LM 24.4 — Emtzausa d'Alma, Part 4 of 5 · תורה כ״ד

Be'ezrat Hashem Yitbarach, we're going to be learning together the fourth shiur in תורה כ״ד. We are in paragraph ח׳, which is going to finish off the main body of the, of the תורה, and then paragraph ט׳ is going to be Rabbi Natan z"l adding in, זה הענין עמוק עמוק מי ימצאנו, that these are incredibly deep ideas, and he's going to help us flesh some of them out a little bit. Every single תורה is its own universe. That said, the תורות have their own framing and their own focus, which could then be extrapolated, and the, the framing, I would say, of this תורה is more Kabbalistic than some of the other ones that we've been learning, and therefore it becomes a little bit difficult because a lot of things are terms of art, so to speak, where they stand for concepts, and without having a tremendous amount of background, either it becomes, it becomes hard to

understand, or chas veshalom at worst, if, if given the constraints of time and understanding the background and the ideas as they relate to us, chas veshalom, chas veshalom, we could risk saying something that's a little bit off, and these are, these are at the heights of anything that we could talk about, and it's, the, the need to be precise is so important. So, Be'ezrat Hashem, we'll have siyata diShmaya to, to be as, as precise and accurate, given the constraints, constraints, given my own, my own limitations, to be able to take, take what we can out of this תורה in, in an emes'dik way and be able to address it appropriately.

Broadly speaking, and again, I don't want to keep on adding disclaimers, but it's so scary to talk about any of these things, that at least as pertains to us, broadly speaking, we could say that Hakadosh Baruch Hu decided that there should be a גילוי of יחודו יתברך in this world. We've been talking about this for a while. In order for there to be a גילוי, in order to appreciate light, you have to have dark. In order to have a גילוי, a revelation, there has to be kivayachol, whatever it means, that there was a, let's say, a time or a period or a state, whatever it is, before that revelation, it has to be against a backdrop.

And therefore, Hakadosh Baruch Hu, and when we say whether it's אין סוף, whether it's אור אין סוף, we're not talking about Hakadosh Baruch Hu, we're actually describing our own limitations. When we say something is אין סוף, it means past the boundaries of whatever that we can describe. So Hakadosh Baruch Hu created a system where there could be a possibility of גילוי, and the sefarim talk about the, the, the spiritual mechanics and the physics and the formula by way Hakadosh Baruch Hu brought this about, at least as pertains to how, what Hakadosh Baruch Hu wants us to understand as relates to our avodah.

Which means that from Hakadosh Baruch Hu's point of view, kivayachol, as we understand it, in a top-down approach, there was full unity, there was nothing else, full infinity, unending, on and on, etc. And Hakadosh Baruch Hu created a system whereby there could be a צמצום, there could be a filtering, a, whatever exactly that means, that there should be a מקום where, where there was no גילוי, so that the, a גילוי could be brought about. And Hakadosh Baruch Hu gave us a gift, חק הטוב להטיב. Hakadosh Baruch Hu gave mankind, specifically Yidden, the, a mission where we would have the opportunity through our own bechirah, through our own perceived autonomy, to be able to bring that about, thereby elevating the world and elevating ourselves through the process, and through that, being able to benefit from whether you say that reward, that שלימות, whatever terms you want to use, but the ultimate שלימות in being God-like.

HaKadosh Baruch Hu is kivayachol a mashpia, HaKadosh Baruch Hu is a giver, HaKadosh Baruch Hu is מגלה, he builds up, he brings shefa into the world, and by us having the opportunity to bring that shefa in, to bring that berachah in, we are able to be domeh to HaKadosh Baruch Hu, we're davuk, we are able to be God-like, and that is the ultimate gift, that's the ultimate benefit, the ultimate reward. From a top-down perspective, HaKadosh Baruch Hu created a system, and the system exists in a כלליות'דיק way, and we'll see, as we focus in on various parts of the system, the relationships, the universe, the עולמות, the, the way that it presents itself will exist both in a, in a כלליות'דיק way and in a פרטיות'דיק way, so the same relationships, the same ספירות, the same dimensions will exist whether you're looking at it in a broad, in a broad, taking a broad view or

taking a narrow view. HaKadosh Baruch Hu created systems whereby unity can present itself in multiplicity. It's a hard idea. The biggest miracle in the entire world is yesh me'ayin. You know, once it's a question of how much, so then it could be divided and subdivided. To go from something that's indivisible and presents itself in such a way that there seems to be any sort of multiplicity, that is something that we have no way of addressing, yesh me'ayin, we just understand that it is, examples of we've used before are taking white light, you could put it under a microscope, and all you'll see is white light.

And yet you shine it through a prism, you create a mechanism, and therefore it presents itself in a way that can be perceived to the to to the person looking at it. So HaKadosh Baruch Hu created a system and subsystems within that, where something that's אין סופיות, something that's indescribable, indivisible, can now present itself in a way to be received, related to, interacted with by to have Well first of all to have נבראים in the first place, and by נבראים, which by definition are בעלי גבול, which means, and this goes way beyond the shiurim, exactly what the ספירות were.

But the ספירות are a a structure by which HaKadosh Baruch Hu could interact, we can interact with the divine, what exactly the ספירות are, not for now. I say again that this is an incredible oversimplification, only to understand the Torah before us as we understand it. Between the אור אין סוף, which again is not HaKadosh Baruch Hu, but between the the אור אין סוף in a כלליותדיק level and the world as we see it, in the עולם העשיה, there's uncountable amounts of of layers of subtlety that would have to be go on one another to get from from one stage to the next.

And over the course of the shiurim, we've used many analogies. The in the terms that we usually talk about are and אצילות, בריאה, יצירה, עשיה, these are the עולמות. For our purposes, the way that we would usually say it is that אצילות is the first level at which we could even talk about any גילוי. And then there's בריאה, יצירה, עשיה, which would be the כלים, this is where it goes lower or more גס, less abstract in levels until all the way we come to this world. Over אצילות, we really have no place to talk about, and we'll see in one of the notes as we as we address it, so what comes kivayachol before אצילות, they're still infinite gaps before the רבונו של עולם, which we can't talk about until אצילות itself.

The first thing there would have to be is even the creation of a structure with which to be able to give it over, the creation of an idea of a structure. Which would end up meaning that even before the ספירות as we have them, there has to be rooted someplace below that the idea that there could possibly be any sort of a הצטמצמות to have נפרדים in in the רצון before it would there be any גילוי and ultimately it would present itself as such in a way that we could interact with it. And we're going to call that level אדם קדמון, or א״ק.

אדם קדמון is not chas v'shalom, it's not אדם הראשון, it has nothing to do with with with the אדם הראשון who is a person. But what it is is it's the structure that that would allow for and provide for and have like a hint of something over there, where at least בכח there would end up being there would end up being ספירות and everything that we talk about, whether it's in terms of ספירות, whether it's in רמ״ח איברים שס״ה גידים and תרי״ג מצוות. The structure of anything that would come later would come earlier, and from our point of view, it's really beyond anything that we can discuss.

