Remind a person that the Eibershter also, the Eibershter has that is like a tape here standing here listening, and then it stays recorded. It's not just listening. Now that you mention it, there's a few things that I wanted to Now that you're reminding us, because I was trying to think who to talk to about it. Okay. על פי הנ״ל מה שכתוב וידבר הוי׳ וגו׳ זאת חקת התורה אשר צוה הוי׳, this whole thing that he explained before בנוגע to עשר ספירות הגנוזות and the whole idea that he says the חילוק between the way it's before tzimtzum and after, all these ענינים we'll understand the pasuk by זאת חקת התורה אשר צוה הוי׳. Yeah, okay. What we'll understand? הנה כתיב, it says, ויניחהו בגן עדן לעבדה ולשמרה. It says Hashem put אדם הראשון in Gan Eden to what, to work it and to protect it, to guard it. ואמרו רז״ל, חז״ל say לעבדה זו רמ״ח מצות עשה, ולשמרה זו שס״ה לא תעשה, the מצות לא תעשה. Means he gave him the מצות עשה and the מצות לא תעשה. That's in one place. I like this, from a Rosenberg, some shiurim, and she says you you can you can say no to your children. You don't have to say yes all the time. And how do we know that? Because Hashem gave 365 negative commandments and 248 positives. So he says he says no more than he says yes, so definitely he's teaching us. It's true. Yeah. Yeah. More things you can't do there and worse than you could. Yeah, so that's in one place. במדרש

Rabbah איתא, but in the Midrash it says שהקאי על עבודת הקרבנות. He told him לעבדה, he put him in there לעבדה ולשמרה is korbanot. Wonderful. דהיינו היינו, so it comes out שעל ידי זה ממשיכים תוספת הארות בגן עדן. He put him to work the Gan Eden, that means to better the Gan Eden. To work it means make it work, make it better. And how are they making it better? ממשיך more or through עבודת הקרבנות. Yeah, so, but לעבדה ולשמרה, what how would it go on עבודת הקרבנות? No, because לעבדה, I assume, I didn't see the מדרש, לעבדה is לשון עבודה. תורה, עבודה, גמילות חסדים, what's avodah? Korbanot. Oh, okay. Nowadays we have no korbanot, it's tefillah. But תורה, עבודה, ו... And לשמרה? What about לשמרה? Probably, according to this Midrash, it goes together. לעבדה ולשמרה, that the korbanot will do the ולשמרה. I'm not You have to look it up. Exactly. Okay. So this brings more הארות in אצילות, in in Gan Eden. Gan Eden. הנה בגן עדן כתיב ויטע הוי׳ אלקים. It says Hashem planted in Gan Eden all the trees and planted עץ הדעת, עץ החיים. There it says שם מלא. ויטע הוי׳ אלקים. What does ויטע mean? Planted. Planted. ויטע ויסך It says ויטע הוי׳ אלקים גן בעדן. Hashem planted a garden in Eden. Sound like he planted Havayah into Elokim in Gan Eden. No no, he just That's the pasuk. ויטע

הוי׳ אלקים גן בעדן. Havayah Elokim planted a גן, a garden, in Eden. But it says the full name: Havayah Elokim. What's What does that mean, full name? Havayah. Sometimes it says things Elokim. It says Havayah. דהיינו שבגן עדן מאיר גילוי שם הוי׳. Okay. Gan Eden is Havayah. וזהו יתרון הגן עדן על כל העולמות, that's the maalah of Gan Eden over other עולמות, שהם משם אלקים. All the עולמות come from Elokim, which is בבחינת העלם. בגן עדן מאיר שם הוי׳ בבחינת גילוי. Okay. והוא ענין, that's the pshat where it says in a different place, ביו״ד נברא עולם הבא. It says יו״ד ה׳, there's a פסוק, כי ביה הוי׳ צור עולמים. צור עולמים means created the worlds, so they're created ביו״ד ה׳. ביו״ד נברא עולם הבא, וה׳ נברא עולם הזה. So what's the פשט ביו״ד נברא עולם הבא? יו״ד is chochmah, and that's the inyan of shem Havayah. Giluy. In chochmah you have giluy Elokus. וזהו גילוי, גילוי התענוג שבגן עדן. In Gan Eden it says the tzadikim have ta'anug. There's a ta'anug begiluy there. The giluy hata'anug is farbunden with the yud of shem Havayah, which is פארבונדן בכללות שם הוי׳. So Havayah is a higher madregah. Now yud, usually this pasuk can also have a different meaning, like a different context, um that it's only a little yud that created עולם הבא. In other words, it No, the פשוט פשט in the Gemara is that עולם הבא is much higher madregah. So, a hei is already big, so that's more hitpashtut. Right. Yud is more concentrated. So it's more עידית. So it's more and more ruchniyut basically, more Elokus. But what he's saying here, it's more גילוי התענוג בגן עדן, which is bichlalut it's the difference in Havayah and Elokim. Havayah is more giluy Elokus, and Elokim is more helem vehester. מה שכתוב ויטע הוי׳ אלקים, what's the peshat he planted? And now it seems like he's saying he planted Havayah into the Gan Eden. שזה נקרא בשם נטיעה, it's called planting, שמכל מקום אין ערוך התענוג שבגן עדן לגבי התענוג שבחכמה, because as much as the ta'anug of chochmah is in Gan Eden, but the way it's in the in chochmah originally versus the way it comes into Gan Eden, it's much lower. כמו הנטיעה שאינה בערך הפרי. Just like the plant is not בערך of the פרי. You take the plant and the plant brings fruits. I guess the plant has much more in it of what the fruit is. That's the take you planted הוי' into Gan Eden, you planted הוי'. In other words, there is the הוי' the way it's as a plant, and he took that plant and he brought it to Gan Eden. It's not as in... So בראשית ברא אלוקים את השמים ואת הארץ. So אלוקים, so אלוקים, so we'd say That's that's not, you know, he's talking about הוי'. I know, but when it said that that that אלוקים is what really created Gan Eden in a sense that there now he put he says he planted הוי' into הוי' into אלוקים like you were implying, maybe. He says he says he planted it in Gan Eden. That's already there as creation and now he's putting הוי' into it. I don't know, back to it with creation. No, no. But, All it's to say is that there is a plant a plant of הוי' Plant of הוי' in Gan Eden. because it says there is a גילוי of of תענוג of חכמה in Gan Eden. So what does it say, שאינה בערך הפרי? So what's the A regular plant is higher than the fruit. So you're thinking the fruit is in Gan Eden and the original plant is in חכמה. Which is Like you'd say you take from the plant into the fruit. Which is lower than Gan