LM 24.1 — Emtzausa d'Alma, Part 1 of 5 · תורה כ״ד

B'ezrat Hashem, b'siyata dishmaya, we are starting Torah כ״ד, and we have our work cut out for us. The Torot themself are really each a universe unto themself and, like we've said many times before, if you really understood, you could you could be able to climb into any Torah and then climb back out touching on every other Torah. An entire universe is really contained within each piece. The ma'alah to that is that it's totally absorbing and engaging, and once you're in any Torah, you can literally view life, everything, everything that you that you encounter through the lens of any particular Torah, and you can live them.

The the challenge, or one of the challenges, however, is that as we take the the pieces that are presented in the Torah that are that are are broken apart and then put back together to bring out some of the most meaningful points, the secrets by which we can live our life and attach ourselves to HaKadosh Baruch Hu and get in touch with ourself during the highs, during the lows, and in in every in every place on the spectrum of life, presuppose certain certain points, certain data points, certain knowledge that the Torah is not going through, and to explore each one of these things is a universe unto itself.

So if you if you understand each idea in its context, now you can draw it over for the relationships that you need them for, but it can it can really be very challenging. I mean, that's why a person should have a Rebbe. We're Baruch Hashem learning together, doing our best, but that's why a person needs a Rebbe to really understand what's important and the the context in which it's important as it relates to a particular Torah. So Torah כ״ד I I think is particularly challenging, but incredibly rewarding. By way of introduction, I'll mention some of the context from the sources that are brought in Rav Chaim Kramer's note and the note in Rav Eliyahu Attiya's print version of the Likutei Moharan, and then I I think what we're going to do is I'm going to read through, relatively quickly, the first couple of paragraphs of the Torah, just to sort of set the stage of

where the Torah is going, and then I want to explore a little bit the idea of simcha generally and in the context of of simcha as it relates to mitzvot, מצוות מעשיות, and then we're going to come back and we're going to go through the Torah a little bit more slowly and try to give introductions as necessary and enough, hopefully do it well, as as it relates to and as it will help us through this particular Torah so that we can so that we can learn this Torah, although we can, you know, easily use it as a as a platform to learn everything and go down a lot of rabbit holes, but we're going to do our best.

So the second Torah over here is the second in the series exploring the questions of the Savi de-Bei Atuna, the questions that they asked Rabbi Yehoshua ben Chananya, and we gave an introduction to that at the beginning of the last Torah, which was the first in the series. This Torah was said in Breslov in the middle of the summer of תקס״ג, 1803, on Friday night, on ליל שבת, in the first seudah, and we bring from Chayei Moharan that Rabbi Attiya brings. I'll read it inside. אז נתקבצו אליו פתאום על אותה שבת. There were certain Shabbatot that Rav Nachman generally wanted his talmidim to come.

Over here, it seems that the talmidim came impromptu, it was not expected. כי לא היה אז זמן קיבוץ כלל, it wasn't the time that for them to gather together, it wasn't expected. ובתחילה הקפיד קצת ואמר שאנו עושים לעצמנו שבתים, and Rabbeinu seemed to be a little bit makpid, right, the talmidim are coming to the Rabbi, the Rebbe sets the tone, there's a particular avodah for a particular time, and he said, "You're making yourself Shabbosim." The Shabbosim are established by the by the Rebbe, there's a structure, there's a צורה. היינו כי הוא בעצמו עשה וקבע לנו שבתים לבוא אז אצלו, רבינו had established a certain צורה for getting together and for those שבתים that that his chasidim were going to come, ועכשיו עשינו לעצמנו שבת על קיבוץ.

And over here, it's like the chas veshalom to say, it's like the the tail wagging the dog. ואחר כך אמר, then Rabbeinu said, אני הייתי רוצה לעשות איזה ענין אודות הגזירה שקורין פונקטן, which I think might be the Cantonists, but Rabbeinu said that he wanted to utilize the Shabbos for a particular avodah to to try to be mevatel, to go against the גזירות בשמים that were around at the time, שנשמע בעולם שרוצים לגזור על ישראל חס ושלום, that they had wanted to make a gezeirah on on כלל ישראל חס ושלום. היינו שהיה רוצה לעסוק להמתיקם ולבטלם, רבינו wanted to be mevatel, to be ממתיק these gezeirot.

אך, says רבינו, כשאני בעצמי מה אני, "When I am alone, what am I? כי אני בעצמי איש פשוט, I on my own am an איש פשוט." על כן נתקבצו העולם פתאום כדי שאוכל לעשות מה שאני צריך לעשות בזה. This is a tremendous lesson on its own. I can say the way that it hits me, maybe the mefarshim say other things. We've talked in the past about the maalah of of coming to a Rebbe, of Torah said when people are around a Rebbe, rather than, let's say, when people learn, when chasidim learn from sefarim, and the idea there's a there's always a dynamic when a Rebbe is giving over Torah, there's a noten, there's a mashpia and a mekabel.

The Torah that's being given over, the what's going to come out is going to be כפי הכלי. Therefore, if a person is giving Torah that's going to be to one person versus ten people versus a thousand people that need to hear it, perhaps we can say that this Torah and the siyata dishmaya and what comes down to flow through the Rebbe to the talmidim, to the chassidim, is going to be that much more multi-faceted. הקדוש ברוך הוא is going to give the siyata dishmaya so that this Torah is going to be able to appeal to everyone there.

So Rabbeinu says, I mean this is unbelievable if it's an unbelievable idea, whether or not this is exactly what he means or it's inherent in what he means. When we do avodah, we are sacrificing. It's a level of hitbatlut. We are serving הקדוש ברוך הוא. Each of us has a job in life. We, sometimes, Baruch Hashem, if we learn to get sifuk, if we learn to enjoy, we learn to get a personal satisfaction in that avodah, which is the right thing, we should have more sifuk learning a דף גמרא than we do doing doing something else for recreation.

Maybe a person need breaks, but there's a little bit, I don't want to say if it's a danger, but there's a nuance over there that once a person has an a personal satisfaction in that avodah, where's the line between when they're serving הקדוש ברוך הוא and when, as it were, they have a lot of things that they want, one of them is ruchniyut and therefore, as if to say, הקדוש ברוך הוא, חס ושלום, to say, is serving them. This is one of the things that I want, and I want it on my terms. We also mentioned in the past, one of the earlier torot, maybe it was י״ט, that one of the the biggest the biggest stumbling blocks of the greatest men who have ever lived is not necessarily that they want to do the wrong thing, but that they want to do the right thing on their own terms.

