LM 30.3 — Meishra d'Sakina, Part 3 of 5 · תורה ל׳

Be'ezrat Hashem we are up to Torah ל' paragraph ו', this is the third shiur, and we will summarize some of the ideas we've discussed until now so that we can carry them forward. HaKadosh Baruch Hu created the world in order so that we should benefit from having a relationship with Him, that He should be mashpia to us, and therefore, as we quoted from Likutei Halachos: שיזכה לבחינת השגת אלקות, that we should merit to have a grasp, a השגה of הקדוש ברוך הוא, להכירו יתברך, to gain a recognition and appreciation, אשר לכך נוצרנו, this is why we were created, כי כל אדם מוכרח שיבוא לזה.

If this is why we are created, then we are obligated, it's part of the system that we need to fulfill our purpose, כי רק בשביל זה בא לעולם, this is the reason we came to the world, וכל העולמות נבראו רק בשביל זה בגין דישתמודעון ליה. So the entire system was ultimately created, all of the pipes coming from the source until our world, so that we should be able to have a relationship, to come to an understanding and relate to HaKadosh Baruch Hu. Now the problem is, if HaKadosh Baruch Hu כביכול is infinite, He created the system, and we are בעלי גבול, we are within the system, then by definition it's impossible to bridge that infinite gap.

Just, not the best mashal, but in order to sum up this point, if you wanted to describe infinity, which by definition has no, it's not quantifiable, it has no boundary, and you describe infinity as numbers that go up and don't end, what you really have is a series of finite units that you're just not capable of understanding the end of the series, but there's nothing qualitatively infinite about it. So this was the question that we said: we have what we're calling as שכל עליון, we at the end are at שכל תחתון, there's the upper intellect and the lower intellect (loose translations), and the question is: how do we attach ourselves to something that's outside the funnel into our keli, into our receptacle?

So we explained that HaKadosh Baruch Hu created the idea of tzimtzum and a series of tzimtzumim, which we can translate as filters, but it's not a great translation. And the point of these tzimtzumim is not concealment, but it's essentially transmission, which like we just said, is going to have to take something from outside the system and distill it in some way, but without any dilution or distortion, otherwise the entire system collapses. We talked about the qualities of the Rebbe, the person who is going to have to understand and relate to the idea of שכל עליון, he's going to have to understand the receptacle, right?

No matter how good the message is, it will be distorted depending on how a person hears something, how they see something by the recipient. So he has to understand the idea at the height, he has to understand how it's going to be received and understand how to bridge that gap. Now there is no weakness in the, or in terms of the top of the funnel, in terms of the שכל עליון, it's perfection. For our purposes, it is what it is. The weak link is going to be in the what we'll call the Malchut, which is going to be in the receiving end.

And we described that the ultimate weak link in Malchut is going to be a love of money, and suggested that money represents really the ultimate resource. There's no real end in and of itself, even in terms of תאוות דבר האסור, money itself doesn't really have a pleasure. Money represents the wherewithal to buy something, to spend something, it's the ultimate potential. Where a person turns a resource that's supposed to be a means to an end into an end in and of itself, that is the ultimate distortion. And we further said that Malchut really performs two functions: number one, it's able to contain, it's able to limit, it's able to take this ratzon from outside the system and quantify it; and the second thing is that now that it's quantified, it also creates an avenue for expression, an avenue for relatability.

So in a certain sense, one is a limitation and one of them is, I guess we could say, expansive, or this fulfills the purpose. Now when Malchut has total התבטלות, in other words לית לה מגרמה כלום, מלכות is not introducing anything new into the system. For instance, the moon, right? When the moon is totally nothing other than a reflection of the sun, that would be מלכות דקדושה. To the extent that the receptacle, in our case the moon, but it could be anything, the light reflecting off a wall, off of a mirror, has any sort of shading, any sort of blockage, anything that is outside of the system of mashpia and mekabel, of the something that is meant to be reflected, then this starts to break down the system.

At best, I guess you could say that there is a frustration, a friction, some of what is meant to be bestowed is going to be blocked. But even worse, it's going to be distorted, it's going to take on an identity, and for our purposes we could say that the Malchut or the Shechinah at that point would be in galut, because the idea of ge'ulah, of redemption, something that is attached to its source, it's it's expressing what's meant to be expressed, it's at home, and now what you have is an expression of something that is outside, it's distorted, it's it's not in line with the purpose for which it was designed, for which it was created.