Eden. חכמה דאצילות. Isn't Gan Eden like כתר? No. Gan Eden is עולם הבריאה. Oh, עולם הבריאה, that's Gan Eden. Okay. That is lower than Gan Eden. גן עדן העליון, גן עדן התחתון. One is יצירה, one is בריאה. Sometimes מלכות דאצילות. You know, sometimes in the in the מאמרים it says Gan Eden is from עדן waters the גן, river comes out of עדן waters the גן, and עדן is... But עדן עדן itself עדן is higher than the גן of the עדן. ונהר יוצא מעדן להשקות את הגן. This is what it says in Likkutei Torah. But גן עדן is is בריאה. So so so the plant is הוי' and the fruit, well, that's not what we're really talking about anyway, that's The fruit The planting is הוי' or the original הוי', and that's put into the into גן עדן. It's like חכמה is taken and like part of it is brought down into גן עדן. So there is a certain limited amount of תענוג that's in גן עדן. Al yedei the avodah of Torah u'mitzvot, the avodah of korbanot through Torah u'mitzvot, and through korbanot, the בירור הנפש הבהמית, when you מברר הנפש הבהמית, that's what a korban is, because a korban is אדם כי יקריב מכם, a person is makriv from yourself. And here he has to work on all that before the חטא עץ הדעת. Stam. Look at what he says here. So through that, ממשיכים תוספת אורות בגן עדן. So now we add more light in גן עדן מבחינת חכמה. And not only חכמה, גם מבחינת אין סוף שלמעלה מחכמה, היינו בחינת כתר. Because רמ״ח מצות עשה, שס״ה לא תעשה, and what's the next words? He has It's What's the next words? It would be No, you didn't look at the bottom. That's not fair. Oh, I didn't look at the bottom. I didn't see that. I'm sure he said in the bottom. I didn't see. I didn't see. Usually, they have So so also לא תעשה דרבנן. So what would this be, הין? What's there beside מצות עשה and מצות לא תעשה? Oh, yeah, the ז' מצות דרבנן. ז' מצות דרבנן, ז' דרבנן, yeah. Yeah. Together, it's תר״ך עמודי אור. It's It's two uh 400 and 200 620. 620, which is כתר. 620 plus 7, כתר. It's כתר. גימטריא כתר. So you mamshich, so through Torah u'mitzvot, so you mamshich even more. So yes, even before the chet, could be, before the chet also they needed half a תוספת אורות. And he didn't have ז' מצות דרבנן before the chet? Well, he didn't have תרי״ג מצות either. Well, he had, but he, we just said he had the, so we got to go What do you mean? No idea. So how do you talk to us then? That's the projection. And also the fact that אדם יקריב מכם, and also the בירור of the נפש הבהמית, I guess even at that level, I mean, he did he have a נפש הבהמית? I have the proof to that. But before the He sinned. Ah, good. Yeah. Okay, so As perfect as he was, he was given only one choice. Everything else he was perfect, had no choice. It was only one thing and he failed. Right, he had no choice, and so as soon as you give him a choice, Yeah. Just give him a choice, I give you a miss choice. Okay, so he says, so this is the idea of being ממשיך תוספת אור in in גן עדן, תוספת אור of what? Of חכמה. And then he says really not even from חכמה, higher, אין סוף which is higher than חכמה which is כתר. יש לומר שזהו בחינת so אור אין סוף השורה בחכמה. When we say it goes from the higher מדרגה, it's the אין סוף that's in חכמה. What is the אין סוף that's in חכמה? שמבואר לעיל we explained before שזהו הרושם מאין סוף הבלי גבול. הרושם מאין סוף הבלי גבול, that's the אין סוף which is in חכמה. And that's mamshich in גן עדן through סדר המצוות through קרבנות. והיינו להיות בגן עדן שהוא בחינת ממלא כל עלמין וכולי גילוי בחינת סובב השורה בחכמה. So the idea is to bring into גן עדן, which is normally ממלא, because בריאה is ממלא, the גילוי of סובב which is in חכמה, which is it's higher than חכמה, but it comes into חכמה. So, ממשיך סובב into ממלא? Yeah. Yeah. So he says, into ממלא you're ממשיך from סובב. That's korbanot. And he's trying to lead up to why the question in the beginning of the maamar was why is פרה אדומה different? But it was

also a korban. Different type of korban, you don't do it inside. Right. That's what he's saying now. And and it's a very high level Right, korban, yeah. And the שורש in the in Iggeret HaKodesh in Tanya, he speaks about it. And he says בנגע לפרה אדומה, it's חטאת קרייה רחמנא, called a חטאת. So it's a korban. Nevertheless, מעשיה בחוץ, he does everything outside of the בית המקדש. Because it's such a holy korban, such a reaches such a high מדרגה, that it's even able to penetrate and to work, to influence the outside. That's why, that's because, other korbanot can't go that far. Can't lower itself to be outside of the kedushah of the בית המקדש. While פרה אדומה could, because it's such a high level of kedushah. And and maybe another way might be look at it, a lot of times in the maamarim they talk about חיצוניות, it means in a context of סובב, like it's it's it's outside it can't penetrate, it has to it's too high, it's too in order to come in, so it's considered like חיצוניות. פנימיות is ממלא, סובב is חיצוניות. Sometimes I just noticed that. Maybe. Let's see what he's going to say here. אך

הנה פרה אדומה מעשיה בחוץ דוקא. A פרה אדומה they have to do outside. What is this ענין? הנה כתיב, it says, ונהר יוצא מעדן, it says a נהר, the river came from עדן to water the גן, and ומשם and it became a river, and ומשם יפרד, and then it separated והיה לד' ראשים, it became four heads. The ד' ראשים is the ד' חיות המרכבה. ד' חיות המרכבה, okay. ובהשתלשלות, when that comes down all the way down, that turns into ד' מלכיות. That's the four גליות, the four מלכיות, that's גלות. That's גלות. שזהו התענוג שנפל בדרך שבירה ונפילה, that's שבירת הכלים. So and and this is the תענוג that fell Yeah. בדרך שבירה, and what תענוג fell? כתר? Yeah. תענוג? כתר, higher than כתר. Supposedly there's no there's no שבירה by כתר. No, but it means even higher than כתר, which is higher than כתר, which is עולם התוהו. To it. Okay. I'm talking about עולם התוהו. Oh, he's not saying this is the תענוג that fell בדרך שבירת הכלים? Oh, okay, all right. This is the תענוג, I understand, I'm sorry. We said these ד' this, ד' ד' ראשים, ד' חיות Yeah. Until finally the