plan was for יו\"ד שבט and י\"ג שבט is two maamarim, each one five, and then for Pesach and B'' Nisan would be the other part, another five and five. And this he put the beginning Baasi Legani and the second Maamar Hayosheves Baganim. Lemaaseh he was Nistalek that Shabbos. So later on, for Purim and B'' Nisan, the Hemshech of the Maamar came out, the other five more Osiyos and the other five, without the beginning, because the פריערדיקער רבי wasn't there at the beginning, but that's the Hemshech. So the Rebbe made himself a Seder that every year he would explain the next Os. So תשי\"א, the first year, he explained the whole Maamar was based to explain the first Se'if, the first Se'if of the Maamar. תשי\"ב he explained the Maamar explained the second Os, תשי\"ג the third, and תשי\"ד the fourth. And that's how it went on until תש\"ל. Then after it was finished, all 20 Osiyos, the Rebbe started over again. תשל\"א he תשי... תשל\"א he explained the first Os again, תשל\"ב, like תשל\"ד was the fourth Os again. So

from that we understand that when the 20 years are over, starts over again. Now, this תשנ\"ד, we're back to the fourth Os. So what Chassidim do is they learn the two Maamarim that the Rebbe, those Maamarim that the Rebbe said on that Os the earlier times. So here we have two: we have תשי\"ד the Maamar, and this they printed last year, I mean last week in the Kfar Chabad they printed all three: the maamar of תשי\"ד, תשל\"ד the Rebbe said on the same אות two maamarim, because that year יו\"ד שבט was Shabbos, so the big farbrengen of יו\"ד שבט was מוצאי שבת, like this year. So Shabbos afternoon he said the maamar Baasi Legani and explained that fourth אות, מוצאי שבת he repeated the maamar again. But when he repeated the maamar again, it was with changes. Some years when this happened, he said the second maamar was much longer than the first, sometimes the first longer than the second. This case the first was longer than the second, that's why he chose the second because it's shorter. Same תוכן, but שינויים. Besides it's it's same תוכן with less things because the other one is longer, but there's שינויים. There's also different ווערטער here that the other one doesn't have. This, let's say it said, מוצאי שבת קודש, פרשת בשלח, יו\"ד שבט, מאמר ב'. And all three were not מוגה. The Rebbe was מוגה the maamarim. He

תשי\"א was מוגה, they asked him, תשי\"ב, תשי\"ג. And תשי\"ג actually Moshe Dubinsky was the one that asked him to be מוגה, and the Rebbe listened to him, he was מוגה. The next years the Rebbe had stopped being מוגה the maamarim, he didn't, wasn't מוגה. I remember תשכ\"ד, I remember middle of the farbrengen, he gets up to the Rebbe after יו\"ד שבט, one of the farbrengens, and he says to the Rebbe, as the Rebbe, the רבי זאל מוגה, because he asked תשי\"ג and the Rebbe listened, the רבי זאל מוגה זיין the maamar from באתי לגני. So the Rebbe was very like, what's, you know, \"mind your business\", you know, he didn't like So the Rebbe answered him, \"און די אלע אנדערע קענסטו שוין?\" So he asked him, out loud, I could hear, \"And all the others you know already?\" Yeah. And the and he answered, \"Yeah.\" He answered, \"Yeah\"? Yeah. Well, he thought the Rebbe meant all the other מוגה'דיקע. How many מוגה'דיקע? There are three maamarim, so he thought he knew them inside out. But I think the Rebbe didn't mean that. All the other maamarim. I'm not sure, who knows what? And the Rebbe wasn't mugah. The Rebbe wasn't mugah. Moshe Dubinsky. Anyway, so these are בלתי מוגה. So the ones for the weekdays at least there's a tape, the ones for Shabbos it's the way the חוזרים remembered. This one is from tape. For a while. And then when did they bring them back? No, מזמן לזמן the Rebbe was magiah one maamar here, one maamar there, they got, you know, but very, very seldom. Then he started being magiah every once in a while, very That's where why we have the Sefer Maamarim Melukat. That's, that's, that's all from the later years. That's all mugah, yeah. Sefer Maamarim Melukat is all mugah. It's all mugah, that's they took all the מוגה'דיק and they put them into sefarim. Originally was six, now they made a different סדר, they made four volumes, yeah. No, no, that's the מוגה'ס, the Rebbe was not magiah. A מזל, a מזל they got They smuggled into the Rebbe and the Rebbe, listen, he was magiah if he had a I guess if he had a moment to do it, he was magiah. The end, the last few years became a סדר, for every יום ההילולא, ר' Yoel would prepare a maamar from an old maamarim, and the Rebbe was מגיה. He stopped saying מאמרים, because the last few years he didn't say מאמרים at all, but at least he started being מגיה old מאמרים, so R'' Yoel prepared it for the Rebbe to be מגיה, and the Rebbe was מגיה,

and that's where you got these four or six volumes of Sefer מאמרים מלוקט. He wrote מאמרים, yeah. Besides the Alter Rebbe, the other Rebbeim wrote the מאמרים themselves. There were הנחות also, people wrote down from what the Rebbe said, but the מאמרים the Rebbe wrote. The Alter Rebbe didn't. The Alter Rebbe wrote Tanya, he didn't write That's why they called it Torah Or and לקוטי תורה, תורה שבעל פה of Chassidus. Tanya is תורה שבכתב because the Alter Rebbe wrote it, and Torah Or and Likkutei Torah the Alter Rebbe didn't write, the Alter Rebbe said it, and the Tzemach Tzedek or other people wrote it down, and it was different. Many of them the Alter Rebbe was מגיה. The Alter Rebbe looked it through and made שינויים, made הגהות, but the people who wrote it down were reliable people. Either the Mitteler Rebbe wrote it, or the Tzemach Tzedek wrote it, or the Maharil wrote it, the Alter Rebbe's brother, even R'' Pinchas Reizes. R'' Pinchas Reizes write word for word, he would listen, and he was a chozer, he could chazar it word for word. In middle of the maamar, when the Alte Rebbe sometimes used to fall to the floor in deveikus and roll on the floor, he would roll along with him to hear what he's saying, because he would continue saying the maamar in deveikus. That's who Reb' Pinchas Reiseis was. Then you have other chozerim who wrote the maamarim. There's a ספר called Maamarim Hanachos Harav, the הנחות of Reb' Pinchas, and then you have others. So they were, but they're all reliable, and the Alte Rebbe chose, from thousands of maamarim, he chose davka these maamarim for Torah Or and Likkutei Torah. The Tzemach Tzedek chose these maamarim. Okay. A lot of times he would say a maamar מיוסד on their maamarim, but this was a special seder. The first year he started that he's going to be מבאר the first אות, the next year the second אות, and that's how it went on for all the years that the Rebbe was מבאר another אות. That means that if you learn that אות alone, and then you learn the maamar, you'll see how he goes through the whole אות, and gives ביאורים and explains it. Yeah, but