Maybe they want to rush it. We talked about, recently it's already פרשת Noach, we talked about by פרשת בראשית, that there's I believe I've seen that had אדם הראשון waited, he would have been able to eat from the עץ הדעת, but it would have been on ליל שבת, but it was rushed. And throughout the throughout the generations, there's a lot of examples of this, of people wanting to do the right thing, but to rush it, to do it on their own terms, to do it in the wrong context, the way that they want to engage.

So if a person is a mashpia, then by definition, what is their function? Their function is to be mashpia to a mekabel. Now, also the chassidim, the talmidim have to hishtadel, too. They have to be the appropriate keli. If you want the or to come out right, then the keli has to be right. So we have to know how to be a mekabel. But the way that it sounds, and it's a tremendous he made his point to the talmidim, but it seems that Rabbeinu had this hakarah, and it's relevant to all of us. It's relevant to all of us is there was a certain avodah before me, and I had an idea of how I wanted to do this avodah, and what this particular time is for.

And I see כשאני לעצמי, now my talmidim came, my chassidim came, it wasn't expected, and it's come from הקדוש ברוך הוא, also. This is the situation before me. And I have two ways to take a look at that. You see this tension, perhaps. Again, I I can relate to the message as it relates to me. I don't want to attribute any, you know, my my challenges to put my kapota on Rabbeinu, so to speak. And he says, "If I'm doing avodah on my own terms, then מה אני? Then what am I?" Some of the early baalei mussar, I think, used to walk around with two pieces of paper.

One said, "I am nothing." One said, "I am everything." Meaning, if I am plugged in to purpose, I'm plugged into tachlit, I'm plugged into avodat Hashem, into the retzon Hashem, into the very purpose of the world, well, in that case, if you have a machine, a complex machine, every little part, assuming every part is necessary, when the machine runs, every single piece finds its purpose in the value of the entire machine. I think during COVID, there was like a problem having chips that that were necessary for cars to drive. So what would be the value of that chip?

In a certain sense, it's the entire car. If the car can't drive, then no, what's a steering wheel worth if it's not part of a car? What's an engine worth if the car doesn't drive? Nothing. It's just a hunk of metal. When the entire machine is functioning, every single piece has the value of the entire machine. And when the piece is taken when when the the machine is taken apart, every piece relies on everything else, and every other piece relies on it. So to the extent that every other piece relies on it, each piece is worth the entire machine, but to the extent that each piece relies on everything else, it has no individual value.

If it's totally reliant on other pieces in order other parts to make the machine work, so then each piece has no value on its own. And this perhaps is what Rabbeinu is expressing: I wanted to engage in avodah, but now I see that in my role as a Rebbe, in my role as a mashpia, as a role of a נותן, then I need a mekabel. And if if this is the situation that's being presented to me, so then I'm functioning as part of the system, and to go and engage in avodah on my own terms, well then in that case I'm on my own, and in that context, מה אני, what am I?

And therefore, and therefore, רבינו אמר אז תורה שתי פעמים, he said this Torah, but he said it twice. The first time in ליל שבת אמר התורה מציעותא דעלמא היכא, this is the Torah that we're going to be engaging in, שמדבר שם מתשע היכלין דלא אזדבקין ולא ידעו וכו', and we'll get into those ideas later, the תשע היכלין, some of these kabbalistic ideas to the extent that we can. He brings further here from Chayei Moharan that this מאמר, אמר אותו ביראה גדולה ובהתלהבות עצום, that when Rabbi Nachman gave over this Torah, it was a tremendous יראה, התלהבות, emotions just bursting forth, tremendous, he was lit up, ונשגב, and exalted, כל כך עד שלא יכלו העם להבין כלל מה שהוא, מה הוא אומר.

First of all, the content is very complex, but that doesn't seem to be what he's getting at, because then the Torah was said over. When when one gives to another, there needs to be a bridge, there needs to be a point of connection. That could be a mashal, right? I take a an idea, and the perfect mashal will put it in terms that you can understand without sacrificing the integrity of the point. It might be a baseball mashal, whatever it is. The medium could be words. I have thoughts, I want to convey it. Sometimes it could be music, sentiment, whatever it is, something that will allow you to connect, or a a variety of these factors together.

It seems that Rabbeinu was in such another world when he was giving this Torah that the people were not able to understand it. רק נכתב אחר כך בכתיבת ידו בלשון הקודש עד כאן לשונו, but afterwards it was written down in his כתב יד, and then it was able to be understood. And he brings further from Sichat Sarfei Kodesh that when Rabbeinu was giving over this תורה, בערו פניו מאוד, his face was on such fire, עד שכיסה פניו במטפחת, they covered his face with a a napkin, ומן הצד שלא נתכסה ראו איך שלהי פניו כאש להבה ממש, and from the side that was not covered, they were able to get a glimpse of his face.

Rav Chaim Kramer further points out in the note that the main themes of this lesson are going to be joy, or simcha, and we'll lose lose in the translation, that's one of the things we'll be exploring, performing mitzvot with joy, faith, emunah, and and wisdom. The lesson will also speak about כתר and the ד' עולמות, which which may or may not be familiar depending depending who's who's listening to the shiurim. We have to be careful not to translate the words into English, because these words are are stand for concepts, like many things, idioms, things in any of our own language.

A person can talk about, you know, hard versus cold. That could be the a material, that could be in business a hard market or a soft market, it could be a personality, it could be music, it could be an edge in a voice, whatever it is. So therefore, I mean that's I don't know if that's a very good mashal, but these these ideas and these terms are going to be mashalim for some of the systems, the השתלשלות, as it were, the way that הקדוש ברוך הוא relates to the world and allows us to relate to Him, and therefore we'll try to discuss them as is meaningful to the Torah before us.

For now, I want to mention one other point that I I heard on a shiur from Rav David Gottlieb, actually, which had to do with a general idea in the context and scope of either philosophical discussions or the type of ideas that we're going to be discussing in this Torah. When a person discusses discusses a particular issue, they will touch on a lot of other points. It might be to bring support, compare, contrast, pattern-match, show that the idea comes up in a lot of different areas so that it's consistent, that it has integrity. But along with this tool, I guess you could call it, a person has to be very careful not to overextend the idea so it's not misinterpreted, misapplied, etc.