ד' מלכיות, which is all the way down. This is the And ד' מלכיות, there is a תענוג in גשמיות. תענוג Oh, תענוג גשמיות. Which comes בדרך שבירה and נפילה from the higher מדרגות. So we're saying תענוג כתר. וזה ענין פרה אדומה, שמעשיה בחוץ. פרה אדומה, they do it outside. Outside means outside the תחום of kedushah. היינו ענין התשובה. That's תשובה, להפך את היצר הרע שנפל בשבירה. The יצר הרע fell by the שבירה and it turned into יצר הרע, you got to change that. So the פרה אדומה has the power to change it. That's why the פרה אדומה has to be outside. דכתיב, like it says, אמצאך בחוץ. I will find you in in in the outside. Outside. דקאי אבעל תשובה. A baal teshuvah is in the outside, and he finds the Aibershter, so he found him in the outside. And that's the פרה אדומה. פרה אדומה is in the outside because it's inyan of teshuvah, which is gonna fix the problem of the שבירה. שבע הזאות נוכח פני אהל מועד, and the seven times they sprinkled facing the אהל מועד להעלות פנימיות, the לשון פני אהל מועד, it's to take the פנימיות of this חוץ, of this שבירה, and to bring it back up. ואחר כך שריפת הפרה, then they made they burned it לעשותה אפר, to make it into ashes. What is the inyan of making to ashes? כדרך משל Is it a פרה and אפר and שני מעשים, yeah. Pashut. Oh. In fact, it's even called אפר פרה. אפר פרה. על דרך משל, עץ הנשרף נעשה אפר. When a piece of wood gets burned, it becomes ashes. הרי האפר הוא מהות ועצמות. So the

אפר, that is the עצם of that piece. והציור עץ מהרכבת הג' יסודות. When there was a piece of wood with the ציור of wood, that was because it had a mixture of the other יסודות. שזה נשרף, now the other יסודות got burned, ונשאר אך עצם המהות. The עצם המהות, which is the the עפר, that's the מהות of the wood. So we use that as a mashal. It's burning the פרה is a mashal like burning the wood. So, just like when you burn the wood, what's left over is the עצם, כמו כן יצר הרע is ציור הרע. ציור הרע. Yetzer hara is ציור הרע. It's just the ציור of רע. והוא הרצון and the שכל and the מדות של יצר הרע means the רצון of קליפה and the שכל and מדות of קליפה. שכל זה צריך שריפה ושבירה לגמרי, you have to break that. And what do you have to have left? יהיה נשאר אך האפר. Just the ashes should be left, היינו עצם כח המתאוה. In world there is תאוות. The תאוות usually are towards things which are not right. The עצם כח המתאוה is not bad. Adraba, you could halvai you would change over and use the כח המתאוה to good. That's what happens here. It becomes אפר, and אפר is the עצם כח המתאוה הפשוט כמו שהוא בלי שום ציור. So that's all on it's the ציור that is bad. Is bad. The ציור is bad. But the כח המתאוה is fine. שזה יכול להתהפך לקדושה, that you can change it לקדושה. Then what happens? יתחזק ברצון לאלוקות, you get a תאוה to אלוקות, a strength, a strong רצון to אלוקות. It's just the ציור, that's good to know. That what? It just makes you feel like you have more power that you can It's just it's a ציור, it's a form of energy. You take it and you turn it around. It's not like, you know, the guy is bad, oh he did such a bad thing and that's the way he is, and you understand that it's just it's something that ציור. So yetzer hara, doesn't that say yetzer and ציור have the same letters? Close. Close. Nice to be able to make that... Yes. That's part of the sign. So this is the ענין of the פרה אדומה. It's not just סתם ממשיך. Like you said before, regular תורה ומצות, קרבנות, ממשיך תוספת הארה בגן עדן. What did the תוספת say? He said חכמה, תענוג of חכמה, going back even higher than that, which is the the אלוקות which is in חכמה, the אין סוף which is in חכמה. ענין הוי'. But here, the this ענין that we're saying here, the שריפת הפרה, is even higher than that. That brings it back to the עצם כח המתאוה. וזהו שמצות פרה אדומה באלעזר דווקא. That's why אלעזר דווקא. Why Elazar? דאיתא בילקוט, it says in Yalkut, Elazar is ק-ל עזר. ק-ל עזר. God helps. Oh, God helps. דהבא לטהר מסייעין לו, someone comes to come clean, to do good, Hashem helps him. Therefore to go out from טומאה to טהרה, to leave, to go out from טומאה to טהרה צריכין עזר וסיוע מלמעלה, you have to have help מלמעלה. וזהו ק-ל עזר, that's Elazar, ק-ל עזר. So since the ענין of פרה אדומה is to become more טהור, physically that was also purpose of פרה אדומה was to make you טהור, but besides that the ענין of פרה אדומה is to go into the חוץ and elevate the חוץ. So that's why it was done through Elazar, because what we're trying to do is to help fight the קליפה. And that's Elazar. That's why it was Elazar. And who is who is Elazar? But ק-ל עזר. ע''י עבודת פרה אדומה, through the avodah of פרה אדומה, ממשיכים מלמעלה מבחינת מים חיים. Because it says in פסוק ונתן, וכתיב ונתן עליו מים חיים, it says you should put מים חיים by the פרה אדומה. I saw an interesting thing cuz I want to remember, I don't want to throw off the keilim, he says that I think the Rebbe wrote that I think he says that his father saw somebody who used to watch how the bachurim walked. In one of his sichot. So he didn't he always he didn't ask to know about how good they were in Nigleh, or how when they were in Chassidut, he didn't ask the mashpi'im. He just watched how they walked, and that's how he could tell what kind of bachur they were. So he says this story that the guy was walking and he says, this one needs מים שלנו. So then he goes on to explain what מים שלנו. When you said מים חיים I just thought about that. This is a chiddush to me. So what does that mean? Then he says that he, and I don't understand, מים שלנו comes from a well, and he said that's how you begin the whole process of making the matzah. So he says he has to start all the way from the beginning again. He has to go all the way... back to the beginning. Makes sense? Yeah. I mean, yeah. Yeah, I just thought it was interesting that he would he would be able to judge a bachur by by how he how he walked. Yeah, it's just Because that's when you are what you are. When you learn, you're doing something doing something else, but when you're doing your own thing, that's what you could tell what a bachur is. So this

