LM 24.3 — Emtzausa d'Alma, Part 3 of 5 · תורה כ״ד

We are about to begin the third שיעור in תורה כ״ד. We are in the middle of paragraph ב', so we haven't gone that far in the text, but on the other hand, this תורה is built on concepts of יסודי תורה, אמונה, עבודה, which are very complex, and each one of them could each one of these ideas could really constitute a שיעור or a series of שיעורים on their own. And we're trying as much as possible to to embrace the challenge of understanding the relevance of of them as it relates to us. As the קיצור ליקוטי מוהר״ן discusses, the תורה is going to move on soon to address how a person is מעורר the עולמות, going all the way up to the highest levels and bring ברכה into the world.

And as lofty as this idea is, the תורה begins with the point of view of an individual's עבודה. There is a There's a famous story, I'm just going to mention one or two ideas because I think that they're very relevant, from the חפץ חיים, I'm sure there's different versions of the story. The חפץ חיים was asked how he had made such an impact as a unbelievable תלמיד חכם, צדיק, leader of Jewry in the 20th century. And the חפץ חיים answered: "I set out to try to change the world, but I failed. So I decided to scale back my efforts and only try to influence the Jewish community of Poland, and I failed there as well.

So I targeted the community in my hometown, but I achieved no greater success. Then I gave all of my effort to changing my own family, and failed with that as well. And finally, I decided to change myself. And that's how I had such an impact on the Jewish world." There is a tension that sometimes we see, especially with people who want to have an broad scale impact on a communal level, on a political level, wherever wherever it takes place. And it can become almost mundane focusing on self-development. There's always that balance of where does one put their efforts.

And sometimes you can see a funny result. You can have people that are engaged in תורה and עבודה at the highest broad communal stages, and when you speak to them as an individual, it can become clear that they are not necessarily developed as a person. On the other hand, you can see people that engage in self-development, and they just are staying in their lane, but they are not really focused they're not really concerned at all with anything outside of their ד' אמות. And in terms of עבודה, this requires a balance. In פרקי אבות already, רבי says, איזו היא דרך ישרה שיבור לו האדם כל שהיא תפארת לעושה ותפארת לו מן האדם.

There there has to be a balance, each individual עבודה can have its own focus, but you can look at the מפרשים on that משנה, I think it aligns with this. However, I think the idea that's brought out by the story with the חפץ חיים is that a community, a כלל is built up of its parts, and it can become much greater than the sum of its parts. And there certainly are those צדיקים, those community leaders that are concerned with building things up from the top down. But as we approach עבודה, that has to start from the bottom up.

We've discussed in תורה ב' that as people the individual members of כלל ישראל brought their חלק, their parts to the משכן, first each person has to make sure that they're bringing a part that's בשלימות, and then they bring it to the צדיק הדור that puts together the משכן, which does become greater than the parts, and becomes a מקום for השראת השכינה. And therefore, as we move towards finding our place in תיקון עולם, the עבודה starts really at the individual level, and that's really the first paragraph of our תורה. I'm going to mention just briefly one other idea that I saw quoted from the אלטר of קעלם, which I think ties very closely with how our תורה frames the עבודה of the individual.

The אלטר of קעלם asks: a person, אדם, is the פאר הבריאה, the the תפקיד, the תכלית of the world is עבודה of a of a human being, of of of a ייד, which we'll talk about later as well. And yet it seems counterintuitive. Unlike other living animals, let's say, a person comes into the onto the scene not suited for his task at all. Animals, it there's not a very far gap between when they're born and they can walk, or communicate however it is that they do, they can eat, take care of their own bodily functions, and a person can't even roll over, much less take care of themselves.

And if a person is going to be the the the crown jewel of the בריאה, he should come in just ready to go. And the אלטר of קעלם says, a person is ready to go, or ready to grow into his task. Why? Because we we misframed what the essence of the עבודה of a person is. If if we think about climbing a mountain, there's two ways to look at that. Either we can say that a person is supposed to be on top of the mountain, and the climb is a necessary evil, הלוואי that a helicopter should drop him on top of the mountain.

Alternatively, we could say that the peak, the top of the mountain gives the person the inspiration and the direction, that actually the עבודה is about the climb. That's what they're embracing. We discussed this in in talking about שמחה in the first שיעור. If it's about the climb, then a person has to come onto the scene in a מצב that's best suited for growth. A person is supposed to develop spiritually, and he finds himself, we're in a physical כלי. There is our גשמיות and our רוחניות. Says the אלתר of קלם, if a person would come fully developed in גשמיות onto the, into the world, then they wouldn't be well suited for רוחניות.

They would already think that they're in a מצב of development, they wouldn't be ready to be מקבל עול. When a person is totally helpless and they realize that they're looking up to those who are more mature than they are, they're reliant on those who give them, now they can be groomed into understanding that they're a link in the chain. They can be groomed into subscribing to חז״ל, to the תורה, to realizing that there's infinite amounts for them to grow. And in fact, a person at the youngest ages develops the most, develops the fastest, whether it's getting up and walking, learning to speak.

We are not born into the world with the task of reaching a developed state. We are born into the world to engage in development, to engage in growth. And this really, I think, is how our תורה before us begins. A person has their נפש, רוח, נשמה, I'm going to paraphrase a little bit. There's various stages, whether you think about this as מחשבה, דיבור, מעשה, the intellect, emotion, and action, there are various levels at which a person has a personality and relates to the world. The עבודה is not to use, or not only to use, the resources that a person has, the עבודה is for a person to expand, and that's what the תורה says.

A person has their נפש, רוח, ונשמה, that's wonderful. However, the person is reaching for the אור אין סוף. For our purposes, we could say in ערך, an אין סוף is something not within boundaries. The the אור אין סוף as we relate to it would be any stage that's not yet contained within the person. So if a person is always reaching for more, reaching to expand, we've discussed מקיפים, concentric circles, he's reaching out for that area directly beyond him, and he has a relationship with that. Whatever it means that a person's a חלק אלוקה ממעל, if we say that כביכול, כביכול, that our נשמה is is is an extension, it's like a rope going all the way upwards towards the כיסא הכבוד, then the more that we grow, the more that we're actually realizing our essential self.

We're not trying to bring in things that are external. We're trying to grow so that we can relate to things, that we can internalize where, who we truly are, which is the closest to our source. That's why the תורה says, אף על פי כן, even though we're never really going to reach it, if we would reach it, then the momentum would stop. It's actually the opposite. The more that a person grows, the more excited he is by growth, אף על פי כן, רדיפה דמחשבה למירדף אבתריה, it's it's it's not the רדיפה that's the means to the end, the growth is in the רדיפה, the chasing itself.