every maamar, every year that's sort of each of the maamar started with the same words, באתי לגני אחותי כלה, the Eibershter says, \"I came to my garden, my sister, the kallah.\" What's the garden? מביא בעל ההילולא, so the Baal Hahilula means the Frierdiker Rebbe brings in the מאמר שנעשה לילי יום ההילולא, in the maamar that he gave out to the Yom Hahilula, to the day of his yahrzeit. He gave it out. The Rebbe here doesn't write he wrote for his yahrzeit, for his the He gave it out for the day of his passing. He gave it out before the day of his passing. מה שכתוב בשיר השירים על הכתוב, he brings in the maamar what it says in Shir Hashirim on this pasuk, לגני, the word is לגני, what does לגני mean? לגנוני. לגנוני means \"my special place, my beloved place.\" למקום שהיה עיקרי בתחילה, the place where my ikar, where mainly I was before. So, with the Aibershter, I came back. When did he say that? So, he says, עיקר שכינה בתחתונים היתה. Originally, God, originally when the Aibershter created the world, the main part of the Shechinah was down here. So, down here is the place for the עיקר שכינה. ואחר כך, afterwards, you know, על ידי חטא עץ הדעת והחטאים שאחריו, but then through the חטא עץ הדעת and the rest of the עבירות, נסתלקה השכינה נסתלקה מלמטה למעלה, the Shechinah went away from here higher. No, no, yeah. First of all, lav davka, lav davka, that light was taken away earlier. There's a big machloket when it was taken away. No, but the world was still תחתונים, it was a gashmiyusdike world. תחתונים here means a gashmiyusdike world. No, not that, no, no. So, and it since there are seven heavens, so the first chet, it says in the original באתי לגני, the Shechinah left the ground, earth, and went to the to the first heaven down here, and then through the next aveirah, it went to the next one, till finally it went up all the way to the seventh heaven. ואחר כך היו מעשי צדיקים, then the tzaddikim worked, החל מאברהם, starting from Avraham, who was the first, שהוריד את השכינה מרקיע ז׳ לו׳, he brought down the Shechinah from the seventh to the sixth. וכן הצדיקים שלאחריו, then the next tzaddikim one brought it down from the sixth to the fifth and all the way down, עד למשה רבינו שהוא השביעי, till Moshe Rabbeinu, who's the seventh, וכל השביעין חביבין, and all sevenths are beloved, so that's the maalah of משה רבינו, שהוריד את השכינה מרקיע ראשון לארץ. He brought down the Shechinah from the first רקיע, from the first heaven, sky, whatever you call it, down to the Eretz. And that's what, that's the Eibershter says, באתי לגני, I came back! I came back to where I was originally. And when was that? By מתן תורה, or by the building of the משכן. על זה נאמר, and on this it says, צדיקים יירשו ארץ וישכנו לעד עליה. The tzadikim inherit the Eretz, and וישכנו, פשוט פשט is they live לעד, forever, on it. But in Chassidus taitsh is, היינו שבני ישראל, it goes on the idn, who are the tzadikim? Idn, all אידן, ועמך כולם צדיקים, אידן are all tzadikim. ממשיכים ומשכינים בחינת עד בארץ, when it says צדיקים יירשו ארץ וישכנו לעד עליה, וישכנו לעד עליה פשוט פשט means they live forever on it. But taitsh is different. וישכנו means they are משכין, they bring down. What do they bring down? עד. עד goes on the Eibershter. So, they bring him down, tzadikim, whatever Moshe Rabbeinu did, in a general way, all tzadikim do it always. What do they do? They bring down the Shechinah all the way down על ידי עבודתם. Yeah. No, no. Because it says וישכנו, that's why it says משכין. Right, right, but בכללות it's the same. Yeah, בכללות it's the same. Yeah, yeah, that's what, that's why the Eibershter is called עד, שוכן עד ומרום וקדוש. So the Eibershter is called עד, and he is נמשך, he's שוכן down here. Who makes him being שוכן down here? The tzadikim. Just like originally the tzadikim, those seven tzadikim brought him down, bichlal tzadikim do it, they ממשיך more of the Shechinah down here. Yeah. Avraham, Yitzchak, Yaakov. Wait, wait, wait, wait, wait. David was after Moshe. Not David, no, that's not... It's Chanoch, Shem. Before Avraham, right. No, so, yeah... I think Amram, no? Still not seven. Oh yeah, there is seven. Yeah. Yosef, no, Levi, Kehat. Yosef, Levi... Oh, they don't, I don't even think they count Yosef. Avraham, Yitzchak, Yaakov, Levi, Kehat, Amram, Moshe. I think Amram and Moshe, yeah. So they, and so בכלל צדיקים bring down the Shechinah down here, the בחינה of עד, the level of עד, the שוכן עד, על ידי עבודתם, through their avodah of at-kafya sitra achra. Now here it says, how do you bring down the Shechinah? Through the avodah of bending the סטרא אחרא, המביא אחר כך לאתהפכא סטרא אחרא. First you start off with at-kafya sitra achra, first you bend the sitra achra, you fight in the sitra achra and you get away from it, but then you reach a level of it-hapcha, which means you change the sitra achra for kedushah. And that brings Shechinah down, like it says in the Zohar, על ידי זה איסתלק יקרא דקודשא בריך הוא בכולהו עלמין, that through at-kafya sitra achra... Can you be a little quieter, please? It's a שיעור ברבים. So, it says in the Zohar that through the avodah of at-kafya sitra achra, that's the לשון of Zohar, כד אתכפיא סטרא אחרא, איסתלק יקרא דקודשא בריך הוא בכולהו עלמין. Through this at-kafya, bending the סטרא אחרא, על ידי זה איסתלק יקרא דקודשא בריך הוא בכולהו עלמין, so the יקרא, means the kavod, the glory, the Or Ein Sof of the Eibishter comes down into all the worlds. It means that shows that at-kafya brings down the Shechinah down here. שזהו גילוי אור שהוא בכולהו עלמין בשוה. And it says, in the maamar he explains, not only he brings it down into all the worlds, but he says what level of אור comes down, the אור הסובב כל עלמין, the level of אור which is בכולהו עלמין בשוה, which all... which is in the סובב כל עלמין, the level of סובב. שהוא בחינת רוממות. And that level, סובב, the difference between סובב and ממלא is, ממלא is that comes into a פנימיות. סובב is something that stays above. That's why, לכן נקראת המשכה זו בזוהר בלשון איסתלק. Because לכאורה the לשון it seems to be the opposite. Usually we explain איסתלקות means to go away. And here it's, the Zohar is trying to say that אתכפיא סטרא אחרא איסתלק יקרא דקודשא בריך הוא בכולהו עלמין, that comes! So why does it use the word איסתלק? איסתלק means go away. Because going away means separate. The אור that comes down is such an אור that stays separated from the world, because that's the סובב כל עלמין. המשכה of רוממות. Removed. It's המשכה that comes in a form which stays removed. ולכן לאחר ירידת השכינה לארץ, therefore after the שכינה came down, היה ציווי על עשיית המשכן. That's when the Oibershter commanded to make the Mishkan. What's the connection? Because since this brings the המשכה, so the Oibershter said, \"Now bring me down! Bring me down to where? Make the דירה for me!\" Because באמת when we use the word dirah batachtonim, see, by us, learning Chasidus, we're so used. What's the pshat the Oibershter wants a dirah batachtonim? Where is the dirah batachtonim? Oh, when you learn Torah, you do mitzvot, you bring... In פשוט פשט in Midrash, it talks about the Mishkan! The Oibershter said, \"Make me a משכן because I want a house down here. I have a house up there, the Oibershter's in higher עולמות, and I want a דירה בתחתונים.\" So it goes on the משכן. From there it also goes on everything. So here he says that through this inyan, is nimshach the Shechinah, that's why the Oibershter commanded to the משכן, ושכנתי בתוכם, where der Eibershter lived in. שבו היה עיקר העבודה, in the משכן itself, what was the main avodah? The inyan of korbanot. What's korbanot? A korban is gashmiyut. Pashut take an animal, but it has a deeper meaning, שהוא ענין הקרבת כל הכוחות וכולי. It represents the fact that a person takes all his attributes, all his kochos, and he brings it closer. The