reaches to the level or brings down the level of מים חיים, like it says the נוסח מים חיים. What's the inyan of מים חיים? Mayim is בחינת חכמה. מים חיים is מקור החכמה. What is the מקור החכמה? היינו בחינת החכמה כמו שהיא בעשר ספירות הגנוזות קודם הצמצום. Over there we said before that chochmah is very high, because the chochmah there is not separate. It's not a separate entity of chochmah, it's a chochmah that's part of all the sefiros mixed together, like we said it has that אור העולה על כולנו. So that that chochmah, that chochmah is the chochmah that actually makes the צ צירוף, the combination, at that on that level? I don't know about that makes the chochmah that makes the צירוף. That always call we we mentioned that level that that puts the letters together? That was that's a higher level of Yeah, that, yeah. That, yeah. That chochmah. Yeah. קודם הצמצום. In the עשר ספירות, right? You have the עשר ספירות, which has like the word, which has the many letters together. שחכמה מדריגה גבוה ועליונה בעצם. Chochmah בכלל, in its own right, is a high madreigah. וגם יש בו הארה שבהתכללות כולם. Now take the chochmah of עשר ספירות הגנוזות, when they're all together, you have even that higher madreigah. היינו האור העולה על כולנו, אור אין סוף כדאיתא בפרק כ״ז. So that's the level of מים חיים that's written by the פרה אדומה. Now, this is a different way of seeing talking about chochmah, because isn't it I mean, it's an interesting It's a novel way, no? I mean, because here you have the עשר ספירות הגנוזות. You're already in עשר ספירות, you have the chochmah already, but we're talking about אור אור העולה על כולנו, which is higher than m'meila the the chochmah in the sefiros is higher than regular chochmah. When the chochmah is mixed together with others and you have the אור העולה על כולנו, so there's a

different, higher darga of chochmah. You mean the chochmah that's in the עשר ספירות הגנוזות is is of a higher level Yeah. when the chochmah is in than the chochmah that's by itself later. Why? Because it's mixed with the rest. Oh, that's the point. Yeah, that's what he kept on saying in the previous maamar, in the תרמ״ט. תרמ״ט, where you say the parts of אבא, you know, it's chochmah in a in mixed in. That's a I don't mean to The regular time when we talk about חכמה דאצילות, חכמה already. Yeah. It's chochmah, not binah. Chochmah, that's separate. The way chochmah is in the עשר ספירות הגנוזות, it's like one thing amongst many others. Like you have a ב. You could have the ב part of a word ברוך, and then you could have a ב separate, the ר separate. So the עשר ספירות דאצילות is like the ב, the ר, the each one separate. So chochmah is one of the ten, but it's a separate entity. The way it's higher madreigah in עשר ספירות הגנוזות, there is no such thing as Chochmah separately. All עשר ספירות הגנוזות are hidden and they're all mixed together. So mimela it's like the ב part of a word ברוך. All right, okay. So mimela it has that אור העולה על כולנו. Right. וגם יש לומר וגם יש לומר, שעל ידי זה ממשיך בחינת עצמות אין סוף הבלי גבול, שלמעלה משורש האורות, משורש המקור הראשון. You're ממשיך עצמות, עצמות הבלי גבול, which is higher even than the שורש of the אורות, in their first שורש. Wow. Okay, so I wonder where does he get this from? This is go rather far. I mean, that's yesh lomar. That's עצמות. Here's עצמות אור אין סוף בלי גבול שלמעלה משורש. That's the that again, that's he's saying that in the אור העולה על כולנו. Which is higher than Chochmah. Yeah, the מקור of Chochmah. Right. But what do you mean higher than the שורש האורות, the שורש המקור הראשון? And and that connects again to the פרה אדומה? Because we take the מים חיים that the priest mixes with the the the ashes of the פרה אדומה, the עפר, which is also an עצם, an עצם זך. Why do we say it's higher than the שורש of the אורות, the first מקור? I don't know. I mean, you could say it, but where's the הכרח? I mean, why, I guess Why why do you have to say it? So he says it. I mean, he says that's what it is, a high מדריגה. Maybe from what he says vayter: וזה שנאמר בפרה אדומה ב' פעמים הוי-ה. So by פרה אדומה it says twice. Cuz in the pasuk it says twice. Yeah. Why does it have twice? So we know that the inyan of twice שם הוי-ה is like the י\"ג מדות הרחמים. ויעבור אלוקים על פניו, ויקרא הוי-ה הוי-ה. So he says that, והנה ב' שמות הוי-ה, when we talk about both names הוי-ה, ידוע, we know that אחד בסדר השתלשלות והב' הוא למעלה מסדר השתלשלות. Which in other words is הוי-ה דלעילא and הוי-ה דלתתא. And here we mention both הוי-ה's, cuz על ידי פרה אדומה ממשיכים בחינת הוי-ה דלעילא דלמעלה מהשתלשלות. Okay. Fine. What can we do? Says that thing. If he says a fact, it's a fact. Yeah, and okay, we talked about this הוי-ה coming into Elokim with by Gan Eden and then so there's also where's הוי-ה דהשתלשלות, and then now into the high level of הוי-ה? Could be that level is also the higher level. Doesn't say not. Okay. ויש לומר שזהו בחינת שורשי האורות כמו שהם לפני הצמצום. What is הוי-ה דלעילא, higher than השתלשלות, which means the שורש of the אורות the way it's לפני הצמצום. Right. So that's הוי-ה דלעילא, which is what we kind of alluded to then before. Yeah. Okay. גם יש לומר שזהו בחינת עצמות עיגולים ושורש סובב כל עלמין, it's called the שורש of סובב כל עלמין. Interesting. כמבואר לעיל פרק כ\"ז, he explained before that ב' השמות, the two שמות הוי-ה and אלוקים, הן שורשי הב' מדריגות דממלא כל עלמין וסובב כל עלמין. It's just a whole מהלך. Oh, so they go on respectively both? Yeah. But, oh, the שורש of both, right. So הוי-ה הוי-ה דלעילא... הוי-ה דלעילא is the שורש of סובב, and now הוי-ה דלתתא is ממלא. Yeah. Yeah. And that's means נמשך by the פרה אדומה. וזהו וידבר הוי-ה אל משה, that's why it starts off הוי-ה, היינו שם הוי-ה דהשתלשלות. Because he mentioned it says twice הוי-ה. This was the kushya basically, in the beginning of the maamar. It should have said אשר אנכי מצוה. Why does it say וידבר הוי-ה and then he says זאת חקת התורה אשר צוה הוי-ה? Should say אשר צוה, אשר אני