When everything is expressing its its purpose appropriately, everything is its piece in the puzzle, then you end up with yichud. You end up with one balanced system which all expresses the ratzon of HaKadosh Baruch Hu. When everything takes on its own identity, and it's outside of the one central purpose that really created the entire system, you have pirud. Everything has sort of its own center of gravity, is I think the way that we expressed it. So the an example that's closer to what we described in the Torah is if you have a lot of disciplines, a lot of, you know, you have math, you have science, you have language, whatever it is, and all of it expresses the beauty, the purpose of the world, it's all connecting us with HaKadosh Baruch Hu, and instead of using these things as a kli, as a reflection of ratzon Hashem, but rather a person takes it on its own, and now they they understand and they relate to science science Rachmana litzlan, many scientists become atheists.

They now say, "Well, now that I understand the way the world works, instead of understanding this as a kli to attach myself to שכל עליון, to something greater than it, I I I create a framework within the sciences, and I say, 'Oh, now the entire creation is quantifiable, actually it it doesn't need to be connected to the Creator,' that becomes kelipah, that's the מלכות דסטרא אחרא. That's the other side of this מלכות. It's the same pieces, but instead of reflecting, it takes on an identity of its own, and the greatest opportunity for revelation, for connecting ourselves to HaKadosh Baruch Hu, actually becomes the cause of perud, the cause of separation, the cause of the greatest concealment." So the last idea before we go to paragraph ו is now that we see we need a kli that has perfect hisbatlut in order to receive from the top of the funnel, in order to receive the שכל עליון, how is it that we bring life, that we build up this kli, so to speak, so that it's perfectly designed to reflect?

We explained in paragraph ה that we bring in this chiyut, this life, this energy, this attachment through through the yamim tovim, through the three רגלים. So paragraph ו: ul'fim – there are times – שנופל חס ושלום בחינת המלכות דקדושה בחינת חכמה תתאה. There are times that this מלכות דקדושה, which we explained is meant to express ratzon ratzon Hashem with total hisbatlut, the idea of חכמה תתאה, of שכל תחתון that's meant to bring in the שכל עליון, and it falls to גלות של ארבע מלכיות. So first of all, we just see this idea of lif'amim, this is not the default.

The natural state should be for us to be connected, to fulfill our purpose. There are times that this becomes disrupted, for whatever the reason. Perhaps also, I heard from Rabbi Yaakov Klein, perhaps we could say פעמים, we said in the last paragraph, represents the idea of שלוש רגלים, that's meant to allow us to connect. The other side of that would be the פעמים, the time that we are in a state of disconnection, in a state of perud. But there are times that this מלכות falls out of its purpose, and falls like we described, into גלות, which is represented by the ארבע מלכיות, the four kingdoms.

If we say that the four kingdoms represent, let's say, the four primary cultures in the world that, in a perfect system, they would be meant to support and to express ratzon Hashem, when they fall into גלות, they take on their own identity. So we'd use, for example, before the idea of the sciences. If the four מלכיות are בבל, פרס ומדי, יון, and אדום, if we say that, let's say, יון, Greek philosophy, culture, represents the idea of of intellect, when that is used to support ratzon Hashem, we can gain the greatest ahavah and yirat Hashem, yirat shamayim, through the sciences, through looking into the world.

When it takes on a life of its own, then you end up with Western culture, with Western philosophy, and that actually becomes the greatest חושך. If a person is simply disconnected, so then then they don't see the אור השם. When a person has the height of philosophy, of intellectual abilities, and they use that actually as a concealment, then יון becomes the the ultimate חושך. So now we're saying that מלכות is represented by the number four. Number Why? Number one, כי המלכות הוא בחינת דלד, דלת, בגין דלית לה מגרמי כלום. מלכות is represented by four, the letter or the letter that represents four in Hebrew is ד or דלת, and we're going to use that word, דלית לה מגרמי כלום.

We had said that the perfect receptacle that can fulfill its purpose does not it's not introducing anything of itself into the system other than the purpose of reflection, so nothing gets in the way. So מלכות, which is a כלי by definition, does not have anything of its own. כי אם על ידי ענפי השכל עליון המתפשטים לשם, the only thing it has is what is is pouring into it from outside, and therefore it is going to express that. So, the perfect מלכות is לית ליה מגרמיה כלום, it doesn't have anything. The גלות, the מלכות of ארבע מלכיות is representing its own culture, so to speak, as having substance.

וגם, another reason why מלכות is represented by four, הכלול מארבע עולמות. הקדוש ברוך הוא created an overall system which has subsystems. We've talked before about the four עולמות and how they parallel each other, how they're both independent and interdependent, and these four עולמות are אצילות, בריאה, יצירה, עשיה. Each system is going to have the sum total of of its of its expression, so אצילות will have its own complement of ספירות, which will result in מלכות, and that מלכות of אצילות, so to speak, will be the universe with that that is conveyed, so to speak, to the next עולם.