word korban is milashon kiruv, brings it closer to der Eibershter. And even al pi pshat it's like that, because the Ramban says that when they brought a korban, the guy who brought the korban was supposed to have in mind that whatever is done to the behemah really is supposed to be done to him, because I deserve, I should be שחט'ד, my blood should be sprinkled on the mizbe'ach, because I don't really do the right thing. It made him have a חשבון הנפש which brought him closer to der Eibershter. And it goes all the way high, the korbanot such a high מדרגה. It says in the Zohar that רזא דקרבנא עולא עד רזא דאין סוף. The secret of korban goes not stam to a certain מדרגה למעלה, it goes to the secret of Ein Sof all the way to der Eibershter himself. על ידי זה נעשה נחת רוח לפני שאמרתי ונעשה רצוני. And der Eibershter says, \"Because you do that, I have a pleasure of what you listen to me.\" And that's what's the pshat? Der Eibershter says, \"I have pleasure that you listen to me.\" Why davka by korbanot? Every mitzvah you do, you listen to der Eibershter. So why does it say nachat... ריח ניחוח? No. No, it never makes sense. You do a mitzvah, so it's very good, and der Eibershter has enjoys, has nachat ruach. As much as der Eibershter has nachat ruach from every mitzvah, by korbanot it's more. It's not only because korbanot is a fire, it brings such a smell, and you could say the word ריח ניחוח fits to a korban, but it's more than that. Because the level of korbanot goes up higher than every mitzvah. Korbanot go to רזא דאין סוף, the secret of אין סוף. שהוא ענין המשכה ממעלה למטה, דער אייבערשטער says, \"I'm happy.\" That nachat that der Eibershter has, that מדרגה is נמשך למטה through the inyan of korbanot. עד שיהיה this makes ושכנתי, במקדש, במשכן, דיקרא מקדש, וגם בתוכם. Makes ושכנתי in the Mishkan or the Mikdash and גם בתוכם. The pasuk says ושכנתי בתוכם, בתוכו של כל אחד ואחד מישראל. The famous מאמר חז״ל, בתוכו לא נאמר, it doesn't say I will dwell in it, I will dwell in them, means כל אחד ואחד. And this is one of the places where the lashon always is brought Chazal and it is not found in the Gemara or in the Midrash. But the Rabbi writes that you could say Chazal even on the later... the later tzadikim. It's brought down in Likutei Torah, and it's brought down in Reshit Chochmah and in the Alshich, Shelah. So you could call Chazal, they're pretty... fine people. No. No, not people make stuff up. Does not? Does not? No, Chazal not. So when we say Chazal, what's Chazal? חכמינו זכרונם לברכה. They're chachamim. Here it says Razal. Uh? Here it says Razal. Or רז״ל, רבותינו זכרונם לברכה, it's the same thing. No, but this is before this, the Shlah, this is Alshich. וממשיך במאמר, and he continues in the מאמר, שבזה שנתבאר שצריך להיות עבודה דאתכפיא ואחר כך אתהפכא סיטרא אחרא, like he said before that in order to bring the Shechinah down you have to do itkafya sitra achra and אתהפכא, על פי זה, through this you will understand מה שהמשכן עצי שטים, דווקא why the mishkan was made of עצי שטים. Like it says, ועשית את הקרשים למשכן עצי שטים, should make the boards for the mishkan should be from cedarwood, עצי שטים. Why? Because שטים is מלשון נטיה. The word שטים means to turn. That's the taytsh of the word. היינו נטיה מדרך הישר, you have a normal way, straight, and you turn away from the straight way. והיינו שהעבודה בשטות... שיטה דלעומת זה על ידי אתכפיא סיטרא אחרא, על ידי שטות דקדושה. If you want to work with the שטות, why is שטות, stupidity, called שטות? Because the word שטות means to turn. Stupid means there is a normal way, a middle way, and when you do things which are stupid, you're turning away from the normality. Ela mai, there are two types of שטות. There's שטות that you turn away למטה מטעם ודעת. טעם ודעת, normally it's in sechel you do things. You do stupidity, you're lower than טעם ודעת. Then you could do שטות למעלה מטעם ודעת. You do things that are for kedushah, which also don't make sense to you, but you do it because you want to help, you do it for דער אייבערשטער. So how do you work with סיטרא אחרא? You

have to be אתכפיא סיטרא אחרא. What's סיטרא אחרא? סיטרא אחרא is שטות. Why is it שטות? It's not normal. It's lower than normality. So therefore, in order to get rid of that, you have to have שטות דקדושה. שזהו ענין עצי שטים של משכן, that's the רוחניותדיקע explanation why the משכן was made with עצי שטים. שזהו עבודה שלמעלה מטעם ודעת, there's עבודה which is higher than שכל, שעל ידי זה נשלמת הכוונה של ושכנתי בתוכם. By עבודה למעלה מטעם ודעת that's when you get the real ושכנתי בתוכם. וממשיך לבאר בפרק הרביעי, and it comes to the fourth פרק, which is the פרק of this year, he continues to ביאור. Why is he continuing? So the Rebbe says, what's he doing? What he's gonna say is that we said the נפש הבהמית, we have a problem, the נפש הבהמית comes on the נפש האלקית and tries to get and tries to cover up on the קדושה of the נפש האלקית. That's the שטות דלעומת זה, that's the קליפה. So we have to fight it. So what the Rebbe is staying that לכאורה עושה סטייה ונטייה מדרך הישר, we're saying we have to change that by שטות דקדושה. But if you already turned away lower from the middle way, from the right way, איך אפשר לחזור ולעלות על דרך האמצעי? Well, how is possible, if you turned away, what brings you back? Why would you go back? ועל אחת כמה וכמה שיעשה נטייה דקדושה.

Not only you should turn back to קדושה, but you should turn back נטייה שלמעלה מטעם ודעת. Because you could have קדושה which is the middle. If you do everything על פי הלכה, you're in the middle. You're doing the middle, the right thing, you're דרך הישר. שטות שלמעלה מטעם ודעת means to do לפנים משורת הדין, to do more, to do things which are beyond you. כמשל, a person is able to give tzedakah a dollar. If he gives a dollar, he's doing everything על פי הלכה. What you really should do is go beyond your כוחות and give more. That's שטות, that's שטות, but it's שטות דקדושה. So how is it able to reach the level of שטות דקדושה? When you do לפנים משורת הדין, just to give you an example, the Gemara says, על מה חרבה ירושלים? Why was ירושלים destroyed? So the Gemara says, על שהעמידו דברי דבריהם על דברי תורה, because they did everything על פי תורה. So wait, they are על פי תורה, that's good! What's the problem? ולא עבדו לפנים משורת הדין. They didn't do lifnim mishurat hadin. And that's a reason to destroy the Beis Hamikdash. It fits to this מאמר, because the Beis Hamikdash and the Mishkan, that is עבודה שלמעלה מטעם ודעת, the higher darga. If you only stick to the middle, and that's what people mean. I know there's a person here I was speaking to, you know, just you know, some people who are not so careful in things. He says to me, \"We do everything על פי הלכה.\" So sounds very good. But what he really meant was, we do only על פי הלכה, nothing more. If על פי הלכה you could walk with short pants and שפיצניקלעך, כ'ווייס איך, we'll do it. You do, that's what he said, \"We do everything על פי הלכה.\" So it sounded at first glance, like the Gemara says, העמידו דבריהם על דברי תורה, they did everything על פי תורה, and then that's churban Beis Hamikdash. Or like the Ramban says the לשון, a person could be a מנוול ברשות התורה. He could be, you know, he could be a disgusting person to the highest, and על פי הלכה, you're you're fine. So, this is shtus. So he's asking if you already got away to למטה מטעם ודעת, how's it possible to get back? So that's where the Frierdiker Rebbe continues in the מאמר in the beginning of this סעיף of this week, of this year, I mean, שזה שהנפש הבהמית מכסה על נפש האלוקית, this, that the נפש הבהמית covers up on the נפש האלוקית, דהיינו רוח שטות, which when he covers up means he makes you do an aveirah. Why? For the Gemara says, שלזה אמרו רבותינו זכרונם לברכה, ז\"ל, אין אדם עובר עבירה אלא אם כן נכנס בו רוח שטות. A

