Frierdiker Rebbe gave out a maamar for יו\"ד שבט, בשבת. That year יו\"ד שבט was Shabbos. He gave out a maamar, to print for that day. What was special about that day then? יו\"ד שבט is the yahrtzeit of his grandmother, י\"ג שבט is the yahrtzeit of his mother. So he gave out a קונטרס that had two maamarim in it, a hemshech, one hemshech, but two maamarim. Frierdiker Rebbe gave it out. Actually, you have to know the truth, he did not write the maamar then. People say he wrote the maamar for יו\"ד שבט, he did not. That was an old maamar. He just changed the beginning. To start with Baasi Legani, there's another maamar from the years before, and they took the same maamar, and he changed it over, and he printed it for יו\"ד שבט. And this didn't start with Baasi Legani? That maamar didn't start, but here the Frierdiker Rebbe changed this, and made it start with Baasi Legani, and changed the beginning, and then, then the rest of it is the same exact words of maamar that he wrote, at least 25 years before that, 20 years before that. It was published, really? And it wasn't published. The maamar was, some people had that maamar, but it wasn't published. No, those the people who had it had it. Those מאמרים בכלל not ever published. Frierdiker Rebbe said the maamar, and he wrote the maamar, and he gave it out. Not gave it out, people had it. So now, before, he actually gave out this maamar again for יו\"ד שבט, with a different beginning. And the maamar

had, is actually four maamarim. It's a hemshech of 20 אותיות. Each אות each maamar has five אותיות. And the plan was for יו\"ד שבט and י\"ג שבט, is two maamarim, each one five, and then for Pesach and ב' ניסן would be the other part, another five and five. And this, he put the beginning Basi LeGani and the second מאמר היושבת בגנים. Lefoal, he was nistalek that Shabbos. So later on, for Purim and ב' ניסן the hemshech of the maamar came out, other five more osiyos and the other five, without the beginning, because the Frierdiker Rebbe 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 תש\"יא, the first year, he explained, the whole maamar was based to explain the first סעיף, the first סעיף of the maamar. תש\"יב, he explained, the maamar explained the second os. תש\"יג the third, and תש\"יד the fourth. And that's how it went on till תש\"ל. Then, after was finished all 20 osiyos, the Rebbe started over again. תש\"לא, he ex- at תש... ל\"א, he explained the first os again, תש\"לב etc. ל\"ד was the fourth os again. So from that we understand that when the 20 years are over, starts over again. Now, this תש\"ע, we're back to the fourth os. So what chassidim do is, they learn the two maamarim that the Rebbe's, those maamarim that the Rebbe said on that os, at earlier times. So here we have two, we have תש\"יד the maamar, and this they printed last year, I mean last week in the Dvar Malchus they printed all three, the maamar of תש\"יד, תש\"ל-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. Like this year, so Shabbos afternoon, he said the מאמר באתי לגני and explained that fourth אות, מוצאי שבת, he repeated the maamar again. But when he repeated the maamar again, was with changes. Some years when this happened, he said the second maamar was much longer than the first, sometimes the first was longer than the second. This case, the first was longer than the second. That's why he chose the second because it's shorter. The same tochen? Same tochen, but shinuyim, besides it it's same tochen with less things because the other one is longer, but there's shinuyim. There's also a different vort here that the other one doesn't have. This is the one it was said for this Shabbos. This was, like you say, the מוצאי שבת קודש, שבת פרשת בשלח, יו\"ד שבט, מאמר ב'. They were not mugah. And all three were not mugah.

Why? Has anybody asked him, why? The Rebbe was mugah the maamarim. His תש\"יא was mugah, they asked him, תש\"יב, תש\"יג. And תש\"יג actually Moshe Dubinsky was the one that asked him to be mugah, and the Rebbe listened to him and was mugah. The next years the Rebbe, it's... wasn't mugah the maamarim, they didn't, was not mugah. 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 the Rebbe, \"אז דער רבי\", the רבי זאל מוגה, because he asked תש\"יג and the Rebbe listened, \"דער רבי זאל מוגה זיין the maamar from Basi Legani.\" So the Rebbe was very like, mind your business, you know, he didn't like the... 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 mugah'dike. How many mugah'dike, there are three maamarim, so he can know it inside out. But I think the Rebbe didn't mean that. Meant all the other. All the other maamarim, I'm not sure. Who knows what that... And that was mugah? The Rebbe wasn't mugah. Who was he? Moshe Dubinsky. Anyway, so these are בלתי מוגה. So, 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 on tape. The חוזרים would write maamarim and work from, worked from memory for a while? For a while. And then, when did this go into the next Then the

last few years they started, the last six they did everything. No, בזמנים זמנים the Rebbe was magiah one maamar here, one maamar there, they got, you know, but very, very seldom. Then he started magiahing every once in a while. That's where, why we have the Sefer HaMaamarim Melukat. Six. That's all from the later years. It's all mugah. It's all mugah, yeah. Sefer HaMaamarim Melukat is all mugah, it's all mugah. That's they took all the mugah'dik and put it into sefarim. It's originally was six, now they made a different seder, they made into four volumes, yeah. No, that's the mugah's, the Rebbe was not magiah, a mazal, a mazal they got, they smuggled into the Rebbe and the Rebbe listened, he was magiah, if he had a, I guess if he had a moment to do it, it was magiah. The end, the last few years became a seder, for every יום הפגרה, ר' Yoel would prepare a maamar from an old maamar and the Rebbe was magiah. He stopped saying maamarim, because the last few years he didn't say maamarim at all, but at least he started being magiah old maamarim. So R'' Yoel prepared it for the Rebbe to magiah and the Rebbe was magiah. And that's where you got this four or six volumes of Sefer HaMaamarim Melukat. By the Frierdiker Rebbe he wrote the maamarim. He wrote the maamarim, yeah. Besides the Alter Rebbe, all the Rebbeim wrote the maamarim themselves. There were הנחות also, people wrote down from what the Rebbe said, but the maamarim the Rebbe wrote. The Alter Rebbe didn't. The Alter Rebbe wrote Tanya, he didn't write, that's why they called Torah Or and Likkutei Torah, Torah שבעל פה of Chassidus. Tanya is Torah shebichtav because the Alter Rebbe wrote it, and Torah Or, Likkutei Torah the Alter Rebbe didn't write. The Alter Rebbe said it, and the Tzemach Tzedek or other people wrote it down, and the, was different. Many of them the Alter Rebbe was magiah. The