על ידי רדיפה, that's where we said that the שכל is משיג also בבחינת מטי ולא מטי. How can you be משיג something where you reached, but didn't reach? It's because as we're engaged in growth, it's immediate. The second that we gain a broader perspective, that becomes part of what fuels us to reach the next level, and the growth, and the momentum, and the desire, and the enthusiasm for growth itself, that's what attaches us to the source. That's what shows us that we have a connection to the אלוקים חיים, to the אור אין סוף, to what's infinitely beyond us.

The closer we get, the brighter it is, the more excited that we are. That's our attachment to life. That's the שמחה. That is, what we're going to say in a second, that resides in the לב. Actually, you know what, let's just start reading now. ועיקר השמחה היא בלב. This שמחה, this enthusi- enthusiasm, this drive towards growth, which is really embracing the who a person really is, כמו שכתוב נתתה שמחה בלבי, the פסוק in תהילים associates שמחה with the לב. Now the next line already, again, ev- every every line here is just so rich. It says, the next line says the גלות השכינה is associated with עצבות and with קליפה.

Let's just speak out for one second the idea of שכינה and understanding גלות, and why is that a pho- a a function of עצבות and of קליפה? If we think about שכינה, השראת השכינה, which we said resides on the משכן, we think about מלכות. So מלכות should be totally reflective of the מלך, of the רצון of the king, and there will be systems and subsystems which we're going to discuss soon. There might be the levels of government at the broadest level, of states, of cities, of communities, of individual institutions, educational systems, hospital systems, each system existing on their own, and is also part of a broader system.

The מלכות is best reflected when each one of those understands as itself as part of a broader system, and there's a perfect, exactly, not too much, not too little, there's the amount of resources by design to perfectly reflect the שלימות of the מלכות, and that would be שכינה. So, we talk about שכינה as lined up with מלכות. This means that the system that we're describing of שמחה and of מלכות are closely aligned because as the system achieves שלמות at its level and works towards the next level of שלמות, increasingly reflecting and uncovering and and working towards the revelation of the King, the King of kings, the אין סוף ברוך הוא, reflecting the unity in the multiplicity with all of these systems that are working separately and together, achieving something individually and perfectly balanced, working around the center of רצון השם.

This is the ultimate statement of מלכות, and this drive, what motivates, what fuels this system, we said, is a sense of שמחה and specifically the שמחה of כלל ישראל, whose עבודה it is to work towards this. So what would the גלות השכינה be? Well, if the King is investing resources towards this design of a God-centric universe, of a גילוי of bringing about this גילוי of אחדותו יתברך, and some part of that system would now take the resources that allows it to exist and continue to exist and continue to run, and instead of being God-centric the way that we've been describing, it would shift that center of gravity so that now the decision, besides for the fact that it would suck up resources in a way that wasn't perfectly designed for its task, the task would actually change.

The way that it ran, let's say, a hospital system, the way that it decided to give treatments, or the way that it decided to divide up medicines, whatever it is, would actually be designed not to facilitate its place within the greater system, but maybe to make the greatest profit or to pad salaries. So this means that the King now is investing resources, is sending it down the pipelines towards this end user, and yet the end user, instead of reflecting the רצון of the Source that has given it resources, is now reflecting different priorities. So the שכינה, so to speak, this Godly energy has been hijacked.

It's kidnapped. It's in גלות. It's not expressing the purpose for which it's been designed. If we wanted to frame this as גלות, we could say that there is a community, a nation of people that has its values, its culture, its language, its priorities, so to speak, and now when they're when they're in somebody else's land, but it's a land that's not suited, perfectly designed for its purpose, expression of its national culture, and it doesn't have its own governance, then even if they had little pockets of communities and resources and so on, then they would be in גלות.

So over here the גלות השכינה, the שכינה now, this energy is now in גלות. So now he says the גלות of the שכינה, which the שכינה he says parenthetically שהוא בחינת לב שהוא שמחתן של ישראל, that's where this שכינה resides, עיקר גלותה, what is the גלות of the שכינה, כשהעצבות, which is the opposite of שמחה, שהם הקליפות גוברן עליה. What is קליפה? So the example that we always use is, let's say, a קליפה, which is literally like a peel, a peel, so to speak, of an orange. When the peel is on the orange, it stays fresh, it stays vibrant, it's serving the main part of the פרי, it's serving the main part of the fruit, and therefore, by extension, it has a it has a function, it has חיות.

If you take the peel off the orange, so then it's dying a slow death. In in in an immediate sense, it might seem to have some sort of sustainability, but it's really just at some point going to dry up and to shrivel up. When we are attached to the Source of life the way that we've been describing, then that's שמחה, that's this enthusiasm, that's this live energy. That's like being plugged into an outlet. If something gets unplugged from an outlet, it doesn't die, it just it's no longer connected to the Source. When that center of gravity shifts, then since it doesn't have its own life source, so at some point it's really also just dying a slow death.

It would be like having batteries, hijacking some of that energy instead of being plugged into the Source, so it's just, you know, charged, and then it goes on its own purposes, but it no longer has a source, and therefore it's just dying a slow death. It's קליפה. It tries to exist in its own right. If you ever see like a like a gyroscope, sometimes they have these little things where if they're perfectly balanced, you know, between two magnets or whatever, it could just keep on spinning forever, and the second that something is a little bit out of whack and off-center, then it's just a it's a short amount of time until it stops spinning.

So why? Because it's a shift of the center of gravity in our in our use of משל. So over here it says the גלות השכינה, which the שכינה we said is, again, it's the לב of שמחתן של ישראל, the עיקר גלותה is כשהעצבות שהם הקליפות גוברן עליה, when the primary considerations become something other than אלוקים חיים, other than רצון השם, that is a מצב of עצבות, of lethargy. It's going to sink. It's not tapped into this endless נצחיות enthusiasm of and growth, but rather it's קליפה, it's something else, בבחינת ויתעצב אל לבו, and since the לב is where this sense of שמחה versus עצבות resides, that is a that the עצבות takes place in the לב.

וזהו כשיצאו ישראל מהגלות, that's why a function of leaving גלות, כתיב כי בשמחה תצאו, it's when כלל ישראל is בשמחה, that's when it leaves גלות and it reattaches itself to the source, which is attached to life and to שמחה. Now, we're going to relate this to the קטורת. בשביל זה שעל ידי הקטורת מעלין מהקליפות חיותם, we're going to give just a presentation that potentially is relatable. We spoke last time about why קטורת with the 11 ingredients is כנגד the קליפה, but the קטורת had 11 ingredients, one of them was חלבנה. חלבנה on its own, if it existed on its own, right, like we said קליפה, it's it's moving the center of gravity, it's self-expression instead of as part of a greater whole, the חלבנה had a negative smell, and yet the קטורת would not have been כשר without the חלבנה.