person will never do an aveirah unless he becomes stupid. שמכסה ומעלים, and it covers up, and in the previous אותיות the Frierdiker Rebbe explains what's this ruach shtus, what's that that ruach shtus comes to him? Pshat is like this: no Yid wants to turn himself, tear himself away from the Eibershter, בעצם. How does a person do an aveirah? Because for some reason he makes a mistake and he thinks, \"I'll do an aveirah and I'll still be connected to the Eibershter, just as good.\" That's a shtus! That's not true. Because the way he explains the מאמר, when you do an aveirah, you cut yourself off to a certain degree. So, and that's a, that's when you know, the go on, the, that's the whole purpose of the maamar here, but you cut yourself off. That's a ruach shtut, that's a stupidity. That's נכנס בו רוח שטות. And the, that's why it says there, when even people were not frum, when it came to Kiddush Hashem, they gave up their lives. It makes no sense, pashut it makes no sense. They didn't care about the אייבערשטער, מחלל שבת, so they don't care, and they knew the Aibershter said to keep Shabbos, they didn't care. So when they told them to do avodah zarah, to שמד זיך, why give up your life? What do you, you don't care about the Aibershter! Because the whole reason they did aveirot is because of the ruach shtut, the כח הדמיון they could think, no problem. No one is going to think if you bow down to avodah zarah that there is no problem. There there is no shtut, there is no shtut, automatically you do the right thing, because even when you do the aveirah, it's not because you don't care. You care, but you make a mistake, it's a סתם משוגעת, a stupidity. So he says, so in this maamar he explains that when the נפש הבהמית covers up on the נפש האלוקית, and הוספת ענינים, a רוח שטות, הוא רק על המדות של נפש האלוקית. Listen, this is what the maamar talks about actually. So he says,

when it covers up, it's only on the מדות of the נפש האלוקית, אבל לא על העצם of the נפש האלוקית. The עצם of the נשמה, the נפש הבהמית cannot cover, cannot conceal. So, so even when he covers up is the מדות, which means you have the עצם of the נשמה, and then you have the details, the שכל of the נשמה, when you want to learn and understand Torah and understand אלוקות, the מדות of the נפש האלוקית, so the cover-up is on, or using other words of Chassidut, on the גילוי of the נשמה. These are גילויים, superficial, outward things of the נשמה. There it can cover up, but on the עצם, not. Yeah. Nu, it covered up, no don't it doesn't mean דווקא מדות. It means not the etzem. Chabad means sechel also. So, the whole Yeah, all the giluyim. ומזה מובן, and that we understand, שכאשר עבודה מגעת לעצם נפש אלוקית, the whole helem vehester, the whole concealment, is only on the midot. So, when it you, if you are able to reach into the עצם, אז איז מבטל העלם והסתר. No more helem vehester. Because we said that in the etzem, there is no helem vehester to begin with. So, if you're able to go away from the the helem vehester, because you reach, you do something to reach into the etzem, then you're able to get rid of the helem vehester. וממילא יכולה להיות התעוררות למעלה מטעם ודעת. So, automatically, you can have the thing of high higher than sechel. Why? Because mimitzad the etzem, there is no concealment. Okay. So, once the is, then you could reveal the etzem, and that could be like when a guy That's my nephew, but no, definitely it was always there. It's just gilui when like kiddush Hashem or these things. Yeah. Yeah. And so once you reveal the etzem, all the others Now, automatically, that falls off. Then that falls off of everything else. But, I don't know, so you have to be able you have to understand, איך יכול להיות העלם והסתר אפילו על מדות דנפש אלוקית? How How is it shayach is that the נפש הבהמית should have the ability to cover up even on the midot of the nefesh elokit? How can they be higher than nefesh elokit? It's in Tanya In

Tanya, it says on the נפש אלוקית, שהנפש השנית בישראל היא חלק אלוקה ממעל, והוסיף ממש. חלק אלוקה ממעל in Tanya, is a לשון from a pasuk in Iyov. And the Alter Rebbe adds the word ממש. It's also not his chidush. There's a קבלה ספר from the תלמיד האר״י ז״ל called Shefa Tal. There he says חלק אלוקה ממעל ממש, which means that the the neshamah is a part of the Aibishter. אם כן, But concerning the middot of נפש אלוקית, אינו מובן. Even concerning the middot of נפש אלוקית, we can't understand. איך יכול להיות בעולם ענין How could there be something in the world, שיוכל להעלים ולהסתיר, that could cover up, ועל אחת כמה וכמה להתנגד, על ענין שנפש אלוקית שאלוקות. נפש אלוקית אלוקות we said, חלק אלוקה ממעל ממש. How could anything cover up? And the main kashya is, how could anything go against? If the whole metziut is the Aibishter, how could anything cover up on the Aibishter? If the etzem of the neshamah is the Aibishter. And he explains, והנה, אפילו בנוגע לעולם, even concerning the velt itself, שהוא מלשון העלם והסתר, the velt was

created in a form of concealment. מבואר בפירוש אלטר רבי בשער היחוד והאמונה, the Alter Rebbe explains in Shaar HaYichud VehaEmunah, which, by the way, in every maamar of Basi LeGani every year, Rebbe brought something from every one of the rebbeim, from the Baal Shem Tov on, all the rebbeim. The later years, even brought from his father. So, clearly, he says But could heal it. They could heal it completely, right? Yeah. Yeah. Some the etzem was affected. No, not that the etzem was affected. Self-defense mechanism, I see. What's the What affected it? Because it is there. wouldn't even be part of minyan. and it's completely completely So, if the world is covered, it covers up this to our brain. Well, we were creative, right? That's it. But we're the we're we're we're the world. We're in the whatever it is. Yeah. So, the Alter Rebbe explained in Shaar HaYichud VehaEmunah, שכשם שמדת הגדולה The Alter Rebbe says like this, that, לך השם הגדולה והגבורה, they're all these middot that are mentioned. The inyan of gedulah Chazal say גדולה, זה מעשה בראשית. That's the yesh me'ayin. That's creation. Gevurah, that's the tzimtzum. And in order for the Aibishter to create the world, there had to be both. You had to have the the giluy of the Aibishter. That's the way the world could be formed. כי ממך הכל, everything is the Aibishter. But if everything comes directly from the Aibishter, the אין סוף, you wouldn't have a world. The world would be בטל במציאות. The Aibishter wants the world to be a יש. So, there had to be גבורה. What's גבורה? צמצום. So, you have these are the two מדות of the Aibishter. So, it says in Tanya, שזה ענין הגדולה, שמדת הגדולה. עכשיו יש מאין. הא? שזה ענין יש מאין. גבורה is also. יש מאין, no? גדולה. גבורה is also. I thought you said on גדולה only. גדולה is יש מאין. גבורה is העלם והסתר of the צמצום. The fact that the אור should be able to make a יש, in order for the אור to make a יש, it has to be the אור should be with צמצום, because the אור will be in גילוי, it wouldn't make a יש. So, he says the ענין, just like מדת הגדולה, שענינה השפעת חיות והתהוות מאין ליש לעולמות וברורים אין קץ, just like as far as the גדולה is concerned, the Aibishter is מהווה, but then they would be בלי גבול, right? Makes העולמות אין קץ. אינה בידיעתו של הקדוש ברוך הוא, that's a מדה of the Aibishter. והיא למעלה מהשכלת כל הברואים והשגתם, that's higher than anyone could understand. No one could make יש מאין, obviously. No one could understand how even how it works. שאין This all this is a לשון of Tanya, mamash quoted word-for-word. שאין כח בשכל שום נברא להשכיל ולהשיג מדה זו,