Now the עולמות really parallel each other, like we said, they're layers. We could call them חותם ונחתם, if you had a seal, like they used to have a like in the time of the Gemara, they used to have a a seal could be on a ring, and then you would push it into wax, and then when you pulled the when you pulled the the ring away, you would see the imprint exactly what it was like in the in the in the wax, but it would be one of them would be the concave and convex. You could You would be able to look at what was left in the wax and extrapolate out whatever came before it, but it would be in a more physical form.

It's so that whatever was there is now gone, whatever you're left with is now what you can relate with relate to, and you can extrapolate back to what came before it. But it's in a more physical form, it's something that you can relate to. Or I I've heard Rav Efraim give meshalim beforehand, like if you had an old Xerox machine to copy and a copy of a copy, it would become a little bit darker, everything is 100% accurate, but it becomes more and more darker until it's something that you can see. So if you had the original copy, maybe it was very light, you wouldn't even be able to be make it out, but as you copy, it starts to become darker and darker until you have something that's the most that's the most גס, that's the most the the least abstract.

But all of these things exist within their own system and within a broader system. So each level, each universe, אצילות, בריאה, יצירה, עשיה going through has its own system, and that system would be the system of the ספירות. So we're going to dress like this: the before any particular עולם, every עולם itself contained, anything that came before it would be אין סופיות compared to it, because once you're within a system, you're limited, you're looking within the boundaries of whatever that particular system is, although the input came from outside of it. So the the the limitations, the boundaries, something that's beyond even the intellect, something that would define the parameters that the intellect, that the מוחין, that the שכל could subscribe to, we're going to call כתר.

Now, there's a whole level before כתר, because if we say that there's going to be כתר, which is going to the מיישב, the מסדר, the חכמה ובינה, the שכל, the מוחין of whatever came before it, but again, top down. So הקדוש ברוך הוא, כביכול, is putting into place or the the כתר, which is, we don't relate to that, that's just the רצון. Those are the parameters of what we're dealing with, and then there would be the level of the מוחין, we'll call them כתר, חכמה, ובינה. After that, there would be the חסד, גבורה, תפארת, which we discussed last time, and then there would be the נצח, הוד, יסוד going into מלכות.

The the חג״ת is really the body of the system, so if you think about the מוחין as being the relationship with the system above, the חג״ת is the middle of the system, and the נה״י, the לבר מגופי, that's going to be what starts to present itself from the next system, which goes into the מלכות. מלכות would be the universal כלי. מלכות is receiving everything that came before it. On one hand, it's the universal recipient. On the other hand, as it feeds into the next system, that's going to become the כתר, as it were, for the system below.

That's in a top-down approach, if that makes sense. From our point of view, all the way at the end of the system, הקדוש ברוך הוא is creating multiplicity in order to be מגלה יחוד. So what's our job? Our job is totally the opposite. It's to work everything back to the שורש. So if we start off in the מלכות or the מלכות דמלכות, because there's subdivisions and subdivisions, so we're starting off and wanting to reintroduce the the מוחין, the ג״ר, we're trying to reintroduce the the source back into the system to sort of collapse it in on itself.

Now, that's an iterative process that can go on and on. So if we're all the way in מלכות, we're reintroducing, well, what's this, what came into this כלי? That the נה״י came into the כלי. The פנימיות of the of what's below is the חיצוניות of what's above, because everything was unfolding into multiplicity, into more more brackets. So as we collapse the system upwards, as it were, we're able to rise up from the מלכות to the נה״י, to the חג״ת, going all the way up. Now, when we're looking at it upwards, we don't really talk about כתר so much, because כתר is the that's that's just the given, that's the רצון.

That's the indescribable beyond the מוחין, what what even defines the parameters of the שכל, of anything we could think about just even in our terms. If we're always going to be limited by our שכל, everybody has, you know, their givens, their their knowledge, their experience, their maturity, their emotions, their whatever world they live in. If a person thinks that that their logic, whether it makes sense to me, is the be-all and end-all of everything, then that becomes incredibly subjective. You you could have two people with totally different points of view who are 100% rational as it relates to them, but at some point you're subscribing to, what is it, you're subscribing to whatever those boundaries are.

If those boundaries are המקום, אמונה, they're coming from הקדוש ברוך הוא, then you're subscribing you're subscribing to truth that comes even before the שכל that will lead into the מדות. So what we have is the רצון, and then you have the the שכל, the מוחין, the חכמה and then the בינה. The חכמה is going to be the initial idea, the בינה is going to flesh it out, be the analytics, and then those are going to flow into the emotion, how we relate to it as a person. So as we but that's the the כתר is really top down.

We don't relate to the כתר, that's just the world that we live in. As we go upwards from within, our system really starts with חכמה. And we think about it as חכמה, בינה, חכמה the spark of an idea, the fact that there is a piece there, that there is any sort of a building block, information, then בינה, we flesh it out, דעת, we're able to take that idea, that מוחין, and now translate that into the next level, which דעת, if this makes sense it's fine, otherwise don't worry too much about it, דעת really parallels כתר.

דעת ends up taking these ideas and translating them into what's usable emotionally, so to speak, or in the חג״ת. The דעת and the כתר will really represent themselves, but top-down כתר is going to generate what comes after it. Bottom-up כתר is is before anything that we can even think about. We only see the result of that. So depending which way you're looking at the system, you'll relate to either כתר or דעת. So bottom-up, again, what we're really reintroducing from our perspective is we're collapsing the system, we're reintroducing, as it were, the source into the system.

If you have a כלי and then you fill up the כלי, so now you what what happens afterwards if you want you you can grow your כלי more. So conceptually, in any particular system, we associate the מלכות with the נה״י, with the חג״ת that came before it, and then it goes back up to the מוחין. Now, what happens at that point when you're within one universe? At that point, there's that transition. We said that the מלכות of the system before becomes the כתר of the system afterwards. I know this is technical, but it's going to be it's going to help you make it much faster once we once we go into the text right now.

At that point, once you're at the level of the מוחין, now you want an influx, everything is going to be a domino reaction, you want an influx of שפע which will now bring more שפע from Hakadosh Baruch Hu kivyakhol into the entire system, which is now going to elevate, every single level will now go a level up, and you're going to introduce a גילוי דירה בתחתונים at the farthest levels with our ultimate goal to to elevate the entire system, to collapse, to bring the the ultimate גילוי into the entire system. What allows for that attachment?

So, we're going to say that when you elevate the מוחין at the highest level of the עולם, wherever you can reach to at any particular system, that is going to, so to speak, come into conflict with you want to reach above, you want to go even past the מוחין, but what happens when you go past your שכל, your intellectual capability? It collapses in itself. So, it has to be pushed back. The system has to at any level has to be preserved, otherwise if you're if if somebody tells you something that just blows you away, it's beyond your intellectual capacity, so now you're you you have no way to relate to anything.

So, on one hand, you want to elevate, you want to go even past where you're holding, and on the other hand, there needs to be a boundary. That boundary we said we're going to relate to we could call it אמונה, it's the godliness, the שפע, there's going to be that pushback where you now want to go past the מוחין, and on the other hand, the כתר, what what defines that system is going to be the מיישב, the מסדר, it's going to hold that system in place. That תלי, so to speak, we're going to call them היכלות, תשע היכלין, where where there's this tension over there is going to create the מקום for שפע to come into the system, whatever exactly that means.