And when the חלבנה was as part of the קטורת, the entire thing together achieved a positive smell. כתיב ביה, קטורת ישמח לב, that is the ultimate expression of שמחה, where something defines itself by its התבטלות to true אמת and to true נצחיות, it finds its true self-expression. That's why we've said in the past that that בראתי יצר הרע בראתי תורה תבלין, it's not necessarily an expiration of the יצר, it's תבלין, it's spices, it's the correct utility. For instance, let's say between איש and אשה, where a man and a woman can get together to bring הקדוש ברוך הוא into the house to build a בית נאמן בישראל, to build a a house centered around תורה, that is the actual קדוש expression of something that would otherwise be in the גוף.

The קטורת is ישמח לב, the קטורת doesn't smell good despite the חלבנה, but rather the קטורת needs the חלבנה, and the חלבנה finds its ultimate self-expression through that התבטלות, its התבטלות of self. נמצא כשא עושה המצוה בשמחה, now when we physically we're we're physical people and we do מצות מעשיות, we take physical things, we take a לולב and an אתרוג, we take the the money that we made and we we separate מעשר, whatever it might be, we do a מצוה and we do that מצוה all the way at the end of the system, we are the end user and we show that this we're actually part of a system, there's התבטלות.

We want to find our true self-expression. אזי מעלה השכינה שהיא המצוה, I'm just going to add this parenthetical in for anybody who's familiar with it, that מ צ ו ה, מצוה, if you switch the מ and the צ through the system of אתב״ש, that מ צ become י and a ה. So, מצוה, which is מ צ ו ה, is actually is reflective of י-ה-ו-ה. That's מעלה, the מצוה itself, the שכינה is the מצוה, is the expression, it's the מלכות, it's the expression of taking things in this world and making them a 100% reflective of רצון השם, שהיא שמחת הלב.

That now becomes we as individuals now become a function of that מלכות. We have התבטלות. Where is that שמחה, where is that drive? That's in the לב, and we elevate that מבין הקליפות, because things that would have otherwise stood on their own, their their center of gravity would have been themselves, that's a function of קליפה. When we're מעלה the שכינה through מצות, when we become a function of that greater system, we have התבטלות, there's a unity in multiplicity, like we said. וזהו בחינת מלכות דעשיה, that is, we'll speak about this more in a second, but the מלכות דעשיה, we'll say, is the thing that's, so to speak כביכול, the farthest from the root, the farthest expression, which now it's like if if you had a long pipe, you know, where you're pumping in, let's say, water, energy, whatever it is, where there's nothing lost from the beginning all the way through the end, that's total

התבטלות, it means that everything is lined up, there was no blockages, where the מלכות דעשיה, which is going to be all the way at the end of the system, our world, the physical world, but instead of being mundane, it's elevated. It finds expression through מצות, and מצות בשמחה, and כלל ישראל performing מצות בשמחה with שמחת הלב, העולה מן הקליפות, which now is elevated from the קליפות, and the קליפות really בעצם fall away. The the entire בריאה is really meant to make בירורים, to find the godly energy and the godly purpose within everything. Once we're able to clarify and to isolate that purpose, so then anything else is shown to really just be not even a facade, but just a package that really was was meant to reflect that godliness.

Okay. So, that I would say is section one to discussing the עבודה of a person. Now, we're going on to show how this now this שלמות that we've just discussed is going to plug into the greater system and be מעורר the עולמות. I'm going to try to mention just in as brief as possible, almost relevant way to maybe relate to some of the terms that we're going to use in terms of the עולמות and in terms of ultimately ספירות, and how what we've been saying until now is going to find itself as an expression of meaningful עבודה.

I can't say that this is going to be the the the perfect משל, but I'm going to try to relate to it in a way that's meaningful for us at the at the level at which we're speaking. Suppose we had a king, and this king was had infinite resources, infinite wisdom, he was perfect in every which way. It would be impossible to even imagine any perfection that that wasn't contained within this majesty, within this within this king. And the king decides, for whatever the reason, that he wants to have a גילוי, and he wants to show that if he were to build out this kingdom, like we like we said before, with the all of the layers of governance all the way from the king and his ministers and advisors going out to various countries, states, cities, and then different systems.

We said the educational system, the health system, the agriculture system, all of that, all leading down to neighborhoods, to blocks, to individual households, where everything worked together both within their own דלת אמות and as part of the greater systems, and this this would reflect the ultimate unity. So briefly, I guess we could say it would start out with the visionary framework, the the kingdom's identity, the laws, the values, the relationship with neighboring nations, and so on. There would be a regional alignment: countries, regions, each one reflecting part of the king's vision, but also adapting to its own local characteristics: geography, resource, culture, and so on.

Then there would have to be a governance and infrastructure. Within each region there would be sub-governments ensuring coordination at more specific levels. This could have to do with other infrastructures, economic systems, judicial systems. And then there would ultimately be the the micro units, where the city would break down further into neighborhoods, communities, each one having unique qualities, still really being and contributing to the city as a whole. And it would ultimately go down to households, to individuals, which the way that we've been describing, if we say that this is the end, this would be the עשיה, this would be the the end user experience, this really becomes an expression of whether the entire system works: whether the people are happy, well-adjusted, they have the health care, they have the education.

This really even though in certain ways it's the the most I don't say simplistic, but it's the furthest away from anything that's that's larger scale, this really becomes the ultimate point of the of the גילוי שכינה and the מלכות in our in our example. Now every layer of this would be self-governing to some degree, with its own leadership and system to address the unique needs, and the layers would also be interconnected. The vision and laws from the top would go downwards and ensure unity, and the needs and contributions of the lower levels would flow upward, and those would support the higher systems.

For our purposes, and within our משל and the way that we're trying to use these terms, I'm going to call these עולמות, these layers of functions that are self-contained and yet intrinsically tied to the entire thing, whereas the overarching vision, starting from the top all the way down to the end layer, aligns and is, so to speak, parallel with the layer above it, it also supports the layers below, so that the king's vision, we could say, is reflected within each עולם separately, but in a כללותדיק way, it's it's it's reflected when by the entire system together.