צויתי, אנכי צויתי, אנכי מצוה. So he says he wants to mention both הוי-ה's because there's הוי-ה דלעילא and הוי-ה דלתתא, הוי-ה בהשתלשלות and הוי-ה שלמעלה מהשתלשלות. So when it says וידבר הוי-ה אל משה, that's הוי-ה בהשתלשלות. Then when he says זאת חקת התורה אשר צוה הוי-ה, a different הוי-ה, הוי-ה שלמעלה מהשתלשלות. Does, does that connect with the לאמר and the וידבר in some way, וידבר being a stronger לשון, לאמר, Hashem, or you know, the difference between the two as well? Nah, I think no. No? Okay. Yeah, וזהו וידבר הוי-ה אל משה לאמר, וידבר הוי-ה אל משה, היינו שם הוי-ה דהשתלשלות, said זאת חקת התורה אשר צוה הוי-ה, הוי-ה שלמעלה מהשתלשלות. In other words, הוי-ה דהשתלשלות is telling us you should know you could be ממשיך הוי-ה שלמעלה מהשתלשלות שממשיכים על ידי פרה אדומה. So, so הוי-ה דלתתא is talking to משה, saying by the way, you know, you this bring, you'll bring down even, bring down this הוי-ה like, like it's a separate. It's not him. הוי-ה דלתתא is talking to משה. Yeah, הוי-ה דלתתא is talking, so you can bring down this הוי-ה דלעילא. Yeah, as if as something else. Yeah. Hashem is speaking about Himself in two different מדריגות. It's expressing Himself at this level, and saying, but there's another level you can reach of me. Yeah. Okay. Like a person. Yeah. Could talk to me, you know, like even later I tell you, you know what, this is not really it. There's something much deeper in what we're talking about, I mean it could be. Saying if you really treat me nice, I'll give you very generous. You'll see a whole other person. All right, you give the same thing, but you give it a different person will give it. I give more. Hm? I give more. You give more? And it's almost like I'm a different person. I get give more is מעליא. No. But it's possible to give more, and also possible to be a different person. They go together. That's true, that's also can be איכות and כמות. Does more כמות create more איכות? Yeah. And by מנין it does, but right. חתיכה שיעור? חתיכה שיעור. Right. וזהו וידבר הוי-ה אל משה, that's הוי-ה שם הוי-ה דהשתלשלות. זאת חקת התורה אשר צוה הוי-ה, הוי-ה שלמעלה מהשתלשלות, שממשיכים על ידי פרה אדומה, cuz through פרה אדומה you ממשיך הוי-ה למעלה מהשתלשלות. ומעשיה הוא בחוץ דוקא. Why could פרה אדומה reach למעלה מהשתלשלות? Because the מעשה of פרה אדומה represents teshuvah. שזהו שהוא ענין התשובה לעשות מטומאה לטהרה. Going away from טומאה to טהרה is teshuvah. It's it's teshuvah. So it's like teshuvah. So the fact that you're doing it opposite of the person opposite of the and that you're doing it בחוץ, the opposite of the regular קרבנות, is for this reason. Because when you effect a low level you need a higher מדרגה. So as the הוי' דלמעלה מהשתלשלות, so שממשיכים על ידי פרה אדומה מעשה בחוץ בענין התשובה לעשות מטהרה לטומאה. So you have to do it בחוץ, when there's טומאה to show the inyan of going out of טומאה לטהרה, that's why it's different than all the קרבנות. Yeah. ועל זה צריכים עזר, and for that you have to get help. In other words, it's not so pashut to reach such a high madregah. וזה על ידי אלעזר, קל עזר. ועל ידי זה ממשיכים מים חיים, that's what he said, you ממשיך the מים חיים, בחינת מוחא דחכמה. That means you reach, the היינו in simple words, the גילוי דבחינת עצמות א\"ס דבלי גבול. You reach the עצמות א\"ס. Yeah. But it's מים חיים, it's only a madregah of of תענוג and תענוג of, but still in essence this is the inyan of בלי גבול. The פועל, he's talking about a madregah. It's more of a madregah, let's say, of עשר ספירות הגנוזות, which is also a madregah. It's still not עצמות. But the word, for some reason, not only here, other maamarim the word עצמות is used very loosely. Yeah. Anything that's higher than השתלשלות, we call עצמות sometimes. But it's still, only עתיק. And we call it עצמות. So, that's the style, I guess. You have to get understand. Yeah, yeah, but he does that a lot of times. In other maamarim also that that he refers to as עצמות, but it's not really the madregah that we know as עצמות. Right. Bekitzur, By צמצום הראשון נתעלם אור א\"ס. That's what he said before. צמצום was אור א\"ס was נתעלם and נשאר בחינת הרשימו, which is a נקודה לגבי א\"ס. And for that נקודה נתפשט החכמה, which is נקודה ראשונה of the התגלות is the first גילוי peak in the נקודה. Then he said, \"יש ב' בחינות ב' צמצומים, לסלק האור ומיעוט האור. ונשאר רק רושם מאור א\"ס. And only a רושם of the אור א\"ס is left. יש לומר שזה בחינת א\"ס שבחכמה, that's what he said, it's the א\"ס of חכמה. וזהו שהקו בחינת גילוי והעלם לגבי שורש האצילות, now we know the קו is both opposites, it's גילוי and העלם לגבי the שורש of the of the אצילות, I mean. ויש מאין לגבי א\"ס שנסתלק. Since there are two ענינים here, סילוק האור and מיעוט האור. לגבי the האור נסתלק, it's יש מאין. לגבי the מיעוט האור is the same אור just less, so it's not it's not יש מאין, it's only גילוי והעלם. שהרי נסתלק. That's like a new thing. ונשאר רק רושם בקו, all that is left is a רושם. ולפי זה, like this will also fit גם לשיטה זו שהקו מקשר ומחבר, שהרושם מא\"ס סובר כך, even the one that holds that that even if you hold that the קו is not made up of two things. Usually, we say, the קו is a lower מדרגה, therefore it's able it's with גבול, that's why it's able to make הגבלות, קו המידה, but according to the שיטה that says the קו the שורש הקו is really א\"ס שלפני הצמצום, עשר ספירות הגנוזות, so where does the קו have the concept of also having Okay, if you hold the קו is a lower מדרגה, where do you have in the קו the idea, how does the קו have a connection to א\"ס? The קו is מקשר א\"ס שלפני הצמצום with others. So, he says, \"Why is it? Because the קו goes through the רשימו.