So there's going to be the מלכות of אצילות, which is the expression at the level of אצילות, and then there will be the the system of בריאה, יצירה, and עשיה. So there will be the four מלכיות, which is the expression and the sum total of each one of those systems, כי בכל עולם ועולם יש בחינת המלכות, בחינת חכמה תתאה. Each one of those systems is going to have its own expression that is that that is taking in its own funnel as it goes from the אין סופיות all the way down to our world, to the עולם העשיה, which is where we see what we have in front of us, which is the sum total of all the מלכיות and ultimately represents רצון השם.

שהיא בחינת החכמה המנהגת את אותו עולם כנ״ל. מלכות is that expression that is מנהיג the, for all intents and purposes, the practical expression of any particular system. So we have the two reasons why מלכות is represented by four: ד', so דלית ליה מגרמיה כלום; and second of all, because the overall system, the structure of how Hakadosh Baruch Hu created this צמצומים into the world is represented by four independent systems, Atzilut, Beriah, Yetzirah, Asiyah, with each one unfolding, as it were, as it goes all the way to this עולם העשיה. וכל החכמות של עכו״ם כולם הם תחת החכמה תתאה הנ״ל.

The chochmah of the עכו״ם, the chochmah of the goyim, of these other cultures when they are not used to reflect upward, right? So if you picture a funnel, the mashpia going downward and the mekabel, the keli, so to speak, is receiving, but that would be looking upward. The chochmah of the goyim, which is the kelipah, is sort of below or it's outside that system. It's relating to the keli, it's using the same pieces. If we talk about science again, it's using all of the same principles, but instead of reflecting upward, instead of understanding itself as an expression of Hakadosh Baruch Hu, it's using those pieces on the outside to express its own purpose, its פירוד.

It's outside of that system, so it's below. ומשם יונק חכמתם. So it's being yonek from the Malchut. There is nothing that has energy from anywhere, chas v'shalom to think about, from outside of Hakadosh Baruch Hu. The shefa, the flow, is all coming from Hakadosh Baruch Hu and down through Malchut, but this is the sitra achra. This is the other side of it. This is not expressing purpose, but rather it has its own prerogative, so to speak. וכשיונקים חס ושלום יותר מהראוי להם, when it takes on, this wisdom of the goyim, so to speak, takes on more than it needs, what it needs, the amount and the direction that in order to express ratzon Hashem, when it takes on more than it's supposed to have and it starts expressing its own will, אז הם מתגברים חס ושלום, it takes on a a control, an independent force, ונעשית ממשלת הארבע מלכיות שהם ארבע גלויות.

And this sitra achra, this becomes Bavel, we said, Paras u'Madai, Yavan, and Edom, these become the four kingdoms, the four cultures that now have their own their own system of governance, which effectively is trying to cut off, or at least the in perception is trying to cut off the attachment to to the truth, to Hakadosh Baruch Hu. ומי יוכל לסבול את כל הצעקה והזעקה הגדולה? Who can handle this unbelievable scream and anguish כשנופל בחינות המלכות, בחינת החכמה תתאה ביניהם, חס ושלום? Something is meant to fulfill its purpose. There is no pain, as it were, greater than something which is held back from being able to express its its potential.

Parenthetically, we've said this in the past, what is the ultimate night of freedom? It's Pesach. On the other hand, that is also when we became an eved Hashem. I think there's a Midrash or something that says we went from being an eved of Pharaoh to an eved Hashem, למעשה we're still avadim. How is it that we went from avadut to cherut? On the other hand, we're an eved on one hand, then we're an eved on the other hand. And the example that we used is a violin string or a guitar string, when would you call this string free?

when it is actually tied up with not too much and not too little, but the exact appropriate amount of tension to fulfill its purpose. If it is loose on the table, it might be unencumbered, but you wouldn't call it free because it's held back from fulfilling its potential. Freedom is when something can express its purpose, and therefore the pain, the frustration, the friction of being held back from fulfillment of its design is a tremendous amount of tze'aka. ובבחינת זעקת מושל בכסילים, it's a pasuk in Kohelet. The way we're learning this is זעקת, the scream of the מושל of malchut is בכסילים when it falls down into the fools, meaning when it falls down into the עולם המלכות, it's not able to have hitbatlut to express רצון השם.

That's what the idea of malchut is there for. It's there to reflect back upwards, and over here, it's held back from that. הצעקה כשיפול הממשלה, when malchut falls, בבחינת המלכות, בבחינת חכמת תתאה בין הכסילים. It falls into the כסילים, it falls into the fools. It falls into the אומות העולם, which, objectively speaking, might seem to have a lot of intellectual appeal, but if something is expressing falsehood, then it's foolish. Now we're going to take it a step further. Not only is something foolish where it is not doing the purpose for which it's designed—so, right, if you take a musical instrument and you use it as a paperweight, that would be foolish—the ultimate foolishness is where somebody is just banging around and they're doing nonsense, and they call it that that is music, right?

