LM 25.3 — Achavi Lan Mana, Part 3 of 5 · תורה כ״ה

בעזרת השם יתברך, we are starting the third shiur in Torah כ״ה. We are in paragraph ג' where it says ופנימיות וחיצוניות. In order, just in order to sort of recalibrate our head space, we'll use R'' Chaim Kramer's note, page 121 in the English if anybody's using that one, to discuss the relevant points that we've talked about until now so that we can go forward to remind us. First of all, I'm using a different headset, so if anybody likes it better, worse, indifferent, but anyway, feel free to reach out, let me know. Also, share the shiurim with anybody who you think that would benefit from it.

There's been a lot of interest, I think, being drummed up for Likkutei Moharan, which is excellent. Really bring light into the world. As we've said before, a person can have, in האי כלל I think it mentions, a בקיאות סדר and an עיון סדר. A person should be familiar with the ideas that come up, and also be able to apply them. People have started learning עמוד יומי Likkutei Moharan, which is a beautiful thing. I'm in a WhatsApp group where Yaakov Klein gives the shiur. So excellent, and בעזרת השם we should just bring light into the world.

Now, first of all, the summary says R'' Chaim Kramer, each person must seek to break the מדמה in his heart. We'll explain that in a second. By doing so, he will be able to actualize his potential intellect and gain acquired intellect. Before we discuss the growth process, which is just opening up worlds from this Torah, we have to talk about, besides for growth, what is it that is involved as a person engages in any action in terms of the interface? And the way that we explained it, we said there is really three faculties to a person.

In a surface deep, in a simple way, we could say there is the intellect, and then there's the the animal part of himself, if you will. So there's what he wants to do, and then there's what he actually does. But the truth is is that there's three things, and the example that we gave, Rachmana litzlan, if a person is a paraplegic, he could be 100% aware and want to do things, and yet if you have a healthy individual, then it's an extension of self. A person wants to move his finger, wants to move a limb, then it automatically moves in a seamless way.

But if there's a breach over there, a person can have a fully working שכל, and yet it's not attached, the בהמה part of him doesn't move. So I don't know scientifically, biologically exactly how it works, but in order to discuss it, what is that bridge that connects the שכל that is detached from the בהמה self and the the part of himself that actually gets the בהמה to move? So we said that there is a a part of the intellect that is closer, it's more tied to the בהמה self. And we used another example. We said, let's say a person has knowledge, he has שכלדיק knowledge that there was a candy, something sweet that fell into a garbage dump.

If you gave it to a to a kid, you gave it to somebody who didn't know that, it tastes fine. Maybe it even tastes better, who even knows? And yet if you give it to the person that has this knowledge, so there's going to be a bridge between the knowledge and the actual taste that the candy has to him. This person, not only will he not want to eat the candy, it could be that it will even make him gag. What intellectual faculty is it that's going to be in touch with the בהמה that's actually going to change the way that it tastes?

It's actually going to make a physiological physiological reaction, have an impact? We lined that up with the כח המדמה. And that was really our entrance point. If a person has a top-down, healthy, lined-up system, so then what the person knows, which if in on an objectively true level, the pure alignment, the pure expression of the person's מחשבה, דיבור, מעשה, his intellectual faculties is going to be grounded in truth. What is that? That is going to be תורה, רצון השם, אורייתא וקודשא בריך הוא חד הוא. חד הוא, that's going to be absolute reality. And therefore, anything that the person does is going to be an extension of Torah, and nothing else will get in the way.

There won't be any friction, like the example we used earlier: a person wants to extend his arm, he closes his eyes and he wants to move a particular finger, it will move, there's nothing in the way. If the hand is going to move not in line with what the person wants to do, maybe he has it shakes or maybe it just he has no control, then that is an indication of of an illness. And therefore, if a person has a healthy inner שכל, then the כח המדמה, the imagination, does not get in the way. It's actually just a shaliach, it's just an extension.

It lines up. There's the inner שכל, there's the the middle-level שכל, and then that translates directly into the בהמה. But if a person is operating bottom-up, their בהמה or their imaginative faculty is driving the bus, well then that's not going to be an extension of objective truth of lining up the שכל with the חלק אלוקה ממעל, with the נשמה, if you will. And and at that point, there's going to be a dissonance. Why? Because what is it that's actually creating an illusion, if you will, an idea that's not based in an absolute reality? It could be physical circumstances, it could be social circumstances, whatever I want at the time, that actually will change.

So now I'm going to be making decisions and creating a perception and an interface and ideas with the world that are grounded in what? They're grounded in something that's temporary, that's not תורה'דיק, that's not absolute, objective truth. Therefore, if a if a person wants to operate in a true way, they have to remove the whatever the imaginative faculty is going wrong, and instead of operating bottom up, if you will, they should operate top down. Now, on to the growth process, both from the point of view of the individual and from the point of view of tikkun olam.

In earlier תורות, even in the last Torah, we addressed some of the unfolding of the world, the the iterative process whereby הקדוש ברוך הוא created the world in such a way that from our perspective there can be independence and bechirah and we can we can use our avodah and our choices to get closer to הקדוש ברוך הוא, to bring light into the world, to create a דירה בתחתונים, to understand that the entire world is an expression of Hashem, but suffice it to say that the world is dynamic. The entire world is connected to הקדוש ברוך הוא, and as we do avodah, as we work on ourself and engage with the world around us, well, you can look at it from two perspectives: on one perspective, we ourself are growing, we're expanding.

We've discussed in earlier תורות, the מקיפין, מקיפין דמקיפין, like concentric circles, like a target board, if you will, at any point in time, we have our avodah, there are things that we've already accomplished, like the נקודת הבחירה, there are the things that we are working towards, and there are things even outside of that that we don't yet have a relationship with, and with every avodah that we do, we make those connections so that we can bring things within our sphere of avodah. The other way to look at it is that we are bringing additional light into the system, if you will.

So, for example, if you think about a movie projector, if all of the lights were on, super bright, then you wouldn't be able to see anything on the screen. But what happens is that if you dim the light and then you put certain filters, now you'll be able to see something on the screen. The more light that comes in the system, the less that you actually see what's on the screen. So if you think about this not as a binary process, the lights are either on or off, but we have a certain perception of the, or the world has a certain presentation, perception of independence, if you will, there's something on the screen.

As we bring the light into the room, there's a higher level of reality and then there's at that at that altitude, at that level of light, there's something different that that's on the screen that might not have been perceptible originally, but now it is, and then you can work with that system. So so to speak, you're almost you're you're almost collapsing the worlds as you get closer to the אין סוף, although הקדוש ברוך הוא keeps the system of צמצום in place so that, of the worlds in place, so that there could be continuous avodah that gives us the opportunity to work ever closer to the אין סוף.

So, taking a step back and with the understanding that no mashal is perfect when dealing with אין סופיות because, by definition, it's outside of גבול, it's outside of our world, but we can try to pick נקודות in order to in order to to explain certain ideas. From the point of view of utter daylight of the sun, it's unchanged. There's no difference how dark the room actually is, but from the point of view of somebody standing inside the room, as you open windows, the the the circumstances, the amount of light, the dynamic, things are going to change and there's going to be new challenges.