no person, no creature could understand this middah of גדולה, כי הקדוש ברוך הוא ומידותיו אחדות פשוטה. The Eibershter and his middot are not chas v'shalom two separate things. This is the Eibershter himself, the way the Eibershter manifests himself, it's the Eibershter himself. So וכשם שאין ביכולת שום שכל נברא להשיג בוראו, just like no seichel of any creature could grasp the creator, כך אינו יכול להשיג מידותיו, so you can't grasp his middot. So הנה כך ממש אין ביכולת שום שכל נברא להשיג מידת גבורתו של הקדוש ברוך הוא, just like we can't grasp the גדולה, which is the התהוות, the koach of the making the world, we can't grasp the middah of גבורה either, שהיא מידת הצמצום, the middah of צמצום, ומניעת התפשטות החיות, which withholds back the התפשטות of the חיות, מגדלותו that comes from his גדולה, מלהתגלות על הנבראים להחיותם ולקיימם בגילוי, that comes down to give the נבראים, you have to be metzamtem it, כי אם בהסתר פנים. The only way it could come down is if it's concealed. והיינו, so what is he trying to bring out from here? שכח הבורא הוא באופן של העלם והסתר מהנברא, that the koach of the בורא, of the Eibershter, is the way it's לגבי the נברא is בהעלם והסתר, and there's no way we could grasp that it should be בגילוי in us. שלכן גם כאשר מבין בשכלו ענין התהוות הנברא מהבורא, even when a person understands, not how it happened, but what happened. He understands that there is the ענין of the Eibershter created the world יש מאין, מכל מקום אין זה בהרגש אצלו. The way the Eibershter made, you don't feel it! It's not part of our world, because the whole idea of גדולה, אור אין סוף of of of גילוי אלוקות, we live in this גשמיותדיקע world, so we can't feel it. שאז היה צריך להיות, because if we would feel it, what would have been? We would be כמו אור וזיו השמש כשנמצא במקורו, we'd be like the light which is in the inside the sun, ששם הוא אין ואפס. The light is in the sun! How do we know light is in the sun? Because it gives it out. If it doesn't have it, it can't give it out. You can't have a מסובב that should have what the סיבה doesn't have, so it has to be there. But in the sun, there is no מושג של אור. Why? Because it's there in a form of bitul. So, had had there been the גילוי, had we felt בגילוי אלוקות, then we would be batel, we would be like the אור is batel in the sun, ולא היה מציאות של נברא. לפועל, not like that. לפועל we are a metzius of a נברא, we feel ourselves as a yesh. Just curious, because if you're batel, you couldn't feel anyway. Huh? If you were batel, you wouldn't be feeling, you wouldn't know what the koach is. That's the real bitul. The real bitul is when you don't feel, just like you don't feel yourself, because you're really yourself. You're so batel to yourself that you don't feel yourself. So you wouldn't know the koach either. No, just like you know yourself. No, you feel, this is you. A person himself, every part of him is batel to him, that's why you don't feel it. If a person feels something it means that's not batel. You got a headache, what's the peshat you have a headache? You feel your head! You shouldn't feel your head! It's you! אמנם כל זה בנוגע לענין הגבורה והצמצום. This, what we say, that you can't grasp not the Eibershter's גילוי, the גדולה, and not the Eibershter's גבורה, which is צמצום, שכח הבורא בהעלם והסתר מהנברא, the koach of the בורא, in both ענינים, is בהעלם והסתר from the נברא. שכיון שמידת הגבורה היא ממידותיו של הקדוש ברוך הוא, but since the מידה of גבורה is one of the מידות of the אייבערשטער, הרי לא יפלא, so after all it's not a פלא במה שהנברא אינו משיג מידותיו של הקדוש ברוך הוא. Since it's a מידה of the Eibershter, we are נבראים, so obviously we don't, there is something that's מעלים ומסתיר. Okay, he's trying to say like this: he started asking a she'eilah, how could a נפש הבהמית be מעלים ומסתיר a נפש האלוקית? So, what do you mean? But the whole world is like that! The whole world is that Elokus is בהעלם והסתר, it's מעלים ומסתיר אלוקות. So he says, that's because that's the מידה of the Eibershter, the whole creation of the Eibershter came with this מידה, the מידה of העלם והסתר. So therefore that מידה is a מידה of העלם והסתר. אבל כאשר יש נברא שמנגד לענין של אלוקות, but if there's a נברא that's מנגד, the Eibershter made it whatever he made in העלם והסתר. But here we have a נברא that's כביכול not the Eibershter, everything is the Eibershter, but this כביכול not the Eibershter, and that should go against the Eibershter? היינו לא רק ענין של העלם והסתר, and not only a העלם והסתר, אלא גם התנגדות, the נפש הבהמית fights with with with Elokus. למרות שיודע שזהו ענין של אלוקות, and he knows it's Elokus, and he fights it. That's אינו מובן! איך יכול הנברא לנגד על ענין הקשור עם בוראו? How could the נברא fight with something that's connected to his בורא? משל הזונה? Huh? משל הזונה? Yeah, he's talking about it, but the משל הזונה is what he really wants, but how could he do it? How can he b'foal be? B'foal he's מעלים ומסתיר! It's part of צמצום. It's his intention, but that's he is not. It's still part of צמצום. But that צמצום by the Eibershter we could say, but here the Eibershter made a נברא that is able, for good reasons, whatever it is, they're able בפועל to be מנגד to אלוקות. That's the שטות, he knows the אלוקות is there, and he's still against it. Not only. What was his intention of היצר? I know, who did you think, the נפש הבהמית? No. The the אייבערשטער, yeah. But he's but בפועל ממש you have here a נברא that is מנגד and he's מנגד to אלוקות which Hashem made him. Kodem kol can anything think he's נוגע also is from טומאות? Everything is from טומאות. In the previous maamar he says some of the עניינים השם made the העלם והסתר, he made it like that. He made the העלם והסתר but if it's העלם והסתר it's not a giluy. But here it's העלם והסתר that he's causing. In other words, בעצם there's a נפש אלוקית and then there's something else that comes and causes it. Vadai he gets koach from the אויבערשטער but it seems to contradict the whole מציאות of אלוקות. So he is able to feel the אויבערשטער and not not do davka? Yeah, that's what that's the whole that's gonna come out the whole thing, that the עצם of the נשמה is not not affect the נברא. So he is he does feel אלוקות but just not in a not on a level that stops him from doing other things. He is he does feel אלוקות to a certain level he feels but that's not the he's not completely. Vadai he's able to feel אלוקות but not that much not so much. ובזה you have to understand the difference. וידוע מה שמבאר קדושת אדמו\"ר האמצעי ברוך הוא בשער האמונה. Explain the difference. The אדמו\"ר explains in שער האמונה בלשון חז\"ל קשה כקריעת ים סוף. You find a lot of times that חז\"ל use a לשון a certain thing, it's hard like Keriat Yam Suf. היינו שקריעת ים סוף ענין קשה.