Alter Rebbe looked through and made שינויים and made הגהות. But the people who wrote it down were reliable people. Or the Mitteler Rebbe wrote it, or the Tzemach Tzedek wrote it, or the Maharil wrote it, the Alter Rebbe's brother, even Reb Pinchas Reizes. Reb Pinchas Reizes would write word for word. He would listen and he was a chozer, he could chazer word for word. In middle of the maamar, when the Alter Rebbe sometimes used to fall to the floor in dvakus and roll on the floor, he would roll along with him to hear what he's saying because he would continue to say the maamar in dvakus. That's how Reb Pinchas Reizes was. Then you have other chozrim who wrote the maamarim. There's a sefer called Maamarei, Hanachos Harav, Hanachos R'' Pinchas, then you have others. So they were, but they're all reliable, and the Alter Rebbe, chose from thousands of maamarim, he chose davka these maamarim for Torah Or and Likkutei Torah. The Tzemach Tzedek chose these maamarim. Okay. What do you mean maamarim, all the maamarim that the Frierdiker Rebbe, the Rebbe would say maamarim on that basis of that maamar? A lot of times he would say a מאמר מיוסד on their maamarim, but this was a special seder. The first year he started and he's going to be meva'er the first אות, and next year the second אות, and that's how it went on for all the years that the Rebbe was meva'er 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 biurim and explains it. Yeah, but every maamar every year that sort of,

each of the maamar started with the same words: באתי לגני אחותי כלה. The Aibershter says, \"I came to my garden, my sister, the kallah.\" What's the garden? So maybe Baal HaHilula, so the Baal HaHilula, meaning the Frierdiker Rebbe brings in the מאמר שנסתלק ביום ההילולא, in the maamar that he gave out to the יום ההילולא, to the day of his yahrtzeit, he gave it out, the Rebbe doesn't write he wrote for his yahrtzeit, for his, 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 הפסוק, 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 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 שלאחריו, but then through the חטא עץ הדעת and the rest of the עבירות, נסתלקה השכינה, נסתלקה מלמטה למעלה, the Shechinah went away from here to higher. I thought the עץ הדעת was tachtonim. Everything was the same, there was light from one end to the other. 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 tachtonim, it was a gashmiyusdike world. HaShechinah and that are not, tachtonim here means a gashmiyusdike world. All of it is that way, the Shechinah not the same thing. No, not at, no, no. So, and it, since there are seven heavens, so the first chet, it says in the original of באתי לגני, the Shechinah left the gra-, the earth and went to the sep-, to the first heaven down here, and then to 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 this tzadikim work. הוחל 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 tzadikim, one brought it down from the sixth to the fifth and all the way down, עד למשה רבינו שהוא השביעי, till Moshe Rabbeinu who is the seventh, וכל השביעין חביבין, and all sevenths are beloved. So there's a maalah of משה רבינו, שהוריד את השכינה מרקיע א' על הארץ. He brought down the Shechinah from the first רקיע, from the first heaven, sky, whatever you call it, down to the ארץ. And that's what that Aibershter says, \"באתי לגני, I came back. I came back to where I was originally.\" When was that? By Matan Torah or by the building of the Mishkan. וזה שנאמר, and on this it says, צדיקים יירשו ארץ וישכנו לעד עליה. The tzaddikim inherit the ארץ, and וישכנו, פשוט פשט is they live לעד, forever, on it. But in Chassidus taytsh is היינו שבני ישראל goes on the Yidden. Who are the tzaddikim? Yidden, all אידן, ועמך כולם צדיקים. Yidden are all tzaddikim. ממשיכים ומשכינים בחינת עד בארץ. When it says צדיקים יירשו ארץ וישכנו לעד עליה, he טייטש וישכנו לעד עליה, פשוט פשט means they live forever on it. But taytsh is different. וישכנו means they're משכין. They bring down. What do they bring down? עד. עד goes on the Aibershter. So they bring Him down. Tzaddikim, whatever Moshe Rabbeinu did in a general way all tzaddikim do it always. What do they do? They bring down the Shechinah all the way down. על ידי עבודתם So does משכין mean the same as ממשיך? Yeah. Why does it apply always? No, no. Because it says וישכנו, that's why he says משכין. All right, but בכללות it's the same. Yeah, בכללות it's the same. שוכן עד מרום וקדוש. Yeah, yeah, that's why, that's why the Aibershter is called עד, שוכן עד מרום וקדוש, so the Aibershter is called עד, and He is נמשך, He's שוכן down here. Who makes him being שוכן down here? The צדיקים. Just like originally the tzadikim, those seven tzadikim, brought Him down, בכלל צדיקים do it. They ממשיך more of the Shechinah down here. Who was the seven tzadikim? Avraham was the first, and who was the others? Where do you get seven to Moshe? Yeah. Avraham, Yitzchak, Yaakov, Yosif? שוכן means to come down, to, all the same thing. David was after Moshe? Not David, no, that's not, no. So, who is the seven? It's Chanokh, Shem, Moshe, Kehat, Mordechai, No, Chanokh and Shem were before Avraham. Avraham. Before Avraham, right. No, so, yes, Kehat, Amram, I think Amram, no? Kehat and Amram. You're still not seven. Okay, I gotta check that. Yosef, no, Levi, Kehat, No, that's Avraham, Yitzchak, Yaakov, Amram, Moshe. Yosef, Yosef, Levi, Oh, I don't I don't even think they count Yosef. Avraham, Yitzchak, Yaakov, Levi, Levi, Kehat, Kehat, Amram, Moshe. I think Amram and Moshe, yeah. So they and so כל צדיקים bring down the Shechinah down here, the bechinah of עד, the level of עד, the שוכן עד. על ידי עבודתם, through their avodah of itkafya sitra achra. Now

here he says, how do you bring down the Shechinah through the avodah of bending the sitra achra? המביא אחר כך, which brings later to it'hapcha sitra achra. First, you start off with itkafya sitra achra. First, you bend the סטרא אחרא, you fight in the סטרא אחרא, and you get away from it. But then you reach a level of אתהפכא, which means you change the סטרא אחרא for kedushah. And that brings Shechinah down. כדיתא בזהר, like it says in the זוהר, שעל ידי זה, אסתלק יקרא דקוב״ה בכולהו עלמין. Through this אתכפיא סטרא אחרא, Can you be a little quieter, please? שיעור ברבים. So it says in the Zohar that through the avodah of אתכפיא סטרא אחרא, that's the לשון of זוהר, כד אתכפיא סטרא אחרא, אסתלק יקרא דקוב״ה בכולהו עלמין. That through this אתכפיא, bending the סטרא אחרא, על ידי זה אסתלק יקרא דקוב״ה בכולהו עלמין, so the יקרא means the kavod, the glory, the אור אין סוף of the Aibershter comes down into all the worlds. It means that shows that אתכפיא brings down the Shechinah down here. שזהו גילוי אור שהוא בכולהו עלמין בשוה. And it says, the alter, in the מאמר he taytsh not only he brings it down into all the worlds, but he says, what