So we said in paragraph two, as a person grows from עולם to עולם, what's the significance of this? So, it's it's not just a fluid process as you let more light in. The way that הקדוש ברוך הוא structured, so to speak, the בריאה is that there's different עולמות. For our purposes, within each עולם there's עילה ועלול, there's cause and effect. It can be sort of a sliding system and a sliding bar. However, there are also different עולמות where at each עולם there's going to be a similar dynamic. In the last shiur, the way that we addressed this was a system of communities or a system of government.

You might have a certain dynamic within a particular household, on a particular block, in a particular neighborhood, ultimately community, city, state. So within each particular dynamic there's going to be certain types of relationships, and those relationships will exist at progressively higher altitudes. Another example that we gave, for instance, is let's say grades in school. A person can go into elementary school, into the lower grades. As they come in, they deal with social challenges, they deal with learning new types of material, there's a there's a certain dynamic that they're going to have to encounter and they're going to engage with.

As they get, let's say, into junior high school, sixth to eighth grade, all of a sudden they will restart the process. They're the youngest in the building again, they're going to get new textbooks, maybe the types of periods will change, it'll go from having, let's say, Hebrew in the morning, English in the afternoon to having different different periods of English, different types of schedules, then they'll get to high school and they restart that process over. So paragraph two over here said that every single עולם, as a person starts to expand himself and goes through the מדרגה, now they're going to get into a higher into a higher עולם.

Now, from From the point of view of the top-down view, right, in our example earlier, there's actually, there are certain principles, those principles will reflect themselves at different altitudes. It's really a matter of perception from the recipient. From the point of view of the of the core formula, it doesn't it's all just a matter of application, it doesn't really make a difference. But from the point of view of somebody traveling up through the system, as they go from one system into the next, they're going to reencounter things that they either thought they already dealt with or that they didn't recognize as a challenge.

I know I'm spending a lot of time over here, but these are these are ממש ממש יסודות. So, one example might be, let's say, a person has leadership skills. If a person has true leadership skills, then it won't really make a difference which role they're in. It could be leading three people, 10 people, 100 people, it'll be an application of what's appropriate towards core principles and making a system work. But let's say a person starts in the mailroom and they get promoted up through the system. The fact that they learn what skills are necessary to manage at a particular altitude, once they get another promotion, it's like the principle they say a person gets promoted to their level of incompetence, they actually never engaged in the core principles and formulas.

What they were really doing is engaging with the externalities, and even if they mastered something at that level, it doesn't necessarily mean that they have the כלים, the tools, or the insight. Once they get that promotion, they go to the next עולם, and therefore they're going to have to first engage with the קליפות, the חיצוניות, like we explained, of every עולם until they get to the פנימיות of that עולם. The more that Baruch Hashem we have Torah, Torah gives us the ultimate insight, the ultimate attachment to צדיקים, attachment to the חכמים, we go to the ultimate inside so that it can shine back out.

But from the point of view of avodah, we are rising up through a system, and at every elevation, we're going to deal with the מדמה, the חיצוניות of that of that situation. So that even when we encounter the חיצוניות at a particular עולם and then we get to the פנימיות, the פנימיות now we're going to go to the next עולם and we're going to encounter the חיצוניות of that עולם until we go into the פנימיות of that עולם. And that's how we will ultimately, so to speak, collapse the system, go up in worlds until we get to to the inner levels of each of each system, of each פנימיות, which really all of the outer worlds after that are sort of riding on.

In a technical sense, we talked about the idea of if you think about a sleeve, but not not a full sleeve, like a stack of cups, where something is, you know, where something is like sticking out at the top, which means that you would have you would have, let's say, the first thing in that level would have a פנימיות and a חיצוניות. When you put that thing into the next cup, what was the חיצוניות of the first one now becomes the פנימיות of the second one, and so on. Now, interestingly, and we're going to I think get a little bit more into this today, it could be that the חיצוניות of a higher level is actually more in it's at a higher level than the פנימיות of the lower level.

Why? Because the חיצוניות really is the outer expression of the פנימיות. If I have a certain רצון that translates into מחשבה, that's going to translate into a certain action, and so on, the action, the interface, the most physical part of whatever we're talking about, is actually the outer expression of the inner of the inner פנימיות. So, even though that is that's holding by חיצוניות, that חיצוניות is shining out the light of a very elevated level. Whereas if you take somebody multiple levels down, it could be that that person's פנימיות is actually holding at a much at a at a much, much lower level, and as a person grows up through the through the levels, so their פנימיות becomes, so to speak, the חיצוניות of the פנימי level, and at each time a person rise up through levels, they will they will encounter sort of the the new חיצוניות, and then they're going to make those bridges, again, very abstract, but these are these are core principles of avodah, of the way that the worlds work, and we're going to familiarize ourself as we go through.

The second point that we made last time was from the point of view of תיקון עולם. So, if Hakadosh Baruch Hu has a a a system that He wants to make into a shleimut, He wants to perfect the world, He wants to bring full גילוי, so if you're going to have a system where there's shleimut at every the entire puzzle—we use the examples of an arch, whatever it is—there's not going to be any duplication. At whatever point you have a shleimut, with a system that's constantly balancing, you could think about it as like a two-pan scale or sort of like a dynamic, you know, a dynamic tree, if you will, where if it's going to be fully balanced, anytime that you take pressure on or off of any any one of those branches, every one of those pans, so then you're going to have to recount to balance the entire system to maintain a shleimut until the entire thing is expressive of of גילוי יחודו יתברך, and so on.

Which means that from the point of view of the system, at any point that one person grows or Rachmana litzlan falls, that will actually impact the system. If one person grows, it could be that the entire system will be elevated. Whoever was occupying a space before him will be elevated. You know, how do we relate to that? How does that make sense? The example we gave was a classroom. Any person that's actually operating at a higher level, his chavruta is going to maybe he has the, cuz a chavruta had the kochot before, and will operate at a higher level, and maybe the the rebbi will ultimately be able to give deeper insights.

More people are going to be paying attention. If people act like leitzanut, if people they they don't learn well, the rebbi is going to have to come down to the talmidim, he'll give a lower shiur. So, whenever you have a dynamic system, any particular person in that system, assuming that the entire system is perfectly balanced, is actually going to affect the avodah and the circumstances and the universe within which every other person operates, not that there will necessarily be שכר ועונש. If I get bumped up because the person below me gets bumped up, or I get pushed down because the because the person below me, you know, moved that system down, however it works, I won't necessarily get שכר ועונש, but we're not talking מצד עבודה and שכר ועונש, we're talking about the system of tikkun of Hakadosh Baruch Hu.

So now with that, just the mind-blowing concepts that, again, we're not going to get it all at every point in time, but as we familiarize ourselves with these things, we come back around to them, let's look inside. So he says, ובפנימיות וחיצוניות of a person, there are שני מיני עבודות. The idea of avodah as it relates to these aspects, we use the terms penimi and חיצוני, עבודה של תורה ותפילה - תורה ותפילה ומצוות - הם פנימיות. What would that mean? That Torah and mitzvot, we'll use Rav Chaim Kramer's note to explain, are direct means for bringing a person closer to God.