Keriat Yam Suf is something that's hard. Like parnassah and shidduchim. Shidduchim כן. ועד שזהו קושי הכי גדול, it's the greatest the greatest hardship, שכל מה שנוגע לכמה עניינים נאמר לשון קשה כקריעת ים סוף. Keriat Yam Suf is the hardest. So if one wants to say that something else is also hard, say oh, it's like Keriat Yam Suf. Why? אע\"פ שהקדוש ברוך הוא עצמו עשה את הגבלת הטבע, that even though the Eibershter made the הגבלה of teva of nature, כולל גם את ההגבלה דימא ויבשתא. The הגבלה of this is ימא and this is יבשתא, this is dry land and this is water. כי לאחר שהקדוש ברוך הוא קבע בטבע אלה שזה ימא ויבשתא, the Eibershter made it, but after he made it and he said this is ים this is יבשה. וכמבואר שם he writes that not only בגשמיות this is ים this is יבשה, even ברוחניות. ענייני הימא למעלה מעלה בתכלית העילוי, ים represents the highest madreigah. שעל כן הוא דוגמה לעלמא דאתכסיא, ים עלמא דאתכסיא is the hidden, because in the ים things are hidden. ועניין יבשה הוא למטה מן הימא. יבשה is a lower מדריגה היינו שהוא מקבל. היינו שהוא מקבל that's that's עלמא דאתגליא the revealed world. So comes out that the Eibershter created it all, he made the teva. בכדי שבטבע הים והיבשה גופא יהיה הנה ההופך ים ליבשה. In order that that in the nature of the ים it should change, the ים should turn to יבשה. הרי העניין שנקרא קושי מצד הטבע הבריאה, that is called hard from the perspective of the nature. וזהו אשר לשון קושי נאמר לגבי קריעת ים סוף ולא לגבי בריאת שמים וארץ יש מאין. Lichorah he should say what's the hardest thing for the Eibershter יכול creation of the world, יש מאין? This is not יש מאין. הוא פלא גדול יותר מקריעת ים סוף. It's a greater wonder than Kriyas Yam Suf. כמבואר בשער היחוד והאמונה שם כמוהו. Af al pi chen it doesn't say קושי. כי הפלא שבבריאת שמים וארץ הוא בנוגע לכח הבורא. The wonder, the specialty of

בריאת שמים וארץ is that the Oibershter is able to do it, שזהו שבריאת יש מאין היא בחק הבורא בלבד. That's the point that only the Oibershter could make creation, וכנ\"ל וכפי שנתבאר קודם ממידת הגדולה, בראת בראשיתו מידת הגדולה. אבל אחר כך כשישנה כבר מציאות הנברא, אין בזה סתירה וקושי כלל. Now that the נברא is there, there's nothing that's hard. The נברא is a נברא. To make the נברא which is before it becomes a נברא, making the נברא is the Oibershter's כח. So the Oibershter himself is not limited so there's no problem. The Oibershter makes a נברא and now the נברא'ס a נברא. So it's a big thing the Oibershter could do something, the כח of the Oibershter, fine. But that's not the point. Then then the נברא is whatever it is. מה שאין כן עניין קריעת ים סוף הוא בכדי שיהיה בטבע בנברא גופא עניין הפיכת ים ליבשה. In order in the nature gufa things should change. In other words, to make teva is one thing. After the teva is made and then to change the teva that means not using a something beyond teva. בטבע גופא. The mashal I'm just saying I don't know if this is the mashal. If the water would disappear, the Oibershter makes a nes, it disappears, okay, and instead he brings יבשה. The Oibershter could do all kinds of things but the Oibershter didn't do that. He took the ים which is ים בטבע ים and made it into יבשה.

הרי זהו קושי שאין נמצא אפילו בבריאת יש מאין. That's not יש מאין, there's no two opposites at the same time. Like a wall, that's the point, the water flows and he made it like a wall. Which is, you change the nature of the nature. You change the nature of the nature of the water. Is that harder for him than the...? Harder. We use the לשון harder. Who says it's hard? No, no. That's why I said the word it's harder mitzad hateva. It's in teva something. In the teva. against the teva. What the Eibershter does always is against teva. But in teva should be, like דרך נמנע הנמנעות, it should have, I think he even brings it, if not of this maamar, the previous maamar. Well, he says: צריך להבין בנוגע לרוח שטות, ממילא we have to understand concerning the ruach shtus. שנוסף על כך שהוא מעלים ומסתיר, that not only is it מעלים ומסתיר, אלא הוא גם מנגד לאלקות, it's against Elokus. והיות שמציאות נברא הוא ביודע של אלוקות, but since he's a נברא, while is a נברא, and he knows about אלקות, איך אפשר שיהיה דבר כזה? How could this be? In other words, what he's trying to bring out in this piece here, he's he's expressing, explaining his kashya. The kashya, the kashya that he asks, how is it possible, and it's different than shamayim va'aretz. So the chiluk, once, the chiluk that he says here is to explain what he said before. But I said before, mimela legabei creation of the world as helem vehester, it's one thing. But how could nefesh habehamit go against? So explain what I meant. What's the difference? Why here it's understood and here not? Because the fact that the Eibershter created something helem vehester, that's helem vehester. But here we have, in the creation itself, we have a setirah. We have a נברא, it's not a koach of the Eibershter כביכול, and a נברא which is from the Eibershter should fight the Eibershter? So it's not a koach which came from the Eibershter. Here, like, al derech like a kashya. Looking at it from another way, because in Tanya, it writes over there that a keli, that it doesn't have to come onto the keli, because it's teva, it's set up to be this way. מה שאין כן קריעת ים סוף, that the Eibershter had to constantly do it because the teva because it wasn't its teva. Now you're saying that the in it was the teva that changed the teva. It should stay that way without without every time the אייבערשטער should... רוח קדים עזה had to constantly keep it going. If it changed the teva into another teva, it'll be like anything. So it's a כלי. Yeah, okay. But that's an extra word. It didn't change the teva. It doesn't say changed the teva, within the טבע גופא. He made it the teva is made it So It's constantly has to do it. You have to do it constantly. No, he's saying because in He made a teva and it remained the teva, he didn't take away the teva. He remained the old teva. He wanted that teva, the teva should change. So it changed No. and now it's Okay, he wanted that the teva did not change, and that same teva that did not change has a different teva. Should I have what to live, the אייבערשטער did all of that. So it's the same thing with Oh, but that's he just wants to bring out that this is why it's called kashe. So something that's not understood that doesn't make any sense is something that you take the טבע גופא that should do something against. That's what's kashe. But the אייבערשטער did it, וראיה did it, he made קריעת ים סוף. But he's trying to use this as a backup to his she'eilah. That's why I'm asking a she'eilah, he says, that here this is what's happening. The inyan of kashe that's there, so there we say בסוף כל סוף the אייבערשטער did it. And here we're saying a נפש הבהמית does it. And you can ask it comes from the koach of the אייבערשטער, everything is the koach of the אייבערשטער, but but בסוף כל סוף it's the נפש הבהמית that's מעלים ומסתיר. See, with the kushya, he made a condition in the in the beginning when he before he created the the water that it would part. So that made would make it easier when the time came, so Yeah. It's still kashe. Still kashe, but it's still a סתירה. So so Rabbi Shapiro, so you're saying that the קריעת ים סוף is the שינוי הטבע is against the Eibershter? Or you It's against the teva. So that means against No, it's against the teva that the Eibershter made. And that's why it's called kashe. Nature of water is to flow down. Then in קריעת ים סוף the water was It's not against Hashem. Hashem took another to another uses. Right, so for that Hashem made it. But he's saying, but here when a person is the the nefesh, it's menaged to אלקות, that's the she'eilah. Menaged to אלקות as a נברא, knowing that that that's he's that he's אלקות, and going against אלקות. It's like a סתירה מיניה וביה. So anyway, the לשון אלקות could it be on אלקים, סתם, or or because it's... God is the way we see it in nature. Yeah, this is very kelal. This is a word here. It doesn't necessarily mean that you don't You don't come on to הוי׳ to say that, okay. No, that's not... It's kind of this is all בלתי מוגדר, so you can't really medayek in the words anyway. Now, ואף שמבואר בתניא, even though it says in תניא, שבאמת אין שום ממשות כלל בסטרא אחרא, in Tanya it says that סטרא אחרא really is nothing, שלכן נמשלו לחושך שאין בו ממשות כלל, that's why it's compared to darkness which has no ממשות, אף שיש בה חיות הרבה, להחיות כל בעלי חיים הטמאים, even though it has a lot of chayut, all the טריפה animals, and נפשות אומות העולם, all the goyim come from קליפה. Nevertheless, we're told it's not a it's not a real ממש, רק שלגבי נפש המקננת באדם, נתן לו הקדוש ברוך הוא רשות ויכולת להלחם כנגדו, the Eibershter gave it, from be'emet it can't. In other words, he's trying to answer his kushya. That's the kushya, how can the נפש הבהמית go against? You know what, it's like a kid. It has no no koach. The Eibershter gave it special koach to be able to fight. הרי ענין שיהיה צריך לומר עליו קשה כקריעת ים סוף, that's what he says. Oh, so now it comes so at least should have said kashe. Doesn't say that. It should have said קשה כקריעת ים סוף. That the נפש הבהמית should overcome, it's קשה כקריעת ים סוף, because it's two opposites. You see the הערה here, the Rebbe, this is also the Rebbe's. If so, by the ארון which is נמנע הנמנעות, it should have said קשה כקריעת ים סוף too. But it doesn't say that it was קשה כקריעת ים סוף. Why don't we just say קשה כקריעת ים סוף? קשה, yeah? Yeah, yeah, according to the Rebbe. But we don't. So he says why? And מאי נפקא מינה למימר קשה? Maybe takeh, but what's the difference? The pshat is, by בית המקדש it always had nisim. מה שאין כן בנוגע לזיווג, וגם בנוגע לקריעת ים סוף, על דרך זה הוא צריך לומר בלשון קשה על התנגדות שבכל יום. In other words, when he wants to tell קשה in order to give you a koach to fight it, so he should have said קשה here. That's the bottom line. The bottom line is that he should have said קשה because this is something which is similar to נמנע הנמנעות. That's really what it is, two opposites.