\" So, the קו has the רושם of before. That רושם is a רושם of א\"ס שלפני הצמצום, and that's why the קו, because it's מקשר the א\"ס שלפני הצמצום with the א\"ס שלאחרי זה. א\"ס שלפני הצמצום. גבול part of the, it's kind of mentioned that there's גבול in the קו, because it's משוער, it's called קו המידה. So that goes through that אור אין סוף, which is the רשימו then then has it So it has a בלי גבול and has a גבול, has both. Interesting how you can look at both the, the רשימו and the קו both ways. They both have as the the בלי גבול and the גבול aspects, depending on what your, how you put it together, which makes good, fantastic sense, because everything can come together, and there's no contradiction no matter how you look at it. It's It makes sense, it's just now which way you want to focus on. So Has both. Yeah, so, but what would, may I ask you what would determine why you would look at it one way or the other? I mean what would you try to prove from one way versus the other? It's not it's not one way or the other. You look at both ways. Depends which way you're trying to bring out, at what point. That's what I Sometimes you're trying to show how it's an המשך to the כלים. Right, okay. So then you bring out the aspect of גבול. So if you want to show that it's a connection, it's a מקור of the אורות, then you show the other part. Okay, so that's what I'm asking now. So then you said, because it says in here that it so if when the קו is בבחינת גילוי ההעלם לגבי שורש שורש האורות, so so if you want to bring out the כלים, say, Then you say the other part. then you say the other way. You say that קו is That's גבול. בלי גבול Oh, is הגבלה. כלים is הגבלה. So so so the קו is הגבלה and it goes through the רשימו, which has the Gets him into בלי גבול. Gets him into בלי גבול, so why But it's still, so it's an אור הבלי גבול which is able to be mugbal. So it has the koach It's an or which has כח הגבול and כח הבלי גבול. From two different metaphors, with two different reasons. Right, but so we'll always say that the the kelim come from the רשימו, right? We'll always say that? Don't we always say that, or you could say it both ways again? I mean, generally speaking, most of the time, the kelim The kelim come from the רשימו because the רשימו is tzimtzum. is is the koach of the גבול, is the, yeah, it's the koach On the other hand, the רשימו is the roshem of the אור הבלי גבול. Right. Right, so we made a difference, differentiation between roshem, what roshem means, and the רשימו. Like the רשימו is No, the רשימו is really what was there before, it was just covered up, hidden by the אור הבלי גבול, or בפועל, so it's the כח הגבול. Says that the כח הגבול שבאור אין סוף, which was hidden, because when the אור הבלי גבול shines, the כח הגבול is not seen. Right. Right. So as soon as it removes So from the רשימו would come the kelim, and from the קו would come the orot. So from So so so in the רשימו, you have the כח הגבול, but the רשימו itself at, how you say, בעצמו is כח הבלי גבול. But it has the כח הגבול, because it was left there. Therefore, it has the ability to manifest, express itself in a גבול way, yet it's what it really can is made up of is The word manifest as a גבול is a setirah. גבול means העלם. Manifest means shows itself. Cuz in the כח הגבול there is a גדר of giluy of כח הגבול. In the כח הגבול is a is a גדר of because in order The כח הגבול is is the the יכולת של שלילת ההויה. שלילת ההויה. Right. Which is Which is no גילוי, and then we're saying there's a גילוי of the כח הגבול. The גילוי of the thing that can't be מתגלה. So the vort is that sometimes the not being מתגלה is a גילוי. Oh, like when you don't talk. Yeah. So stam when you don't talk is nothing, but when a person has to talk, or he talks a lot, and then he stops He stops. What's he showing? He's showing something. That's שלילה, it's not העדר. העדר is when you don't talk. Right. When you're talking and you stop in the middle, that's שלילת הדיבור. That's why I've got to go back to יש שלילה. העדר ושלילה, yeah. So if it's שלילה, it means that be'emet you you should be talking, you could be talking and you should be talking, and you stop. That's a גילוי of העלם. Stopping is העלם, not talking. This is the You megaleh your כח העלם. In simple words, you megaleh your ability to cover up, to close up. That's all. Right, right. So but see that's an interesting, because you're you're megalehing an ability. An ability is is not something that is tangible, not like when I really say something. I'm expressing, that's why I say that the כח of the גבול of the רשימו, you don't see it. But the רשימו itself you see, and that's what's left over is the is the כח the אור הבלי גבול בלי גבול, yeah. The רושם No, the רושם of the בלי גבול. The רושם of the בלי גבול. Which is Which is really hidden. So then But it represents, the fact that it is there represents the fact that that there is a כח הגבול, but it's not doesn't really happen until the כלים come. And how do the כלים come, this is what I want to get back to. So the אורות have to go through, I mean the קו has to go through it, in order that and how how is the קו has to pick up on the רשימו both things also. Picks up on the רשימו. It's like if that's כח, but it's בלי גבול. Right, it helps it express it. Yeah, and also the fact that it's Now which part of the קו helps to express it to make it כלים? That's my part. Which Which How how do you look at the קו again? I'm just trying to really know, so I have it It comes through the through the רשימו. Right, but which which aspect of the קו? A קו As soon as a קו has its measure, so the the גבול aspect Measuring is a גבול. Ah, so Right, so the Ah, so this reveals the כח הגבול of the רשימו by by measuring, but By measuring is stopping. Measuring means go till here, not further. Right. So, it comes along, it says, \"Let's measure this.