level of or comes down? The אור הסובב כל עלמין. The level of or which is בכולהו עלמין בשוה, which all of it, which בחינת 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 בזהר בלשון אסתלק, because לכאורה the לשון seems to be the opposite. Usually, we טייטש אסתלקות means to go away. And here it's Zohar's trying to say that אתכפיא סטרא אחרא אסתלק יקרא דקוב״ה בכולהו עלמין, that it comes. So why does it use the word אסתלק? אסתלק means to go away. Because going away means separated. The or that comes down is such an or that stays separated from the world because it's a אור הסובב כל עלמין. Okay, it's a המשכה of something that's המשכה of of רוממות. still high, of רוממות. It's removed. That's a המשכה that comes in a form which stays removed. ולכן לאחר ירידת השכינה לארץ, therefore, after the Shechinah came down, היה הציוי על עשיית המשכן. That's when the Eibershter commanded to make the Mishkan. What's the connection? Because since this brings the המשכה, so the Eibershter said, \"Now bring Me down! Bring Me down to where? Make the dirah for Me.\" Because be'emet, when we use the word dirah batachtonim, see, by us, learning Chassidus, we're so used. What's pshat, the Eibershter wants a dirah batachtonim? Where is the dirah batachtonim? Oh, when you learn Torah, you do mitzvot, you bring in pashut pshat in Midrash, it talks about the Mishkan. The Eibershter said, \"Make Me a Mishkan because I want a house down here. I have a house up there, the Eibershter is in the higher עולמות, and I want a dirah batachtonim.\" So it goes on the Mishkan. From there it also goes on everything. So here he says that through this ענין is המשכה of the Shechinah, that's why the Eibershter commanded to the משכן, ששכנתי בתוכם, where the Oibershter lived in. שבו היה, is the עיקר עבודה. In the Mishkan itself, what was the main avodah? ענין הקרבנות. What's korbanot? Korbanot is גשמיות. 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 koachot, and he brings it closer. The word korban is מלשון קירוב. He brings it closer to the אויבערשטער. And אפילו על פי, על פי פשטות 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 בהמה really is supposed to be done to him, because I deserve, I should be geshacht, my blood should be shpritzt on the מזבח, because I don't really do the right things. It made him have a חשבון הנפש, which brought him closer to the אויבערשטער. And it goes all the way high, the korbanot, such a high מדרגה. It says in the Zohar, that רזא דקורבנא עולה עד רזא דאין סוף. The secret of korban goes not סתם to a certain מדרגה למעלה, it goes to the secret of Ein Sof, all the way to the אויבערשטער himself. על ידי זה נעשה נחת רוח לפני, שאמרתי ונעשה רצוני. And the אויבערשטער says, \"Because you do that, I have a pleasure of what you listened to me.\" And that's, what's the pshat? The אויבערשטער says, \"I have pleasure that you listened to me.\" Why דווקא by korbanot? Every mitzvah you listen to the אויבערשטער, so why does it say נחת, ריח ניחוח? No, no, it definitely makes sense, you do a mitzvah, so it's very good, and the אויבערשטער enjoyed it, has nachat ruach. But still, as much as the אויבערשטער has nachat ruach from every mitzvah, by korbanot it's more. Not only because korbanot is a fire, it brings such a smell, you could say the words 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 Ein Sof. שהוא ענין המשכה ממעלה למטה. The Oibershter says, \"I'm happy.\" That nachas that the Oibershter has, that מדרגה is נמשך למטה through the ענין of קרבנות. עד שיהיה this makes ושכנתי, במשכן דיקרא מקדש וגם בתוכם. Make ושכנתי in the משכן, or the מקדש, and וגם 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, it means כל אחד ואחד. And this is one of the places where the לשון always is brought Chazal, and it is not found in the Gemara or in the מדרש. But the Rebbe writes that you could say Chazal even on the later on the later צדיקים. It's brought down in Likkutei Torah, and it's brought down in Reshis Chochmah, in the Alshich, in Shlah, so you could call Chazal, they are pretty good fine people. No. No, not, people mix up. Does not, does not. You say Acharonim don't Chazal, are not called Chazal? No, Chazal. So when we say Chazal, what's Chazal? חכמינו זיכרונם לברכה. They are חכמים. Here it

says Razal. Huh? Here it says Razal. Oh, Razal, רבותינו זיכרונם לברכה, it's the same thing. It makes more sense for modern times. No, but this is before this, the Shlah, this is Alshich. וממשיך maamar, and he continues in the מאמר, שבזה שנתבאר שצריך להיות עבודה דאיתכפיא ואחר כך אתהפכא סטרא אחרא, like he said before that in order to bring the שכינה down, you have to do איתכפיא סטרא אחרא and אתהפכא, על פי זה, based on that you will understand מה שהמשכן היו עצי שטים, דווקא why the Mishkan was made of עצי שטים. עצי שטים, like it says, ועשית את הקרשים למשכן עצי שטים, to make the boards for the Mishkan should be from cedar wood, עצי שטים. Why? Because the 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, שטות דלעומת זה על ידי איתכפיא סטרא אחרא יהיה שטות דקדושה. If you want to work with the shtus, why is shtus, stupidity, called shtus? Because the word shtus 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 shtus. There's shtus that you turn away למטה מטעם ודעת, טעם ודעת normally thing is 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 for the Eibershter. So how do you work with sitra achra, you have to איתכפיא סטרא אחרא. What's sitra achra? Sitra achra is shtus. Why is it shtus? 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 המשכן, that's the ruchniyusdike explanation why the Mishkan was made with עצי שטים. שזהו עבודה שלמעלה מטעם ודעת, there is an avodah which is higher than שכל, שעל ידי זה נשלמת הכוונה של ושכנתי בתוכם. By עבודה שלמעלה מטעם ודעת, that's when you get to real ושכנתי בתוכם. וממשיך לבאר בפרק הרביעי, and comes to the fourth פרק, which is the פרק of this year, he continues to be מבאר. Why is he continue? So the רבי says, what's he doing? What he is going to say is that we said the נפש הבהמית is that we have a problem, the נפש הבהמית comes on נפש האלוקית and tries to get and fight to cover up on the kedushah of the נפש האלוקית. That's the שטות דלעומת זה, that's the kelipah. So we have to fight it. So what the Rebbe is saying that לכאורה, לאח הוסטה נטייתו מדרך הישר, we're saying we have to change that by shtut d'kedushah. But if you already turned away lower from the middle way, from the right way, איך אפשר לחזור ולעלות על דרך האמצעית? But how is it possible, if you turned away, what brings you back? Why would you go back? ועל אחת כמה וכמה שתהיה הנטייה דקדושה. Not only you should turn back to kedushah, but you should turn back and see it's למעלה מטעם ודעת. Because you could have kedushah which is the middle. If you do everything al pi halachah, you're in the middle. You're doing the 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 al pi halachah.