ולא מצינו זה בנוגע לענין זה, we don't find it on this ענין. ובלשון Tzemach Tzedek, the לשון of the Tzemach Tzedek, שזה שאצלו נמנע טבע קיים היינו אצל אצל יתברך. When we say by the Eibershter there is no concept of impossibility, you can have even two opposites, it's only by the Eibershter. אבל שנלביש כח על זה שם בנוגע השם על העולם, to say that for the world, זה ודאי אינו. You can't say it on the world. If you can't say it on the world, that's the kashya, here we do see it! The נפש הבהמית is fighting Elokus. דהיינו שאפילו להרשב״א, even according to the Rashba, הקדוש ברוך הוא נמנע הנמנעות, the Eibershter is has could have two opposites, מכל מקום מצינו גם בנוגע לעניני קדושה שדבר דבר הנמנע שיהיה שני הפכים בבת אחת, and how we find that it's something that's impossible. Ai, the Rashba says by the Eibershter it's possible. They stay over there, there's no contradiction. כדין ענין נמנע הנמנעות לגבי הבורא, לגבי the אייבערשטער, שלית מחשבה תפיסא ביה, like something we can't understand. וגם בענין הטבע, it's not nature, ממילא אין אצלו ענין נמנע הנמנעות, there is nothing that could be impossible. He could do impossible, it's impossible for him to do this. It's impossible to say he has impossibilities. מה שאין כן לומר שני נברא בתור נברא יהיה שני הפכים, but to say that a creature, a נברא, in the form of a נברא, has two opposites, הרי זה דבר הנמנע, that can't be. על דרך זה גם בעניננו לכאורה, לכאורה, like what we said, הן אמת שמצד הבורא ניתן לעולם הזה כח לעמוד נגד קדושת נפש האלוקית, it's true that the Aibershter gave koach to the קליפה, to the נפש הבהמית to fight the נפש האלוקית, מכל מקום בנוגע להנהגה בפועל, that's the koach, but when it comes בפועל, צריך להיות זה בתור נברא דלעומת זה. It has to be a לעומת זה ענין that that לעומת זה as a נברא is able to fight. נשאלת השאלה, the question is, באיזה כח בתור נברא יכנס הלעומת זה לפועל את ההתנגדות מול חומות הקדושה? What's the koach of the לעומת זה that it's bafoal? In other words, there's a koach in there, but when it has to come out l'foal, how does it work? How the question, how it worked, not how does it work, the question is what happened? Not how is it able to, it's how it works, not how is it able to work. It seems the whole kashya it's impossible, no, the Aibershter gave it koach, the Aibershter could do it. But since they did, the Aibershter gave it koach to do it as a נברא, so how does it work? As a נברא it can't be, so how bafoal is it? How does this manifest itself? The koach of the Aibershter that put it in, and now he's doing it as a נברא, how does it work? Or you like, what, how does it work scientifically? No, bafoal! How does it work that that a נברא could fight the Aibershter? How about in Kriyas Yam Suf? Because the Aibershter did it. The Aibershter did it to him. Here the Aibershter wanted that the נברא does it. There the Aibershter that's it, there the Aibershter did it. Here the נברא does it. Ela mai, you say that the נברא doesn't do it on his own. Moses doing it? No, no. The wind is holding up. No, that's That's all I'm saying, the koach of the of the גדולה and the גבורה is in the נברא. It's in the נברא also. It wasn't גשמיות. But the Eibershter in גשמיות is able to do it, the Eibershter took a גשמיות and do it. But the Eibershter, כאילו כביכול, that the Eibershter would tell a person to do it, it would be a kashya. Ayei, the person got koach from the Eibershter. The she'eilah is, how does it work? How can a person do it b'foal, in which way does it come out? Ayei, he got a koach to do it, but it has to in the פועל ממש has to work. So the Eibershter could do it. And here he said, you do it! Tells the נפש הבהמית, you do it! You stick your finger in and you pick it up, even though it's impossible. The Eibershter gave you koach to do it. Me'idach gisa, that's what tzadikim do, right? Well, obviously there's a ביאור to this. But he's asking in הסברה. In הסברה, how does it work, what is the way it it comes out? The same koach that He created the world with גדולה and גבורה, the יש מאין and the צמצום is is is in the נברא in a certain aspect. That that is. And the נפש הבהמית is a cover-up, is a צמצום of this koach. This is a challenge for the נפש האלוקית. Seemingly. In order that We're going to get to it, yeah, דירה בתחתונים, תורה ומצוות, and everything. Yeah, but b'foal how does it work, not why does it work. Why, we know the Eibershter could give koach, it's everything. But how does the נברא do it? Yeah, there must be something that the נברא should be doing, that the נברא, the way the way it comes out from the נברא. Let's just please finish the kashya. I would want to finish the answer. No? No. You can take it home and finish it yourself. Can we play tomorrow? Tomorrow he'll publish it. Sure. The מעשה... The thing is that even if you don't have a teirutz for the kushya, it doesn't matter, such a kushya. How is the אייבערשטער מחי' ומקיים? Very good, good kushya. Let's take our places. We can. ובפרט על פי מה שמבאר הצמח צדק, especially the way the Tzemach Tzedek explains, מה שכתוב בנוגע לקריעת ים סוף, it says by קריעת ים סוף, the Eibershter said to Moshe: ואתה הרם את מטך ונטה את ידך. Pick up your stick and move your hand. It's מבואר כו' as he will explain what the pshat is. So the Tzemach Tzedek explains that מטה קאי על כל סדר השתלשלות. The stick goes on the whole סדר השתלשלות. ואדרבה, לא על עולמות בי\"ע, not on בי\"ע. בי\"ע is נקרא בשם שבט, כמבואר שם הטעם לזה. שבט, there's שבט and מטה, both mean the same thing, both mean like a stick, branch. So שבט goes on בי\"ע. This goes on עולם האצילות, ולמעלה יותר, it's even higher, שנקרא בשם מטה, it's called מטה, שמורה על תוקף. Stick shows strong, בחינת עשו. על זה נאמר, so the Eibershter said to him: הרם את מטך. Pick up the מטה, pick up the this תוקף of אצילות. ובכדי שיוכל להיות עניין דקריעת ים סוף, in order there should be קריעת ים סוף, שבנבראים גופא יהיה עניין דהפך ים ליבשה, in order that within the נברא, even by the ים סוף the Eibershter did. But if you need the נברא to do it, even when you need a special כח,