\" You know, like another guy says, \"We're going to\" Which means let's מגביל this. Right, let's מגביל this. A קו is coming in a מגביל way, and that's the שורש of the כלים where the קו is like that. To say it the other way, when the when the קו the aspect is בלי גבול, coming right from its source and is coming through the רשימו, still has to come through the רשימו, but it's picking up on the part of the רשימו that's the רשימו the עצם of עצמות, what it is, not the כח הגבול, then you would have אורות. Then you say you have אורות. So, then they have to both get together. So, it's the both aspects there that caught the אורות and the both aspects the גבול part that creates the כלים. And come between the two, you get the It doesn't get not the opposites. It's not like opposites. I would think A combination. I would think there might be a שיטה that way that would say because you put the בלי גבול with the כח הגבול, then it's able that then something can be created. Not that, I'm not trying to fix that. That's the first way to learn. It's seemingly more straight. Yeah, but this is a little bit different. Because it's still only a כח הגבול by the רשימו. It's not really Yeah. Because really the רשימו Hard to say that, but the רשימו is really nothing. The רשימו is the צמצום. That itself is the רשימו. The צמצום is the גילוי of the אייבערשטער'ס כח הגבול, and that's the רשימו, and that's the צמצום. The fact there was a צמצום, and מה דאך the צמצום itself, because the כח הגבול of the aibershter is a רשימו of his כח הבלי גבול. When there is a a כח הבלי גבול, the רשימו the the light the כח הגבול is covered up. And then when he used the כח הגבול, it means he revealed the this the כח הגבול. And that's צמצום. It's not like something other than the צמצום. So, revealing the כח הגבול is the צמצום. And is the רשימו. And that That's what the רשימו is. That's the רשימו. It's called a רשימו because Right. Because before there was no you couldn't see the אור אין סוף. There wasn't anything I mean because it covered it No, it says אור אין סוף מלא כל מקום החלל. It was all over. Right. There was no מקום החלל. Why did we say that? Yeah, so no, that means where the מקום which later on turned into חלל. But that So, what what so the כח הגבול couldn't be seen. Right, right, right. Before the אין סוף שלפני הצמצום So, there was a potential. There was a מקום החלל. Yeah, only potential. Yeah. Only potential. a גילוי of the כח הגבול. But take before the אין סוף שלפני הצמצום, in עצמות there is more כח הגבול, then there is העלם. Then there is more גילוי of כח הגבול מצד in עצמות. In עצמות. Right, because there's no there's no revelation. There's no גילוי. Right, there's no revelation. There's no here. Right, and then there's there is the צמצום. There's Here you go. So, the the צמצום itself is an expression more of Him than the than the כח than the אין סוף הבלי גבול. What's more an expression of עצמות? The כח הגבול. So, that's why he's pointing for it. Oh. Oh. Right. Got you. Very nice. Yeah. Right, because yeah, otherwise what, you wouldn't know that עצמות was there. No, yeah, no, עצמות is not גילוי. כל עצם בלתי מתגלה. That's so that's not גילוי, so That's why we say what's מצד עצמות, could be כח הגבול, כח הבלי גבול, they're both equal, but which one is more עצם? So, normally we say We say, \"No, לעתיד לבוא, הצמצום עצמו יאיר, the צמצום is going to shine.\" And that's greater than the אין סוף שלפני הצמצום. Why? Because the צמצום, the fact the גילוי הצמצום, the גילוי כח הגבול is more Him. Right. That's more עצם. Right. Because it's it's revealing the כח הגבול. The כח of not revealing. Right, which is the deepest, the so-called higher Yeah, in the in in because עצמות is not גילוי. Right. So, there is so מצד עצמות, there is always the כח הגבול is stronger. So, this is לעתיד לבוא. It's being revealed to us right now, in a sense, because the whole point is to see it Yeah, we we speak about it. We don't really Yeah, yeah, that's it. But Moshiach will come, we'll say, \"Ah, this is what we spoke about that.\" Remember Remember that Friday פרשת פרשת במדבר we were talking about it? This Oh, now I see. I wonder how that will look. I mean how that will look other than what we can khap right now. I mean abstractly, we're we're understanding something. We're understanding. We're saying words and we're we're saying may how it's going to happen. But that's a it's a No, it's an uplifting You'll see the

אלוקות. You'll see the כח הגבול. an uplifting to You'll see the עצם עצמות in in the velt. Velt is העלם. This is גבול. You see the the beauty of it is that if you can keep this in mind more often, often than not, then you're getting through life much easier. I can tell you, cause when it all comes around and it's nothing, don't worry about it, it's just passing by. What's really important is this and that shines and, yeah. The beauty of it, how are you doing for timing? Yeah, we still got time, we started, we're just about a minute. I wanted to ask you something, can I make a segue since this is finished? Yeah. ייאוש שלא מדעת, I know. Okay. This is gonna sound, some stupid questions, but what can I do? First of all, taytsh ייאוש שלא מדעת, giving up hope without knowing that you lost something. Yeah, which is. Yeah, but which means that not only not knowing that you lost, not knowing that you gave up hope. In which sense? That's what it means. You know that's what's driving me crazy a little bit. Why, it's because we're assuming that had you known, you would have given up hope. That's called there is a ייאוש, but you don't even know that you're מתייאש. Because it's thought, it's like something that's within you that had you known, you would have just, it's like a side thing that's blocking it out. So, that every time it's used, it's used in the context of, of, of. Of a, of course, a ייאוש that we assume. You might, you might give up hope. A, it's an assump-. In other, I don't know how they'd taytsh it in English, but I would have taytshed it, in a self, an assumed ייאוש. In assumed giving up hope, assumed giving. You're assuming that he get, is giving up hope. That would, assumed thing see what you, no, not assumed he's doing it. Then, you can say, \"I don't know if you know it yet, so, I'm assuming you gave up hope.\" It's another word. Even if we know for sure that he didn't, it's an assumed giving up hope. Rather than a giving up hope of bepoal, it's an assumed giving up hope. That's for sure a sevara or, but you say when it's a גזירת הכתוב, that No, that it doesn't work, maybe it should work.