What you really should do is go beyond your kochot and give more. That's shtut, it's shtut, but it's shtut d'kedushah. So how are they able to reach the level of shtut d'kedushah? When you do לפנים משורת הדין, just give you an example, the Gemara says, על מה חרבה ירושלים? Why was Yerushalayim destroyed? So the Gemara says, על שהעמידו דבריהם על דברי תורה, because they did everything al pi Torah. So wait, they al pi Torah, that's good! What's the problem? ולא עבדו לפנים משורת הדין. They didn't do לפנים משורת הדין, and that's the reason to destroy the בית המקדש. It fits to this maamar, because the בית המקדש and the משכן that is עבודה למעלה מטעם ודעת, that's a higher דרגה. 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 are not so careful with things. He says to me, \"We do everything al pi halachah.\" Sounds very good, but what he really meant was, \"We do only al pi halachah, nothing more. If al pi halachah you can walk with short pants and shpitz flakl, we'll do it.\" You do That's what he meant, \"We do everything al pi halachah.\" So it sound at first glance like the Gemara says, העמידו דבריהם על דברי תורה, they did everything על פי תורה, and that that's חורבן בית המקדש. Or like the Ramban says a לשון, a person could be a מנוול ברשות התורה. You could be you could be a disgusting person to וכולי, and על פי הלכה, you're you're fine. So this is shtus. So he's asking if you already got away to the למטה מטעם ודעת, how is it possible to get back? So that's where the Frierdiker Rebbe continues in the maamar in the beginning of this se'if of this week, or this year, I mean, שזה שהנפש הבהמית מכסה על נפש האלוקית, this, that the

נפש הבהמית covers up on the נפש האלוקית, דהיינו, הרוח 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 in the previous otiyot the Frierdiker Rebbe explains what this ruach shtus, what's that, that ruach shtus comes to him? Peshat 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 in the maamar, when you do an aveirah, you cut yourself off to a certain degree. From the עצם? So and and that's a Don't go on the עצם. That's the whole purpose of the maamar here. But you cut yourself off. That's the ruach shtus, that's the 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. The peshat makes no sense. They didn't care about the אייבערשטער, מחלל שבת, so they don't care. And they knew the Eibershter said to keep שבת, they didn't care. So when they told them to do avodah zarah, to השתחוה, why'd they give up their life? You don't care about the Eibershter. Because the whole reason they did aveirot is because of the ruach shtut, מכסה ומעלים, they could think, no problem. No one is going to think if you bow down to עבודה זרה that there is no problem. There there is no shtut! There is no shtut, automatically you do the right thing. Cuz even when you do the aveirah, it's not because you don't care. You care, but you make a mistake, it's a shtut, a משוגעת, a stupidity. So he says, so in this maamar he explains that when the נפש הבהמית covers up on the נפש האלוקית and אחסתריין in him a רוח שטות, הוא רק על המדות דנפש האלוקית. Can you think that, oh, my עצם is always connected, I don't have to worry about all that? No, that's That's the shtut also? No, because to say that all those other מדרגות are important. 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 העצמות דנפש האלוקית. The עצם of the נשמה the נפש הבהמית cannot cover, cannot conceal. So, so even when it covers up is the מדות, which means you have the עצם of the נשמה, then you have the details, the שכל of the נשמה, when you learn and understand Torah and understand אלוקות, the מדות of the נפש האלוקית. So the cover-up is on Or using other words of חסידות, on the גילוי of the נשמה. These are גילויים, superficial, outward things of the נשמה. There it could cover up, but on the עצם not. Very very often you involve in the very deep philosophy on the idol worship and so on. Yeah. So that includes she involve mistakes? Uh-huh. He covered it up. On the שכל as well. Not only on the Why, חודש אדר? No, no, no. No, it doesn't mean דווקא מידות, it only means not the עצם. חב״ד means וכולי also. So they fall under that category? Yeah, all the גילויים. ומזה מובן, and that we understand, שכשעבודה מגעת לעצם נפש אלוקית, that the whole העלם והסתר, the whole concealment is only on the מידות. So, when it, if you are able to reach into the עצם, אז איז מבטל העלם והסתר. No more העלם והסתר, because we said that in the עצם there is no העלם והסתר to begin with. So, if you're able to go away from the the העלם והסתר, because you reach, you do something to reach into the עצם, then you're able to get rid of the העלם והסתר. וממילא יכולה להיות הצעקה שלמעלה מטעם ודעת. So, automatically you can have the thing of higher than שכל. Why? Because מצד the עצם there is no concealment. Okay. Could cover, but not on the עצם. That's מנאף. No, the עצם is always there. It's just נגלה when by קידוש השם by these things. Yeah. Yeah. Now, automatically that falls off. Then it falls off of everything else. But עדיין, so we have to understand איך יכול להיות העלם והסתר אפילו על המידות של נפש אלוקית? How is it שייך that the נפש הבהמית should have the ability to cover up even on the מידות of the נפש אלוקית? הרי בנוגע אל נפש אלוקית איתא בתניא, in Tanya it says on the נפש אלוקית, שהנפש השנית בישראל היא חלק אלוקה ממעל, והוסיף ממש. The לשון חלק אלוקה ממעל of Tanya is a לשון from a פסוק in Iyov, and the Alter Rebbe adds the word ממש. It's also not his חידוש. There's a קבלה ספר from a תלמיד Ari z"l called Shefa Tal. There he says חלק אלוקה ממעל ממש, which means that the נשמה is part of the Eibishter. אם כן, גם בנוגע למידות דנפש אלוקית we can't understand. איך יכול להיות בעולם ענין, how could there be something in the world שיכול להעלים ולהסתיר that could cover up? ולא רק ככה, מילא לנגד, on ענין של נפש אלוקית שאלוקות, נפש אלוקית is אלוקות we said, חלק אלוקה ממעל ממש, how could anything cover up? And the main קשיא is how could anything go against? If the whole מציאות is the Eibishter, how could anything cover up on the Eibishter, if the עצם of the נשמה is the Eibishter? 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. מבאר רבינו הזקן בארוכה בשער היחוד והאמונה, the Alter Rebbe explains באריכות in Shaar HaYichud VehaEmunah, and by the way in every maamar of Baasi Legani every year, the Rebbe brought something from every one of the Rebbeim, from the Baal Shem Tov on, all the Rebbeim. In the later years, he even brought from his father. Yeah. The Rebbe says, פלא פלאים, that when someone is a משומד, Rachmana litzlan, right? Yeah. Yeah. So the עצם was affected? No, not the עצם. How can you say... א משומד, Rachmana litzlan, is counted because the עצם is there. Otherwise he wouldn't even be part of a מנין. If he's a משומד, that's right, he's talking about a משומד. So the world that's covered that covers up, that's just our brains, where we were created to see things? That's it, but we're the we're we're the world. We are the world. Yeah. So the