And this system is invigorating not despite, but because of the fact that we never actually reach, so to speak, a stage of rest. We're never going to get to the goal and say, this is where we're at, because the system is striving towards bringing ברכה in from the Ein Sof, which is which is beyond anything that we could possibly have. So, it's מטי ולא מטי. At whatever level we strive upward, we're chasing the horizon, we attain that new שפע that beforehand was beyond anything we could have imagined. At that point, we at the same moment that we're able to achieve that, we realize how much more there is to achieve, how much more we can expand ourself, how exciting it is, how enlive it is, how much it brings us closer, gives us a greater appreciation of Hakadosh Baruch Hu, a greater appreciation of ourself and those around us and the the the purpose of

the world, and we're just continuing to continuously going levels above and beyond and expansive. And therefore, we're going to go now into the text, paragraph ח, וכשעושה ומתקן את המיישב והמסדר, again, everything is a domino reaction, as we engage in avodah, and avodah b'simchah, and the Likutei Halachos talks about all of this in the context of davenen, if you've ever used a Matok MiDvash Siddur and you see the עולם מעשיה, יצירה, בריאה, אצילות going from the beginning of ברכות and קרבנות through פסוקי דזמרה and ברכות קריאת שמע and שמונה עשרה, and this is where we're able to bring godliness into the world and berachah into the world, הלוואי ברכות היטב היטב, yeah, mamash berachah that we can relate to as berachah.

Sometimes berachah is coming in a way that we can relate to, and sometimes it's coming from a hidden place where where we don't see exactly how much it's berachah, but halavai that we should bring all of that shefa into the world. And when we're metaken through tefillah, but through מצות בשמחה, as we've been talking about, and we're מתקן, מיישב, מסדר, שהוא הכתר, this is the influx, the place which is going to be beyond, that the very tip of where we are within our system כראוי, והמוחין רודפים להשיג האין סוף, and now our מוחין, our חכמה and בינה at the highest level of where we're at, it strives to even expand beyond, but beyond that place is outside of this particular system, and it would destroy it.

It's outside the boundaries. והכתר מעכב את השכל כדי ליישב את השכל. So, the כתר is what holds the system in place, so to speak, so that pushes back, and you know, we refer to it potentially as as emunah, as that place where we where where it's we relate to Hakadosh Baruch Hu and the shefa of Hakadosh Baruch Hu beyond where our מוחין, beyond where our שכל could go. ועל ידי הרדיפה והמעכב, through our driving up to expand, to bring godliness into the world, but on the other hand, having to preserve the the particular the boundaries of a particular system in place so that it won't collapse in on itself, it's like an example we've used in the past is when your avodah is to try to figure out, lehavdil, what's behind a sheet.

Once you pull the sheet away and you see what's behind the sheets, it's not so there's nothing to fight about anymore, you know exactly what's there. Once you're exposed to a higher level of exposure and גילוי to Hakadosh Baruch Hu, whatever avodah took place in a particular universe no longer exists. But because of the way that Hakadosh Baruch Hu made the world, there is an avodah at that level, and therefore it needs to be preserved. So, it can be elevated, it can be expanded, but we don't want that world to collapse. And therefore, there's this הכאה, there's this בטישה, as it were, these are these are kabbalistic terms, ועל ידי הרדיפה והמעכב, the chasing upward and the מעכב, pushing back, אזי מכה המוחין ומיישר ומסדר, the מוחין at that level are our חכמה and בינה that are trying to expand, but the כתר that's holding it in place, ונעשין היכלין לאור אין סוף.

That place that we can't describe, we don't even know what it is, that makes that that makes a כלי, that makes these היכלין that are able to be משיג the אור אין סוף, again, and אף על פי כן לא ידיע ולא איתידע. We don't know what it is, it can't be described, we can't be מצייר it. We don't know what it is because it's beyond the מוחין, but it's something that we can strive toward, and reach מטי ולא מטי. We understand that it's there, but not how or why or what it is, other than the fact that it creates a מקום to receive שפע from above.

I hope that this that this makes sense, or at least in principle, that these ideas are are somewhat Even just to know that they exist can change a person, can change a נשמה, to understand that every act that we do is literally changing ourselves, changing the world, it's going to change our life. כמובא בזוהר פרשת נח, ומגו האי פריסא, from inside the פריסא or the פרסא, also, every one of these things is explaining to us a dynamic, but also a reference to technical terms in how the ספרים deal with the development of the worlds, and the צמצום, and how Hakadosh Baruch Hu unfolds the creation and the נבראים, but from within this פריסא, we'll call it a curtain or a a barrier, 'cause remember we said that there has to be as from top down, Hakadosh Baruch Hu is developing the worlds, but really the upper worlds would subsume the lower ones.

So there's a curtain, as it were, to sort of put a boundary on the on the lower on the lower worlds as they develop, and we'll leave it at that. On on this issue of sort of like the upper worlds subsuming the lower worlds, I'm just going to make say one one quick vort, it's not my vort, I don't remember where I heard it, it might have been Rav Aharon Lopiansky, or the way that I remember it, but I think I think that, you know, perhaps a similar idea. There's a there's a Gemara in Menachot on דף כ״ט עמוד ב׳, says that Moshe Rabbeinu ascended on high, בשעה שעלה משה למרום מצאו להקדוש ברוך הוא שיושב וקושר כתרים לאותיות.

He saw that הקדוש ברוך הוא was was tying the crowns on to the letters, and he asked, רבונו של עולם, basically why are you doing this? And הקדוש ברוך הוא said, there's a man who's going to be born after several generations, and עקיבא בן יוסף is his name, and he's destined to derive from every one of these כל קוץ וקוץ תלי תלים של הלכות. And הקדוש ברוך הוא was was sewing on the crowns on the letters so that רבי עקיבא could דרשן them. So משה said הקדוש ברוך הוא, רבונו של עולם, הראהו לי. Show him to me.

אמר לו, חזור לאחורך. Go behind you. And משה רבינו went, and he sat at the end of the eighth row in רבי עקיבא's בית מדרש, and he didn't understand what they were saying. And משה רבינו was תשש כחו, he felt like his strength went he he weakened, because he saw that what רבי עקיבא was talking about, he had no השגה. And Rabbi Akiva came to a discussion of a particular matter, it says כיון שהגיע לדבר אחד אמרו לו תלמידיו, רבי, מניין לך? Where do you have this from? אמר להן, הלכה למשה מסיני, נתיישבה דעתו. The Gemara goes on, and Moshe Moshe came back to הקדוש ברוך הוא, חזר ובא לפני הקדוש ברוך הוא, אמר לפניו, רבונו של עולם, יש לך אדם כזה ואתה נותן תורה על ידי?

If you have a man like Rabbi Akiva, why are you giving the Torah through me? אמר לו, שתוק, כך עלה במחשבה לפני. Okay, and then the Gemara goes on. So he says, this is what I wanted to do. The way So the the question obviously is, I mean twofold, first of all, what was Moshe Rabbeinu so impressed by Rabbi Akiva if especially, I mean the second part of the question, that everything Rabbi Akiva was saying was was תורת משה? So which one is it? If it's תורת משה, then it was then Moshe Rabbeinu knew it, and if not, then what was Moshe Rabbeinu so so astonished by?