Now, if we were going to frame this as the king allowing and and giving a task to the end user to build this system from the bottom up, then what would happen, or the way that we would describe this, is that the individuals would begin within their immediate sphere, within the household. They would create a harmony and synthesis and order at that level, aligning with the king's vision. And as each household would strengthen, it would form a block, contribute to flourishing neighborhoods, which would uplift the cities, the regions, ultimately the entire kingdom, to ensure that the king's purpose would be realized at every level.

And the עבודה would lie in recognizing that every small action not only perfects the individual system at that altitude, but it would also reverberate upwards, bringing all of the otherwise fragments into unity with the entire whole. Now, how is this actually accomplished? If if every system is separate, but also interconnected, but that means that within each system itself, there has to be some sort of a structure, some sort of a functionality, some sort of a cause and effect. This structure and framework that would allow for interaction, for expression, for relationships, we're going to relate to as the ספירות, which again becomes a whole another discussion.

But suffice it to say, if we're familiar with the names, these would be כתר, חכמה, and בינה, or sometimes we say חכמה, בינה, and דעת. Usually we use כתר or דעת, not going to discuss why right now. These would be at the highest level if we were going to think about those as one triad. then there would be the חסד, גבורה and תפארת, then there would be the נצח, הוד and יסוד, and מלכות. As a last point before we move into paragraph גימל, which hopefully this introduction was was helpful, I'm going to first quote from Rabbi Avinoam Frankel's introduction in his ספר שומר אמונים, says, "The ten ספירות are a set of processes that create a new unity.

The progression of the ספירות processes can be related to with various analogies with no single analogy perfectly capturing the underlying idea, and multiple analogies are required to get an overall impression." So, the three basic analogies that he brings that are used with some, some of them you use sometimes, or mix and match depending on what you're discussing, which is part of what makes it confusing if you're not holding in the in the underlying structure, is either, this we mentioned, the human creation of a new entity, that process would start with will, it would move on to the intellectual faculties to develop strategy, there would there would be a selection of the optimum combination of available abilities and resources to be able to put the plan into action and create, which would ultimately result in מלכות, which is a reflection of that process.

Sometimes we use a משל of אותיות, the י-ק-ו-ק, the שמות, which we're not going to discuss now, and sometimes we use משל אדם within the human structure. Man's physical body structure could provide an abstract map of these levels. When a man is standing regularly, the physically higher the body part, the higher the level in the process it would map to. One mapping would start with the top of a person's skull and descend through the body parts. We would end up saying that there's חכמה, בינה and דעת at the intellectual levels. We would say the חסד, גבורה and תפארת would be in the midsection, with the hands which we're going to mention now in the context of our תורה, and then the נצח, הוד and יסוד would be the רגלים and the מקום ברית.

Other mappings relate actually to the parts of a face. A lot of this is really like a blind person trying to describe colors. It's not so much that the relationships and ideas that we're describing aren't accurate, but at the same time, we don't really have any personal relationship or individual relationship within our world of what we're talking about. So, we're using different analogies to be able to flesh out the relationship between things without really understanding the מהות of what we're talking about. So, for instance, putting in our terms, we could talk about relationships between things being expansive versus constricting, we could talk about top, middle, and bottom, or right, left, and center, and we would be able to understand the relationships of how things are reflecting within our world without truly having an understanding of the מהות of what we're talking about, the essence of what we're talking about, because we don't really have a

frame of reference other than as regards the התקשרות. I'm going to read one last paragraph from Reb Chaim Kramer, and this is hard. We're just going to accept it as it is as we go into the next paragraph. He says, "It is important to know that on each level there exists a higher and lower aspect of holiness. The higher holiness, referred to as the אור, is said to be פנימי. The lower holiness, referred to as the כלי, which receives the light, is said to be חיצוני." For our purposes, the אור can only find expression in the כלי.

In the בריאה, it's like that also. Again, use any analogy you want, you can have raw energy, you can have fire, it has to be attached to a wick, you can have airwaves, it has to be on an antenna, if you have liquid, it has to be poured into a cup in order to be able to relate to it. It gives it a structure, it gives it a צורה. If something is if there's no אור, then there's no substance to speak of, but if you would have only אור, only substance, and you would have no receptacle in order to receive it, then it wouldn't be able to find any expression.

You could have מחשבה, and then that translates into דיבור. Fine. Now, we said that these ספירות, we could end up talking about them from top down in the process of creation, or we could talk about them from bottom up in the steps of growth. So, he says, "When the unit of the ספירות on one level begin to ascend," in the context of of even the עבודה that we were talking about beforehand, there are things that I have already worked on, they're in my toolbox, they're part of my working information, there are things that I'm working on right now, and there are things that I aspire to work to.

As I grow, those things that I previously aspired to, I now incorporate in myself, and I now come to a level where I grow and I'm working on them. The things I was previously working on are now in my toolbox, and now I'm able to relate to something that was previously two steps beyond me. So, this entire process ascends as we work upward. So, he says, "Now, when the units of the ספירות on one level begin to ascend, it's the unit's inner or higher, the פנימי aspect of holiness that does so. Since the inner aspect of the lower level is never as holy as the level above it, it ascends only to the חיצוני level of the upper level.

For example," we just have to accept this for now, "when מלכות ascends to the level of the unit of נהי," if we think about the חב״ד, חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות. "So, if the מלכות were to rise to the level of the נהי, which would be the נצח, הוד, יסוד, it would be the פנימי of the מלכות מלכות that would ascend to the נהי. However, it only reaches the חיצוני of the נהי. So if you think about like a chain links, each each link below is attached, or it overlaps to the level above it.

In turn, the נהי would ascend to the unit of the חג״ת, חסד, גבורה, תפארת, only the פנימי of the נהי would ascend to the חג״ת. So the actions at the lowest level would set a trigger reaction up all of the levels, and each one would would attach like in an overlapping way, it would only go to the lower half so to speak, or the חיצוני so to speak of the level above it, which would allow that level above to it to also have a reaction and ascend as well. This would take place in the world of עשיה, which is where our עבודה is, we're in the עולם העשיה, and then when the חב״ד at the higher level would ascend higher, it would ascend to the unit of the מלכות of the world above it, because in let's say a chain, the link the lowest link of the higher chain becomes the top link of the

lower chain, there there becomes a point of attachment between them, and that would go through the עולמות that we've been describing. And now, we're ready to talk about in these somewhat Kabbalistic terms, how it is that we all the way at the end of the עולמות would be אבי״ע, אצילות, בריאה, יצירה, עשיה, we at עשיה, all the way in what we said was the מלכות דעשיה, the lowest level of the מלכות of עשיה, when we do a מצוה and we said that we do a מצוה בשמחה, we're internalizing and embracing our מצוה as an expression of the רצון השם of something that's really our true essence of higher above it, that sends this chain reaction all the way up through the עולמות which causes ultimately ברכה to come down, this expands and is reaching all the way to where the energy comes into the system at all and makes us more receptive to bring in