Alter Rebbe explains in שער היחוד והאמונה, שכשם שמדת הגדולה, the Alter Rebbe says like this: there's לך ה׳ הגדולה והגבורה, there are all these מידות that are mentioned. ענין of גדולה, Chazal say גדולה זו מעשה בראשית, that's the התהוות יש מאין, that's creation. גבורה, that's the צמצום. And in order for the Eibishter to create the world, it had to be both. You had to have the גילוי of the Eibishter, that's the way the world could be formed. כי ממך הכל, everything is the Eibishter. But if everything comes directly from the Eibishter, אין סוף, you wouldn't have a world. The world would be בטל במציאות. The Eibishter wants the world to be a יש. So, there had to be גבורה. What's גבורה? צמצום. So you have, these are the two מידות of the אייבישטער. So it says in Tanya, that ענין of מידת הגדולה, he is... Huh? יש מאין. What? First you said יש מאין, no? That's גדולה. Said גבורה is also? Yeah. I thought you said on גדולה only. גדולה is יש מאין. גבורה is the 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 that the אור should be in צמצום, because if the אור would be בגילוי, it wouldn't make a יש. So he says, just like מידת הגדולה, שענינה השפעת חיות והתהוות מאין ליש לעולמות וברואים אין קץ. Just like as far as the גדולה is concerned, the אייבישטער is מהווה, but then it would be בלי גבול, right? Makes עולמות אין קץ. היא מדותיו של הקדוש ברוך הוא, that's a מידה of the אייבישטער, והיא למעלה מהשכלת כל הברואים והשגתם, that's higher than anyone could understand, no one could make יש מאין obviously, no one can understand how even how it works. שאין, this all this is a לשון of Tanya, ממש quotes, word for word. שאין כח בשכל שום נברא להשכיל ולהשיג מדה זו, no person, no creature could understand this מידה of גדולה. כי הקדוש ברוך הוא ומידותיו אחדות פשוטה. The Aibishter and his מידות are not chas veshalom two separate things. This is the Aibershter himself, the way the Aibershter manifests himself, it's the Aibershter 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 מידה of גבורה either, שהיא מידת הצמצום, the מידה of צמצום, ומניעת התפשטות החיות, which withholds, holds back the התפשטות of the חיות מגדלותו, that comes from his גדולה, מירד ולהתגלות על הנבראים להחיותם ולקיימם בגילוי, that comes down to give the נבראים. He has to be מצמצם 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 שהעלם והסתר מהנברא, that the koach of the בורא, of the Aibershter, is the way it's לגבי the נברא is בהעלם והסתר. There is 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 happens, but what happens, he understands there is an ענין of the Aibershter created the world יש מאין, מכל מקום אינו זה בהרגש אצלו. The way the Aibershter made it, 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 גשמיות'דיקע 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 a light which is in the inside the sun, ששמה הוא אין ואפס. The light is in the sun. How do we know light is in the sun? Because it gives out. Because it gives out. If it doesn't have it, it can't give it out. You can't have a מסובב should have what the סיבה doesn't have. You have to, 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 it been the גילוי, had we felt בגילוי אלוקות, then we would be batel. We would be like the or is batel in the sun, והנה לא הוי מציאות של נברא. Bafoal, not like that. Bafoal we are a metziut of a nivra. We feel ourselves as a yesh. That's curious, because if you're bitul, you couldn't feel anyway. Huh? If you were batel, when you're 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. If you No, it's just like you know yourself. No, you feel your This is your 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. If you got a headache, what 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, when we say that you can't grasp not the אייבערשטער's gilui, the gedulah, and not the אייבערשטער's gevurah, which is צמצום, שכח הבורא הוא בהעלם והסתר מהנברא. The koach of the borei in both inyanim is behelem vehester from the nivra. שכיון שמידת הגבורה היא ממידותיו של הקדוש ברוך הוא, but since the midah of gevurah is one of the midot of the אייבערשטער, הרי לא יפלא, so after all it's not a פלא, מה שהנברא אינו מבין מידותיו של הקדוש ברוך הוא. Since it's a midah of the אייבערשטער, we are nivraim, so obviously we don't There's something that is ma'alim u'mastir. All right, he's trying to say like this: he asked the started asking a she'eilah, how could a נפש הבהמית be ma'alim u'mastir a נפש האלוקית? Like, what do you mean? But but the whole world is like that! The whole world is that Elokut is behelem vehester. It's ma'alim u'mastir on אלוקות. So he says that's because that's the middah of the Eibershter. The whole creation of the Eibershter came with this middah. It's the middah of he'elem vehester. So therefore that middah is a middah of he'elem vehester. אבל כאשר יש נברא שמנגד אל ענין של אלוקות, but if there's a נברא that's מנגד, the Eibershter made it in whatever he made is he'elem vehester, but here we have a נברא that's כביכול not the Eibershter. Everything's Eibershter, but this כביכול not the Eibershter, and that should go against the Eibershter. היינו לא רק ענין של העלם והסתר, not only an העלם והסתר, אלא גם התנגדות, the נפש הבהמית fights with with with אלוקות! למרות שיודע שזה ענין של אלוקות, and he knows it's אלוקות and he fights it. That אינו מובן. איך יכול הנברא להתנגד על ענין המקשר עם הבורא? How could a נברא fight with something that connects... Huh? משל הזונה. משל הזונה? Yeah, we're going to talk about it. But it's the משל הזונה is what he really wants, but how could he do it? How could he b'foal be? B'foal is מעלים ומסתיר. It's part of tzimtzum. He's His intention, but that's he That's also part of the tzimtzum. But that tzimtzum of the Eibershter's, yeah, we could say. But here the Eibershter made a נברא that is able, for good reasons, whatever it is, that is able b'foal to be מנגד to אלוקות. That's the שטות. He knows the אלוקות is there and he's still against it. Stop at it. What was What was his intention after hitting? I know. Who, the the yetzer tov, the nefesh habehamis? No. The Aibershter, yeah. Yeah, but he's, but לפועל ממש you have here a נברא that is מנגד. It's מנגד to אלוקות. קודם כל you can ask the same thing is נוגע also שלוש קליפות הטמאות. Everything is שלוש קליפות הטמאות. So the previous מאמר goes somewhere like he says, Hashem made a he'elem vehester. He made it like that, it was It's a made he'elem vehester if it's a he'elem vehester instead of גילוי. But here it's a he'elem vehester that he is causing. That was בעצם there is a נפש אלוקית and then there's something else that comes and causes it. How many gets כח from the Aibershter, but it seems to contradict the whole מציאות of אלוקות. So he's able to feel the קדושה, and not not do whatever he does. Yeah, that's what, that's the whole, that's that's going to come out the whole thing, that the עצם of the נשמה is not So so he is feeling אלוקות, but just not at not at that level that stops him from doing other עבירות. He is near just אלוקות. Till a certain level, he feels, but that's not the real That means not completely, about these people that feel אלוקות, but not that much, not so much. ויובן החילוק בזה to understand the difference. הידוע מה שמבאר קדושת אדמו\"ר האמצעי בארוכה בשער האמונה. Explain the difference is the Mitteler Rebbe explains in שער האמונה בלשון חז\"ל קשה כקריעת ים סוף. You find a lot of times the חז\"ל used the לשון on certain things, \"It's hard like קריעת ים סוף\". היינו שקריעת ים סוף ענין קשה. He treats something as hard. Like פרנסה and שידוכים. שידוכים. Yeah. ועד שזהו קושי הכי גדול. It's the greatest the greatest