So he was so taken that הקדוש ברוך הוא should give the Torah through Rabbi Akiva. And the the the upshot of what I heard was, imagine that you had a let's say a Rubik's Cube. I think it's a good example, but we'll see how you relate to it. And you look up online, and you figure out, how it's very complicated thing to solve, you look online, what's the formula in order to be able to solve the Rubik's Cube? And once you understand the algorithms, how the how the cube is set up, the different moves, where it's going to put the different the different colors, then you're able to to solve the puzzle.

Now you look at somebody else, for you, you could do it now in 20 turns, less, whatever it is. You're able to do it, and it's you you you do it in the way that actually makes the the most sense. Now you see somebody else, they pick it up, and they don't have the code. So what do they do? They sit there, they don't do it in 20 turns, they do it in 120 turns, or 520 turns, and working their way backwards, trial and error, they they uncover, they understand, even though it's actually not in the best possible way, it's not the most direct, most efficient way according to the code, but they figure out some sort of a roundabout way how to how to solve it, and you're ממש נתפעל from that.

So, on one hand, who's greater? On one hand, the person that has the code, they're able to solve in the most direct way, and once you understand the algorithm and you understand how to solve it, you would never go in a roundabout way and do 20 times the amount of effort in order to try to figure out. In fact, you wouldn't be able to do it. Why would you make an extra 500 turns that are going the wrong way? Once you already know what the code is, you're not going to uncover it. On the other hand, the person, if you see somebody else who doesn't have the answer, they're, you know, they're doing a combination lock or whatever it is, they don't have the answer, and they go in a roundabout way, but you're נתפעל at how they're able to figure it out.

So now, Noch amol, what's what's more impressive? On one hand, you're much more impressed that the person who's farther away, they have a lot less clarity, they're able to from from this world, this this this universe that's so far away, they're able through all of the multiplicity, through all the falsehood, through everything, they're able to uncover the the the thread of truth shining through so that they can actually uncover the answer. On the other hand, once you understand the puzzle from inside out, you're not able to do that anymore. Now that you understand the truth, you're not able to go in a roundabout way and and try to uncover the pattern until you could work your way back in, you already have the answer.

So from your point of view, that type of an exercise Mamash doesn't exist. On the other hand, הקדוש ברוך הוא wanted a world where there would there's a certain Tikkun that takes place at that level. So in in this Gemara, Moshe Rabbeinu was was totally impressed by Rabbi Akiva, and Rabbi Akiva working backwards, Moshe Rabbeinu couldn't understand this exercise, just reaching in a roundabout way to uncover the truth. On the other hand, the truth that Rabbi Akiva uncovered is something that בעצם is inherent in תורת משה. But the exercise of Limud of Drush was something that Moshe Rabbeinu was enamored by.

And over here also, there's an Avodah that takes place at the further levels. We don't want to subsume them, we don't want to erase them at those higher levels of clarity. From the top of the mountain you're trying to climb up. From the top of the mountain, why would you ever go all the way below? You already have that exposure to the higher to the higher views. But on the other hand, the same way that we you know, if you say that במקום שבעל תשובה עומד, אפילו צדיק גמור doesn't stand. That's true. On the other hand, in the מקום that a Tzaddik stands, a Baal teshuvah also doesn't stand.

You know, perhaps you could say it's not linear. What it means is that as much as you can have a Tzaddik gamur who has their vantage point and their Avodah, the Avodah of the climb, if they never had this challenge, that Avodah that the Baal HaTanya talks about it, that Avodah of putting down the Sitra achra, of putting down that particular yetzer hara, that fight that achieves certain things in the heavens, the tzaddik doesn't have that fight. The person who does have that fight is not going to have the advantage of a vantage point of of pure טהרה where they where they're already on top of the mountain and they have the vantage point of a tzaddik.

There's different different things going on in the world. So Hakadosh Baruch Hu makes it that there's a there's a there's a פרסא. There's the world is not going to collapse in on itself. There is a curtain that keeps the lower the lower world in place. So again, let's go inside the text. מגו האי פריסא ברידופא דהאי מחשבה from within this פרסא beyond what we're referring to כתר, but it keeps that lower world in place. And you from your avodah, you're pushing upward, you're pushing expansive, you want to go beyond, beyond the the שכל. You're trying to, you could say, bring yourself up past your limitations, or, you know, from the other side of it, you're bringing שפע, you're bringing Godliness into the world.

And that process, once you're going beyond the שכל, you reach it only in a בחינה of מטי ולא מטי. You're again chasing the horizon, we've been talking about this many times. ופריסא דא מסדר ומיישב. This פרסא, this curtain is the מסדר ומיישב, that's what keeps this world in place. Those are the גדרים that even define the Chabad, the חכמה בינה דעת, that comes after the פרסא. It's the the פרסא, the curtain, the כתר, the מסדר ומיישב, it keeps it in order and place, it creates a structure within which the שכל exists. But it's beyond the שכל, so on one hand it's irrational.

If you're operating in an irrational world, then then all bets are off. How can you how can your mind even function if the playing field is not rational? It's not that it's irrational, it's just that it's beyond the capability of your שכל. If you're working within emunah, you're working within certain givens. These are the givens within This is your universe within which you operate and there are going to be certain rules that your your שכל has to abide by. זהו בחינת כתר שפרוס בין הנאצלים excuse me, spread בין הנאצלים לבין המאציל. And as far as we're concerned, this doesn't have to be referring to the the the כללותדיק אין סוף or to Hakadosh Baruch Hu.

This is true at every single level. ועבידו תשעי חללין. This כלי, as it were, that's going to serve as an attachment between between you and the אור אין סוף, or one level in the אור אין סוף, which is whatever אור is going to be coming in from beyond that layer, that universe, that עולם that you're in, this כלי that's going to form an attachment point, this is called the תשעה היכלין דלאו אינון נהורין ולא רוחין ולא נשמתין. They're not a נפש, רוח, נשמה, they're not within the כלים that you have. They're beyond that. ולית מאן דקאים בהו ולא מדבקין ולא מידעין.

There's nobody that can comprehend them, they don't make themselves attainable, they don't make themselves known, they're beyond. But they also form the the canvas, the universe, with the room, the היכלין, so to speak, again, all specific terms, within which you're able to attach, but it's beyond the שכל. ודע שזה תכלית הידיעה. So this is actually the תכלית of the ידיעה. When a person, we said at one of the earlier shiurim, the idea of understanding something from the negative, and we gave we we gave certain, you know, hearing the sound from the gaps in the silence, there's two sides to every coin, that becomes the תכלית הידיעה.

Everything that I know, I know with my כלים. Where do I really Where do I really come to understand where I am in the world? Like we said earlier, if you look at a circle, the circle is what keep what's inside the circle, it's also what keeps it out, it's defining the boundaries of what can be inside. The תכלית of ידיעה, what are the limits of your ידיעה? It's like when you're trying to describe something and I can explain I don't understand it, but I can explain to you exactly why I don't understand it. And the answer is, ah, that's when you have it.