Why shouldn't it work? Who, I think it would work, because the Torah says If it's for sure. We're saying. There's a גזירה, גזירת הכתוב. גזירת הכתוב that it doesn't work. Oh, I'm sorry, it works the other way around. Yeah, because if there's a בריה wholly doesn't work, there's a גזירת הכתוב that it doesn't work. That makes a lot more sense to me. Yeah. Because otherwise you're forcing something that seems to be. No, that's why it is. Does it work Does it not work because על פי שכל it shouldn't work? Or does it not work because there is a גזירת הכתוב this doesn't work? And, and, but the גזירת הכתוב has some logic to it too, you might say. If it's a logic, it's not a גזירת הכתוב. I know, I think that's all relative. All these affirmations you make. I told them the other day, well, we weren't even arguing. We're just, the point is גזירת הכתוב means that it's not because of yiush. Why is זוטו של ים not because of yiush? Oh, yeah. You want to call that there's another reason because it's, he lost it, because it's died and whatever it is. Saying the same thing, I'm just saying I don't care what the reason is, the two sides are: Is it the fact that זוטו של ים can you keep, is it because of yiush, because we assume you're mityaesh, or is it not for that reason, other reasons? Or גזירת הכתוב. You

want to give another reason, another reason, but the main point is that it's not yiush. It can have a reason because it's away from you, memeila, what? Or like it died, it lets go any of the things, whatever. So, it doesn't connect whatsoever uh to the idea of yiush, and that's, and the Torah is telling us that, or we're learning, we're trying to learn it out like Yeah, cause you still have the Torah, or you don't have it anymore, because uh uh We, so we don't have to come up with the reason if we're saying it's a גזירת הכתוב. Why don't we just stop? Well, usually, we never say גזירת הכתוב unless you have no reason, you can't think of a reason. How would you try to, is there is the, ever able to think of it? In this case, you can think of the reason. Yiush, yiush. Why not? No. If you hold ייאוש בכח is good, then what's the reason ייאוש שלא מדעת shouldn't work? Or that's the other way, why yiush why, why זוטו של ים works? Who says? See the Rash says that זוטו של ים is not yiush. You can't give a reason of yiush, because even if the guy says, \"I'm not mityaesh,\" it's still, you still can take it. Right, because If the guy's standing there. cause he ain't gonna get it back anyway. But he's not mityaesh, he says, \"I, I have hope.\" That's his problem, he's a he's a he's in denial. That, that's what others will learn, that's what Rashi will learn, the Rambam. Okay. Tosafos is not. Tosafos says that he's fucking not mityaesh. I feel that's That, that that his, that is His fucking, he still feels he's gonna get it back, he's Still he can feel, again, he can feel all he wants. That's not yiush, that means you're not mityaesh. Hoping to get it back is not yiush. So, where does שלא מדעת come in? No, this case is not שלא מדעת, is with daat. Right. So, the whole pasuk of זוטו של ים is something that's is not with that is no nothing to do with yiush. So, getting a little chasidut, maybe שלא מדעת, I mean, that he doesn't know, Well, the קצוץ says that, right. היינו ייאוש שלא מדעת. That's Rambam, but he said every ye'ush, if a Yid gives up hope, שלא מדעת. He doesn't know what he's doing, see? No da'at there. Any Yid with da'at would not give up hope. Right. Nice taytsh. And how could there be שלילה by by the uh, what you brought yesterday? I see heter, everything is No, if you if you hold באמת ייאוש בכח works, it just has to have a big one, so when you have a small koach, it doesn't work, but it's not because it's not in the גדר of You're forcing it. That's called שלילה. I'm saying the ye'ush that's possible here, it doesn't work. For what are you negating? What are you pushing? Oh, the ye'ush? The ye'ush, because the ייאוש בכח is something. It doesn't, it doesn't Normally, ייאוש בכח works, but in this case, it doesn't. So, when we say something that's is שייכות to work and לפועל it doesn't, that's what it is. That would be why would they Okay, this was this is it's possible to work, but I'm sorry, koach. See, if if

Abaye holds that ייאוש בכח doesn't work at all, there's no ייאוש בכח. I thought we learned two ways that it could have been. I thought we learned That's beseder. No, if I drew everything, if you learned that he says that there's no such thing as ייאוש בכח, that means if there is ייאוש בכח, it's not ye'ush, there's no such thing. If you'll there is such a thing, אלא מאי, it depends how far Well, cuz he considers cuz he considers בפועל important and not koach. Right, not only בפועל, there's no koach. Only But if you hold that koach is also good according to him, איי why ייאוש שלא מדעת is not, because it's not koach enough. Don't don't say so fast, cuz I had to I have to hold. But if you hold that he holds the other way, that Abaye is מודה to Rava, בעצם, in in in principle, ייאוש בכח could work. Yeah, yeah. I just feel that ייאוש שלא מדעת by דבר שאין בו סימן is not koach enough. But if you'll find something that's more koach, that he'll come to that he'll come to מיאש? That becomes Usually, people are מיאש by דבר שאין בו סימן. I hold still not. Maybe, who knows? But if you're going to find me a case where it's 100% that he will, even though it's only b'koach, Right. but that will work. Okay, so So, it means that באמת ייאוש בכח is a מהות of ye'ush. And those are the two דרגות in in b'koach. So, in the case where I don't apply it, means I'm negating it. What do you mean don't apply? What do you mean don't apply? It says Like דבר שאין בו סימן, which Rava says works. Okay, that's applying it, okay. And Abaye says, \"I will not apply the דין of ייאוש בכח to this case. That's not enough for me.\" Right, because So he's negating the ייאוש בכח. Okay, he's negating. But if you go the first way, that he doesn't exclude it, but he holds it doesn't hold, he's not negating it, there's no That's not ye'ush. Right. That's beseder. Beseder, yeah, there's no ye'ush then. Right. And therefore, there's no מדרגות, I mean, there's no ye'ush. The other way, there is מדרגות, there has to be more. Right. I got you. So, it's there, but I don't like it. Or, it's not even there. It's not there. I see, I see, I see. Now, okay, so

that's how we able to learn. I got to put that back together with beginnings. Okay. A groyse yishar koach, yeah. Good, this is fantastic. Torah is fantastic. Yeah, it is.