הוא צריך להיות הרם את מטך, to pick up your stick שהוא עניין הגבהה לבחינת עצמות אין סוף שלמעלה מהשתלשלות לגמרי, to pick it up very high, higher than אצילות. לא רק למעלה מעולמות בי\"ע שנקראים שבט, not only higher than בי\"ע called שבט, אלא גם למעלה מאצילות, higher than, והעולמות שלמעלה מאצילות נקראים מטה, and they're called מטה. So, first he said pick up the מטה, pick up all the עולמות. ואחר כך כתיב ונטה את ידך, then he says, stretch out your hand. שהוא בחינת ה-י', ידך its taytsh is not ידך, as if it were to say יו\"דך, pick up the י'. שהוא שורש כל ההמשכות גי' אין סוף נמשך מלמעלה למטה. Any המשכה from למעלה starts with a י'. Only after you pick up the מטה and pick up the יד, י', אזי תבקעהו, then you could split, הפך ים ליבשה. וכיוון שבשביל קריעת ים סוף יש צורך בהמשכה מבחינה עליונה ביותר, גם מעולמות שלמעלה מאצילות, even for קריעת ים סוף, which the Aibershter did, you have to have a המשכה from such a high מדרגה, from higher than אצילות, הרי מזה מובן בנוגע למלחמה שבכל יום, so we understand the war we fight we have every day, שהנפש הבהמית, לא רק מעלים ומסתיר, אלא גם, but not that it's a נפש האלוקית that the נפש that the נפש הבהמית is covering up the נפש האלוקית, שזוהי פעולה של עולם עומד כנגד, so that the קליפה does it, enough toughness, שבזה הכרח לומר, that we have to say, שבשעת מעשה יש בה כח חזק יותר כביכול מהכח שבא לנפש האלוקית. If it's able to מנגד and fight it and and sometimes win, obviously it has a stronger כח from the נפש האלוקית. And that's what he's asking. How is it? What kind of כח does it have? How does this work? How does the נפש הבהמית... So why is it that צמצום is a higher שורש than the... We'll answer. It's not gonna answer.

שבירת הכלים. That's looking at it from the עיגולים. Yeah, עיגולים. אבער נאך דאָס איז עיגולים. What he's going to bring out is, the whole idea is, an aliyah. But if it goes down, כל היורד, כל הגבוה גבוה ביותר יורד למטה ביותר. That's the point. The שורש of the נפש הבהמית is a higher shoresh than the נפש האלוקית. Yeah, yeah, it is. Yeah, and therefore... Isn't that, isn't that what we say, שבירת הכלים? No, let's let's just learn what a shtikel. ובזה גופא מובן. No, no, don't say that. Let's keep going here, just learn one more piece and then we'll see. Huh? שבירת הכלים is higher than... That's the way from למעלה. That's the way from למעלה. No, because that has to come down. It comes down lower. No, now you don't see it. See, here it is, ובזה גופא מובן, on page פ\"ו. Let's please learn that סעיף, that piece, and that's on עניין דעשו. Page פ\"ו here. No, here it's page מ\"ט. עניין דעשו. ובזה גופא, after you bring the whole thing, the whole nekudah he brought here before is that when we eat, how could the food give us koach more than when we have ourselves? He says because it comes from a higher shoresh. So if בהמה, צומח, חי, ומדבר, if it's חי, צומח is lower, a siman that it comes from higher. ובזה גופא מובן, that we can understand שכשם שישנה ירידה למטה מטה ביותר גם מבחינת הדומם, דומם is the lowest, דומם is the highest. If something is lower than דומם, it's even higher. הרי הוא הוא שגבוה הגבוה יותר, למעלה גם מבחינת הגבוה הגבוה שהוא מן הדומם, higher than the high מדרגה that דומם has because it fell so low, this is even lower. And that's קליפה. See, דומם is not קליפה. וזהו כל החילוק בין קליפת נוגה לג' קליפות הטמאות. Difference between קליפת נוגה and ג' קליפות הטמאות. Yeah, yeah, ג' קליפות הטמאות כמבואר בתניא שאין בהם טוב כלל. There's nothing good. שלכן הן טמאות לגמרי. Completely, completely. ומבאר בזה כבוד קדושת אדמו\"ר מוהריי\"צ, שזה שהרבי אומר שזה צריך להיות במעשה, דיבור ומחשבה, בכל עניני עולם, כהנה וכהנה, לכאורה אינו מובן. Don't understand, he says: איך שייך לומר שאין בהם טוב כלל? How can you say קליפה has no good? הרי אי אפשר בלא טוב כלל. Nothing could be without it. שהרי יש בהם איזה חיות, it exists, והוא מן הטוב! Nothing can exist unless it has some tov. אך הענין הוא, ההפרש בין קליפת נוגה לג' קליפות הטמאות, so the difference between קליפת נוגה and ג' קליפות הטמאות, שבקליפת נוגה הטוב רק מעורב ברע. In קליפת נוגה, it's it's mixed, אבל אינו מתאחד עמו. קליפה is the good didn't become part of the bad. כמו בעולמות שישנם חילוקים, the whole עולמות is divided like this, there is a חילוק between רובו טוב, that's עולם הבריאה. חציו טוב ומחצה רע, חציו טוב, half, half bad, חציו טוב, half and half, that's יצירה. מיעוטו טוב ומרובו רע, that's עולם העשיה. So הנה גם בעולם שרק מיעוטו טוב, even the lower world which is only minority good, but still קליפת נוגה means שהטוב הוא בפני עצמו, separate. דהיינו שהוא רק מעורב ברע ואינו מתאחד עמו. It's mixed, that's called, it's mixed, you have good and bad, but it didn't become the bad, the good didn't become part of the bad. אבל בג' קליפות הטמאות, המעט שבטוב, המעט טוב שבהם, שמהווה ומקיים, שמתאחד עמו. It has good, otherwise it couldn't exist, it becomes one with the bad. דהיינו שהטוב נהפך להיות רע. The good, כביכול, כביכול becomes bad. על דרך שבתערובת איסור והיתר, when you have kasher and tereifah mixed, יש אופן שההיתר נהפך להיות איסור. It's not only that the good you can't use the good, like if it falls in, it's not battel, so there is good there and bad, but you can't eat the good because you don't know where it is, then you can חתיכה נעשית נבלה. The good becomes bad in halachah. אמנם כיון שנעשה זה למטה מטה ביותר, so it comes out that in קליפות, שלש קליפות הטמאות, it's so low, because it's so low, that's lower even than דומם, הרי מזה גופא מובן ששרשו גבוה גבוה ביותר, so it has a higher שורש. למעלה גם ממוצא פי הוי' שבדומם, even higher than the שורש the מוצא פי הוי' in דומם, ולמעלה אפילו ממוצא פי הוי' שבנפש האלקית, higher than נפש האלקית. על פי זה מובן, איך שגם מצד גדרי הנברא יש בו יכולת להתנגד לענינים וקדושת נפש האלקית. It shows how even from the נברא perspective, because just like how could the

דומם give you chiyut, because it has the giluy the higher דרגא, this also has a higher דרגא. הרי זה הפירוש, but that's only בנוגע the גילוי of the נפש האלקית. The עצם of the נפש האלקית, that's what he said in the in the maamar in סעיף ד', that the נפש הבהמית can be מעלה אותה. So it's That's because he also said the נפש אלקית gets chiyus from the נפש הבהמית, so it's to תשוקה and תענוג.