The The truth is yes, it's dealing with concepts that are beyond you, and you understand exactly where that boundary is, you understand exactly why it's beyond you. That's the פרסא, that's what's pushing back against the שכל. You want to understand, and now you know it pushes back. This is where you don't understand it. That that כי תכלית הידיעה דלא ידע, that is the תכלית, that's the end, that's the goal. That's where the ידיעה encounters הקדוש ברוך הוא. So what what is the כלים? So then what's there? What is it receiving? That creates the כלי to be able to bring in the godliness, an expanded an expanded influx that's going to be a a a higher level כתר, but it's going to be like a a שפע from the next world that that's going to be able to elevate you, but and both of these things are going on, as much as you have a domino

effect going up through all the עולמות, backwards through עשיה, יצירה, בריאה, אצילות, and and and beyond, so to speak, until הקדוש ברוך הוא is going to bring more שפע into the world. So you're elevating where you're at, and then הקדוש ברוך הוא sends in a higher level שפע. וזה בחינת והשביע בצחצחות נפשך. It's coming off a pasuk in Yeshaya that the What would be the the translation? He will satiate your soul within splendors. But צחצחות is, again, it's a term of art. We're going to We'll see a little bit from Rabbi Natan. כי אורות אלו הם הצחצחות שהם למעלה מהספירות.

The צחצחות, which are beyond the ספירות, I mean, this is things that we don't understand what we're talking about, but to get introduced to the concepts. אשרי מי שזוכה שירדוף מחשבתו להשיג השגות אלו. אשרי מי that's trying, that they're chasing, we'll we'll comment on it in a second, to go beyond their capabilities because that's where you find your limits, but you have to know what your limits are. If you just go beyond your limits, then then with your rational כלים, then all of a sudden you just enter into the irrational, then the כלים fall apart, right?

אף על פי שאין יכולת ביד השכל להשיגם. But you get to that level that you know what you don't know and why you don't know it, and what those boundaries are, and it's perfectly rational. The example we've given in the past are I I do all the research necessary to know what I know, what I don't know, why I don't know it, but at least maybe I can, in my own in my own example, maybe I can now identify the expert. I do all that research to know where that line is between me and what's beyond, but that will allow me to identify the expert that I need to go and have a hitbatlut, but it's not an irrational hitbatlut, it's a rational hitbatlut because I'm making the right decision in where to put my trust.

What What's that כלי that allows me to have that relationship with beyond where I am? כי לא מדבקין ולא ידעין. The The So again, he says, אשרי מי that a person goes to expand beyond where they are to be able to have a relationship with something that they can't actually touch, that they can't actually reach. And in this In this dynamic, in this interaction, in that bumping up against the height of of a person's capabilities or the the the capabilities within what one עולם, that's where these היכלות are created. ותשעה היכלין אלו נעשין על ידי הבטישה, again, term of art, but through this בטישה, this process, this dynamic, there's where the אורות are are are knocking into each other, again, I mean it's like a meaningless term for what we're talking about, שמבטשין המוחין בכתר בשעת רדיפה.

This dynamic where I I get to the תכלית הידיעה אשר לא ידע, but there's so much beyond. I'm not at the limit of I'm I'm only a speck in the ocean, but I'm at the limit of where my capabilities are from within the עולם of where I'm at, that בטישה, that dynamic where the מוחין knock up against the כתר, המוחין הם תלת וכל אחד כולל מתלת. Their מוחין are חכמה, בינה, ודעת. That's where that that's where I'm rising above, and each one of them, again, we'll we'll just read the words, and then we'll let Rabbi Natan flesh it out a little bit.

Each one of which, in this process, this dynamic, also has elements of the other three. So that's going to be three times three, which will end up being nine. ט' היכלין מתכללין בשעת רדיפה. In the שעת רדיפה, that's where this unfolds, this idea of תשע היכלין ושלוש פעמים שלוש הם תשע וזהו תשע היכלין. What is, by the way, the significance of the number nine as far as כלים? Nine is essentially when something breaks up into multiplicity. Why? Until now we were saying, you know, the the colors, the seven colors of the rainbow, so that's interesting that, you know, that's the color seven.

Seven is incredibly significant, but nine is What's more than nine? 10. What's 10? 10 really goes back to one unit. In in our decimal system, 10 is not a a multiple of of individual units. 10 is already starting a new unit. Nine is the level at which you're, especially if you're counting backwards, when you break up one unit, so nine represents this idea of multiplicity. That's when you can go from one world Each world is already in itself, is unified, is יחוד כנגד the next world. That next world breaks up into the nine. So that this תשע היכלין is able to represent that dynamic from one world to the next.

As far as the צחצחות, נפשך, I'm going to read from some of the notes over here, which are really going into unbelievably deep things in in Etz Chaim, and the Sifrei HaAri z"l, which are beyond what I can speak about. But just again, just to know that they're out there, and hope that at least I'm I'm you know, I'm not going It's It's infinite feet deep. Hopefully I'm going one centimeter deep, but being, you know, with with some accuracy just to at least foreshadow how much depth there is beyond there, that these that these things are discussed.

So he quotes from Pardes Rimonim, Shaar Tzachtzachot. He says, this is the language, ואל יעלה בדעתך כי עשר ספירות הנקראות אצלנו בספר הזה עשר ספירות דאצילות, אל תטעה לחשוב שהם יותר ראשונים נשגבים מכל מה שנאצלו. Again, as as far as we're concerned, the higher we're talking about something that's infinitely higher than where we are, and even even these עולמות are we we can't even speak about them to the highest degree of רוחניות. But in the framework that we're developing, the first level that where we have a גילוי from top down, the first level where we can have any sort of a discussion where there's כלים in a sense that we can talk about, that's going to be the level of אצילות, and that's going to be move on to the level of בריאה, where there's going to be the כלים.

Again, what are כלים? כלים are a a heichi timtza, the ability for light to to to be able to have a גילוי has to be inside of a כלי. The first level where there's any גילוי is going to be אצילות. But there's a gap, a tremendous gap, between the אור אין סוף and when you have actual כלים, because כלים have a void, there is a void there in order for it to be able to get filled up. Which means that what what do you call that stage when what are the כלים rooted in, where there's a heichi timtza, there's a structure like we said, even in terms of of of א״ק, there's a heichi timtza, the the idea of a structure that אדם קדמון not a physical person necessarily, but רמ״ח, שס״ה, the תרי״ג מצוות, the idea that there is going to be some sort of a צורה, that you can, that there is going

to be the right, the middle, and the left, the way that we talk about the ספירות. The idea of a structure has to be initiated. There's no גילוי, there's nothing to talk about until the level after that. But that level, which internally in and of itself, it has expression, so it has some level of of of כלים, but as far as us looking upwards the כלים don't start till much later, that is what he's referring to as צחצחות. So we shouldn't think that the כלים, the way that the where the place where there's a גילוי, is the top of the chain.

There's stuff before that. It's just that from our perception, there's there's nothing before that, right? There are people that I look up to, and there are people that are so high, when they have a bad day it's greater than my best day, right? In other words, there's there's a gap there. These are higher than anything that we could talk about. And he says there's כמה... כמה עולמות קדמו אליהם. There's more עולמות above that. ולרוב העלמם, because of their secret, their their hiddenness, לא שלחו, לא שלחו בהם יד להזכיר בספר הזוהר אלא ברמז נפלא. Even the Zohar doesn't really the Zohar is ultimately a sefer of avodah, the Zohar really other than by by hinting, but it's not really talking about these higher levels, because we don't have a relationship at that level, so to speak.