a higher degree of energy, continuously expanding as we attach ourselves and attach the world at large to הקדוש ברוך הוא. I hope that we're speaking this out in a meaningful way, and certainly along the way just introducing ideas and concepts that we will ultimately reference many, many times and be able to be plugged in. Okay, so now that we discussed at the end of paragraph ב how doing the קטורת, which the קטורת is a function of שמחה, it's a function of being מבטל the קליפות, there's an ענין if we don't have the קטורת now to read the קטורת, some people are מקפיד to read the קטורת in אשורית from a קלף, כשאדם עושה איזה מצוה, when a person does a מצוה and we said that we're talking about a מצוה בשמחה and the and the significance of that, יש כח בהמצוה לילך ולעורר כל העולמות, this מצוה now has the כח to go so to

speak, to be מעורר, to cause this trigger, this this this domino reaction all the way up through the system and elevate within the עולם העשיה in which a person does the מצוה and ultimately to go up through the עולמות, לעבודת השם יתברך, so that the entire world is מבטל itself, it achieves a level of עבודה, it's serving, it's God-centric to הקדוש ברוך הוא, בבחינת בנערינו ובזקנינו נלך בצאננו ובבקרנו נלך, this is talking about when משה רבינו goes to פרעה and wants to leave with כלל ישראל to do the קרבן פסח, and the way that רב חיים קרמר says it, with our children and our elders we will go, when do the upper levels ascend, with our sheep and cattle we will go, when the lowest levels ascend.

We will we will take his interpretation of this. The רב אביגדור מילר points out that the קרבן פסח, גוים, gentiles are able to give קרבנות to השם, but only an עולה, something that's totally burnt, a life of total self-effacing and sacrifice. A שלמים is partially eaten by the owner, the eating itself becomes part of the עבודה, it's a the שלמים, the פסח being the first of which, that was what פרעה, says רב אביגדור מילר, couldn't understand. You want to give a קרבן, it's one thing, but a שלמים, that eating, that being able to do a מצוה where you're involved, that that is also a חלק of עבודה, of attachment to הקדוש ברוך הוא, פרעה couldn't understand what that is, he couldn't relate to it.

This קרבן פסח, which is מצות בשמחה, that that makes that the קליפה should fall away, that's a בחינה of מלכות at this world, taking those things that are mundane, attaching them to עבודה, where it's elevated and it's מלביש נצח, הוד, יסוד, where it so to speak rides on, once the מלכות is elevated, the פנימי of the מלכות at that lowest level of physical of מצות מעשיות are elevated, that now rides on so to speak, it will overlap the next level, which if we split the ספירות into triads, that would be נצח, הוד, יסוד, in משל אדם that would be representative of the legs and the and the מקום מילה, שהם כלי הליכה, the נצח the נצח and הוד are representative in the משל, we're going to leave it at this for now, of the right and the left leg, וזה בחינת תורת אלוקיו בלבו, it's a פסוק in תהלים that דוד המלך says that the

תורת אלוקיו בלבו was in his heart, לא תמעד אשוריו, his steps will not falter, that the תורה which is the Then דוד המלך says he'll be זוכה that his legs will not falter, because it'll be elevated to line up with the נצח and הוד, which are representative of the legs. So when the person does תורת אלוקיו, the מצוות בלבו בשמחה, לא תמעד אשוריו, the steps will not falter, that gets elevated to the level of the נצח and הוד, or really the נצח, הוד, and יסוד, but we're primarily focused on the נצח and הוד, שהיא הולכת להעיר, that that now is able to be מעורר the עולמות.

And finishing off paragraph ג, וזה בחינת הליכות אלי מלכי בקדש. What does this mean? כשמעלין מלכות, when a person, when דוד המלך is מעלה the the מלכות all the way at the end with עשיית מצוה בשמחה לתוך הקדושה, he takes it out of the level of קליפה, which we explained before, he מלביש's the הליכות אלי, then he is מלביש the נצח, הוד, יסוד, which are the בחינה of the רגלים, לילך ולעורר כל הדברים, because it's going to cause a trigger reaction and arouse the whole world לעבודת השם יתברך. Okay, going into paragraph ד, ועל ידי התעוררות, היינו על ידי ההליכה, now that the נצח, הוד, יסוד, now that the ספירות that are representative in the משל אדם to the legs are activated, and that הליכה will have been triggered by the עשיית מצוה, the מצות עשיה בשמחה, נמשך ברכה לכל העולמות, that's going to cause ברכה to come in because ultimately all the ספירות, if

you go through all of them, it causes a greater attachment, as it were, in עבודה to הקדוש ברוך הוא, and the greater the attachment, the greater the שפע comes into the system. וזה בחינת נצח, הוד, יסוד, because the נצח, הוד, יסוד are מעלה in terms of a הליכה מלבישין את חסד, גבורה, תפארת, just the same way that we said elevating the מלכות is going to ride on the נה״י, and that's going to cause an attachment of the נה״י, and then the נה״י will go up to the next level, which will be represented by the חסד, גבורה, תפארת, which are going to be associated with the ידים, with the hands.

Sometimes they talk about the right hand is חסד, the left hand is גבורה, שהם הידים שמשם כל הברכות, which we're going to see that נשיאת כפים, the ten fingers of the כהנים, the ten ספירות, it's associated with the כהנים, but in any event when a person does עבודה, so then it causes more ברכה to come to the world, that will be delivered via the ידים, via the hands. וזה בחינת ויברך ה׳ אתך לרגלי. It's a פסוק in בראשית. Over there יעקב יעקב is saying that because he was זוכה to do the מצוות בשמחה, giving כח to the רגלים, it says ויברך ה׳ אתך לרגלי, it's associating ברכה with רגלי.

Why? Because once a person does מצוות בשמחה and it activates the רגלים, it activates in קבלה the the parallel of the נצח, הוד, יסוד, that activates the ידים, and then the ידים deliver ברכה. נמצא שעולין הרגלין בבחינת ידים, because once the נצח and הוד and יסוד are elevated, that will now ride on the חסד, גבורה, תפארת, and that will cause an elevation at the level of the ידים, going all the way up the system until the ברכה is now delivered back down through the ידים, בבחינת ותלך יד בני ישראל הלוך וקשה. הלוך again is associated with the רגלים, it's associated with the feet, it's moving, and it says ותלך יד בני ישראל, it associates the ידים and the רגלים or the הליכה.