So, on one hand, you can have the אומות העולם that are just distracted, they're not expressing purpose, it's just recreation, it's just nonsense. The ultimate foolishness is where instead of saying that this particular discipline, this particular science is meant to represent רצון השם, that it's meant to represent הקדוש ברוך הוא, instead, they take their defined box, their defined culture, and they try to stick רצון השם into it. We'll see that some of the notes by Rav Chaim Kramer discuss the idea of people that try to take their limited understanding, their intellectual capabilities, and they try to use that as a framework, as a structure to put the idea of mitzvot and רצון השם into this finite box.

That is the ultimate foolishness. We want to use our our capabilities to understand, to break out of ourselves, to connect ourselves to the אין סופיות, instead, we take the אין סופיות and we try to shove it into our limitations, that is the ultimate foolishness. So, inside, שהכסיל רוצה להתחכם, how does a fool want to become wise or attach himself to wisdom? In the sefirot, we could say that there is chochmah, binah, da'at down through malchut, and malchut, we said, is supposed to be a keli, an expression of chochmah, but over here, the person is defining himself by their own malchut, it's separated.

So, how do they want to become wise, how do they want to attach themselves to the chochmah, to the top of the system? Instead of having the malchut express the chochmah, they want the chochmah to attach themself into their distorted malchut. שרוצים לינק ולהמשיך לתוך החכמה שלהם, they want to put this yenikah, they want to put things into their alternate chochmah, into their framework, שהם כסילות באמת, which is really foolishness, it's detached from the emet. את בחינת החכמה, בחינת חכמת תתאה הנ״ל, they want to put the chochmat emet, the true חכמת תתאה into their framework.

We discussed earlier the idea of how we relate to the this the presentation of stories in the Chumash. Is this the the tip of the iceberg, which is really representing something so much deeper, or, no, we we take this surface depth and we say that that that presentation actually is the sum total of the Torah, and then we use it for, or people will use it for their purposes? That's very close, I think, to this to this point. וגם יש עוד צעקה גדולה מזה. There's even a greater צעקה, a greater pain than the מלכות which is not fulfilling its purpose, which is not expressing רצון השם, but takes on its own identity, and we said that that is the pain of the משפיע, that's the pain, k'vayachol, of Hakadosh Baruch Hu.

There's a statement that comes up that even more than the calf wants to have milk from its mother is the pain of the mother that wants to express its milk, so to speak. The pain of the משפיע that can't give. What is even a greater צעקה than the מלכות, than the kid that's not able to receive? The parent that wants nothing more than to give over to the child and they're held back. דהיינו שהשם יתברך כביכול בעצמו צועק, that Hakadosh Baruch Hu, k'vayachol, is roaring, בבחינת שאוג ישאג על נוהו, that הקדוש ברוך הוא, כביכול, is roaring over נוהו, over the beauty, over the מלכות.

על נוה דיליה, on His נווה, on the שכינה, on the מלכות, שהוא בחינת המלכות, that this נווה is relating to the מלכות. Hakadosh Baruch Hu's If this מלכות is in גלות, there's now no receptacle. Hakadosh Baruch Hu, we said, created the world in order to be משפיע to us, חוק הטוב להיטיב, and now that our avodah is to build that up, to own our growth, to attach ourselves to Hakadosh Baruch Hu, to take all of the pieces that seem to be in different places and understanding as representative of One system through we said סיבובים, even within the system they are all calibrated and balanced around the רצון השם, and instead we shift that center of gravity so there is פירוד, and now there is no kli to to to be mekabel and to express רצון השם, but the greatest pain, k'vayachol, is the pain of Hakadosh Baruch Hu that now is not able to, k'vayachol, is not able to give over to us.

Why? שנפלו בגלותא של ארבע מלכיות, because the the מלכות has fallen into the governance, so to speak, of the ארבע מלכיות. Therefore, וצריך לראות לחתוך ולהבדיל, and therefore, now that a lot of is really orientation, right? It's it's how we use the pieces, the חיות in the world. So, now that it's enmeshed, we have לחתוך, we have to break it apart, ולהבדיל, we have to make havdalah between A and B, we have to identify, we have to pull out the קדושה, ולהבדיל בין קודש לחול. So, we have to separate we have to cut off and separate את בחינת המלכות עתה מבין ארבע גלויות ולהעלותה משם.