כאשר עיניך לנכח יביטו ג' מאמרים בספר תיקונים בעניין א״ק הקדומים כמו שאכתוב בעזרת השם. So he references these ideas, these צחצחות על גבי כתר עליון, which are going to represent the almost like the idea of כלים, except the כלים don't exist yet at that level, but At that level, these are the the spiritual workings and kivayachol structure, I mean, if you could say it, but at those highest levels and this is where we're pushing past. We're pushing past having even a relationship with those things that are beyond כלים. They're they're in the world of the אור אין סוף, but it would totally mess us up to have some sort of exposure.

So אשרי מי that's pushing past into that world, and then the ultimately the פרסא, it says the כתר is able to keep it in place. But אשרי מי that's pushing there and they're able to to perceive it with the מטי ולא מטי. Okay, one more note to quote over here from Likutei Halachos on our Torah, says, זה הדבר אי אפשר להשיג בשום דעת אנושי. This idea is something that we can't understand at all. איך נמשך הריבוי שבבחינת מנין ומספר ממקור האחדות. You can break If there's a certain amount, you could break it up into more.

But if you have something that's utter אחדות, utter unity, we don't even know what that means because if we have something complex, something that's a whole could be broken up into two halves. If something we were to say was the תכלית of unity, it's not a whole such that it could be broken into halves. There's no idea of breaking up, there's no it's not complex, it doesn't have units. Where is that bridge between אחדות and and מנין or מספר? Sefirot, right? In other words, to break it up into something that's quantifiable or at least in a way that we could speak about it from the מקור of אחדות.

היינו בבחינת פעולות משתנות שנמשכין מאחד פשוט יתברך. We want to be able to relate to Hakadosh Baruch Hu, so Hashem gives us a a gift of of חכמת פנימיות that we're able to do this. But how do we how do we understand if we're talking about the Ribono Shel Olam or אחדות or the אור אין סוף or anything at any level beyond where we can where we could talk about, where's that bridge between where אחדות, where אור אין סוף translates into ספירות, into something that's that that's quantifiable, something that we can that we can form relationships?

Relationships mean that you have more than one. Relationships, by definition, are X to Y. Says, אי אפשר להשיג עכשיו בדעת כי אם באמונה לבד. That this idea, again, yesh me'ayin, that that first jump into anything to talk about, that's be'etzem a miracle beyond anything that we could even discuss, כי אם באמונה לבד שממשיכין לנו צדיקים גדולים שזוכין להשגת הט' היכלין הנ״ל. Okay, and he goes on that these ט' היכלין are שורש כל הספירות, cuz nine represents the the the way to speak about multiplicity, because 10 is a unit. So nine, שהם שורש המספר והמנין. The idea of ט' היכלין, this forms everything that comes afterwards within any particular world.

Again, at the height beyond when the מוחין are reaching above, and then those try to get to the next level, and they're they're pushed down to sort of to hold the barrier so that you can have an עולם in place, that creates for that particular world the ט' היכלין, which end up allowing for there to be ספירות, for there to be a a particular world, and within that world there's going to be avodah in that world. And he says, תשע דייקא, כי מספר תשע הוא שורש כל המספרים שבעולם, כידוע בחוש. Okay, and then he goes on.

Period. So we've now finished the first main part of the Torah, and let's see if we have time, hopefully, with all of our explanations, the the next part should go somewhat quickly in paragraph in paragraph ט'. So says Rabbi' נתן, זה הענין, עמוק עמוק, מי ימצאנו? The language is coming from a pasuk in Kohelet, but he says this subject is very, very deep. מי ימצאנו? Who can even fathom it? כמובן למשכיל, as it's clear to a משכיל, wise, but somebody who has a בעל שכל, כאשר רמז לי רבינו זכרונו לברכה בעצמו גודל עמקות הסוד הנורא הזה, that that Rabbi Nachman himself hinted to me about the great depths of this unbelievable sod.

Sod, by the way, something if he's labeling it as a sod, something that you happen not to know yet or until I tell you is not is not definitionally sod. That just means that you don't know it. If there's a language that you don't know that language, that doesn't make that language a sod. It just means that you don't know it yet. If something is a sod, it means that inherently this is something that really we be'etzem don't have access to. But like the example we gave before, if if the there there are things that you'll be able to learn something about it working backwards, either from the negative, from the reflection, from its impact on other things.

So Hakadosh Baruch Hu gave us a way Why are we even talking about this if it's beyond us? Because its effect down downstream, so to speak, gives us a certain makom and appreciation for avodah and where our avodah reaches, שמגיע למעלה למעלה, that this reaches all the way high above. וכמבואר בהתורה הזאת למעיין, and it's clear from this Torah to those who study it. We're talking about things that are beyond not only our השגה, but our ability to be משיג. We said, I mean, we can't we don't even understand what these worlds of אביע are, and you go to אצילות, we could barely even talk about אצילות, but at least at that point there's a גילוי of a something that HaKadosh Baruch Hu put into the בריאה that we could talk about.

And when when we talk about this beyond the the כתר דאצילות וההכרח לבאר הדבר קצת, so there is a need to clarify the matter somewhat. והוא, so let's see, let's see how this goes together. כי הכתר הוא המיישב והמסדר את המוחין, and a lot of what we've been discussing along the way is really coming from these ideas again, so hopefully hopefully we should be able to get through this. The כתר is what puts a structure around the מוחין. The מוחין are really operating subject to the כתר, subject to the רצון. So anything that comes out of the seed, we have no idea how things develop from the seed.

You put it under a microscope, you can't, you don't see branches and wood and plants and flowers and fruit, and yet everything that develops ultimately is within the גדרים of whatever the seed was. דהיינו הכח שיש בהשכל של אדם ליישב ולסדר את המוח והדעת, this כח that as a person, right, sometimes it's very difficult. A person starts learning things that they don't understand, and how are they going to relate to it? They're going to use the דעת that they don't really have. They're going to try to apply things that they do understand to apply the things that they don't understand.

And that's incredibly dangerous. I mean just even imagine a person who understands one language, and then there's a similar sounding word or letters or vowels in a different language, but they have a totally different connotation or meaning. So they go and apply they they apply within they say, well, you know, I understand things to be like this and therefore I'll apply it in a different universe, but it's totally inappropriate. So what is this כח that holds a person's מוחין in place לבל יהרס לצאת מן הגבול, so that they don't go outside of boundary within the with which they can operate?

It keeps the system intact. Our system of going downwards, חב״ד חג״ת נה״י, going down from the intellect towards, so to speak, the emotion and the מעשה, but that means that the intellect has to have integrity at the highest levels. If a so if a person is constantly on one hand reaching upwards and outwards, and on the other hand the structure has to stay intact because it's multidirectional, what keeps that system in place? That's the כח of the מיישב, the מסדר, that's the פרסא, that's the כח which is a בחינה of כתר like we've explained. וזה הכח הוא כמו מחיצה מפסקת בין המוחין ובין האור אין סוף.