For instance, just let's say by way of analogy, let's say a person wants to illustrate teamwork, so they give their example in the context of a basketball team, football team, whatever it is, and they discuss the positions. Let's say you have a quarterback, I don't know. That a person has to be very careful to not let's say be trying to learn about quarterbacks or learn about one of those particular details, and then start unpacking the way that it was mentioned, because it was mentioned in a very particular context and scope. So, as we go through this Torah, Rabbeinu is going to be discussing unbelievable ideas and they will be discussed within the context of certain kabbalistic ideas, a certain structure, certain relationships that are going to be brought out.

We're going to discuss עולמות, we're going to discuss ספירות, we're going to discuss certain aspects of the neshamah, and first of all, we, you know, cannot be מגשים. We have to understand that a lot of the the the השתלשלות, הקדוש ברוך הוא's התחברות, התקשרות to the world, the way that Hashem relates to us, there's a certain structure that the that the חסידים, that the מקובלים use. And therefore, if we don't have a lot of background knowledge, we just have to be careful to understand the the the information and the terms for the purpose of which they're being brought.

And we'll try to do as good of a job as possible, but also not to now build a structure based on how we're going to present it, which will be in hopefully as streamlined as a way with some introductions as we can to to try to bring to life and bring out in a meaningful way the points before us that even as much as this Torah is going to be very high, it's going to be very high level I guess you could say, every single one of these תורות, I think Rabbi Natan talks about it, every single one of these תורות is meant for every single Jew, it's meant for every single person to be able to connect to, to connect to Rabbeinu, to connect to הקדוש ברוך הוא, to connect to ourselves, and therefore, we will be able to find meaning in our level.

So, as I say this, I'm going now to read somewhat somewhat quickly, because I think we're going to do it again, through the first several lines of the Torah, and then I want to explore one other idea, like I said, about mitzvah and specifically simcha in mitzvot and in practical mitzvot, and then we'll we'll we'll dig deeper into the Torah, I think, this time, maybe next time, we'll see how it goes. But let's start off. אמרו ליה, אמציעותא דעלמא היכא? The Athenian scholars presented the question to רבי יהושע בן חנניה, where is the center of the olam, of the world, of the universe?

זקפה לאצבעיה, and רבי יהושע בן חנניה pointed up with his finger, אמר להו, הכא, and he said, right here. Perhaps we can say that what what is the olam? עולם, העלם means hidden. הקדוש ברוך הוא created the universe as it were, or depending how you look at it, whether you say יש מאין from our perspective, there was nothing and then הקדוש ברוך הוא created a universe, or on the other hand, since הקדוש ברוך הוא, כביכול, is אין סופיות and there's אור אין סוף and totally infinite, and it would be like a infinite watt light bulb so that there could be nothing else, there's a process of tzimtzum, which we're not going to go into right now, where הקדוש ברוך הוא, as it were, created, we'll say a filter process, some sort of screens, in other words, as if let's say you had broad daylight and you wouldn't be able, כביכול, to watch a presentation, a

movie on a screen, what would you do? You would have to dim the lights in order to be able to shine that presentation. Now, you're not creating something that wasn't there. If anything, the light would have otherwise absorbed whatever's on the screen. If you would have turned on the movie before you dimmed the light, you just wouldn't see it because it would be subsumed. So, there has to be gevul, so to speak, put into place, created in order to be able to see the presentation. So, from the point of view of Hakadosh Baruch Hu, there's nothing that was created.

From the point of view of Hakadosh Baruch Hu, He put into the place a system. That system is for us to have avodah. Hakadosh Baruch Hu created the world, im yirtzeh Hashem, we're going to see that there should be a דירה בתחתונים, that we should create a a a connection with Hakadosh Baruch Hu. Hashem created a system put into place in order to be able to interact with us, and for us to be able to get close to interact with Hakadosh Baruch Hu, and to bring a a a reflection, as it were, to bring Hakadosh Baruch Hu, kivayachol, into the world.

And therefore, this is how I'm understanding this, and based on something also I heard from Rav Joey, when we say where is the center of the universe, as as far as the Hakadosh Baruch Hu is concerned, the whole point of the universe is really for us. It's for us to have avodah, for us to create a keli to be mekabel, for us to have the make the appropriate choices and to connect with Hakadosh Baruch Hu. As far as we're concerned, where's the center of the universe? It's wherever I am. I have to mention, it's a point I've mentioned before, I think I've seen it brought down in חסידישע ספרים, I saw a language in the in the Kuzari in the beginning of מאמר שלישי that I think spoke speaks to this idea as well, when we relate to our avodah, there's different aspects of the avodah, we're going to talk about it soon, Torah, mitzvot

ma'asiyot, tefillah. But one idea, when we think about tefillah, we are coming to Hakadosh Baruch Hu to ask Him for what we need, perhaps to, im yirtzeh Hashem, to have hakarat hatov, to thank Hakadosh Baruch Hu, to praise Hashem, but generally speaking, we think about pressing pause on life or taking time at the beginning, the middle, and the end of our day, to sort of press pause, go into the beit midrash, and daven, reflect, and then go back into where the action is happening. Tefillah is important. It is able to service, to facilitate, to frame, to change the way that we have perspective, the way we relate to Hashem, so that we can engage in the rest of our day.

There's another way to look at tefillah that I'm going to explain to you the line that the Kuzari uses, but then I'm going to just expand a drop. He says, ולא יבטא בתפילתו על דרך המנהג והטבע כמו הזרזיר והחגבא, a person shouldn't just recite תפילות by rote like a parrot, אלא עם כל מילה מחשבה וכוונה בה, a person should have כוונה, מחשבה with every single word of תפילה, ותהא, now I'm not sure exactly how to read this, but I think he says, העת ההיא לב זמנו, it should be the heart, the core, the center of his time, ופריו, the way that I think it means is, and that's also the outgrowth of his time, of everything that that comes out of it.

The English Feldheim translation doesn't seem to go exactly like that reading, but I think it flows, you'll see. ויהיו שאר עתותיו, all the rest of his time, כדרכים המגיעים אל העת ההיא, everything else that happens in his life is a path leading towards the time of תפילה, ממש sounds almost חסידיש. יתאוה קרבתו, he is anticipating, desiring the closeness, or when when he comes close to those times of תפילה, שבו מדמה ברוחניים ויתרחק מבהמיים, because during those times, he's like a spiritual being, and it's like he's being מתרחק from the the physical aspect of himself, though we could quote the Baal HaTanya as well about times during tefillah, but I don't want to go too far in a tangent.