We have to take all of these ideas, this חיות in the world, and instead of representing being associated with the ארבע מלכיות, we have to elevate it, so now that it is like we said, looking upwards, it's now being מקבל from Hakadosh Baruch Hu and expressing the מלכות דקדושה, the רצון השם. ועיקר עלייתה על ידי בחינת החסד בבחינת והוכן בחסד כסא. The עיקר way to raise this up is going to be through chesed. He quotes a pasuk in ישעיה, והוכן בחסד כסא, the כסא, the מלכות is established with חסד, בבחינת קצרו לפי חסד, where we should harvest according to or with חסד, שעל ידי חסד קוצרין וחותכין את הדלת, that through chesed we are able to cut off and to harvest the דלת, בחינת המלכות, the בחינת המלכות which in its utmost expression is, again, expressive of the ארבע מלכיות that are the unfolding and the transmission of רצון השם through the מלכות at every level of אבי״ע, אצילות, בריאה, יצירה, עשיה, and in its distorted form, it's represented by the four cultures of the the ארבע מלכיות, ומבדילין אותה מהם, we're able to separate it, ומעלין אותה אל אור הפנים, and we're able to lift it to אור הפנים, to its source, to express רצון השם.

Chesed, first of all, after the מוחין, after the חכמה, בינה ודעת, first of all, chesed is representative of the input, that is the beginning of the system of the ספירות that will ultimately express itself in מלכות. So through chesed we are able to to inspire and to lead into מלכות. But perhaps we could say also that if we think we're going to talk about Avraham Avinu in a minute, Avraham Avinu was the עמוד האמונה. Avraham Avinu looked into the world and saw a בירה דולקת, that there there is a designer. Avraham Avinu was the the the quintessential human being that was able to see everything in the בריאה without any prior instruction and identify how everything was ultimately an expression of ייחוד and not פירוד, so that there was one designer.

Avraham Avinu also represented chesed. In order to be able to recognize this, as opposed to the kesilim, the fools that have their own limited perception and they try to to create an understanding of everything through their own limited perception, chesed is a selflessness. The one of the Avot that represented the עמוד האמונה was also the אב that represented the ultimate chesed, being able to be mevatel himself, to be able to factor themself out and be mevatel himself to reality. And therefore, ועל כן אברהם היה איש החסד, והיה משתדל תמיד לעשות חסד. Avraham Avinu was engaged in חסד כדי להעלות בחינת המלכות מהם, in order to rise up, to take the malchut and take it out of the four malchiyot.

This is a reference to Avraham Avinu fighting the fighting against the four kings. ועל כן רדף אברהם אחר ארבעה מלכים, he was chasing after the four מלכים, the four kings, which the notes over here explain how they match up to the ד׳ מלכיות of the סטרא אחרא, how the the other four kingdoms of גלות. Avraham Avinu was chasing after the four kings to reattach the shoresh of all of the other things in the world and attach it back to הקדוש ברוך הוא, כדי להכניעם, in order to subjugate them, מעשה אבות סימן לבנים, so this is the koach in the briyah that we can also reattach everything else in the briyah to הקדוש ברוך הוא, שהם בחינת הארבע מלכיות דסטרא אחרא.

Further, so we had said, how do we build up the keli? How do we build up the malchut? How are we chotech? How do we cut it off, and mevadel? How do we separate it out from everything else in the world? It has to be son'ei mamon, we had said son'ei betza. We have to understand that everything in the world is a means to an end and not an end in and of itself. We see this quality by Avraham Avinu as well, כי אברהם היה שונא ממון, כי מאס ממון סדום, by the מעשה with Sedom, Avraham Avinu did not want to take any of the spoils from the מלך of Sedom, because he was soneh betza, he was soneh mamon.

כמו שכתוב אם מחוט ועד שרוך נעל ולא תאמר אני עשרתי את אברהם. Avraham Avinu was not looking for any riches, anything coming from any source other than HaKadosh Baruch Hu. Whatever HaKadosh Baruch Hu gave him was there as a means to express רצון השם. If there was any other source of wealth, Avraham Avinu had zero interest in it, and he didn't want to say that those resources came from anything other than Hashem, that anybody should say that that the מלך סדום was the one who gave Avraham Avinu his resources. כי אברהם תיקן שחרית. Further, we see that Avraham Avinu is the one who built up, who fixed up מלכות.

We had said that שחרית, the blackness of the eye, of the pupil, represents מלכות, because a person can look at a a mountain, a person can look at something that's much greater than them. How is that scene that's even greater than a person able to be transmitted to the human brain through the blackness of the eye, through the pupil of the eye? It's much smaller, and yet it's able to take everything in, and able to express it in a meaningful way to the person. That's שחרית. Avraham Avinu was מתקן שחרית, תפילת שחרית, בחינת שחרית הנ״ל.