The פסוק itself is said at the time when כלל ישראל beat סיסרא in war, יעל killed סיסרא, and over here it says the מי נחל reads it that how did יעל end up being being able to kill סיסרא, it's because כלל ישראל did תשובה and they did מצוות בשמחה, and this caused the trigger reaction, associated the the רגלים and ultimately the ידים being able to give an increase of ברכה. What is the ראיה that the עיקר ברכה comes from the ידים? This is a בחינה of וישא אהרן את ידיו, that אהרן הכהן raised his hands, ברכת כהנים is through the hands, אל העם ויברכם, וכמו שכתוב מידי אביר יעקב משם רעה אבן ישראל.

I'm going to read from the translation of רב חיים קרמר, "This was from the hands of Jacob's champion, and from there the shepherd, the rock of Israel." And he explains that this פסוק is part of the blessing which יעקב gave to יוסף, through his hands יעקב was able to bestow blessing. And just one more line from רב חיים קרמר, רש״י explains that the rock of Israel is alluding to יוסף having merited the position of viceroy in Egypt, which was an element of מלכות, and although יוסף הצדיק found himself among the קליפות, he retained his קדושה, which is עבודה, raising up the מלכות.

Despite everything that happened, יוסף never despaired, he was בשמחה, as the פסוקים say, he was successful, and the מדרש explains he was joyous. Because he performed the מצוות with joy, so doing מלכות בשמחה, raising it up from the קליפות, right? Then יוסף went throughout Egypt, he went, alluding to the נצח, הוד, יסוד, alluding to הליכה, to the מלכות. Since he caused the legs to ascend, he brought blessing upon himself, so representative of this system. Next paragraph, ה, ועיקר הברכה שנשפע מהידיים, so now we're going from the מלכות, from the עשיית מצווה בשמחה, rising up and triggering the נה״י, the הליכה, which rise up and trigger the ידים, which is what causes the ברכה to come down.

But where does the ידים get the ברכה from? From what's above that, which is going to be the מוחין, the חכמה בינה דעת. So where do the ידים get the שפע from? From the שכל. וכשבא למטה, and when the שכל comes down, נעשה לכל אחד ואחד כפי רצונו, כמו שכתוב: פותח את ידיך ומשביע לכל חי רצון. So this is this is actually very important. If the ידים bestow the ברכה, because we were focused on the ידים, why do we stop and give so much focus to the to the hands? The hands are just in the middle of the chain, it's just elevating until the ברכה comes in from the top.

It's because the hands, which is what we use, those form the כלי. So the raw energy of the ברכה is going to come down, but it's פותח את ידיך ומשביע לכל חי רצון. Since we use our רצון, we build up our כלי, the ברכה that a person gets, very scary, is going to be what he wants. A person who is focused on גשמיות, then that might just be what he receives. This feeds into a lot of the discussion we have in terms of what a person דאוונס for on ראש השנה. We we all want ברכה, and we all want to have certainly גשמיות, to be able to give us the resources to live a meaningful life and have a יישוב הדעת and מנוחת הנפש and so on.

But איש כפי מהללו, what are we praising? What do we want? What do we desire? We're going to get the ברכה that we want. וכן מי שהוא בעל נפש, a person who is a בעל נפש, his שכל is שליט on his נפש בהמית, as the תניא would say, צריך לכוון רצונו, he needs to direct his רצון. He needs to build the כלי that he wants, because the אור is going to be formed is going by is going to express itself by what by the כלי that it's received in, right? If a person puts water into a dirty כלי, then it's going to be it's going to end up being dirty water.

The light goes through a lens, that's what you're going to see. שימשיך ברכת השכל, he's going to be drawing down the ברכת השכל, which is more abstract, it's closer to the אור אין סוף, to the highest level of that עולם. And yet, what he draws down is go- and ultimately brings down and feeds to the level below him is going to be כפי those ידים that take and then give over בבחינת שיכל את ידיו, that that יעקב was ממשיך, when יעקב was giving a ברכה to מנשה and אפרים, מנשה being the בכור, he was שיכל את ידיו.

He applied a a שכל, he applied a דעת to his hands, which were now going to be the כלי for ברכה, ובבחינת מקדש ה' כוננו ידיך, that מקדש is בחינה of דעת. חז״ל tell us that whoever has דעת, whoever has דעה, כאילו נבנה בית המקדש בימיו. But we see over here, what does it say about the מקדש ה'? כוננו ידיך, that it's נמשך from the ידים. These are the כלי ברכה. וזה בחינת חסד גבורה תפארת שמלבישין את חכמה בינה דעת. So now we're rising up to דעת, we're triggering through the עשיית מצווה and specifically בשמחה, this is going to rise up to the level of the נצח הוד יסוד, rising up because now this is a bottom-up approach to the חסד גבורה תפארת and going up to the חכמה בינה ודעת, and that's where we're holding so far in the in this elevation of the ספירות in order to cause, again, ברכה to come into

the system. So now, going into paragraph ו, as we've elevated from מלכות going all the way up through נצח הוד יסוד and חסד גבורה תפארת, and then חכמה בינה ודעת, so what what causes ברכה to come in now at this level? צריך להמשיך אמונה לתוך ברכת השכל. We've spoken many times how אמונה and אמת go together. למעשה, if a person's עבודה, if a person's relationship with הקדוש ברוך הוא is going to be defined by his own even חכמה בינה ודעת, his own שכל, his own intellect, his own understanding, just think about tracing a person from the earliest stages of childhood and adolescence up through wherever he gets to, and in in the previous generations people lived hundreds of years, if a person is always going to be limited by his own שכל, how will they ever grow?

So therefore, a person's attachment is actually through אמונה. Now the נעשה ונשמע, a person has that attachment, it's inspired through מלכות, a person decides to be מבטל himself to הקדוש ברוך הוא, and then he works on himself, and he molds himself in line with that המקום, with that universal truth, with that relationship with הקדוש ברוך הוא, with תורה, with חז״ל, with the נביאים, until he builds himself up, and now there is endless, we're working towards the אין סוף, there's another infusion or another relationship with אמונה, the person is growing, it's מטי ולא מטי, he's always reaching beyond himself.

How can a person reach beyond himself? Is it arbitrary? It's not arbitrary, because it's it's אמונה, it's an attachment to הקדוש ברוך הוא that goes beyond where the person is holding. I guess, again, like we said before, you could look at it either way. You could either say that all of עבודה is built on אמונה, or you could say that what we work on ourself up until our outer limits and then אמונה closes that gap. אמונה is before and after the process. A person says תפילה before and after learning. A person says ברכת התורה as the basis for for the תורה that they're going to learn.

