכל המשותף יהיו כולם שווים, שכולם ידעו את ה', in the general idea That, again, אמת versus שקר, everybody's going to be the same, that at that point we're all the the level of the top of the ocean, the top of the pool is all

the same. We all agree that הקדוש ברוך הוא is there, but the depth of that ception's going to be different. אפילו עכו״ם, even a גוי is going to know the general השכל המשותף, they're all on the same page that there's only הקדוש ברוך הוא, and ישראלים is a child to הקדוש ברוך הוא, and there's a תפקיד to the world. אך בעומק השכל יהיה כל אחד לפי מדרגתו, everybody is going to feel לפי their מדרגה. כמים מכסים לים שלמעלה מים שוים בכל מקום, up top the water is presenting as being the same level, the same truth.

Interestingly, there's a note over here quoting from, I think, the ספר Binah Leitim, דרוש ל״ו, that the more a person is a שפל רוח, the deeper a person is, the more lowly, the more the the the more of the depth, the closer they are to הקדוש ברוך הוא they are. The person who is haughty, the person who's arrogant, the person who's higher up, actually is much shallower water. Very interesting idea. כי בזה המקום המים נמוכים וסמוכים לארץ ובמקום אחר עמוקים יותר ויותר. At at the top level, everything is equal, it's the what we described as the שכל המשותף.

Everybody is now understanding the same truth, but the depth of that perception is much greater underneath the surface. ובמקום אחר הם עמוקים עד התהום, כן יהיה בהשגת השם יתברך לעתיד. That's how it will be לעתיד, between גוים and between Yidden and between רשעים and צדיקים and one tzaddik to another. וזהו כל צדיק נכוה מחופתו. We've referenced this earlier, this is what it means that each tzaddik will be singed by the chuppah of his friend. כי כשמגיע להשגה שלא ידע מזה מקודם, when he attains an insight that he had no knowledge of or no perception of beforehand, through the fact that what was a מקיף to him previously now is internalized, he's bringing those outer circles in, והוא אצלו דבר חדש, and for him it's something that's a that's a chiddush, אז נתלהב ונבער מאור ההשגה הזאת, he will then be inspired and set on fire by the light of this השגה, שהיא נפלאת אצלו, that

it was separated from him. אבל מי שכבר עבר בזאת ההשגה, the person who already had that השגה previously, ומשיג עתה דברים מרומים וגדולים מזו השגה, that person is in circles that are even more an expanded daat. אין לו שום התלהבות מזאת ההשגה. This is the way that we described the process earlier, what for one person is something that he already either knows in a very intimate way or something that he relates to at least as as knowledge that he has not attained yet, for another person is is way out there. וזה כל צדיק נכוה ונבער ונתלהב מחופתו של חבירו, every tzaddik will be burnt and lit up from the chuppah of from what's the immediate circle of somebody else.

מהשגה שאצל חבירו הוא דבר פשוט, what for me is my chuppah, it's just the immediate covering, the immediate canopy, somebody else might be burnt by, and the the same way the opposite, what I might be burnt by is the chuppah of somebody else. שאינה מבערת ומחממת אותו כלל, the other person is not burnt by it at all, is not even warmed by it. What what he's saying is, what for me warms me up and lights me up, somebody else needs an additional covering because that doesn't warm him at all. In other words, every single person has the system of things that they're covered by, that they're warmed by, that they're lit up by.

What for me lights me on fire, somebody else is not even that's not generating any warmth, they need an additional chuppah. Again, כי אין השגה זו מחממת ומבערת אותו כלל, the other person is not warmed by it at all. והצדיק השני שלמטה הימנו נכוה ונבער הימנה, and we have this this process. והענין מבואר יותר על פי מה שמבואר למעלה, שעל ידי תנועת השכל, now going back to what we explained earlier, that the the difference in in different types of seichel is one thing that I've building blocks, A, B, C, D, but the idea where I make myself receptive, that I have divine wisdom, so to speak, rushing in because it's something that I wasn't able to get to step-by-step, I was like blown away by, that is what warms a person, that's what lights a person up with התלהבות הלב.

The התלהבות הלב, that's what we started off with. שהוא בחינת שפע אלוקי, that is a בחינה of godly wisdom, something that is is rushed because it's not incremental, it's something that I had no relationship with that הקדוש ברוך הוא just whoosh, it gives me. היינו השגת המקיפים, that was the the reaching the outer circles, השגת הדעת הקדוש, על ידי זה נולד חום בלב וכולי, through achieving, through making ourselves receptive through the שבעה נרות, through getting this divine wisdom, the שפע אלוקי, that's what is able to generate this warmth, this התלהבות. נמצא שעיקר החמימות והתלהבות דקדושה הוא על ידי השגת המקיפים, השגת הדעת כנ״ל.