As such, they have a penimi aspect, acquired intellect, as opposed to the עבודת אכילה שתיה שאר צרכי הגוף הם חיצוניות, as opposed to physical actions which are have less of an obvious connection to Godliness. This would be the chitzoni aspect, the external devotions. Now, like we said earlier, a person who is holding on an incredibly high level and he comes to eat on on Shabbos Kodesh, he comes to eat on Yom Tov, he comes to eat on the seudah after Yom Kippur, it could be that his act of putting food into his body, and we're going to talk more about achilah, is actually shining out a higher light than whatever the penimi type of devotion is to somebody who is holding many, many levels down.

But be that as it may, we're defining we're we're defining our terms. The the the note over here in my Likutei Moharan interestingly brings a distinction based on the Mesilat Yesharim between between the term taharah and kedushah. He, the way that he frames it is that there are certain people that grow despite certain things. In other words, if I had my druthers, if I if if things went the way that I wanted, I would really be able to totally abandon certain aspects of what I have to go through. I would rather not have to take out the garbage, I would rather not have to eat, I would rather not have to engage with the physical world, I'd rather not have to go to work.

But I'm going to do in the best possible way and I'm going to do it with the right intentions and it's not going to slow me down. That's going to be the level of taharah. But what's a person who is kadosh, a person who is separated? That person is also engaging in the physical. How could it be a total a total kadosh? The answer is going back to the way that we described earlier, when a person is totally rooted in kedushah, totally rooted in in Hakadosh Baruch Hu, so then everything flows through. Everything he's engaged, he's nechsav, the way he puts it, נחשב הוא כאילו הוא מתהלך לפני ה׳ בארצות החיים עודנו פה בעולם הזה.

A person is literally walking with Hakadosh Baruch Hu in this world. He is a mishkan. The mishkan also had a physical representation in the world, the בית המקדש, the mizbeach, the אבות הן הן המרכבה. That person himself is not is not engaging in spirituality despite the physical. The physical becomes a chitzoniyut interface of kedushah. And therefore, and therefore he says עבודת חיצוניות היינו אכילה ושתיה, that actually becomes avodah as well. Achilah and shtiyah are at a very high level for first of all, the act, even in physicality, the act of achilah is literally the act of taking something and identifying the nutrients, identifying the productive, the valuable pieces of something and then being able to to take the waste material and separate that out.

The act of אכילה שתיה בעצם is taking what's productive, using it for the right purposes and seeing through things. And second of all, when a person engages in achilah v'shtiyah, they're actually literally engaging in in the physical in order to convert it. A person takes a piece of food, that very piece of food that something started as a vegetable and now it incorporates into an animal if a cow eats grass, the person eats the cow, the בהמה now becomes part of a מדבר, he's taken something and it becomes part of his tissue, his muscle tissue, and so on.

So the the עבודת חיצוניות של אדם העומד במדריגה עליונה, היא מאירה ומשובחת יותר מעבודת פנימיות. The avodah of chitzonius of a person who has these intentions and they live at that level, now they engage in achilah v'shtiyah, that achilah and shtiyah is at a higher level than a person we said who's holding at a much lower at a at a much lower level, even what their spiritual intentions are. He brings over here in the note the idea that people would travel to a tzadik to eat by him on Shabbos to be able to engage even with the chitzonius of the tzadik, that that would bring their their level up, because now their physical interface, if you will, is going to is is going to impact, it's going to make a roshem even on their spirituality.

They're eating with somebody else where that eating is at a shining at a super high level, that will have an impact with them. So, again, back in the text, he says היינו תורה, תפילה של אדם העומד במדרגה תחתונה. The chitzonius of somebody at a super high level will have more of an attachment to HaKadosh Baruch Hu that's holding higher in the systems even than the tefillah of somebody who's at a much lower level. ובשביל זה פנימיות התחתון, and therefore the pnimius of the avodah and tefillah of a person at the lower level, נעשה לבוש לחיצוניות העליון.

It becomes a levush of the pnimius at the higher level. The note over here from Rabbi Attiya mentions, he quotes Etz Chaim, Sifrei haAri, where he where he brings a source for this idea, but I want to read the Rav Chaim Kramer note. He says that the "inner aspect of the lower one becomes the chitzonius of the outer aspect of the upper one." Says, "we can now better understand the process of enclothing of this הלבשה because the light, the רשימו, the impression of the chitzoni left by the upper one of the individual is greater than the lower pnimi's light.

When the lower individual ascends, he can only enclothe this outer aspect." Okay, we don't know what it's talking about yet. "He has not yet broken the קליפות and entered the higher level. When he does, he attains the level of pnimi of that higher level." So, this really goes back to what we were to what we were talking about before. In this bottom-up approach, take the the the example that we used in terms of leadership, in terms of management. When when a person is holding at a pnimi level, at a formulaic level, then it's really just a matter of application.

They take certain principles, they can apply those principles in a kindergarten classroom, in a first grade classroom, in an eighth grade classroom, in a PhD classroom. The principles of education don't change. However, if a person is rising up through the ranks and they get a job as being a leader, as being a manager, and they they master the dynamic at a certain level, and then all of a sudden they get a promotion, well, they they haven't engaged at a formulaic pnimi level. They've engaged in the outside. It's like people that memorize multiplication tables instead of understanding, well, if 2 + 2 + 2 is 6, that's the same as 2 * 3, is right?

2, 2, and 2 is you can either say do addition, you can do multiplication. If you understand the pnimi of what's going on, so then everything else is really just an application, it just becomes an expression. Whereas if you memorize multiplication tables, then no matter how much you master it, once you get to that higher level, yes, I know addition, but I don't know multiplication, that's too hard, right? So, you engage the chitzoni at each level, and that's going to become that's going to become a new challenge. And that's why the chitzonius, which is expressive, really the chitzonius is expressive of a pnimius at whatever level it's on, but when I rise up through the levels, I'm going to be floored by the chitzonius, by the interface of the higher level until I learn what's the pnimi at that level.

וזה פירוש, and now he reads this into a pasuk in Jeremiah: כסא כבוד מרום מראשון מקום מקדשנו. So, just to translate the pasuk from Rav Chaim Kramer: "A throne of glory exalted from the beginning is the place of our mikdash." What does this mean? So, we'll read this in in the in the pnimiyut of the pasuk: כסא זה בחינת פנימיות, the לשון is כסיא, לשון in Aramaic is כסיא means that it's covered. So, כסא is going to be talking about a דבר פנימי. כבוד זה חיצוניות, so לבוש, כמו שאמר רבי יוחנן קרא למאני מכבדותי, is the end of that מאמר חז״ל, that the he called his clothing, his outer clothing, his מכבדותי, the things that gave him כבוד, that type of a לבוש.