שחורה אני ונאוה, we had said. Avraham Avinu was able to fix up מלכות in order the the שכל עליון, in order to relate the שכל תחתון rather, in order to relate to the שכל עליון, שבחינת השכל תחתון הנ״ל, בחינת חכמה תתאה, שבחינת שחרית הנ״ל. So again, Avraham Avinu was right if after the שורש after the four מלכים, in order to fix up, in order to reattach the מלכות, which represents חכמה תתאה, the blackness in the pupil of the eye, so that it could accurately reflect the שכל עליון. שזוכין לתקן בחינה זו על ידי שונא בצע כנ״ל.

How did Avraham Avinu do that? Because he was a שונא בצע, and therefore he was able to fix up, to be מתקן the כלי. Further, ועל כן יצא מאברהם יצחק וישמעאל, יעקב ועשו. What are these? These are the four בנים. שזה בחינת כנגד ארבעה בנים דיברה תורה, אחד חכם, ואחד רשע, ואחד תם, ואחד שאינו יודע לשאול, שהם כנגד ארבע מלכי שבקדושה כידוע. So, just to mention briefly, he brings over here Pri Etz Chaim, but Avraham Avinu, so we said, is the the אב. He was שונא בצע, he was עמוד האמונה, he represented חסד, he was the one who redeemed, he chased the ארבעה מלכים, and he was able to redeem the מלכות to קדושה, and therefore the four בנים come from him.

And we said the Pri Etz Chaim explains the four בנים represent the four modes of מלכות, which we said is the sum total or each one individually and the sum total of the expressions of אצילות, בריאה, יצירה, עשיה bring רצון השם into the world. Just for a point of reference, if this is helpful, we relate to Havayah as in four different expressions, or at least in one presentation of it, which is ע״ב, ס״ג, מ״ה, ב״ן. The way that י-ק-ו-ק could be spelled out is יוד-ואו-דלת and then ה-ה, ה-י, ה-א, different ways. And if we take the permutations, that could be either ע״ב, ס״ג, מ״ה, ב״ן.

ב״ן, in other words, when we add it up, it could be 72, 63, and so on. ב״ן would be 52. The idea of ב״ן, of that permutation of understanding how the י-ק-ו-ק could be spelled out, is representative of מלכות. So when Avraham Avinu chased down and the שורש, he redeemed the the מלכיות from the ארבע מלכיות of גלות towards מלכות דקדושה, so this is represented by the four בנים, by the four sons. The notes over here explain how even the רשע is is able to represent רצון השם, even if it's in the reverse. In other words, when somebody flushes out all of the negative arguments that Reb Chaim Kramer expressed it, he says they they come up with all of their insights.

Once their insights are revealed to the world, they become subject to review. Eventually, these twisted ideas are proven false by the true צדיקים, and as a result, they disappear, and so on. And and therefore, taking I can tell you a true statement, but maybe there's other true statements. When I take the universe of everything that exists and one by one, you see how none of them actually have any validity, that ultimately brings us closer to Hakadosh Baruch Hu. It becomes a a tremendous kiddush Hashem. So, the the four בנים, the the way that are represented in the Torah: יצחק זה בחינת בן חכם.

It's what to say, but Yitzchak is a בחינה of חכם, כי יצחק על שם הצחוק והשמחה, בחינת בן חכם ישמח אב. We explained in paragraph 5, I think it was, already how simchah relates to the כלי, to the ארבעה פנים that we are building up מלכות with. עשו הוא בן רשע, okay? We don't have to expand too much about that. יעקב הוא בן תם, כמו שכתוב ויעקב איש תם, and ישמעאל הוא בחינת בן שאינו יודע לשאול, כי ישמעאל עשה תשובה. So, out of all of them, this is probably the one that we should comment on, that Yishmael was represented by that בן שאינו יודע לשאול.

The idea of not being able to ask, that is associated with teshuvah. כמו שאמרו רבותינו זכרונם לברכה, ועיקר התשובה בבחינת בן שאינו יודע לשאול, היינו לעשות תשובה ולשאול כפרה מהשם יתברך על שאינם ידועים, the idea that we are doing teshuvah and asking Hakadosh Baruch Hu for a kaparah even for the sins that we don't know about. שזה עיקר התשובה בבחינת אשר לא גזלתי אז אשיב, that I have to return even that which I don't know I stole. So perhaps we can say, I think it's a very deep idea and there might be a lot more things to say about it.

Even teshuvah, even when I'm willing to say that I'm sorry, if my teshuvah is going to be defined by my understanding of what I did wrong, so it's a wonderful thing that I have come to terms with that I should be doing the right thing and I shouldn't be doing the wrong thing, but to some degree, I'm saying I'm sorry, but to some degree that's also not an act of התבטלות, right? Because I'm still saying that things are defined by my understanding of what I know I did wrong, both in terms of actions I might just not have realized, but even in terms of scope.