ויהיה פרי יומו ולילו, the cream, as he says, the פרי of his day, so over there we could say פרי is either the thing that grows, or even like what we said earlier, the פרי is like the the the cream of it. The Feldheim translated as the cream of his day, the of his day and night, השלוש עתות ההם של תפילה, that's the three times of תפילה, ופרי השבוע יום השבת, and it goes on, okay. The tefillah where a person is engaged with Hakadosh Baruch Hu actually is the focus of his avodah, meaning that, and this gives us by the way a totally different way of, let's say, relating to challenge, relating to things that go on in our life.

It's not that we're davening to Hakadosh Baruch Hu and we're asking and saying thank you for the good things, and the bad things we'd rather not have, but we can daven and אם ירצה השם we'll get past it, and the whole thing is b'diavad, we'd rather not have the challenges. It's actually the opposite: life is a opportunity for us to get close to Hakadosh Baruch Hu. We want to get close to Hashem in every single way that we possibly can, every aspect of our personality. We want to become a shalem, we want to relate to Hakadosh Baruch Hu in every aspect of.

There's simcha, there's simchot, there's there's everything. Therefore, our entire life, the ups, the downs, the left turns, איך שיהיה, are all different opportunities and lenses through which we can see our relationship to Hakadosh Baruch Hu. If we would only get close to Hakadosh Baruch Hu or be able to speak to Ribono Shel Olam when things are going well for us, this goes back to the discussion we had earlier about things being on our own terms. We should be able to engage with Hashem, find meaning, in every type of situation, circumstance, that can happen in life.

I think we've quoted before that a complete parashah in the Torah, the Gemara says, is with the two נונין, ויהי בנסוע הארון ובנחה יאמר. Sometimes we're traveling, sometimes we're settled. If a person is only able to relate to Hashem, to relate to their avodah in one of those things, either when they're settled or when things are shifting, different personality, but if a person is going to be a shalem, if a person is going to relate in their entire capacity to Hashem, then they're able to find an expression of that relationship and to go back to Hakadosh Baruch Hu.

And we recently saw the Torah on hitbodedut, they're able to, sometimes the entire relationship is going up to Hakadosh Baruch Hu and saying, Hashem, I want to speak to You and I just can't find the words. And therefore, the entire scope of anything that can happen in a person's life is in order to relate to Hashem under those circumstances. And we can embrace that. Sometimes ratzo, sometimes shov, sometimes ימי אהבה, sometimes ימי שנאה. And therefore, perhaps this is, this is what Rabbi Yehoshua ben Chananya is saying, where is the olam? What's the Olam? The Olam is העלם.

It's where it's where HaKadosh Baruch Hu has a is מצמצם, he's pulling back, it's hidden. What, why should there be an Olam? Why should there be a universe that we have? HaKadosh Baruch Hu hides the the Or Ein Sof, HaKadosh Baruch Hu hides the the truth, he dims the lights so that we can exist, that the world can exist, so that we have avodah, so that we can bring the light back in, so that we can constantly bring in the מקיפין, I think we spoke in Torah כ״ף. I think it was כ״ף, maybe I'm off.

But what why do we have this? In order that we should have avodah. Therefore, you're asking what is the point of the world, the point of the world, the center, is wherever I am. If I if there's any place where I am and I say I don't want to be there, well then, I can't relate to HaKadosh Baruch Hu as a שלם. I'm carving places out, and I'm saying that I can't find Hashem there. I can only relate to HaKadosh Baruch Hu in in the other areas, but I I I can't find any avodah in this place.

I just want to just, you know, close the door, be alone, wait for it to pass, and then I'll relate to Hashem when when things turn around. Well then, there's something fundamentally lacking in my understanding of what my avodah is in the world, of who I am, I'm a חלק אלוקה ממעל, why Hashem put me into this world. And therefore, he says where is the center of the world? Right here, wherever I am. אמרו ליה מי יימר, they said, "Who said?" אמר, אייתו אשלו ומשחו, "Bring a measuring rope and measure it." Okay, we'll have to see what that means, לשון רבינו זכרונו לברכה.

And this Torah is going to be לשון רבינו. א, דע, you should know, and Rav Joey mentioned in one of his שיעורים, when the when Rabbeinu says דע, he means you should take this, I think this is what he said, you should take this as axiomatic, even when something that's not necessarily supported rationally, not something that's supported by an external means, but דע, you should know it, you should know it with the core of your being. Take this to the bank, this is it. שיש אור שהוא למעלה מנפשין ורוחין ונשמתין, that there is an or, when we say or, we don't mean actual light.

I saw in the Siftei Chen in one of the notes he brought down, I don't, I think it was seven, maybe it was more, different reasons why we use the term or as an analogy when we're talking about spiritual energy. But in any event, there is an or that's למעלה מנפשין רוחין ונשמתין. For our purposes, we're going to say that the נפש, רוח, and נשמה represent the the parts of our personality, spiritual energy, life force, that we've incorporated, that we're able to relate to. There's going to be other areas that are beyond that that are going to be considered מקיפין, they're outside of us.

We're going to call that אור אין סוף. Now, in the system that we're going to be using, there's always going to be those things that I've incorporated and those things that I'm reaching towards. The in, if you think about a Rebbe and a student, there are things that I, information that I already have, that I've already learnt. Then, using those tools and being able to be מקבל from my Rebbe, there the things that I'm going to be in the process of learning, I relate to, but I haven't incorporated yet, they're beyond me. There are the things that would just sound like gibberish to me.

And therefore, as I grow in learning, I'm able to take those things that I that are one level beyond me, I relate to, but I haven't yet incorporated them. As I learn them, I'm going to incorporate them, and I'm going to put them into my toolbox, they'll become part of my working system. Those things that were previously way beyond me will now move into the realm that I can relate to, and then I'll incorporate it within me. And then I'll also, by the way, be able to pass them on to the next level. In one sense, we can call that a ראש תוך סוף system.

I am going to be in the middle, I'm going to be in the תוך, the ראש are going to be that area that's beyond me, the area that I'm trying to expand myself towards, I'm always trying to rise into that, like in concentric circles, I'm trying to relate to the circle that like in a dartboard, right, that's right beyond me, and or target board, that's right beyond me, and then as I expand, then then each level that's that was way beyond me is going to move in. And then as I pass things on to my talmid, I have my rebbi and my talmid, as I as I grow and I incorporate the ראש into my תוך, then I'm also going to be passing it on to the the other system that's outside of me.