hardship. שלכן בנוגע לכמה ענינים נאמר לשון קשה כקריעת ים סוף. קריעת ים סוף is the hardest. So, we want to stay with something else is also hard, it's oh, it's like קריעת ים סוף. Why? אע\"פ שהקב\"ה עצמו עשה גבולות הטבע, and even though the Aibershter made the limitations of teva, of nature, כולל גם הגבולות של ים ויבשה, the גבולות of this is ים and this is יבשה, this is dry land, this is water. כי לאחר שהקב\"ה קבע בטבע אלו, שזה ים וזה יבשה The Eibershter made it, but after he made it, and he said this is ים, this is יבשה, וכמבואר שם. And he writes that it's not only b'gashmiyus this is ים, this is יבשה, even b'ruchniyus. ענין הים הוא למעלה מעלה מתחתיה. Yam represents the highest madreigah. שלכן הוא דוגמא לעלמא דאיתכסיא. Yam always is the hidden, cuz within the ים things are hidden. וענין היבשה הוא למטה מן הים. יבשה the lower madreigah. It's mekabel. That which is mekabel that's that's עלמא דאיתגליא, the revealed worlds. So, comes out that the Eibershter created it all. He made the teva. והנה כדי שבטבע הים ויבשה גופא יהיה ענין ההיפך מים ליבשה In

order that that in the nature of the ים it should change the ים should turn to יבשה הרי זה ענין שנקרא קשה מצד טבע הבריאה. That is called hard from the perspective of the nature. וזהו מה שלשון קשה נאמר לגבי קריעת ים סוף. That's why the לשון קשה hard is by קריעת ים סוף ולא נאמר לגבי בריאת שמים וארץ יש מאין. Lichora you should say what's the hardest thing for the Eibershter? K'vayachol. Creation of the world. Yesh me'ayin! It's not yesh me'ayin. שהוא פלא גדול יותר מקריעת ים סוף. It's a greater wonder than קריעת ים סוף. וכמבואר בשערי היחוד והאמונה שאין כמוה. ואעפ\"כ לא נאמר על זה לשון קשה. It doesn't say קשה. שהפלא שבריאת שמים וארץ הוא בבחינת יחידאי The wonder, the the specialty of בריאת שמים וארץ that the Eibershter is able to do it. שזהו שבבריאת יש מאין הוא בכח הבורא בלבבד. That's the point that only the Eibershter could make creation. Okay. Now, like it says, before midat ha-gevurah is where, that's the reason for that. אבל אח\"כ כשישנה כבר מציאות הנברא But when you already have the נברא 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 Aibershter's koach. So the Aibershter himself is not limited. So there's no problem. The Aibershter makes a נברא. And now the נברא's a נברא. So it's a big thing. The Aibershter can do something. It's a koach of the Aibershter, fine. But that's not the point. Then then the נברא is what whatever it is. משא\"כ בענין קריעת ים סוף, הנה כדי שיהיה בטבע הבריאה גופא ענין ההיפך מים 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. Inside the teva. In the טבע גופא. The mashal I'm just saying I don't know the real mashal if the water would disappear The Aibershter makes chas v'shalom, disappear. Okay. And instead he brings יבשה. Okay. The Aibershter can do all kinds of nisim. But the Aibershter didn't do that. He took the ים which is ים בטבע והים and made it into יבשה. הרי זהו קושי שאינו נמצא אפילו בבריאת יש מאין. That's not יש. Yesh me'ayin there's no two opposites. to stand like a wall, that's the point. Yeah, which on the לשון יבשה that The water flows and you make it like a wall. That's right. Because it changed the nature of the nature. You change the nature of the not nature of the water. Not harder for him, the the nature Harder. We use the לשון harder. Who says it's hard? Well, it's not. No, no. That's why he said the word, it's harder מצד מצד הטבע. It's in teva something. In the teva Against the teva. What the Aibershter does always is against teva. But in teva should be, it's like דרך נמנע הנמנעות, it should have, I think he even brings it, I don't know, this maamar or the previous maamar. Now he says, צריך להבין בנוגע לרוח שטות, so m'meila we have to understand concerning the רוח שטות, שנוסף על כך שהוא מעיד ומסתיר, that not only is it מעיד ומסתיר, אלא הוא גם מנגד לאלקות. It's against Elokus. והיות שמציאות נברא, ובפרט שהוא יודע שאלקות, but since he's a נברא, while he 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 explaining his kashya. The kashya, the kashya that he asks, how is this possible, and the difference of שמים וארץ. So the chiluk, one second, the chiluk that he says here is to explain what he said before. What I said before, ממילא לגבי creation in the world there's a he'elem vehester, is one thing, but how could a נפש הבהמית go against? So explain what I meant, what's the difference? Why here it's understood, here not? Because the fact that the Eibershter created something he'elem vehester, that's he'elem vehester, but here we have in the creation itself we have a setirah. We have a נברא, it's not a כח of the אייבערשטער כביכול, and a נברא which is from the Eibershter should fight the Eibershter. So it's not a כח within of the Eibershter. Here it's על דרך like a kashya. It's approaching it from another way, because the Tanya writes over there that כלים that it doesn't have to come onto the כלים because it's nature, natural business way, מה שאין כן קריעת ים סוף, that the Eibershter had to constantly do it because it whatever because it wasn't a teva. Now you're saying that in it it was the teva that changed the teva, should stay that way without without every time the Eibershter should רוח קדים עזה, had to constantly keep it going. If He changed the teva into another teva, it would be like anything, so it was כלים. Yeah, okay, but that's an extra vort. He didn't change the teva, it doesn't say change teva, within טבע גופא He made it, so? So He constantly had to do it. You have to do it constantly. No, you're saying because in He made... And it remained a teva, He didn't take away the teva. It remained the old teva. You wanted that teva the teva should change, so it should have changed... Again, He wanted that the teva did not change, and that same teva that did not change has a different teva. The Aibershter did a lot there. It's the same thing of קריעת... No, but that's what, 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 Aibershter did it, וראיה He did it He made קריעת ים סוף. But he's trying to use this as a backup to the she'elah, that's why I'm asking a she'elah, he says, that here this is what's happening. The inyan of kashe that's