So if you take a five-year-old kid who does something wrong and they're willing to apologize for their primitive, their immature understanding of the consequence of their sin, they might have ruined the party. An example I think we gave when we discussed תשובה על תשובה, maybe it was Torah ו׳, we said let's say, you know, a five-year-old spills wine. But he didn't just spill wine, he spilled wine on a woman's wedding dress right before pictures, right before the חופה. The five-year-old might say, I'm sorry, I knew I wasn't supposed to touch the cup. I'm sorry that I touched the cup, I'm sorry that I made a mess.

They don't begin to understand the gravity of what they did. So now we can just scale out this example. No matter what, we are dealing with an attachment to HaKadosh Baruch Hu, with an opportunity to fulfill the purpose of the world with every thought, speech, action, every single thing that we do, it's with privilege comes responsibility. Everything that we do כלפי הקדוש ברוך הוא, we are this five-year-old that really doesn't understand what we did wrong. If the scope of our teshuvah, of attaching ourselves back to the infinite, is only going to be defined by our understanding, our דעת, then we are still way short of תכלית הידיעה אשר לא נדע, which we've spoken about before.

וזה בחינת אברהם תיקן שחרית נוטריקון חכם, רשע, תם, שאינו יודע. Right? The letters of the word שחרית is a נוטריקון, it's ראשי תיבות, for the four sons, ש, ח, ר, and ת, שהם בחינת הארבע מלכיות כנ״ל. I mean, this is really where we see, I mean, the amount of dots that we are connecting is where we understand אסתכל באורייתא וברא עלמא, that the world was created according to a blueprint. The deeper that you- we have a lot of things that don't seem to be connected. We have Avraham Avinu, we have he didn't want to take the spoils from Sedom, he's chasing the מלכים, we have the system of Kabbalah and the ספירות that we're discussing, we have the four sons בהגדה.

And now we see that when we dig deeper and we understand the way the blueprint is structured, and then we climb ourself back out, how the entire world is really meant to express יחוד, to allow us to connect to HaKadosh Baruch Hu, this is literally what we discussed in the first שיעור, סיבובים. All of these little pieces, and now that we put them around the circle and we see that they are calibrated against and in line with רצון השם, this has to increase our emunah. Now, what if רצון השם brings together, that is the source of everything that happens in the world, what would be the opposite כביכול, as if to say, I mean, nothing exists at the level of the infinite, but what would represent the opposite of purpose, the opposite of ראשית, the opposite of a beginning?

ראשית גוים עמלק. So when we have the four מלכיות, the center, as it were, of these alternate, these ideologies, this מלכות דסטרא אחרא is going to be Amalek, it's going to be ליצנות. Purim is coming Be'ezrat Hashem. The ultimate יחוד is when something can go so far in the opposite direction that it actually comes full circle and it expresses its purpose, when you can have a Haman that goes so far around until Mordechai moves into his house, when everything that Haman did ultimately brought about his downfall, that's צחוק, that's laughter, right? That's the opposite of ליצנות.

It's when something has no purpose and then you realize that all of the chaos is actually perfectly designed for purpose, that's literally the ultimate גילוי of HaKadosh Baruch Hu, the ultimate גילוי היחוד. But Amalek represents the opposite. Amalek is what represents ליצנות, and therefore, they are bringing together all of the סטרא אחרא. וזה וישסף שמואל את אגג. Agag was the king of Amalek, and it says that Shmuel cut Agag into pieces. כי אגג הוא כללות הארבע מלכיות דסטרא אחרא. Amalek, Agag, he's the מלך of Amalek, he is the anti-purpose. כמו שכתוב ראשית גוים עמלק, that Amalek represents the ראשית, the source, the center point of all of the גוים, which again, if all of the מלכיות, everything in the world is really meant to be סיבובים, it's meant to be dots all around the circle, all around the expression of purpose, then Amalek is going to be trying to express that nothing has purpose.

וזה שפירש רש״י וישסף חתכו לד', that how did what does it mean that וישסף, that Shmuel Hanavi cut Agag into pieces? He cut him into four. היינו שחתך והבדיל את הד', that Shmuel cut off the ד', cut off the ד' מלכיות, cut off the idea of purposelessness, שהיא בחינת מלכות דקדושה, which is now restoring everything to an expression of הקדוש ברוך הוא, דלית ליה מגרמיה כלום, which is כנ״ל, which is the idea of restoring מלכות. And he took this away from אגג, שהוא כללות ארבע מלכיות דסטרא אחרא, והעלה את המלכות דקדושה בשלש רגלים, and he restored מלכות דקדושה to the שלש רגלים, which are the points of the year when we come to the בית המקדש, when we come to the אור הפנים, when we come to הקדוש ברוך הוא.