It's not on their own terms, they're being מבטל themselves to הקדוש ברוך הוא. So again in the text, וצריך להמשיך אמונה לתוך ברכת השכל, if the ברכה is ultimately going to come back into the system through the שכל and to the ידים, the שכל is going to go into the כלי of the ידים כפי the רצון, פותח את ידך ומשביע לכל חי רצון, but over here, צריך להמשיך the אמונה into the ברכת השכל, where's the שכל going to receive it from? It has to receive it from אמונה, כי אין לסמוך על שכל בעצמו כידוע, then that's going to be a total limitation.

A person's subjective, everybody has bias, we're human beings. We're trying to work upwards towards מלך מלכי המלכים, towards the objective truth, towards הקדוש ברוך הוא, that at some point we have to be able to not be limited by our own כלים. וזה בחינת איש אמונות רב ברכות. ברכות is associated with אמונה, it's a פסוק in משלי. A person has to be ממשיך אמונה into the רוב ברכות. ובחינת ויהי ידיו אמונה, and the יד ידים, which are ultimately going to deliver the ברכה is associated with אמונה, it's a פסוק by משה רבינו by the war with עמלק, ובחינ- ובחינת וקמה בידך ממלכת ישראל, it's a פסוק by שאול to דוד where he says that the מ- the מלכות will be established בידך, meaning that the ברכה will be established through מלכות, and מלכות is אמונה, היינו שימשיך אמונה לתוך ברכת ידיו.

Now what does this mean? What do you mean you're being ממשיך from the אמונה? The מלכות, we I thought we said was the starting point. That's not the How is that מלכות flowing through to the שכל, to the ידים? Is the מלכות before, afterwards? We'll see in one second, hold that question. זהו בחינת ובניתי לו בית נאמן, it's a נבואה to עלי, but over here it says a בית נאמן, which is a ממשלה, which is a מלכות, and it associates בית נאמן, אמונה with מלכות. וזה בחינת אמונתך בקהל קדו- בקהל קדושים, קדושים קודש זהו בחינת מוחין, that קדושה, קדוש is associated with חכמה.

חכמה is actually the highest level in the מוחין of the חכמה, בינה, ודעת. בינה is the is the analysis, that's the articulable being able to break up the חכמה. The חכמה goes beyond the בינה. It's the spark, the inspiration, the the attachment through the מוחין directly with הקדוש ברוך הוא, חכמה כח מה. What is it? It's התבטלות, it's where a person's אמונה, where his שכל is able to take that leap to attach to הקדוש ברוך הוא. וזה בחינת מלכות דיצירה, because we said if you imagine a a chain link where the last link in the first in the in the first chain is the first link in the second chain, that מלכות of one level actually becomes the infusion point of the next level where it's going to now develop into its own עולם.

But that point where the first world develops and attaches to the higher world or depending which direction you're going, the מלכות of the highest level is going to be the first level, really the כתר of the next world, that's the infusion point, that's where it comes in. We said that going upwards in עבודה, we talk about חכמה, בינה, דעת, downward, we talk about כתר. That מלכות of the highest level becomes the כתר of the next level, but that So the מלכות is the infusion point into the שכל of the world below. So that's בחינת מלכות דיצירה נעשה ממנה חכמה, בינה, דעת דעשיה, that is going to develop into the מוחין of the next world, so that מלכות is both the starting point, that's what allows us to trigger the basement, the first floor of our עבודה, and also as we work up towards, now we want to get to the next level, the עולם that's

beyond us, what fills that gap? That becomes אמונה, that's that that's the מלכות of the next level allows us to develop that that becomes the infusion point of ברכה into our world that connects us with what's beyond, again really in both directions. The מלכות, which is the sum total of what comes before it, also becomes the starting point of עבודה going from bottom up. Next, we are in paragraph ז, and the next couple paragraphs are very complex, רבי נתן is going to have some discussion afterwards that will hopefully help flesh it out. ובפנימיות ברכאן, from the פנימיות So we said that at every level, the פנימיות of the bottom level is elevated and so to speak rides on the חיצוניות of the level above.

So the פנימיות of the ברכה, where's the ברכה coming from? It's coming in any individual system, it's coming from the שכל, it's coming from the מוחין, the חכמה, בינה, ודעת, which really received from above it, and above it, and it's going into the ידים which are מקבל it, כפי the רצונו we said, and then they deliver it downward. The פנימיות of the ברכות of what now is in the שכל שהוא דקות הברכאן, which is going to be the מלכות of the level above, of the level יצירה, meaning the lower level The פנימיות of what ends up being on the inside of the ברכה which ends up ultimately getting delivered through the through the level of עשיה below, because again the עולמות, just for the name's sake, is אצילות, בריאה, יצירה, עשיה as far as we're dealing with.

So we were talking within the level of עשיה because we're talking about from עבודה, from the end of the system going up and then ultimately bringing ברכה back in. So within the system of עשיה, we said that there is the חב״ד חג״ת נהי as far as we relate to it, that would be חסד חכמה בינה דעת חסד גבורה תפארת נצח הוד יסוד and then ultimately מלכות. But where is the חכמה בינה דעת having access to the ברכה from? That's coming from the מלכות, the last level of the עולם above. So the פנימיות of the ברכה is coming through the מלכות through the אמונה of the level above, ומתברך מהם המסדר והמיישב את השכל שבבחינת כתר.

We sort of referenced this earlier. When we are talking about our עבודה, that's one discussion, but now we're talking about the ברכה or the the שפע coming into the system. Now at any level it's going to be there's there's going to be the חכמה בינה דעת at the שכל level, and ultimately the ברכה level is going to relate to the שפע that comes into that system. It can't be outside. It's going to operate within the boundaries, so to speak, of its own level. Now the the the חכמה בינה דעת of a person, it wants to expand, it wants to go to the אור אין סוף, it wants to go towards beyond it through to beyond what it already contains to bring in ברכה, but that could be dangerous.

It could be all over the place. What's going If it's something that's outside the חכמה בינה דעת of a person, what's going to set the גדרים to what the חכמה בינה דעת are able to handle? So it's coming in really from something outside the system. So something outside of, let's say the עולם העשיה, it can't set the boundaries, it has to be something inside. Where does that come from? I hope that this is somewhat making sense. The מלכות of יצירה, the lower level of יצירה, as it translates, as it comes in to the as it relates to the עולם below it of עשיה, the מלכות of יצירה is going to essentially translate into כתר, and כתר is going to be like the רצון, that's going to be what's behind the מוחין, that's going to be what the מוחין שטעלט צו to, the מוחין being the intellect, the חכמה בינה ודעת.