מרום מראשון, it's exalted from the beginning, היינו כשנתרומם ונתעלה ממדרגה הראשונה, when a person is getting going upwards, he's growing, he's expanding himself, he's going up through the levels, ואז נעשה פנימיותו, and he makes his כסא, this כסיא, he makes what was previously his pnimiyut, chitzoniyut. He he makes that his נשמה is now dealing with engaging with the chitzoniyut at the outer level. What was previously his pnimiyut is now he's now holding at the chitzoniyut, the outer level because he hasn't gotten to the pnimi of the higher level. ובשביל זה מקום מקדשנו, צריך לקדש את המקום מחדש, כי הקליפות חוזרים ונעורים כנ״ל.

As the person is holding at the chitzoniyut of the lower level and now he reaches the pnimiyut, he's now mastered that level. And now he goes up in levels, he's now going to be addressing the chitzoniyut at the higher level. Let me just use this note over here: "A throne of glory, the כסא, the inner aspect becomes the outer cloak when it's exalted from the beginning, meaning when a person rises to a higher level, now what was previously pnimi..." is. He's now dealing with the chitzoniyut at the higher level, and again they're linked. Some of this stuff is hard to really get a true תפיסה.

I mean, these are really just the depths of the universe, how the pnimi becomes a הלבשה or becomes a chitzoniyut of the chitzoniyut, we said last time. But let's, let's try to keep it as meaningful, you know, I think as we could possibly relate to. But because he has not yet broken the klipot, the chitzoniyut on that level, which is the place of our Temple, what does that mean? It's the מקום מקדש. It means that that he he sanctified the lower place, but now he has to sanctify the upper place. He has to subdue the klipot at that higher level, the new level, the the new level of intellect.

And I think that we've all experienced this. Sometimes we think that we have a handle on things, and all of a sudden we think we have a major yeridah. Sometimes that's not a yeridah at all. What it really is is now I'm at the bottom of the higher system. It's actually that I've graduated. First, I I took the I I felt very secure. I had the training wheels on. And now I took the training wheels off. Because I graduated, I feel unstable again. And then, my father is running with with his hand underneath the seat as I'm riding without training wheels, and then, all of a sudden, I feel a total darkness.

The hand comes off, only because my father decided that I'm ready. Now, interestingly, interestingly, somebody who's who's running behind my bicycle seat with their hand under my seat, maybe they're looking at their phone, they're talking, they're doing. If they feel a little bit of of movement, they can restabilize me. They're not paying as much attention. When that hand comes off the seat, then the father running behind the kid is paying 1,000% attention, because he might have to jump in at any time, and he's not going to feel it. So, in certain ways, the engagement, when we feel the most we're in darkness, that's actually where we feel the where where the the connection where the hashgachah, if you will, is the most.

And that's really, you know, an aspect of bringing light into the darkness, when we can learn to see that hashgachah, connect to hakadosh baruch hu in that feeling of darkness. So, then it collapses into that emunah is what builds that bridge. Now, our connection with hakadosh baruch hu is totally stable. It's untouched, and we find even, sometimes, the deeper level of connection. When things are going our way, they're going our way. So, where do we see hakadosh baruch hu in that? We're happy because we're happy. When we learn to see hakadosh baruch hu's hand in the darkness, and sometimes we reflect on that only afterwards, but that could fuel us going forward.

Okay, we're we're getting close to Purim, that that that after we reflect back over the last nine years in the Megillah, and we see that every single aspect nekudah, you look at the Megillah with מפרשים going back to the first פרק, was literally setting up, not just that the circumstances should be there, but with ונהפוך הוא, that those things that were actually pushing in the wrong direction came full circle around around to actually be the things that saved us itself. Now, it's laughter. The things that were going in the wrong direction were actually the things that saved us itself.

We don't see that till the end. But if you come to that mindset, you propel forward. That gives you emunah to be able to see the יד השם at each successive level. Although, like we said, as a person grows, they're first encountering the chitzoniyut at each particular level. Paragraph ד. I'll just read the little headnote from the ביאור, it says: לאחר שביאר, after we explained, שכשזוכה ועולה למדרגה גבוהה יותר, that as a person continues to grow to a higher level, צריך לשוב ולקדש את אותו מקום, he's not just growing higher, but he's going to encounter the chitzoniyut, the kelipah, the the shell, if you will, at that level.

So, before he breaks into the penimiyut, he's going to have to be mikdash, like we said, kedushah versus taharah is not just grow despite that, but to convert it, to relate to that as avodah as an extension of its penimiyut, and then he can get to the penimiyut of each level. וזה מפני שהקליפות שהיו באותה מדרגה, and this is because the kelipot at every level, חוזרות ומסערות ומתנשאות להתגבר עליו בכח המדמה, because he's growing from bottom up, so he's going to encounter the chitzoniyut as his interface at every level before he can get into the penimiyut.

And even if those were in a cosmic way, in other words, from not from the point of view of the person, from the point of view of the world, even if there was somebody occupying that space before, them, in their way, they were able to attach themselves to the penimiyut, and then, therefore, whoever was previously at that station, so to speak, for them, they related to the chitzoniyut at that level as an extension of the penimiyut, because they had succeeded at that level. But when another person grows into there, he will from fresh have to encounter that chitzoniyut, and, so to speak, it will now, once again, present itself as being as as being at the as a כח המדמה.

It will once again present itself as being a outer covering with its own presentation, other than just as an extension to the penimiyut, until somebody can convert it and be mikadesh it. יבאר עתה, now we're going to explain, how is a person machnia the kelipah the קליפות at each level? So, now paragraph ד. ואי אפשר להכניע הקליפות, a person cannot subjugate the קליפות, again, they don't disappear, but they can be subjugated, ultimately ultimately converted from the point of view of עבודה, היינו הדמיונות, the imagination, if you will, המחשבות, the thoughts, תאוות, בלבולים, confusions, מניעות, preventative, שבמדרגה.

Reb Chaim Kramer points out that why are there so many different forms that we that we say the the רע and the קליפה and the סטרא אחרא present itself as? As without, I mean each one of these things has its own connotation, so he says to make the reader aware that what constitutes קליפות is not only actual evil or wrongdoing, but anything that will hinder his entry and advance into holiness. So the idea that we have challenge is not a bad thing, if anything it's the opposite. It gives us the the opposition, the adversary, so that we can beat it, we can convert it, we can align ourselves בפנימיות, we can elevate ourself and the world at large.

But in any event, as a person gets into the next level and encounters these חיצוניות, these קליפות, אלא על ידי גדולת הבורא. What is the way to ultimately subjugate the קליפות? And this is really in line, by the way, we we spent a long time setting up the stage, the recognizing the גדולת הבורא, each one of us at our level, if we can tap into the source, if we can truly embrace, understand, integrate, and incorporate the formula, so then as you as you understand the formula of something, everything else is simply an application. If we understand the גדולת הבורא, right, the the אין סופיות, the the גדלות, the What's גדול by the way?

גדול is all-encompassing by definition. If one thing is more גדול than the other, like we've said before, you can have a large bug and a small house, the idea of something that's גדול means that other things fit into it within its frame of reference. One is larger than the other. HaKadosh Baruch Hu is אל הגדול. We we've spoken about הגדול as an extension of חסד, but HaKadosh Baruch Hu, the גדולת הבורא is that everything is subjugated to it, and everything is only an expression, everything is an extension, כביכול, of HaKadosh Baruch Hu, and then everything בעצם falls into place.