The ikar enthusiasm, the the the inspiration, the warmth is through, not just through working on things step-by-step, it's through making ourselves into a kli so that we הקדוש ברוך הוא can can give us this שפע אלוקי. ובזה מבואר היטב ענין זה, כל צדיק נכוה מחופתו, דהיינו שאצל זה הצדיק יהיה נחשב להשגה גדולה עד שיהיה נכוה ממנו. I know I'm reading this a little bit quickly, it's really summing up the concepts that we said, that by one tzaddik he will get singed, warmed by a certain concept, sometimes that's the process where warmth is a good thing and sometimes we said if it's like much greater, then even though it's I just want to distinguish one thing.

One process, I said, is a logical progression, incremental steps: A, B, C, D. That's where it's my own It's based on my own human logic, and that's not necessarily generating a warmth, it's just climbing the ladder. Then there's the שפע אלוקי that I don't independently have a relationship with other than making myself into a kli and making myself a relationship with HaKadosh Baruch Hu and התבטלות and being נכלל on HaKadosh Baruch Hu, so I make myself receptive to divine wisdom. That generates this this this rush of divine wisdom and this warmth that can light me up and generate an enthusiasm that can that that can propel me forward.

Even that is going to be, we said, like concentric circles, like a target board. You still have to go incrementally in achieving different levels of שפע אלוקי, because it still has to be, you know, each level, one beyond me. So that also has a certain level in a certain sense of being incremental, but over here we're saying that again, ובזה מבואר היטב, that every tzaddik is burned by the חופה What for somebody else is just the It's the blanket, it's the outer הלבשה, it's something that he's warmed by, I'm burned by, דהיינו אצל זה הצדיק, the smaller צדיק, יהיה נחשב להשגה גדולה עד שיהיה נכוה ממנו.

For the smaller tzaddik, that's a huge, unbelievable revelation. כי השגת הדעת מוליד חום, because we're framing it in terms of heat. ועל כן יהיה נכוה ממנו, and that's why he's going to be burned. ואצל הצדיק הגבוה ממנו, but to the greater צדיק, אין זה נחשב אצלו להשגה כלל, he's not even warmed by it, the greater tzaddik. For him, that's just his ABC. ואינו נכוה ונתחמם כלל מהשגה זאת, and he's not going to be warmed at all. רק הוא צריך לחפות ולכסות את עצמו בהשגה אחרת גבוהה יותר כדי לחמם את עצמו. And this is this is a process.

Everybody is someplace on this process. We are all trying to bring those outer circles into us, and it's it's it doesn't stop. It just goes out and out. So each one relates we're all working on one hand to achieve, even that we should have the same שכל משותף, the same daat, that we should all be on the same page as what's true, and then there's the depth of the revelation. When it comes to a tzaddik, even though everybody they're all on the same page as far as HaKadosh Baruch Hu and as far as truth, but the depth of revelation, we we all need warmth, we all need enthusiasm.

We look at people that seem to know so much greater than us, we say, "When will we get there?" But let's, you know, almost similar to the the Rav Yerucham vort in a certain sense that I mentioned before, a person can know a lot and not be on fire. All right, we all have to constantly keep growing. We're talking over here about לעתיד לבוא, but even in this world, a person, you know, it's like they say, "Publish or perish," right, in academia. A person has to be warmth or they're going to be cold. Even if a person achieved a lot, or they know a lot, or they're very intelligent, or they had good teachers and they have a lot of information, you a person can actually know a lot more and yet be totally cooled off.

So, as much as we're saying that the the person on the lower tzaddik, so to speak, is burned by these concepts, but that means that the upper tzaddik is not. You know what that means? That the upper tzaddik, the person who is holding on a higher level, he needs to also constantly be growing to also achieve Now, he can exponentially leverage that growth and that heat, but a person can never stop growing and expanding. נמצא, מה שמבואר לעיל המאמר הזה: כל צדיק נכוה מחופתו של חבירו, שפירושו, what did we say that that meant? שיהיה נכוה, that the lower tzaddik is going to be warmed, מהמקיף של חבירו, he'll be burnt by the He's going to be burnt by the surrounding circle of the one who is greater than him, because what for somebody else was a +1, for him is a +5.

כי מקיף של זה גדול ממקיף של זה, everybody relates to those ideas differently, depending where they're holding. והשכל שהוא מקיף לזה, הוא פנימי לזה. What for one person is outside of him, to another person he's already internalized. כי חופה הוא בחינת אורות מקיפין כנ״ל, the idea of a חופה, we've been relating to it in the מקיפין, in the idea of the the daat that's that's a level out. כל זה הוא ענין אחד עם מה שכתבנו כאן, all of this is one idea, כי החופה שהוא המקיף, הוא בחינת חיפוי וכיסוי ממש, שמחמם את האדם. We're talking about outer levels of understanding in daat, and the way that we're picturing it is a הלבשה, is a חופה, it's something that generates warmth.

כי עיקר החמימות והתלהבות הוא מבחינת השגת המקיפין כנ״ל, והבן היטב. Because the ikar warmth comes from that level of understanding. Okay, I'm actually going to stop. up here. Baruch Hashem we accomplished a lot and I'm going to finish up hopefully this week Torah כ״א so we can move to Torah כ״ב is actually a tie-in to Elul, so it's very timely, and be'ezrat Hashem we will move forward.