So that's going to be ומתברך מהם המסדר והמיישב את השכל. What is מסדר? Organizes and settles down, creates גדרים, creates boundaries. כתר, as we relate to it, is על ראשיהם. It's not inside of what we understand, but it sets it could be like כתר could be a לשון of a crown, it could be a לשון of encirclement, it could be a לשון of כתר of waiting, of setting boundaries, before a person just starts starts attaching their intellect to something that they that they don't relate to. It says, wait, let a person have ישוב הדעת. Okay, again we're going through the best we can.

So this idea that's going to be מסדר ומיישב the שכל, that's going to translate the שפע, that's going to translate the אור אין סוף as it were, as pertains to the next level. Everything is is אור אין סוף, is אין סופי as compared to what comes after it because it's outside that system. What's that כח, that spiritual idea that is going to be מיישב in order to translate into the מוחין, the חכמה בינה ודעת of the next level שבבחינת כתר, בחינת ואהיה עמך ואברכך, that הקדוש ברוך הוא was מגלה to יצחק בשם אהיה, בשם this שם of השם.

We said before that the ספירות could could be a משל of אדם, it could also be a משל of אותיות. So here we see this dynamic, we've been talking in terms of משל אדם, now we mention a משל אותיות, a משל of a of a שם, of the שם השם. So אהיה, wait, is going to relate to כתר, because כתר is going to be מקבל this דקות הברכה, this פנימיות from the מלכות of יצירה, and יצחק, which over here it mentions in the notes יצחק is בשם צחוק, is בשם שמחה, so that's going to be a person that's that does מצוות בשמחה in order to be משלים the קדושה, that עשיה's מצוה בשמחה is going to rise up all through all through the levels to ultimately bring a שלמות to the system through כתר.

כתר is a לשון of המתנה, of wait, כמו שכתוב כתר לי זעיר, wait for me a little bit, it's a פסוק in איוב, כי כששואלין את האדם איזהו שכל, because when we ask a person what is שכל, or to to answer a person according to to logic, whatever it is, אומר המתן עד שאתיישב, what's his response? He's going to say, wait, I have to be מסדר my thoughts. A person could just just start speaking all over the place, but it's going to be disorganized and and it's not going to deliver, it's not going to convey in a way that's going to be meaningful.

If we're going to take something that's abstract, we said actually earlier that one of the ways of relating to the חב״ד חג״ת נהי system is here I want to learn, the רבי is much beyond me. He's a So my חב״ד is going to be the נה״י of the level above me. So the נה״י, the lower level of my רבי, is going to be his נה״י will ultimately be my חב״ד. I'm going to have my חג״ת as far as where I am, and then my נה״י will give to the next level. But in order for the level above me to be able to give to me, he has to be מיישב, he has to be מסדר himself.

This exists at every level. So we just put it in one terms, but over here we're talking about going from the כתר into the חב״ד חג״ת נה״י. Any level before it delivers onwards needs to have some sort of גדרים in order that it could be meaningful and translate into the level below it. וגם שם צריך אמונה. So over there also in ספירת כתר there needs to be אמונה. This אמונה, which is really coming from מלכות, we said that אמונה is מלכות. So אמונה, which is associated with the מלכות of the level of יצירה, that is going to be the פנימיות, that's going to translate into כתר בבחינת אומן מופלא.

He's quoting from תיקוני זהר, which is a wondrous אומן that is going to be able to build out the rest of the ספירות. This כתר, which is going to build out the rest of the ספירות, it's also a פלא. It's hidden from the from the from the מוחין. It's hidden from the חכמה בינה ודעת, from their perspective, but it's an אומן מופלא. That's what will allow, unfold, it'll create boundaries, a circle, so that the rest of the ספירות can develop. Again, רבי נתן is going to thresh this out. By the way, this is why we say that סייג לחכמה שתיקה.

What's the סייג? What puts the boundaries around the חכמה, gives it to operate? שתיקה, it's something that you can't speak to. It's the המתנה מלהשיב that a person has to wait. This is coming from ליקוטי הלכות. He explains this. וזה בחינת שמפנימיות חסד גבורה תפארת, so what happens? The פנימיות of the חסד גבורה תפארת of the ידים, which is going to have the ברכה, that ascends to the חיצוניות of the חב״ד, of the חכמה בינה דעת. So when the חב״ד, when the חכמה בינה דעת is now going to be elevated to bring in ברכה from outside the system, which is going to translate into כתר, what's getting elevated?

So we said that what went up through the system, the פנימיות of the חסד גבורה תפארת, which was the ידים, is getting that gets elevated onto the חיצוניות of the חכמה בינה ודעת. And then when the חב״ד goes up, it brings with it the פנימיות of the ידים, it brings with it the פנימיות of the חג״ת, of the חסד גבורה תפארת. ופנימיות מלכות דיצירה, so now the מלכות of יצירה, which the עולם העשיה, the lower level, is going to ride, נעשה כתר דעשיה. What is it that is going to ultimately frame out the אמונה that's going to define the outer aspects of what the lower level מוחין and ultimately the ברכה can deal with?

As the חב״ד rises up and takes with it the פנימיות of the חג״ת of the ברכות and that that attaches itself to מלכות, that in turn, the מלכות of the higher level is going to be the כתר, the boundaries of the lower level, so that the כתר framing out the ברכה for the lower level is going to be the פנימיות of the ברכה of the lower level. I know it's complicated. וכן עולין העולמות עד למעלה עד אצילות למעלה למעלה. This system is going to go through all the system until אצילות, right? Because the levels are אצילות, בריאה, יצירה, עשיה.

So this happens, this עבודה is triggered down going all the way up, and then it brings in the ברכה coming all the way down. וזה ברוך כבוד ה׳ ממקומו. ברוך זה בחינת ידים, because we said that the the ידים really represent the ברכה, whatever it receives and then it passes on. כבוד ה׳ זה בחינת אמונה. The אמונה is the בחינה of מלכות ה׳. That ends up being the the פנימיות of what the ברכה is. That's what comes into the system. ממקומו זה בחינת כתר. Where is that going to come into the system below? It's going to be מסדר ומיישב the שכל, which is going to be the פנימיות of the חג״ת, the פנימיות of the ידים, which is the ברכה.

So ברוך כבוד ה׳ ממקומו is the system of how we receive ברכה. Okay, we're going to stop over there. Yeah.