So, if I have a rebbi, I learn, and then I pass it on in whatever terms whatever terms, whatever mashal, whatever analogy my talmid is able to understand so that I can always, again, preserve the integrity, the principle, the ideas that I'm trying to learn and then pass on, but it's going it might be more limited, it might be more streamlined, it might be in a way that's appropriate, and we're going to have this system. So there's always going to be the אין סוף, infinite, is going to be as far as I'm concerned as in ערכין, in being relative, in any area that I'm holding, those things that are beyond me, outside the scope of what I have incorporated or can incorporate or can incorporate right now We'll just call them plus.

If whatever I am, those are X plus. Those are things that are beyond me, they're outside my scope. As far as I'm concerned, they're אינסופיות. Now, there's going to be this אור that's למעלה מנפש רוח ונשמתין, which, again, usually we talk about the נפש as the the base life force, let's say the רוח for our purposes is the emotional, נשמתין, spiritual, it's intellectual, והוא אור אינסוף. Whether we use אינסוף versus אור אינסוף is not important for us right now. I guess we can just say אינסוף, there's I believe if there's a machloket, a discussion, even when we say אינסוף, אינסוף doesn't mean is not referring to a thing.

It's not referring specifically to Hakadosh Baruch Hu, it's the opposite. אינסוף means that it's it's not quantifiable. It's just a a term that we use as being not quantifiable. Whether or not even the אינסוף is a reference to Hakadosh Baruch Hu kivayachol kivayachol, or whether or not even the אינסוף is also a בריאה that Hakadosh Baruch Hu created in order to have the system to be משפיע, which also means that if Hakadosh Baruch Hu is creating a system in order to be משפיע, then that means by definition if there's a משפיע, there's also a מקבל, which means that part of the system that incorporates an אינסוף and an אור אינסוף and the ability to be משפיע, there's also a system to be מקבל.

And if the מקבל is going to be lacking something because the מקבל has to fill, so it means that there's חסר, so that's that that's this entire system of Hakadosh Baruch Hu creating in order to in in order to ultimately be משפיע. But to talk about Hakadosh Baruch Hu himself, we can't say anything. So within this system, we have our wherever we're holding, which is encompassed by the נפש רוח ונשמה, and then outside of that is going to be not even the אינסוף, but the אור אינסוף, the next level of אור that we want to incorporate.

ואף על פי שאין השכל משיגו, so by definition, by the way, even though it's above our neshamah, so it's above anything that we can understand. Now we're going to grow in stages so that we can so that we can grow towards the the that that אור, which is אור אינסוף, but ironically, we're never going to reach it because remember, once we reach that אור אינסוף that we're striving towards, that level is now going to be incorporated within where our neshamah is, so to speak. And then the level beyond that, which is going up infinite levels towards the אור אינסוף and and the the כלליות אור אינסוף, right, so there's going to be a new אור אינסוף that we relate to.

So we're never actually going to reach, ironically, which this is going to come out as we go forward, so just hear it and let it wash over you until it it soaks in. We're never going to reach the אור אינסוף. Why? Because by definition, we're talking about the level that's outside of us. So whatever we are chasing, right, it's like chasing the horizon, right? But we'll we'll give other examples also. Whatever we're chasing, we'll get to where we wanted to get, but then there's just a new level that we're chasing. It's an iterative process. אף על פי כן רדיפה דמחשבה למי רדף אבתריה.

The רדיפה of a מחשבה, the chasing, as it were, it's the chase itself is to pursue the אור אינסוף. We're chasing that horizon. Why don't we just stop if we're never going to get there? Because we are going to get we're going to expand ourself. We're not just we're not just getting nowhere. It's just that and each time and there's a certain pleasure, we're we're totally expanding. You can't say, well, if a five-year-old can learn more, then when they're six, they're going to want to learn more, and seven, then they're going to come in high school and then beit midrash, and then in kollel, and then they're I don't know, get a PhD, and they're going to learn all sorts of stuff.

Well, they since if they can never learn all the information in the world, may as well just stay as a five in fifth grade, right? That That's not what we would say. But there's a רדיפה, there's a chasing, there's a thirst, there's a desire, a השתוקקות to grow to grow more. But so there's a רדיפה over there, but we're never going to reach it because there's always going to be that אור אינסוף. What was previously there is now going to be incorporated. ועל ידי רדיפה, but through this chasing itself, it's exciting, it's empowering. It's not it's not depressing.

It's like, well, I'm chasing something I can never catch, well, that's not actually true. But but through this רדיפה of getting ever larger and expanding, אז השכל משיגו בבחינת מטי ולא מטי. Then we are going to be able to reach, so to speak, in a vein of מטי ולא מטי, of I reached, but it didn't reach. Why? Because this Torah is just awesome, okay? מטי ולא מטי is a is a is a technical term that comes up in in the way that the sefarim describe HaKadosh Baruch Hu kevayachol developing, creating the כלים. We're using it almost as a borrowed term.

What does מטי ולא מטי mean? It means reaching, but not reaching. In in our in in our previous examples, I mentioned like chasing the horizon, but imagine climbing a mountain. You're You're constantly wanting to get almost like you see it, and something's right out of your sight, and you say, "Oh, that sight, that view would just be awesome if I could just get to the next level of the mountain, just 50 feet up." 100 feet up. And then you get 100 feet up and you have the satisfaction of seeing it, and then realizing like, "Oh, but now there's out of reach," that same feeling, and the same instance of the satisfaction of reaching it, you're not reaching it.

There there's, I mean you could think about it in any context of of like where there's like a climax, but as you reach it, you realize that there's the next level, and and there's just like the the a person is reading a book, and after every chapter, you're waiting for that cliffhanger to be able to find out that mystery, but along with finding something out, also comes the next level of what you want to fulfill. And there's that there there's that that reaching, but but but not reaching. It it's it's I'm trying to give examples so to convey a concept, but without really being able to describe it, because there there's nothing there to describe.

In a sense, it sounds again, the process, if you're looking at it one way, can sound frustrating, but I'm going to reframe it to sound unbelievably exciting. If this were actually fulfilled, if a person would just climb the mountain and be there, it would almost be like an anticlimax. The excitement is the thirst, the chase, the climbing, the knowing that there's more, but also being able to feed that almost like a like a dopamine release, I don't know, like the the interim goal, the the the the ambition, the the excitement of being able to reach something and know that there's more, but you can't just shoot for the end goal because you don't relate to it, but knowing that as you uncover more, there'll be an endless an endless appreciation.