So if a person wants to be able to subjugate the חיצוניות, what he has to do is align himself and recognize איש כפי מהללו, right? A person a person is looking upwards towards his heroes. A person is looking upwards towards what he deems in his realm to be to be גדולה, to be to what he aspires to, and we can recognize everything, both the רוחניות and גשמיות, everything is גדולת הבורא, give שבח to HaKadosh Baruch Hu, everything falls into place, כמו בכוונות, like it's brought in the כוונות האר״י of של הודו להשם קראו בשמו שזה מזמור נתקן להכניע קליפות שביצירה.

So again, I'm going to leverage Reb Chaim Kramer's note a little bit, but try to keep the material as accessible as possible. The the night is a time of darkness, it's a time of קליפה. When we wake up and we go to shul in the morning, so we first start with פסוקי דזמרה. The davenen itself is really we like we said earlier, a person can't skip steps. The davenen itself, as we rise up towards encountering HaKadosh Baruch Hu, towards the Shemoneh Esrei, which is going to be an encounter at the highest levels, we have to rise up through the עולמות, the reverse of what we say is אבי״ע, אצילות, בריאה, יצירה, עשיה, so we're rising up through the עולמות of עשיה, יצירה, בריאה, and אצילות.

Whether a person, Nusach Sefard, Nusach Ashkenaz says Hodu all the way at the beginning, Hodu is that level going from the earlier part of davenen, the ברכות, כוונות, and so on, going towards the main part of פסוקי דזמרה, and this is the transition from עשיה to יצירה. Now, we had said earlier that when a person goes, there is an aspect of, in the unfolding of the world, of like יש מאין, if you will, there's no clear causative relationship between the עולמות. Each עולם is like a separate universe, but as we rise up through there are certain points of transition.

We said earlier that the that the that the that the מלכות of the level above attaches itself to the כתר of the of the world below. It's like if you would think about one chain, and then the bottom link in one chain becomes the top link of the next chain. We we addressed it in the in the last Torah. So הודו להשם כי טוב, this acknowledgement, this שבח of HaKadosh Baruch Hu, this is where the that we're going to be מכניע the קליפות of יצירה. A person is holding the lowest level of עשיה, they elevate themselves so that now the פנימי of the lowest level עשיה, now they're going to graduate into the next עולם of יצירה, and they're going to in our system encounter the חיצוניות of יצירה.

How are we going to be מכניע the חיצוניות of יצירה? We have to we have to give שבח to the בורא עולם, we have to get into the פנימיות of that level, כי נתעוררים נגד עשיה, what happens now is that the חיצוניות of level two, the חיצוניות going upwards: עשיה, יצירה, בריאה, אצילות, the the the the חיצוניות of the level of יצירה are now going to wake up, and they're going to encounter the person now rises up through the level of עשיה and the פנימיות of the lower level, he's now standing to break in to encounter level יצירה, and he encounters that interface, those חיצוניות.

And now the the נתעוררים נגד עשיה שעולה ביצירה ועל ידי שמזכירין גדולת הבורא נכנעין, עיין שם. So the חיצוניות of level יצירה now come to fight back. Here this person achieved the heights of the level of עשיה, he's coming to grow, now he's going to be at a higher altitude, Now he has to encounter those חיצוניות at that level, and in order to be מכניע those חיצוניות, so then now he could break into the פנימיות of the עולם היצירה, he's going to give shevach to the בורא עולם so that he's going to get to the פנימיות of that level, the גבורת הבורא of that level where he's holding now.

Why? כי פנימיות היצירה עולה לבריאה. We said that this is part of a totally dynamic system. So, as a person rises up in a level, that actually causes an elevation of the entire world. We said, what drives every system? The פנימיות of every system really reflects itself in the חיצוניות of the interface of that system. So, what is it that would otherwise be מכניע, subjugate the חיצוניות of any level, or in our case of the level of יצירה? The פנימיות of the level of יצירה. The problem is, or not the problem, but once a person was holding at the lowest level of עשיה and they graduated and they pushed up towards יצירה, so now that level of יצירה should have been totally subjugated to Hakadosh Baruch Hu by its פנימיות.

Its פנימיות now rose up a level, so now those חיצוניות are sort of a little bit like a free agent. Now, once a person is able to break through the חיצוניות of יצירה, so then again the balance will be restored, and this person, tapping into the פנימיות of the עולם היצירה, that will again line up all of the worlds. I know that this is very technical, but the one principle I think that we can hold on to is that the whole idea of קליפה, the whole idea of חיצוניות, the example we always use is, let's say, an orange peel.

When the orange peel views itself as an extension, as a protection, its vibrance is associated with the fact that it is part of the orange, part of the פרי. The second that it gets peeled off of the orange, it starts to take on its own identity, it shrivels up, it's bitter, it loses its vibrance, its color starts to die down. The חיצוניות within any system is meaningful, and it can become vibrant, and it can become functional, and it can achieve קדושה, when it's an extension of the פנימיות at that level, which is essentially the highest expression of the גדולת הבורא at that level until a person graduates to the next system.

But when a person encounters the חיצוניות and they don't look at it like that, so at that point it's קליפה, and it's pushing back, it's pushing back on this person to be able to sort of break through that system. So he says again over here, he says: כי פנימיות היצירה עולה לבריאה. The פנימיות of the system, since the whole world is moving up, ופנימיות העשיה עולה ומלבש לחיצוניות יצירה, עיין שם. So, what happens now when a person comes to say: הודו? הודו לה' קראו בשמו, הודיעו בעמים עלילותיו. A person comes to address the amim. By the way, אין מלך בלא עם.

What is an am? Omemim, it's lashon of hidden, like in a coal, until you blow on the on the coal, then the fire comes out. A person, the Baal HaTanya talks about this in Shaar HaYichud VehaEmunah, that a person who has his his administrators, even a person who has his children, is not called a melech. A melech is on an am where it's hidden, and through bechirah, through this concealment, they line up and there's a giluy of malchut. That's where malchut finds expression. So over here: הודיעו בעמים עלילותיו, שירו לו, זמרו לו. When a person is able to express the גדולת הבורא to the amim, that is where there's going to be a subjugation of the chitzoniyut of that level, and he's going to restore the penimiyut of that level.

Okay, now again, as we go to the next words, I find reading these headnotes from Rabbi Attia helpful. It just helps tie it together, so I'm going to read it inside, but just pay attention till we go back into the text. He says: כמו שבקליפות עולמות, just like when we refer to the klipot in the world at large, נכנעס על ידי התגלות גדולת הבורא באמירת זמירות. When we say zemirot, which zemirot are songs, zamir is also to prune, to cut, as we say the zemirot, we say Pesukei Dezimra, this is what allows us to attach into the to the inner, to the core, to the penimi, to tap into this hitgalut of the the revelation of the גדולת הבורא that can radiate outwards, כך גם כשאדם רוצה לעלות ממדריגה שהוא נמצא בה למדריגה גבוהה יותר, as a person, like we said, we can address this growth, this elevation from the point of view of the person, from the point of view of the world.