This is the מחיצה that separates, as it were, between the מוחין and the אור אין סוף, which as far as we're concerned, the אור אין סוף is any אור that's outside a particular system within any particular עולם, which makes sense. So this applies in a כללותדיק way, the unfolding of the worlds and so on, this applies within any particular עולם. כי זה הכח שהוא מיישב ומסדר, this כח that gives the boundaries, it settles, it creates the structure, הוא המעכב, הוא מעכב את המוחין בעת מרוצתם ורדיפתם לבל יהרסו לעלות אל ה׳ למעלה ממחיצתם. Everything can grow and expand within particular boundary structure within which it operates, and therefore the כתר keeps it in place so that otherwise a person can apply with all of the steps, they can end up saying something totally illogical, they can extrapolate to something that makes no sense.

But if you go step by step, you don't even know where you broke down those boundaries. So the כתר is what is what from top-down keeps that עולם in place, it keeps that עולם having integrity. כי המוחין רודפים להשיג אור אין סוף. The מוחין is is reaching upwards and outwards to try to expand, to understand what's in the עולם above it, something that's beyond the boundaries within it operates. It wants more. וזה הכח הנ״ל של שכל שהוא מיישב ומסדר, but HaKadosh Baruch Hu keeps it that any particular olam is going to be in place. And therefore, as the person is is generating this upward outward type of expansion, avodah through again starting really with מצות בשמחה up to the נה״י and the חג״ת and the מוחין and to expand, but if it were totally break down the boundaries between one olam and another, then the olam would just collapse.

And therefore, at any level this פרסא is what keeps that olam in place. Hopefully this makes sense in a formulaic way. שבבחינת כתר הוא עומד בפניהם כמו מחיצה ומעכב אותם מרדיפתם כנ״ל, and therefore it prevents it from from running, from collapsing that particular boundary. ועל ידי הרדיפה והמעכב, through this dynamic of the the lower world with the upward generated movement trying to reach past its boundary and and get to the next level, and the מעכב which keeps the lower world in place so that each world on its own has integrity, היינו על ידי הרדיפה שהמוחין רודפים להשיג אור אין סוף, through this רדיפה, this upward stretching movement that the world below wants to reach into what's אור אין סוף as far as it's concerned, the olam above it, ועל ידי כח המעכב, through the כתר, שהוא כח המיישב והמסדר, which is able to to settle, to provide structure, organization בחינת כתר הנ״ל, then that creates,

like we said earlier, that creates the תשע היכלין, it creates the heichi timtza, at least for the next world to be able to have these ספירות, to be able to have this, so to speak, multiplicity, which the avodah of the multiplicity from the downward up is to be able to to identify its shoresh and and find the unity in the multiplicity, but from a top-down approach HaKadosh Baruch Hu is creating the heichi timtza to have that avodah. על ידי שני בחינות אלו, על ידי זה מיישבין ומניחין המוחין בבחינת מחיצה כנ״ל, through this dynamic of the expansion coming into contact, as it were, with the structure, with the מעכב, with what's preventing it from expanding past its limitations until it collapses on itself, right, through all of the rational steps becomes totally irrational, and then and then the whole system collapses, שהוא מיישב ומסדר, על ידי זה נעשין היכלין לאור אין סוף, this that this creates

the capacity to receive from one world from the level above it. דהיינו שנעשין בחינת כלים והיכלות ברוחניות עליון, this creates this idea of the nine chambers, again, I mean, it's not even worth it to translate, להשיג על ידו בחינת מטי ולא מטי את אור אין סוף ברוך הוא, it creates a ability, a vehicle, a mechanism for one world to be able to receive from the level above it, even though it doesn't really have the כלים to receive, this this transitional piece, this conductor, as it were, is going to be the היכל, and that's going to create the כתר in order to create the ability to have the next the next world, the next system below it.

כי אם לא היה מעכב הנ״ל כלל, if there wouldn't be a כתר there, ולא היה מי שמעכב את המוחין מרדיפתם ומרוצתם, and like we said, people are just trying to expand, every olam is trying to expand, it's trying to connect to the shoresh, to the אור אין סוף above it, to get bigger and better, היו הם נתבטלין המוחין לגמרי, then at then any of the lower worlds would just become בטל. כי היה אדם נתבטל במציאות, כי אור אין סוף אי אפשר להשיג, the the it's not able to be משיג, the lower level doesn't have the כלים to be משיג the אור אין סוף, to to be able to incorporate, relate to, integrate, relate to in any sort of a functional way.

The whole point of the world is avodah, but it's not able to relate to something that's totally beyond its capacity to understand. אך על ידי שני בחינות שהם הרדיפה והמעכב, through what the the bottom-up trying to expand and the top-down keeping the guidelines within which the lower levels can have their own their their own self self-governing universe, relationships, a a place to have עבודה, על ידי זה נעשה בחינת מחיצות והיכלן הנ״ל, now there can be a a creation of a structure for each particular עולם, שעל ידם משיגים אור אין סוף רק בבחינת מטי ולא מטי, that allows each world, as it reaches the height of of that particular עולם, to reach upwards towards the עולם the עולם above it, even though it's never going to get there, but it can have a relationship with it in a בחינה of מטי ולא מטי.

Okay, I'm I'm not going back into all of the things that we that we really spent so much time, Baruch Hashem, trying to lay a foundation for to the extent that we can make it somewhat meaningful. ופירוש מטי ולא מטי, we discussed also, go back to the first שיעור, ידוע למבינים, it's known to the those who understand חכמת פנימיות, דהיינו שמגיע ואינו מגיע, it reaches, but it doesn't reach, שרודף ומגיע להשיג, it has a relationship with it enough that it's pushing upwards, ואף על פי כן אינו מגיע ומשיג, and yet it doesn't reach it. Again, it's like the example that we used before is you're climbing a mountain and the the up- uppermost that you can see that you'd say, "If I if I would see that, that will be a tremendous view.

I'm pushing upwards towards the maximum amount that I can perceive would be to see over the horizon." When I get there, at that same time that I get there that that I get there and I understand that I have a relationship with it, I realize that there's a level above that. So I reach it, and at the same time, I comment that the place I'm trying to reach is the maximum possible, the second that I reached the place that I was going towards, I realized that that wasn't the maximum, so I reached that place. But again, like we said before, that's not depressing, that's invigorating.

The more avodah you do, the more that you realize how much you're capable of in in ways that you never could have even had a relationship with that avodah from beforehand. I don't know, I was going to mention it all the way at the beginning, I just can't remember if I did, from from Rabbi Yaakov Weinberg, he mentioned that one of the reasons that that I heard somebody speak over, Rabbi Efraim, I speak over from Rabbi Yaakov Weinberg, this is the way that I I remember it, he said that many people in avodah and learning in yeshiva, they end up having a hard time.

Why? Because in in the rest of life, a person is working towards X and they want to reach X, but in in in learning, X only exists, the goal only exists because it gives you a place to reach towards so that you can develop avodah. Similar to if I'm trying to go from point A to point B, I'm not sure again, I just don't remember if I mentioned this, if I'm trying to go from point A to point B, so what's the best way to get there? Well, if I'm walking, I would much rather have a car ride, a helicopter ride, it would be more efficient.

What if I'm only trying to get there because the doctor told me I need to exercise, and therefore it's a it's a place that gives me a moving target, maybe it's even a moving target to try to squeeze my efforts out of me, so to to squeeze that that exercise out of me to be able to develop. Well, if I would end up having a car ride there, it might be more efficient, but for the wrong goal. So if the tachlit of avodah is avodah, then it's actually invigorating that the more I the more I do, the more I can do, the more I'm capable of.