It would be like focusing almost like like like if you've ever seen one of these things that zooms in on a picture, and the more that you zoom in on the picture, then there's more like pixels, and other other things emerge, and then you see things on a microscopic level, but then you can uncover more about that. You can't just zoom in from the outer picture into the most innermost level, but imagine there's just like an infinite level of microscopic excitement that you can that that you can relate to as you zoom in on a particular picture, but at each point, you want to see what's there.

So, there's a there's a רדיפה, there's an excitement, there's a chasing to know more, and as you uncover it, there's the there's this simultaneous מטי ולא מטי, which is not so much that there are times that you reach it, times that you don't, but Rav Joey also mentioned that this, you know, based on sources, that this idea is a simultaneous. There's this this this excitement, this release, this accomplishment, this understanding that I'm there, but also that I'm not there, and the pleasure is an understanding that there's more to reach. The idea is that I don't understand, is that it's an infinite process.

That is the idea. What I'm trying to preserve, what I'm trying to reach is the next level chase. I'm not actually trying to quench the thirst, what I'm trying to do is get to the next level, the deeper, the more exciting, so that I can move to the next level. I'm trying to get better so that I can pursue the next level after that. It's it's it's exciting. כי באמת אי אפשר להשיג אותו כי הוא למעלה מנפש רוח נשמה, בעצם I can't reach it, because בעצם if I'm pursuing I'm not pursuing a particular point on a map.

It's it's a moving point on the map. I'm always pursuing that כתר, I'm always pursuing the אור אין סוף, so I can never actually reach it because what I'm chasing is the part that's, by definition, outside of what I can reach. ודע, next paragraph, and then I'm going to stop in a minute, שאי אפשר להשיגו אפילו בבחינת מטי ולא מטי, but if you want to be able to reach what we're describing, אלא על ידי עשיית המצות בשמחה, through doing מצות בשמחה, כי על ידי שמחת המצוה נשלם הקדושה ומעלה החיות והקדושה שבקליפות. So, over here, first of all, he switches around עשיית המצות בשמחה, doing mitzvot with simchah, and the שמחת המצוה, so I think maybe I want to try to suggest something about that, and I want to explore this idea of בחינת reach how even with what you can only reach מטי ולא מטי, we talked about tefillah, we're going to talk about mitzvot,

and mitzvot b'simchah, and what does simchah mean a little bit, and why will this allow a person to engage in what we're describing as מטי ולא מטי, and and then we will again, I think next time, we will we'll start reading more through the Torah, and trying to give the appropriate introductions as I as I relate to it, as we go levels deeper in a incredibly exciting and complex Torah. Okay, as a starting point to discuss simchah, and specifically simchah in the context of a mitzvah, I'm actually going to be using one of Rabbi Akiva Tatz's sefarim.

It's called The Thinking Jewish Teenager's Guide to Life, but actually incredible. He he asks about about the idea of happiness as a goal, how a person can be happy either when they're empathizing with people around them who are going through a difficult time, either when They're going through their own difficult time and brings sources that, from the Chazon Ish, that whoever knows the light of truth has no sadness in the world. We can focus on happiness, but what is it that we're chasing? How can we achieve it? How is it fair to try to ignore all the sadness in the world?

And what does it even mean that if a person would have the light of truth, a person would have, we discussed emet and emunah, what does it mean that if a person had true emet, then they would actually have no sadness? And I'm just going to read a sentence from the, from the sefer. He says, real happiness is what you experience when you are doing what you should be doing. Now, there's a lot to unpack. He goes on, as he discusses avodah, we're going to read a little bit more, to to explain that true movement, or productive movement, but true movement towards a goal is when a person is self-actualizing.

Everything finds fulfillment when it accomplishes its purpose. A person buys a car, a person buys a machine. You can always use a a air conditioner as a paperweight, I don't know. Things are fulfilled, things are b'shleimut, when they are fulfilling their tafkid. When a person is on a journey towards fulfilling their tafkid, which as we explained earlier in this introduction in this shiur, that every piece of the puzzle takes on the value of the entire puzzle when it self-actualizes. And when somebody is self-actualizing, it's not actually the result that causes the happiness, it's the journey that that is the happiness itself.

And that's what that that's what I want to explore and then plug into how we can relate that to mitzvot. So when a person invests effort towards a result, let's break it up to try to pinpoint where exactly the sense of simchah of shleimut is. If a person would invest effort not towards a result, they would be on a diet, they would be exercising, they would be in a race, but running around in a circle with no finish line. There would be no pleasure, they were carrying rocks. It says by Mitzrayim that the Jews were building buildings in Pitom and Ramses on quicksand.

That itself is torture. The effort is just pain. They're just carrying rocks from one side to the other and then back again with no sense of accomplishment. If a person was building a building, put in the effort, and then they were able to see the rows of a building building one on another, so then there would be a certain sense of satisfaction over there. Without that, it's pure pain. If a person would have a result without the effort, so then this is a conversation of nahama d'kisufa and why the amount of pleasure a person can have from something that wasn't invested in, it wasn't earned, is really capped out.

And I think that that's already a well-founded conversation that something that's worked for is is much more valuable in the person's eyes, even though they had to put in the effort, or specifically because they put in the the the effort, than if it was just given as a freebie. So now let's put those two things back together. A person is investing effort towards a result. Where is the actual pleasure? Is it when they receive the result or is it sort of retroactive, it's looking back? The more that a person looks forward specifically to the joy, the endpoint, the more that they actually enjoy the labor of getting there.

It's how Rabbi Tatz puts it. This happens, by the way, in hindsight. When a person makes a seudat hoda'ah, they build up towards a successful business which they started selling things out of the trunk of their car, or they successfully work up towards running the New York City Marathon. If they were going to sit and have a seudah and describe their their success, they wouldn't be describing the last moment. Through the lens of the of the success, they would actually be describing the work towards it, but with a smile on their face. Parenthetically, by the way, I don't think it's really going off-topic too much, we we say in Pirkei Avot that a person shouldn't do מצות על מנת לקבל פרס.

So why are you telling me not על מנת לקבל פרס, of course. If a person is an עבד המלך, why are we even bringing the reward into the discussion? And it fits very nicely with what we're saying. The reward, the end result, has to be part of the discussion because it we only appreciate the value of the effort through the lens of understanding that there is a reward coming, that there is a value coming. Yes, we we can embrace the effort, but a person can't do that in a vacuum. And therefore, maybe the tanna is coming to tell us, you do mitzvot, don't don't serve the master על מנת לקבל פרס, but not that it should be out of your mind.