The person is growing in the world, he's elevating himself, but he's also elevating the world with him. So this dynamic is also with the person. צריך לגלות גדולת הבורא, a person is going to reveal, going to tap into, going to make real and incorporate the inner truth that he relates to at any level as he continues to grow, כדי להכניע את קליפת שמדריגה שאליה הוא עולה, in order that he can subjugate the chitzoniyut of any world where he finds himself. And now we're going to explain, ויבאר שבעליית המדריגה של אדם, as the person grows in levels, נעשית התגלות גדולת הבורא על ידי צדקה, ויבאר את הטעם לזה.

As a person grows, there's going to be an hitgalut, there's going to be a recognition of the of Hakadosh Baruch Hu through the mitzvah of tzedakah. We've addressed tzedakah in the past, even as early as the second Torah about giving tzedakah before davenen and so on, which fits very nicely. We're talking about this whole process in the context of davenen. We just mentioned Hodu. So vayter in the in the text: והתגלות גדולת הבורא, so the revelation of the gedulah of הקדוש ברוך הוא, of the בורא עולם, who's creating and continuously creating the entire world, הוא על ידי צדקה שנותנים לעני הגון.

So, it's through tzedakah, and tzedakah that's given, there's it's interesting, we talk about chesed, chesed is giving, it's being mashpia, certainly when we want to attach ourselves to become mekablim, recipients from הקדוש ברוך הוא, so we can open up those faucets by giving tzedakah, by opening up the faucets of mashpia umekabel, we do that, we trigger it, and then we're going to be asking הקדוש ברוך הוא that He should be giving us. But he puts over here to give specifically to an עני הגון, somebody, you're going to see, a ירא שמים, somebody who's עוסק בתורה ותפילה באמת, and the tzadikim, which is interesting, tzadikim, besides for the fact that they are הגון, they're on a very high level, they're also נכלל, they're incorporating Klal Yisrael, we're going to see.

כי עיקר הגדולה והפאר הוא התגלות הגוונין. The עיקר גדולה that we're trying to bring to the world, something that's encompassing everything in the world so that nothing is really חיצוניות, once we say that whatever it is that you encounter is actually part and parcel, an expression reflective of an inner truth, so then that truth is gadol. So, the gedulah and the pe'er of the entire world, where the חיצוניות becomes subjugated to the פנימיות, this is a revelation of colors. Now, we're saying we're translating this literally, this is obviously not literal, and chas veshalom that a person should think it is literal.

But on our own level, we'll have to see how we can understand, to the extent that we can, the idea of colors as relating to Hashem's התקשרות and and relationship with the world. Now, suffice it to say, if a person looks in Siftei Chen, there's a discussion of it. We we talk about many different ways or expressions of the relationship between הקדוש ברוך הוא and the world. At its core, we generally talk about the sefirot, that the example that we often use is that if you would take white light and you would shine it through a prism, then you would come out with the colors of the rainbow.

Now, the colors of the rainbow were really incorporated, part and parcel, they're no in a certain way they're no different from the white light which would otherwise be blinding, and yet if you put white light under the microscope, you're not going to see the colors. There's an arrangement whereby certain colors are absorbed, and then certain colors will be reflected, so that there's כלים, there's a heichi timtza, there's a mechanism where we can, if if we don't have the ability to relate to more than, let's say, one color at a time, what what we're able to do is actually relate now to the source through a particular הנהגה because we are limited, we are a בעל גבול, we are in this world, so then the white light, so to speak, kivayachol, which would be בלי גבול, is related in a way so that the very white light, all seven colors together form the white light, and yet it's processed so that it can be related to גבול.

And there's different ways and understandings of relating to the sefirot, and it's a it's a big discussion in terms of the the ספירות are created, right, in other words, these modes of expression are created, and yet we're relating to הקדוש ברוך הוא, the Shomer Emunim has a whole discussion of it, but for our purposes, the names, as it were, the ספירות, these are a גילוי מצד us, they don't affect at all הקדוש ברוך הוא. One example I heard Rabbi David Gottlieb explain is that a name is really limitation, right? In other words, if I say something is tall versus short, or it's long, how long is it?

It's the amount of long until it stops. Or let's say I I I ask something about the table, you can give me different things: you could tell me what color a table is, you could tell me how long it is, you could tell me how hard the material is. But let's say I say, can you describe the table, and I say the table is sad, or the table is happy? Well, those terms are meaningless, because the the idea of a name, the idea of a description is something that's limiting, but it's also only relevant to something that's subject to that limitation.

When we talk about הקדוש ברוך הוא, הקדוש ברוך הוא is not subject to any limitation, and therefore by definition no name can really quantify הקדוש ברוך הוא. But what really effectively is a name? The I I don't ever really use my my own name, the only time I use my name is when I'm telling somebody else how they should relate to me. From their point of view, they encounter me and they're going to use a name. So, the function of a name, ideally you know, by a bris it says a person has נבואה, that the name goes to the it touches in a certain sense the עצמיות of the person, that there's ruach hakodesh when we give over the name, but when we talk about names, it really is relevant from the point of view of the recipient.

So, if the recipient is a בעל גבול, and they're going to recognize a certain התקשרות, a certain point of contact with something אין סופיות with a בעל גבול as it were, with something that's structured, something that's in the world, so therefore the name becomes relevant. Other ways that we address the ספירות is through a system of colors, such that if we're talking about the idea of מלחמה, we might use the term red, something that's חסד, רחמים, we might use the term white, again this goes way beyond the scope of what we want to talk about, but He says over here, if we want to be מגלה the גדלות הבורא, we can do that through the mitzvah of tzedakah, and tzedakah through an עני הגון, we're going to have to see why.

So, כי עיקר הגדולה והפאר, where do we see the גדולה, the all-encompassing nature and the beauty, the What's beauty? Where the colors are synthesized, where multiple colors go together and they complement each other, they're not clashing. Sometimes, talk about music, you talk about a symphony, right? Where where things where things come together and there's multiple modes and expressions, and that combines into a beauty, that's a התגלות הגוונים, that's a revelation of the different colors. On one hand, the colors are on their own, right? Because each one is a particular mode of expression, so that there can be a גילוי to a structured system, and on the other hand, the beauty is when we realize that, yes, at one altitude, at a lower altitude, these things are different colors, they might even conflict, but if you go up a level, then these things no longer conflict.

An example that we've used before is, let's say, you know, like a push and a pull. The The, if you see one, a חסד and גבורה, well, those two things are opposite הנהגות, but let's say I go up a level and I say the manager, the CEO of this system, he wants to be able to give the maximum amount of tzedakah to help the community the maximum amount. Well, that might be I want to give money, but I have to do it according to a budget. I have to do it to understand where the best use of that money is.