וזה וישסף ראשי תיבות, what is וישסף? Shavuot is the ש, ס is סוכות, פ is Pesach, so that's וישסף is representative of the שלש רגלים, which are the we said the תשובה, these are the center points of the year, what the year revolves around in order to have us build up our מלכות דקדושה so that we could draw in שכל עליון, כי עיקר חיותא מאור הפנים שבשלש רגלים כנ״ל. The עיקר חיות, the עיקר life, the energy what allows מלכות דקדושה to exist is coming from אור הפנים that is in the שלש רגלים. That is represent the מלכות דקדושה, בבחינת ויהי לתשובת השנה לעת צאת המלכים.

When did the It's a pasuk in Shmuel, but it says, when do the מלכים go out, when can they express themselves, they go with their armies? The מלכים go out by תשובת השנה. תשובת השנה זה בחינת שלש רגלים שהם ימי דין. The שלש רגלים are ימי דין, which is in Masechet Rosh Hashanah it goes through how each one of the שלש רגלים is the Rosh Hashanah for something else, the the ימי דין for something else. ימי דין are ימי תשובה, כמאמר חכמינו זכרונם לברכה, בפסח נידונין על התבואה and בעצרת on פירות האילן and בחג נידונין על המים, and so on.

But we see that the teshuvah, the ימי דין of the שנה, this is where we restore, where we do teshuvah, where we reassociate the מלכות with מלכות דקדושה so that, again, we could bring in שכל עליון. This happens on the שלש רגלים, and this happens when Shmuel Hanavi was וישסף, when he cut off Amalek, which is representative of the מלכות of סטרא אחרא, of purposelessness that's each represented by each one of the מלכיות, and then he reattached it. So then וישסף is the opposite, like we said, לפעמים. This is the opposite of the שלש רגלים, which is when we restore it.

You can't you can't make this up. ואז עת צאת המלכים כנ״ל, this is when the מלכים go out, שמוציאים את בחינת המלכות דקדושה מגלות של ארבע מלכיות. When do the מלכים go out? When they remove themselves from the מלכות דסטרא אחרא and they restore to מלכות דקדושה, מעלים אותה אל אור הפנים המאיר בשלש רגלים. ועל כן, and therefore, now that we see that the שלש רגלים are meant to detach ourselves from the ארבע מלכיות and restore the מלכות דקדושה, therefore we're going to see that each one of the ימים טובים themself have four specific mitzvot.

יש ארבע בחינות בכל רגל: בפסח הם ארבע כוסות, בשבועות שהוא סדר המשנה, which is taught or learned four times, שהוא ארבע פעמים ביד כל אחד, כמו שאמרו רבותינו זכרונם לברכה כיצד סדר המשנה, and we learn that every person is supposed to learn, learning itself is called learning four times, the Gemara explains, בסוכות היא ארבע מינים, the lulav, etrog, הדסים and ערבות, הכל כנגד בחינת הד' כנ״ל. Everything is בחינת ד', בחינת מלכות, דלית לה מגרמה כלום, the the restoration of מלכות from the hands of the ארבע מלכיות to הקדוש ברוך הוא, to hitbatlut, to מלכות דקדושה.

בחינת מלכות הנ״ל שצריך להעלותה אל אור הפנים על ידי שמחת המצוה, which we paragraph ה talked about the idea of שמחה, שמתקבצין לתוך הרגלים כנ״ל, and therefore a person is able to attach themselves to the אור הפנים as part of the שלש רגלים in order to restore the keli, the מלכות, so that ultimately, again, we can pull in the שכל עליון to the שכל תחתון, which and create a relationship with הקדוש ברוך הוא so that we can be fulfill the purpose of creation and be the ultimate mekabel, building up מלכות and hitbatlut. Okay, so we're going to stop over here.

We had really discussed already in the beginning of the shiur, but just to sum up R'' Chaim Kramer's note, so we know exactly where we're holding, in review, the perceptions of Godliness, the שכל עליון, has to be מצמצם in order to be grasped, to pull into שכל תחתון. For this we said we need a רבי גדול, מלמד גדול מאוד מאוד, who is able to explain and transmit the שכל עליון into the שכל תחתון. To have the שכל תחתון we need to have hitbatlut, we need to have emunah, it has to be the appropriate keli. We do this through Torah and mitzvot.

A person would not be able to do this if he had a love of money, or unless he despised monetary gain, unless he was a שונא בצע. We explained that in the beginning of the shiur. Having attained the שכל תחתון, he has to draw vitality into it to allow it to exist. This is accomplished through the simchah, through the joy from the mitzvot, and the shalosh regalim, and then a person will be appropriately suited to be able to bring it in. When the lower intellect, the שכל תחתון, the מלכות, however, falls into the exile of the ד' מלכיות and the sitra achra, then a person would need chesed to cut it and free it from there in order to restore it. So we just had a trip through so many, so many ideas, and Be'ezrat Hashem, we will continue next time.