You have to know that there's a peras. You have to know that there's a reward coming. You have to know that you are in olam hazeh working towards an olam haba, and once you know that, at that point, well, what's going to be the focus? What's going to carry the day? At that point, you can embrace the effort in olam hazeh. So it's not so much that a person should ignore and say, my job is just to be in the coal mine and it really makes no difference whether I'm doing Torah and mitzvot, whether I'm building a a structure or am I building a building, or am I just taking something and moving it from one end of the room to the other and back and forth, and whether or not there's a process, whether there's an end result is irrelevant to me?

That's not true. A person has to know that they're accomplishing, that they're building up, that they're making tikkun, that they're building up into an olam haba, and that they're going to get the pleasure, but knowing that there's the end result now allows them to embrace the effort itself. And now the question is what should be front and center in my mind, which effort should I be embracing? What should be my chiyut? That should be the journey itself, that should be the effort, that's where that that's where I I should find the energy, the sippuk, that's what should light me up, that's what should energize me.

By the way, just in like one line, this is perhaps why we we know אוהב כסף לא ישבע כסף, that a person who chases money, that money becomes not just a means towards, you know, having the ability, the flexibility to buy necessities, to buy luxuries, to do something with their money, but where money takes on that becomes their their end in and of itself, a person can really never be satisfied, they'll never have enough, and they'll always be chasing more. Because in in our model, something takes on the value when it's part of a process towards something meaningful.

Money inherently is nothing meaningful, it's printed paper, it's coins, whatever it is. A person can die with millions of dollars under their mattress, are they a rich person or not? Well, they if that process was stunted, then what value did the money have? They were never going to spend it, it never translated into any sort of a goal which would end up feeding the value back into whatever that movement was. And therefore, a person who is אוהב כסף, the kesef is what they're chasing, לא ישבע כסף, they can never actually have the satisfaction from that money because they're only dealing with half a system.

Okay, eich sheyihiyeh, I want to take this one level one level deeper. So if there is a a pleasure in working towards a purpose, then that means that when a person is investing effort towards that purpose, it takes on meaning. And one way of looking at it, which is not really an inherent emet, but we can, you know, perhaps by way of analogy understand this, if a person is working on a model airplane, a model car, they're doing something for its own sake, well, they're they're not just going to enjoy the the the the taking that model car and putting it on their fireplace, on their mantle, that is the the the working towards that is what gives them the pleasure in building the model, in putting together the puzzle.

In fact, when they do put up the result of their efforts onto a pedestal, the only pleasure that they have in showing it off is because it's reflective of the efforts, but what they're really looking forward to is the next project. They're not going to take somebody else's model and just put it on on on display. That goes back into the נהמא דכיסופא, that the real pleasure in anything is the only the effort that a person invested into it. Further, the deeper the meaning, the deeper the understanding, the deeper the inherent value of whatever a person is working on, the the more profound the value is in the effort itself.

So in the example we had, let's say it was a car that actually worked, well, that's way cooler and that's way more meaningful than something that doesn't work. Let's say it wasn't just that the car worked, but it's something that could develop value, let's say they made a computer program that was able to actually support their income, it was something that was able to save lives. As the goal towards which a person is working takes on a deeper, more profound meaning and value, so in proportion to that, the effort that a person invests in that also results in a similar meaning and value, so that all of the, call them difficulties, call them challenges, everything that they're going through in life, if this would be part of a system of of the ultimate pleasure, of the ultimate meaning, of the ultimate truth, of netzchiyut, of getting close to HaKadosh Baruch Hu, of going and understanding

the very blueprint of the world, everything that goes on in a person's life would take on that meaning. And this is where we start to talk about doing מצוות בשמחה and שמחת המצוה. I'm playing around with this, so I I enjoy any feedback, commentary. Doing a מצוה בשמחה, perhaps we could say is you have simchah in you're doing a mitzvah towards an end, I'm doing retzon Hashem. The שמחת המצוה is the pleasure in the process, in the mitzvah itself. So there's what I'm accomplishing and then there's appreciating the process. And as for the Baal HaTanya actually mentions this, there's different aspects to avodah.

There's Torah, let's say tefillah, avodah, and mitzvot. Torah is, and each one stands on its own as being the most important when you're talking about it, but it's a three-legged stool, if you will, they're all necessary. When a person learns Torah and they're engaging directly, as it were, with HaKadosh Baruch Hu, they're being davuk in HaKadosh Baruch Hu, in the חכמת אלוקות, the chachmah, the divine wisdom, so then there's a תלמוד תורה כנגד כולם, we've discussed that. When a person daven, they have tefillah, they have התבטלות, they create a relationship with HaKadosh Baruch Hu, so then tefillah stands in a world of its own as well.

But what about mitzvot? Mitzvot, mitzvot ma'asiyot. If I lemashal, let's say I want to explain something to you, well, you're only going to understand it as well as you have the kelim for. If I am going to be able to package it well, then I'm going to bring you along until you're able to understand more and more. Mitzvot, in a certain sense, stand in a league of their own. And by the way, that mitzvah could be the mitzvah of learning Torah. But when we're when we're talking about the idea of mitzvot, lemashal, I tell you, "Please go get me a cup of water." If I want to explain something to you, well, I might understand it in a much deeper level and I'll explain to you the best that you can understand, and the smarter you are, the more that you're going to appreciate what I'm saying and maybe why I'm saying it.

But if I just tell you, "Do this task, get me the cup of water," and you go get me the cup of water, well, now you have achieved, you have brought me כח אל הפועל, you have actualized in a 100% accurate the result of what my will was. When a person does a mitzvah in this world, they are in the עולם העשיה, in, as it were, the most distant, you could say, in a certain sense, of of the olamot, the most גס, the most physical, the least reflective of ruchniyut in a sense. They are now taking what ratzon Hashem is and they are bringing, they are actualizing an expression of ratzon Hashem all the way in this עולם העשיה, directly, 100% in the most accurate, complete, שלמותדיק way of what ratzon Hashem is.

How do we relate to that? Well, that depends that really depends on our level of Torah. The more that we appreciate divine wisdom, how much it's emes, how it relates to everything else, the more meaningful that mitzvah will be to us, the more meaningful the kavana will be, and therefore, if I understand the what the mitzvah on the level of a 10-year-old, then that's one kavana, and the more that I understand it, the more meaningful every other act and how I relate to the world will be. But at whatever level I'm at, when I engage in that mitzvah, I am directly 100% in this worldly terms, actual terms, bringing a expression of the divine into the world.