Maybe I only want to give money to things that will otherwise leverage and build communities, where they will be investments rather than just expenditures. And therefore, the חסד and the גבורה both combine so that they're actually complementing a purpose at a higher altitude, whereas at the lower altitude, they seem to conflict. So, tying this idea together now, where do we really see the אחדות of הקדוש ברוך הוא? We see it in the beauty. What does beauty mean? When When we're looking from a bottom-up approach, from our point of view, we see a lot of different colors, as it were, a lot of different representations.

Each one of those seems to stay in its own lane. At best, they're independent, and at worst, they conflict. But, like we said before, once you go one altitude up, you have a better frame of reference, you have a better I'll say even מקום, if you will. So now, you can see that these things actually don't conflict, they complement each other from a higher point of view. The example we gave was a symphon- a symphony, an orchestra, one sound and the other sound, they happen to be different, but they're actually complementing each other, and you can say not only do they complement each other, each one of them actually brings out the meaning and the depth of the other one.

Once these two things go together, it's like I mean, colors, I guess, is the example we're using. I'm sure there's a whole study when you have one thing against the backdrop of other colors, then it pops, it actually has more meaning. Or when it comes to foods, you might have sweet and sour, which when they go together, makes a a whole new flavor, and each one of each one of them, through the contrast of flavors, actually is brought out in different ways. So now, we we talk about הקדוש ברוך הוא, כביכול, as HaMakom. If at every single level, you have these different pieces, and then you go up a level, and you see how those pieces which were different, or contrasting, conflicting, actually are complementing each other, and then at that level you take you you take now what you have over there, and you say, "Well, this system conflicts with another system," and then you go up a level until you get to the ultimate, objectively true HaMakom, greatest possible context after which you can't even imagine anything, and all of this, again, is only from our own perspective, at that point, that shows a real a גילוי of אחדות, a real גילוי of ייחוד, because when you come to the highest level of altitude, I mean this is we're ממש going into Purim, of ein od milvado, not not even from the point of view of that there's טבע and Hakadosh Baruch Hu rips open טבע in order to give a nes, it's actually where by the time you get to the end of the Megillah, you go back to the beginning, and you see that mamash every single word, every single detail which, again, either seemed like different events or like events that were going against Klal Yisrael, whatever it is, but everything comes together so that every single thing was a piece of the puzzle, and now it all comes into place at once.

That is actually the true beauty and not not only the beauty, that is a true גילוי of אחדות, ישתבח שמו. So, back in the text, we said that this התגלות of the גדולה of the בורא comes about through tzedakah to an עני הגון. Why? So now, let's go into it: The עיקר גדולה and the פאר, the beauty, the tiferet, chesed, gevurah, tiferet, chesed and gevurah which seem to be opposites come together into tiferet, represented by by Yaakov, by Yisrael, Klal Yisrael, tiferet being the primary sefirah, if you will, or representative in certain ways of the of the seven מדות.

After חכמה, בינה, so then there's chesed, gevurah, tiferet, netzach, hod, yesod, and malchut. Sometimes we refer to the lower sefirot as tiferet, beyond our discussion, וכסף וזהב הן הן הגוונים כי גווני מילאן בהם. So כסף and זהב, the Baal HaTanya actually has a discussion of this towards the end, he talks about כסף versus זהב and different modes of עבודה in the כהנים and לוים, but suffice it to say, כסף is לשון of כיסופין, of desire, it's כסף is going to be aligned with chesed and זהב, which is bolder, is going to be aligned with gevurah.

We're going to say that at the highest level of chesed and gevurah, which combine for tiferet, at this level, the colors would shine at the the modes of הנהגה that are represented of חסד and גבורה are כסף and זהב, כי גוונין עילאין בהם. These are the highest of colors, the initial התחברות at that level of the ספירות, this is represented by כסף and זהב of חסד and גבורה, and right and left, the other ספירות as well, will divide up into, so to speak, into the ones on the right, the ones that are expansive, the ones the ones that are give, the ones that are משפיע.

These are the חסדים, and we have the גבורות. We have the ones on the left. We have the ones that are more constrictive, the ones that provide structure, boundaries that hold back. So the כסף and the זהב, though, like we said, that when they go together, when you look at it from a higher altitude, there's a beauty there. They go together to produce something that's that's not just complex, it's not just two things going together, but they actually work together to produce something greater than itself. And now you can actually appreciate the true value of the חסד and the גבורה on their own as part of the תפארת.

וגוונין עילאין, these higher colors, if you will, המלובשים בכסף וזהב, again, the it's we can't don't put too much the the the terms when we familiarize ourselves with them bring things out, but chas v'shalom to have a a הגשמה to to put things into the physical way that we relate to to colors and things like that, המלובשים בכסף וזהב, אינם מאירים אלא כשבאים ליד איש ישראלי. Where do we see So, now that we say that כסף and זהב By the way, it's worth it if you haven't been going in order, go back to Torah כ״ג, which really goes deep into ממון and what ממון represents.

It's beyond what we're talking about. But so if כסף and זהב are essentially חסד and גבורה, these are the הנהגות of HaKadosh Baruch Hu that come together into תפארת, where do they reside? So, like we said before, where do the ingredients Where Where does Where can you appreciate each instrument on its own so it's not just a flat, you know, up and down when it's part of the symphony? Where does חסד, גבורה come into into their true meaning? In תפארת. What's תפארת? It's represented by ישראל. So כסף and זהב, which are the representations or the representatives, however you want to say, of חסד and גבורה, these find meaning by כלל ישראל.

I'm just going to read one line over here from Likutei Halachot, מ״ק מ״ק ב' and ג'. He says, כי ידוע שכל הדברים נתקלקלו מחטא אדם הראשון. הקדוש ברוך הוא is bringing shefa into the world, we should be mekabel that that that everything should line up, that there should have been immediate tikun and כל דברים were נתקלקל, now it needs tikun. Things took a left turn after the חטא הראשון, ועל כן, אי אפשר שיתגלו הגוונים שיש בכסף וזהב, כי אם על ידי תיקון. In order to really show the beauty, to show the truest expression of כסף and זהב, this is through תיקון, דהיינו על ידי צדקה כנ״ל.

Which again, goes back to to the idea of giving tzedakah before Shacharit. Shacharit, we're going up in the עולמות towards עשיה, יצירה, בריאה, אצילות, going up to where הקדוש ברוך הוא and we said that the Shulchan Aruch says to give tzedakah before davenen. Tzedakah becomes the tikun of the chesed of the chesed and the gevurah that we now are are being metaken the middat chesed. Now we go to הקדוש ברוך הוא and ask for that mamash, I mean, it gives depth to everything we do. אבל בלא תיקון אין הגוונים נתגלים אפילו ביד איש ישראלי, that without this tikun, so these colors, these middot, are not going to be reflected even in a ישראלי.

Back in the text: כי שם מקומם. The Yisrael, the תפארת, that is chesed on its own is one הנהגה. Again, like in our symphony example, one instrument over here does its thing, the other one does its thing, but until they come together into something that's fluid, into something that really incorporates everything where each one The The drums on their own, what do they do? The bass guitar on its own, what does it do? When it's part of a song, that becomes the backbone of everything. It comes together. Within תפארת, within Klal Yisrael in the appropriate way, that's their מקום, ונכללים זה בזה.