there, so there we say sof kol sof the Aibershter did it, and here we're saying a נפש הבהמית does it. Okay, you can have to come to the koach of the Aibershter, everything is the koach of the Aibershter, but sof kol sof it's the נפש הבהמית that's מעיד ומסתיר. You know, with kashe, 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. It's still kashe, because it's still a setirah. So tell us, so you're saying that the קריעת ים סוף is, the שינוי הטבע is against the Aibershter? No, it's against the teva. So that means against the Aibershter. No, it's against the teva that the Aibershter made, and that's why it's called kashe. Nature of water is to go down. Then it did change, the water went, stood like a wall. Because of the ruach. Right, but Hashem made it. But he's saying, but here when a person is the נפש is מנגד to אלקות, that's the שאלה, מנגד to אלקות as a נברא, knowing that that that he's that he's אלקות, and going against אלקות? It's like a סתירה מיניה וביה. By the way, the לשון אלקות rather than אלקים, is that or because this מאמר mentions אלקות, God as the way we see it in nature? Yeah, it is very close, the word here. Doesn't necessarily mean you don't have to come out to הוי׳, it's just saying that it's... This is all בלתי מוגה, so you can't be מדייק in the words anyway. ואף שמבואר בתניא, even though it says in תניא, שבאמת אין שום ממשות כלל בסטרא אחרא, in Tanya it says that sitra achra 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, ובהחיות כל בעלי חיים הטמאים, even though it has a lot of chayus, all the טרפה animals, ונפשות אומות העולם, all the goyim come from קליפה, nevertheless it's not a real ממש, רק שלגבי נפש המקננת באדם, נתן לו הקדוש ברוך הוא רשות ויכולת לעמוד כנגדו, the Aibershter gave it, from be'emes it's, can't stand. In other words, he's trying to answer his kashya, has a kashya, how could a נפש הבהמית go against? You know what, it's, can't. There is no koach. The Aibershter gave it special koach to be able to fight. הרי הענין שיהיה צריך לומר עליו קשה כקריעת ים סוף. That's what he says. Oh, so now it comes so at least it's... should have said קשה. 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 by the Rebbe, this is the Alter 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? Kashe, yeah. Yeah, yeah, according to the Rabbi. If you don't, so he says, why? What's the nafka mina to say it was kashe? Maybe take. What's the difference? Because that's the level of Beis Hamikdash, which had, always had nissim. And the same thing in regard to a zivug. וגם in regard to קריעת ים סוף. The other level, who צריכים לומר a לשון קשה, on which you can hold it. In other words, when if you want to tell kashe in order to give you a koach to fight it, so it should have said kashe here. That's the bottom line. The bottom line is that it should have said kashe because this is something which is similar to נמנע הנמנעות, that's really what this is, two opposites. We don't find it on this ענין. ובלשון Tzemach Tzedek, in the לשון of הצמח צדק, שזה שאלו נמנע טבע קיים היינו אצל אצל יתברך. When we say by the Aibershter, there is no concept of impossibility, you could have even two opposites, it's only by the Aibershter. אבל שנלביש כה על זה the same ענין of השם על העולם, to say that for the world, זה ודאי אינו. You can't say that on the world. If you can't say it on the world, that's the kashya, but here we do see it. The נפש הבהמית is fighting Elokus. דהיינו שאפילו לרשב״א, even according to the רשב״א, הקדוש ברוך הוא נמנע הנמנעות, the Aibershter is has could have two opposites, מכל מקום איצינו גם בעניני קדושה שדבר דבר הנמנע שיש שני הפכים כאחד. מכל מקום we find that it's something that's impossible. Ai the Rashba says by the Aibershter it's possible. There's no contradiction. כדאי ענין נמנע הנמנעות לגבי הבורא, לגבי the אייבערשטער, שלא ישאירו בהבנתו it's like something we can't understand. And then we have the ענין of טבע, it's not nature. ממילא אין אצלו ענין הנמנעות. There's nothing that could be impossible, he could do impossible it's impossible for him to It's impossible to say he has impossibilities. We're saying, k'loimer, שאנו נברא בתור נברא יהיה בו 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. ובדרך זה גם בענין לכאורה לכאורה, based on what we said, הן אמת שהקב״ה ניתן לעומת זה כח לעמוד נגד קדושת נפש אלוקית. It's takeh the Eibershter gave koach to the קליפה, to the נפש הבהמית to fight the נפש האלוקית, מכל מקום, in regard to הנהגה בפועל, that's the koach, but when it comes בפועל, צריך להיות זה בתור נברא כדוגמת זה. It has to be a לעומת זה kind of inyan, that that לעומת זה, as a נברא, is able to fight. יש לילך, the question is באיזה כח בתור נברא יוכל לעומת זה לעבוד בזה בפועל את החסידות והקדושה. What is the koach of the לעומת זה that b'foal, no, there's a koach in there, but when it has to come out to poal, how does it work? Here the question is, how is it worse and 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, so it seems like the whole she'elot, it's impossible. No, the Eibershter gave it koach, the Eibershter could do it. But since they're doing, the Eibershter gave it koach to do it as a נברא, so how does it work? As a נברא it can't be, so how b'foal is it? How does this manifest itself? The koach of the Eibershter that put it in and now he's doing it as a נברא, how does it work? Oh, he's like where how does it work scientifically? No no, b'foal, how does it work that that נברא could fight the Eibershter? How would he be in קריעת ים סוף? Because the Eibershter did it. The Eibershter did it to him. Here the Eibershter wants that the נברא does it. There the Eibershter That's it, there the Eibershter did it. Here the נברא does it. אלא מאי, you'll say, but the נברא doesn't do it on his own. He is doing it. No, no. The wind is holding up No, no. That's why I'm saying there is a koach of the of the גדול and the גבורה is in the is in the נברא. גשמיות is in the נברא also. It wasn't גשמיות. But the Aibershter in גשמיות is able to do it. The Aibershter take a גשמיות do it. But the אייבערשטער, כאילו כביכול, the Aibershter would tell a person to do it, it would be a kashya. איי the person got koach from the Aibershter, the she'eilah is how does it work? How can a person do it b'foal? Which way does it come out? I got a koach to do it, but it has to in the פועל ממש, it has to work. So the Aibershter 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 Aibershter gave you koach to do it. Well, obviously there's a biur to this. But he's asking in an hasbarah. In hasbarah, how does it work What is the way it it comes out? The same koach that he created the world with גדול and גבורה and יש מאין וצמצום is is is in the נברא in a certain aspect. That that is 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 you're going to get to the you have דירה בתחתונים, תורה ומצוות, and everything. Yeah, but this is a b'foal, how does it work, not why does it work. Why, we know, the Aibershter could give koach, it's finished. What does How does a נברא do it? from the כח הזה. Yeah, there must be something that a נברא should be doing. But the נברא, the way the way it comes out to the נברא. Let's just please finish the kashya. I we won't finish the answer? I think no. You can go home and finish it yourself. Can you finish it tomorrow? Tomorrow we have an open shiur. The maalah the ma'alah The thing is if even if you don't have the terutz to the kashya, it doesn't matter such a kashya. How does the Eibershter's ma'aseh is ma'aseh? Very good. Good kashya. Let's stay that way. You can. ובפרט, על פי מה שמבאר הצמח צדק, especially the way the Tzemach Tzedek explains, אשר קוצב לנגע לקריעת ים סוף, It says like קריעת ים סוף, the Eibershter said to משה, ואתה הרם את מטך ונטה את ידך, pick up your stick and move your hand. It's mavhil. Later on we'll explain what the pshat is. So,