So now, this feeds into the discussion that we were having before. If you were to come and ask me, "I have a certain amount of time, I have an opportunity, what do you want to do with that opportunity?" We said before that simcha, real, true happiness is what a person experiences when a person is doing what they should be doing. Okay. I, as an individual, I have a tafkid, individually, as part of a community, to engage in the truth, to to find myself. In fact, I mean this is on its own could build a shiur around this.

Rabbi Tatz's words, "Our concept of the next world is a state in which you experience yourself absolutely clearly, no illusions, no facades, just you, if you have built yourself correctly, achieved your potential through the hard work of a life lived to the full, the result is ecstasy of being exactly what you should be and knowing that you are the cause of your own achievement, nothing could bring a deeper happiness." Okay. I I you could stop right there. That's what I want. So therefore, what am I going to do? I want to do mitzvot. I want to be the cause of bringing Hakadosh Baruch Hu into the world in a way that only I can.

But I have a problem because that is אין סופיות. The more Any If I do a mitzvah, I'm doing it at a certain level. If I go learn Torah, I will understand levels deeper so that when I do the mitzvah, it'll be even more. So now, I'm going to do the mitzvah, I'm going to internalize, I'm going to actualize, I'm going to be plugged in to a certain expression of bringing bringing about a a אין עוד מלבדו, a דירה בתחתונים. The I'm I'm using this world as it should be used and creating a divine expression.

And then as I get there, a מטי ולא מטי. I see a certain spot out on the horizon, I climb up the mountain, I see what I thought was the end that it's going to be this feeling of ecstasy and then I realize, as I'm there, that there's I can see even more and then that's where I want to reach. So really, this is this is what I want to suggest and and and I I hope that there's I think I think that there's emes to it. If from where we stand we are trying to move towards a goal, we're trying to engage in a journey, which means moving in the right direction.

A person that's moving, you know, backwards, left, right, then that's not meaningful movement. That's just slippage or chaos, following the wrong goal. We're talking about a journey towards the the goal towards fulfilling our tafkid, doing exactly what we're supposed to be doing, bringing ratzon Hashem into the world in the most meaningful way. Without darkness there's no light, in the darkest of places when we bring ratzon Hashem, we bring the light of Hakadosh Baruch Hu into the world, that's really the ultimate giluy. רשעה כעשן תכלה, there really is no choice, we mevatel ourself, we recognize that אין עוד מלבדו.

Everything is an expression of Hakadosh Baruch Hu given to us in the most, in the most powerful, meaningful way for us to self-actualize and bring this, bring this giluy into the world. And the way that we do that is by self-actualizing, it's by understanding our own unique situation, wherever we, wherever we are, the family we grew up in, the community we live in, the shul we daven in, our birth order, who knows, wherever we're holding, and with all of that, we now take our, our own unique piece of the puzzle, and we, we are, we make it meaningful in an individual way, as part of the greater picture.

We bring the light of Hakadosh Baruch Hu into this world and into ourselves, ושכנתי בתוכם. But every time we do that, we do that by learning Torah, by doing the mitzvot, by doing the מצוות מעשיות, by, in wherever we are, we are reflecting accurately ratzon Hashem, the תרי״ג מצוות. But every time we do that, every time we rise to a certain level, we realize how much more there is, so we're never really there. Every time we do it, we're מטי ולא מטי, and we realize that we can't shoot for levels that are two levels above us, so every, but every time we grow in one level, we realize how much more so we can accomplish this task, how much more there is on the table.

The essence of the yediah is be'etzem what we don't know. How do you know when you got to a level higher? When you can see a level above that. Well, in that case, what is the actual goal? What is our objective? It's something that's אינסופיות, it's something we can't reach. Is that frustrating? No. Why? Because we're going to redefine the goal. What is HaKadosh Baruch Hu going to ask us for? Potentially we could say that this is ציפית לישועה, I don't know, that maybe is a little bit of a stretch. It's not the achievement, it's the צפיתא, it's a watchtower, somebody that's looking forward.

It's the רדיפה, it's the chasing, it's the desire, it's the thirst. The רדיפה is the goal. The רדיפה is not the journey towards the goal that can't be reached, because once you're looking towards the אין סוף, once you're, even though you can't actually reach that because it's forever going to remain אינסופיות, that's going to give an אינסופיות quality to the journey itself. That is the mitzvah, and therefore, once a person is the, is engaged in the רדיפה, they're engaged in the chase, now that becomes the mitzvot that they're engaged in. As they're doing it, they're doing mitzvot b'simcha, and they experience a simchat hamitzvah, and then, what's the result?

The result is בתורת מטי ולא מטי, because they're never actually going to achieve the result, because the more that they engage with whatever was אינסופיות yesterday, now there's a new אינסופיות, and now what was yesterday the goal is no longer the goal, they're moving up in the ladder. But how do they achieve that? The רדיפה. So, but now the רדיפה is not just a heichi timtzi to reach it, because you're not going to reach it, the רדיפה becomes the journey, that's where the simcha takes place. And therefore, the reaching towards the אינסופיות, the journey, that is where we find the meaning, which means that when a person, we've said in the past, is a בן עולם הבא, that doesn't mean a person is going to get reward in the future.

That means that they're living in עולם הזה as a בן עולם הבא. And when they're living as a בן עולם הבא in this world, they can achieve the דבקות in this world. I was going to reference the Mesilat Yesharim in the beginning, but not for now. And this is perhaps why, I believe it's quoted, maybe we'll say it next time, when the Arizal was asked how he achieved the greatest heights in learning, he said because he performed mitzvot b'simcha. It's not just in a vacuum I'm going to rev myself up to do a mitzvah b'simcha.

The degree to which a person does mitzvot b'simcha is really representative of the end of the system also, because it feeds back into a loop. To the extent that a person is a בן עולם הבא, to the extent that a person is doing mitzvot in greater simcha, that means he sees farther out. And the farther out that one sees, the more that he does mitzvot b'simcha, and therefore it's be'etzem part of one system, which gives a person not, not only the עולם הבא, but it be'etzem gives the person the עולם הזה. The רדיפה is what gives, allows them to reach the system of מטי ולא מטי, which is ever continuing, which never stops, which allows them to reach higher towards the אינסופיות in a never-ending, just ability to see further and have that, have that closeness, that vision, that דבקות, in an ever-higher climb, where they're embracing the actual, the, the, the climb and not

the result. Okay, that's I think what what I wanted to say, and be'ezrat Hashem, be'ezrat Hashem.