And they are נכלל one in the other so that everything everything really incorporates everything else. We'll comment in a second, but in our example, certainly it makes sense. Where do you see that the value If a person is an unbelievable drummer, when let's say you have, you know, the solo guitar or something, I don't know, the music is going up and down, going seeming to be off the rails, what's tying it together? The drums and the bass. On the other hand, if you just have a beat and you don't have anything else, so then you don't really have that music.

When everything is finds meaning and it's incorporated into everything else, that's where the beauty is. ומתנערין אלו הגוונין, and then these colors, so to speak, are able to shine, בבחינת ישראל אשר בך אתפאר. Where Where does this achdut, where does this גילוי, ישראל ואורייתא וקודשא בריך הוא חד הוא, where where does this unbelievable gilui that we've been talking about that everything comes together to compliment each other, where is it found in the world? In Klal Yisrael. ישראל ואורייתא וקודשא בריך הוא חד הוא, it's all one. We are the כלי for Torah, we are the representatives of Hakadosh Baruch Hu in the world to bring a דירה בתחתונים.

That is ישראל אשר בך אתפאר, that's where we can find the beauty. כי מקום הגוונים אינו אלא אלא אצל איש ישראלי, that is where these colors come together. I'm going to read just a piece of Likutei Halachos which is, I think, worthwhile to mention. It's in יורה דעה חלק א' הלכות עבודת אלילים ג' ז'. He says, מה שמבואר שם ונכללין זה בזה ומתנהרין אלו הגוונין, that every every thing is incorporates everything. I mean we see this mamash in תורת רבינו. He said if you sometimes you look at one Torah, I mean you could look at a piece of Gemara, how many Gemarot are quoted in Mesorat HaShas in order to bring out a particular halacha, how many other ידיעות form the basis of that halacha or of that sugya, of that shakla v'tarya, of that piece of Gemara, and then Tosafot will often and other mefarshim will often parse out and discuss those individual building blocks into a particular sugya.

Now if you go investigate that sugya, then the sugya that you started off with might be one of the building blocks towards that sugya. Everything comes together into one big שלמות. So over here it says, היינו כשכל ישראל עושין צדקה וחסד זה עם זה, when I give tzedaka to another Yid, then then he is now I am identifying with him. You know, it's a very powerful tool. I think I've mentioned it once, I haven't seen it brought down anywhere, at least I don't think I did, but I will tell you if you're ever in a some sort of a negative interaction with somebody, right?

Or you're jealous of somebody, imagine, at least in principle, imagine if you would start davenen for their success. Well, now if they find success, in a certain way your tefilot were answered. So emotionally, it's an interesting calibration. How much can you now not want their success when you are truly doing a a meditation, you're mamash investing yourself in wanting that they should find a shidduch, that they should get a job, and now they're answered, so you're now identifying with their success. When a person gives tzedaka, I am now mashpia, you're mekabel, and in order for me definitionally to be a mashpia, I need to be a mekabel.

I am fulfilling my identity, I'm fulfilling a function. I am tied into giving to you, now I am finding part of my identity in you. כי ישראל הם הם הגוונים בבחינת ישראל אשר בך אתפאר. This idea of Klal Yisrael coming together into one unit, so this becomes a גילוי of a תפארת, this becomes a microcosm of the idea of all since כלל ישראל represents the shleimut, we are חלק אלוק ממעל, all of כלל ישראל come together to be an embodiment, to be a representation of Hakadosh Baruch Hu in the world. This idea that you can have 600,000 neshamot coming together into one unit, this is be'etzem hitkalelut, this is tiferet, this is beauty.

וכל אחד מישראל יש בו גוון מיוחד כפי שרשו. So everybody has their own their own individual color. We said earlier that you know, this is a tremendous challenge for people at a very high level, tzadikim, they come and they find this is the avodah, this is the truth, this is how I'm going to serve Hakadosh Baruch Hu. And this is what we're going to describe as a very high challenge. And now I see somebody who has a totally different approach, which is which is legitimate, it's valid. But you know, we said there's 70 different שבעים פנים לתורה, not 71, so there are there are people who are doing things, but another person has another approach, and to not be critical of that.

Right? In other words, we have a different approach to understand that there's different ways of serving Hakadosh Baruch Hu. As much as I'm invested and I've come to the truth that I know that I'm invested and this is my avodah, and now I see somebody who has a totally different approach, they look at the sugya and they have, I mean you look at the Rishonim, they have totally different approaches to a sugya, they look at Likutei Moharan and something else speaks to them, and I can't say you're wrong, and now I get into a fight with them for the right reasons.

But that's actually the beauty, that וכל אחד מישראל יש בו גוון מיוחד כפי שרשו, באבני החושן והאפוד, every one of them has a gem, a truth, every one of them has this ashirut of קדושת כלל ישראל. כי היו שוים הון רב ובהם היו כל הגוונים. All these jewels, these in the choshen, every one of them was incredibly valuable. וכשנכללים זה בזה מאירים זה לזה. When they come together and each one of them is shining and bring out every other one, how? Through al yedei tzedakah. How I connect to another person. By the way, there could be things that he needs that I have, and vice versa.

So we can all be giving each other, and when we complement each other like that, this reflects that hitkalelut, this reflects that tiferet, this reflects the chesed that one Jew can do for another, and that's where we find the tiferet, that's where all the hanhagot of Hakadosh Baruch Hu come together, and that's a beautiful thing, especially before davenen, like I said, now we go to Hakadosh Baruch Hu and we're davenen to Him that we should be zocheh to see this, that we should be zocheh to be mekabel the shefa from Hakadosh Baruch Hu, and now all of the gevanim of כלל ישראל come together, and that's the עיקר התגלות.

ואז דייקא, says Likutei Halachot, נתגלה גדולת הבורא ונכנע הקליפה ששם כח המדמה. This, I mean, this is mamash like the climax for this Torah, I wanted to go further, but maybe we'll stop over here. We said, how as a you know, as a person grows individually, how is a person going to be machnia, to subjugate the klipot, when they see the shevach of Hakadosh Baruch Hu? How is a person going to see the shevach Hakadosh Baruch Hu? Through דרכיו, through התכללות, through tiferet, through beauty, through understanding the full גילוי יחודו, through tzedakah, through coming together with other Jews.

Once you could tap into that, so then the klipah at every individual falls away, because you are anchored mamash in the overarching beauty, you are anchored in hamakom, you are anchored In what comes before any of the klipot, in other words, when when you're anchored in the true פרי, as it were. We said that there was פרי and there's klipah, right? In other words, we want to get at each level to the פרי חדש, but when you align yourself with Hakadosh Baruch Hu, then then you can truly see everything as part of a system, as part of tiferet, and nothing is going to be סטרא אחרא, nothing is going to be the other side, and at that level, as you encounter any of the חיצוניות at each individual level, you can come to the פנימי, and the and a person will be able to be מכניע all of the all of the klipot at every level. Okay, we're caught kind of in the middle, we will Be'ezrat Hashem stop over there. We will continue next.