the Tzemach Tzedek explains, the mateh goes on the whole סדר השתלשלות. The stick goes on the whole סדר השתלשלות. ואדרבה, לא על עולמות בי״ע, not on בי״ע. בי״ע נקרא בשם שבט, כמו שנתבאר בשם טעמי המצות. Shevet There's shevet and mateh. Both mean the same thing. Both mean like a stick, branch. So, shevet goes on on בי״ע. Because this goes only on אצילות, ועל מעלה Even higher. שנקרא בשם מטה, It's called mateh. שמורה על תוקף, The stick shows it's strong. בחינת עשו. על זה נאמר, so the Eibershter said to him, הרם את מטך. Pick up the mateh, pick up the this tokef of אצילות, בכדי שיוכל להיות ענין דקריעת ים סוף. In order there should be קריעת ים סוף, שבנבראים גופא In order that within the nivra Even by the ים סוף the Eibershter did. But if you need the nivra to do it, even then you need a special koach. הוצרך להיות הרם את מטך. Pick up your stick, שהוא ענין הגבהה בבחינת עצמות אין סוף שלמעלה מהשתלשלות לגמרי. To pick it up very high, higher than Atzilus. לא רק למעלה מעולמות בי״ע שנקראים שבט, not only higher than בי״ע called שבט. אלא גם למעלה מאצילות. Higher than And the עולמות which are למעלה 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 היו״ד, ידך is tight it's not ידך, as if it was say יו״דך. Pick up the יו״ד. שורש כל ההמשכות גי״ר אין סוף נמשך מלמעלה למטה. Any המשכה from למעלה starts with a יו״ד. Only after you pick up the מטה and pick up the יד, יו״ד, אז זה יבקעהו. Then you could split ויהפך ים לחרבה. 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 an המשכה from such a high מדרגה, from higher than אצילות, הרי מזה מובן בנוגע למלחמה שבכל יום, so we understand it's the war we fight we have every day, שהנפש הבהמית לא רק מעלים ומסתיר, אלא גם, but like, there's a נפש אלוקית, but the נפש the נפש הבהמית is covering up on the נפש אלוקית, שזוהי פעולה שלא בערך שנעשית על ידי זה שמתנגד, that the קליפה does it, and מתנגד, שבדרך כלל אומר, so we have to say, שבשעת מעשה יש בו כח חזק ביותר, כביכול, מהכח של בן אדם, מהנפש האלוקית. If it's able to be מתנגד and fight it and and sometimes win, obviously it has a stronger koach from the נפש האלוקית. And that's what he's asking. How is that? What kind of koach does it have? How does this work? How does the נפש הבהמית? No. Long to learn. The עיקר the צמצום is higher שורש than the than the חסד. Not going to answer. The שבירה שבירה. Here it's It's in the middle of עשיה. Now he's going to bring out here the whole idea of of לימוד סדר העליה. That it goes down look על הירידה. ככל שגבוה גבוה ביותר יורד למטה ביותר. That's the point. That's why the נפש הבהמית is a higher שורש than the נפש אלוקית. Yeah. Yeah, and therefore It's higher than No, but Let's just learn one piece. ובזה גופא מובן No, no. Don't worry. Skip the, just learn one more piece, and then we'll see. Huh? That's the way. No, but that's how it comes down. Comes down lower. Now, where you don't see. See here it is, ובזה גופא מובן on page ל״ו, let's just learn that se'if, that piece, and that's On ענין עשו? Page ל״ו here. No, here it's page מ״ט. ענין עשו. ובזה גופא מובן, after he brings the whole thing, the whole נקודה he brought here before is that when we eat, how could the food give us כח more than what we have ourselves, because it comes from higher שורש. So, if בהמה, צומח, חי, ומדבר, if it's חי and צומח it's lower, a sign that it comes from higher. ובזה גופא מובן, that we go understand, שכאשר ישנה 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 גבוה יותר, למעלה גם מבחינת הגבוה גבוה אשר מן הדומם, higher than the high מדרגה that דומם has because it fell so low, this is even lower. And that's קליפה. You see דומם is not קליפה. וזהו כל החילוק בין קליפת נוגה לג' קליפות הטמאות, the difference between קליפת נוגה and ג' קליפות הטמאות. ג' קליפות הטמאות כמו שמבואר בתניא שאין בהם טוב כלל. There is nothing good. שלכן הן טמאות לגמרי, completely corrupt. ובביאורי זה כותב the shver, the Rebbe mentions the statement with the maamar we started with, במקום מוצא פי הוי' נקרא עץ החיים וכולי, אינו מובן, I don't understand, he says. איך שייך לומר שאין בהם טוב כלל? How can you say קליפה has no good? הרי אי אפשר בלא כלום טוב כלל. Nothing could be without חיות, it exists, ומן הטוב, nothing can exist unless it has some טוב. אך העניין הוא, the difference between 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 mixed. אבל אינו מתאחד עמו. Klipah is the good didn't become part of the

bad. כמו בעולמות שישנם חילוקים, the עולמות you'll find like this, there is a חילוק between רובו טוב, that's עולם הבריאה, חציו טוב, if it's חציו טוב, half half, חציו טוב, half and half, that's יצירה, מיעוטו טוב ורובו 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 הטוב הוא בפני עצמו, it's separate. והיינו שרק מעורב ברע ואינו מתאחד עמו. It's mixed. That's called it's mixed. You have good and bad, but they 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 ישנם, מתאחד עמהם. It has good, otherwise it couldn't exist, which becomes one with the bad. והיינו שהטוב נהפך להיות רע. The good, kivayachol, becomes bad. על דרך שבתערובת איסור והתר, when you have kasher and treif mixed, יש אופן שההתר נהפך להיות איסור. It's not only that the good you can't use the good, something falls in and it's not batel. But 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. אומנם כיוון שניתוסף בזה ירידה למטה מטה יותר, so it

comes out that in קליפות, שלוש קליפות הטמאות, it's so low, because it's so low, that's lower even than דומם, הרי מזה גופא מובן ששרשו גבוה גבוה יותר, so it has a higher שורש, למעלה גם ממוצא פי הוי' שבדומם, even higher than the shoresh, the מוצא פי הוי' in דומם, ולמעלה אפילו ממוצא פי הוי' שבנפש האלוקית, higher than נפש האלוקית. על פי זה מובן איך שגם מצד גדרי הנברא יש ביכולתו לנגד על ענייני קדושת נפש האלוקית. It shows how even from the נברא perspective, because just like how could the דומם give you chayut, because it has the giluy, the higher madregah, this also has the higher madregah. But that's only נוגע the gilui of the נפש האלוקית. The עצם of the נפש האלוקית, that's what he said in the maamar, in סעיף ד', that the נפש הבהמית can't be נוגע למעלה מזה.