But I need to do the the first steps in order to have even a shaychus to do the next steps, then it's a moving target, but my I'm also expanding exponentially, so the avodah just it lights me up. The higher that I get, the more I realize that I can reach heights I never even dreamed of. And if you don't realize that that's what avodah is about, you can become down. What's the difference if I'm working infinitely high, then and I'm never going to get there anyway? What's the difference if I get to a million infinity minus a million or infinity minus a billion?

Either way, I'm infinitely far from the goal. Unless the goal is to be growing, then the more avodah that I do, then the more meaningful my avodah is, because I'm expanding exponentially and infinitely greater and expanding my boundaries to have relationships with the אין סוף and with Hakadosh Baruch Hu, then that's that's incredibly fulfilling. Especially if you introduce the idea that I'm giving nachat to my Father in Heaven, so the Hakadosh Baruch Hu is not as concerned with, let's say k'vayachol, what I'm going to accomplish, the accomplishment is the avodah. By doing that, I'm creating a kli because I'm giving nachat for Hakadosh Baruch Hu to be משפיע to me.

That that is the avodah, that I'm creating a kli. That's what it's about. It's not so much what what I set my sights on, other than as that relates to my avodah. שזה נעשה על ידי רדיפה והמעכב כנ״ל, so I'm מגיע, but I'm not מגיע, because I'm מגיע to the next level of avodah, not to the not to the end of it, so to speak. And this is done through this process. How does expansion happen? By preserving the olam underneath through this רדיפה and this מעכב. ואף על פי שנעשו אלו היכלות הנ״ל, אף על פי כן לא ידיע ולא אישתמודע.

Even though I'm creating these kelim to be able to have relationship with those areas that are previously beyond me, the היכלות themselves, as far as I'm concerned, are not really quantifiable because as much as those create the boundaries and the and the the the keep on saying the olam, the universe, the the structure within which, pursuant to which my מוח and my seichel operates, but it's beyond my seichel. So I I really don't have any capacity to understand to to sort of identify and quantify it, ולית מאן דקיימא בהו. Nobody's actually משיג what they are, only that they are.

ולא מזדווגין, I'm not I'm not דבוק in them, ולא ידעין, I don't know them, כנ״ל. כי אי אפשר לצייר בשכל השגת אלו היכלות הנ״ל. These are the givens. This is the starting point, and after that, within this within this structure, that's where I am now able to apply my chochmah, binah, daas, however those go. Even in a math context, right? I can tell you that 2 + 2 is 4 and 2 * 2 is also 4. What if I say, well, why is two two? I mean, I don't even know what that question means. Why was math set up the way it was set up?

My my seichel is starting after that point. כי הם למעלה מנפש, רוח, ונשמה. These היכלות are are earlier in the process. למעלה מכל שכליים, כי הם למעלה מהספירות. They're beyond the sefiros. The sefiros are, again, the mispar. That's when it becomes quantifiable. That's when there's a עילה ועלול, that's when there's cause and effect, that's where there's relationship. The sefiros start after that. Those are from Atzilus and below, or in any particular olam it's from Atzilus and below. Because keter, even within a particular olam, keter would identify with א״ק. In a כלליותדיק way, we talk about the olamos, there was א״ק and then Atzilus, Briyah, Yetzirah, Asiyah.

But within any particular system, the keter would be the א״ק, and then the chochmah, let's say, would be Atzilus, and then the binah would be Briyah, and then the next six, חג״ת נה״י, would be the יצירה, and then עשיה could be like the מלכות. That we said in a כלליותדיק way, in a micro and in a macro way, the system operates in in the same dynamic. כמבואר לעיל בלשון רבינו ז״ל, עיין שם היטב ותבין שלא הוספתי שום דבר כלל. We didn't say anything new, כי בכלל דבריו דברי. Everything that we said over here is really in the initial תורה, and again we tried our best to discuss it.

רק הרחבתי ובארתי הדברים קצת לגודל עוצם עמקותם עד אין סוף. We went over it because of the godel of the עמקות. ובשביל זה נעשו תשעה היכלות דווקא, and this is why they're דווקא nine היכלות, כי המוחין הם שלוש, ומחמת רדיפתם והרקדתם והמעכב הנ״ל נכללין זה בזה, because of their interaction, their dynamic, as they interact, whatever exactly this means, each one of the מוחין, חכמה, בינה, דעת, so each one of them takes on properties of the of the others as they relate to each other, ונעשה כל אחד כלול משלוש, ושלוש פעמים שלוש הם תשעה. So again, I mean this is one way, I guess, he's explaining why it's nine, at that level of interaction with the מוחין coming into contact.

We said earlier also from, I think from Likutey Halachos, that nine is the first, the definition, the first discussion of how would you relate to multiplicity, how would you relate to different, to different things that are quantifiable, that would represent nine. That's after 10 is really just one unit of 10 in the decimal system, but then there's nine. He says another reason that's kabbalistic why there's nine היכלין, וזה בחינת תשעה היכלין, in that process these nine are things are created by the בטישה, by the interaction of the מוחין. Fine. אשרי מי שיזכה לילך ולעלות בדרך הקודש הנאמר בתורה זאת, עד שיזכה להשגת אלו.

Halevai, halevai that we should just even understand that these unbelievable spiritual things that are greater than anything that we could possibly imagine. But what triggers this when all the way at the end end of this entire system when we can generate, go back to the first shiur, which I thought was, I think we discussed in the first shiur, maybe the second also, the idea of what simcha is and performing mitzvot b'simcha and relating to avodah, relating to HaKadosh Baruch Hu, and these are the things that we effect when we do when we do a mitzvah b'simcha, when we we put on our תפילין בשמחה, and relate to to avodah.

Well, the Likutey Halachos over here talks about the סוד again, כוונת התפילה. If you look in a Siddur Matok MiDevash, you'll see that that as we go into the relationship with HaKadosh Baruch Hu, and this is what a lot of the Siddur HaRashash is about, understanding where where in the ספירות a person is at any particular point in davenen, but Halevai that we should just understand if not how these the these inner workings are working, but just that they're working, and that that we should at least have kavanah, whether it's פירוש המילים or whether to understand that I'm interacting with the divine, with the magic in the words that was set up with the Anshei Knesset HaGedolah, with the with the מקובלים, with the the peshat, remez, derush, and סוד, and all this is contained, and the the light switch that we have to flip, the switch that we flip if we're going to live

as a ben Olam Haba, not that we're going to be in Olam Haba later, but that in this world, we're at the we're living now in this world as a ben olam haba, just that our interaction, our place where we operate is in this physical world. But everything that we מחשבה, מעשה, דיבור, everything that we do has broad impact, and it triggers, and every action is a reaction, and we're literally expanding our own lives and that of those around us, and the world in which we live in, the physical and spiritual, and broadening the world until going all the way up that we're bringing ממש שפע into the world, and changing our world now and forever, then then this should at least give us, wherever we're holding, inspiration to to reach to the maximum level of of of whatever our capacity is, and to try to push just past those boundaries.

Okay, next time we're going to do paragraph יוד, which depending how long it takes, I don't know, maybe we'll do the the Kitzur also. The Kitzur on this Torah I think is not actually that long, so that will act as a as a good sum up.