only will the darkness go away and the light will come in its place, the darkness itself will shine. As I was going to use the word explained last week, but I don't know if you could call it explained, as I tried to explain maybe last week, that there is such a concept as, like we learn in קבלה, הצמצום עצמו יאיר, that the tzimtzum itself will shine. That means that the darkness will start shining, which is a very high level, which is very hard to understand. It's only possible from a level which is beyond darkness and light. In any level which is within the category of dark and light, it is impossible. You could say less darkness, you could say more light, you could get rid of the darkness completely, and the truth is that when you bring in light, darkness goes away. Stronger light, more darkness goes away. By the way, that's the only way to get rid of darkness. The Alter Rebbe once said, he used to say everything like he used to speak a lot with a sing-song, so he said, מיט קיין שטעקנס קען מען נישט ארויסטרייבן קיין פינסטערניש. With sticks, you'll never push out darkness. You bring in little light, it pushes out, a bigger light pushes out more. But it's impossible that the darkness should light, because dark and light are two opposites, and it's impossible that one should turn into the other, it's a contradiction. How is it possible? If there is a level which is beyond both, then there is the limit of light is not limited to light and the the limit of darkness is not limited to darkness, and and there it's possible that darkness should whatever it should mean. Moshiach will come, and we're going to look back at the galut, we'll see that not only did the galut wasn't really dark and it brings light, the darkness itself will turn into light. So that's the the כפל. So he

says, when the darkness is double, that not only there's a חורבן בית המקדש and the galut, but there is an additional thing, an extra thing, the the חילול השם that is there in the world, so you should know that's davka a double darkness, but the light that will come will also be a double light. What is a double light? The darkness, the light will come and it won't be darkness anymore, plus the darkness itself will light. Now, in order to understand that, we have to wait for Moshiach. You know, like if you go in the fog, when you put your headlights, you cannot look because it brings light back to you. That's possible. So, lightness should be dark is possible, but dark should be light, that we never heard yet. That light should be dark, that, yeah, when it's too strong, it's dark, that's emet. That's why it says, just to just to mention the point that you said, we say in davenen every day, יוצר אור ובורא חושך. יוצר is an expression of creation, and בורא is. Which one is higher? בורא. בורא is בריאה. We know there are three worlds: בריאה, יצירה, עשיה. בריאה is higher. So why is בריאה called dark, and יוצר, which is lower, is called light? The higher you go, the more light there is! The answer is, yeah, in בריאה, it's so light that it's dark! That you can't see! It's so strong, that it's dark. I

want to mention when the I think it was or the Barditchever or the Chozeh miLublin, one of the great צדיקים, the first time he opened the Tanya, he used an expression in Yiddish, Oy vey, ס'איז מיר געווארן פינסטער אין די אויגן. It's an expression when terrible thing happens, say, \"Oh, it's dark in my eyes.\" So they asked him, \"רבי, what was so terrible about the Tanya?\" So he said, \"No, the the light is so strong, it actually blinded me!\" He says, ס'איז מיר געווארן פינסטער אין די אויגן. Like the Barditchever said when he saw the Tanya, he said, \"I can't I couldn't believe that you could take such a big God and put it into small such a small sefer.\" So it's so strong, the light, that it makes him dark. That's dark light looking dark, but dark becoming light, that's something that can't be. Because light becoming dark, it becomes dark, you just can't see it, but dark becoming to shine, when Moshiach will come, the darkness of the galut is going to start shining. But, like I said, for that we'll have to wait for Moshiach to come and we'll see it. Yes? Maybe, but perhaps, you know, the original, you know, tzimtzum came about because it was like like you said, so much light, and it was, what's it called, that that that's what made the darkness. Maybe that's what made We mean deeper than that. We mean that the חושך will shine. Yeah, but I'm saying the Not because the חושך is not really חושך. What you're saying is really it's not dark, it's light, we just don't see it, and eventually we'll see it. Yeah. It means more than that. The tzimtzum was a real tzimtzum. And what a real tzimtzum means, it means there was no light, He took away the light, and that not being light will shine. Okay, I guess next week, אם ירצה השם, the same place. He asked me, she called, Mrs. Levi, right, to mention that in their house they're having a I know who that is. Davens in shul, so he's born, that's when he starts crying, he starts feeling. Geulah means that Mashiach will come, we will start feeling Hashem, we will start understanding and seeing, and we will have this feeling for Hashem. Now the problem is, even if we understand, it doesn't affect our emotions. The reason what we call the nature is like this, it's interesting, the way Hashem created a person, we have a head Then we have the body, in the middle there's a neck. Neck is very narrow. So we have the brain, we have the heart, and it's supposed to come from the brain to the heart. When you understand, whatever you understand, and if you understand properly, it should affect the heart. But till it gets there, it gets narrowed out. Chassidus calls this the מצר הגרון. הגרון is the

neck. מצר, it's very narrow. Might have a great understanding, we have a big brain, but by the time it comes to the heart it gets narrowed out. That's the nature. What we have to do is connect it. Has to be מוח שליט על הלב, the brain has to control the heart, but unfortunately, in most cases it's not like that. That's why it says that it says that till Mashiach will come, there is this main kelipah, the main evil force is Amalek. Amalek. It says ראשית גוים עמלק, עמלק is the first, the worst. ואחריתו עדי אובד. Hashem says that Amalek, he's the worst guy, and with him we have to fight. And till Mashiach will come, we always have to fight with Amalek. That's why there is such a thing as Zachor, we have to remember Amalek. It's a mitzvah to always remember Amalek, because we always have to fight with him. Almost Purim now, there is Parashat Zachor, have to remember Amalek. What does Amalek represent for? Represent, what does he stand for? אשר קרך בדרך. Amalek's job is to make us cold, that the excitement we're supposed to have in our feeling, Amalek makes us cold. That means that Amalek's job, which is really our yetzer hara, is to cut between the brain and the heart. That's why the word Amalek comes from the word umalak. There's a pasuk by the korbanot, when it speaks about the birds, it says ומלק את ראשו, you have to separate, the thumbnail, the kohen had to separate the head from the body. Umalak, עמלק comes from the word malak, separate, he separates. That's why the Gemara says אין השם שלם, השם says my name is not complete, ואין הכסא שלם, my chair is not complete, עד שימחה זרעו של עמלק, till the children of Amalek will be erased. Why isn't Hashem's name complete? It's exactly what it means. If Hashem's name would be complete, if שם הוי׳ה would be complete, then what would we have? We'd have this revelation in our brain and in our heart, revelation of Hashem. But because of Amalek, this is this kelipah of Amalek that exists now, we don't have it. So we are now similar to a child during pregnancy. Everything is there, we have, we understand a little bit, we have the brain and we have the eyes, even spiritually. But as the pasuk says, עינים להם ולא יראו, we have eyes but we don't see, אזנים להם ולא ישמעו, they have ears and they can't hear. Talks about avodah zarah, talks about the idols, but that's with us also. We have all this, but we don't see

Godliness. When Mashiach will come, we will be born. Born means the the brain will start working, we'll start understanding the truth, we'll start seeing the truth, we'll start feeling the truth and we'll feel Hashem. As it says ונגלה כבוד השם, the revelation of Hashem, כבוד of Hashem will be there. וראו כל בשר, all flesh will see. Not only all eyes will see, all flesh. We will actually feel Hashem. Not only we will believe in Hashem, but we will actually see Hashem. What does it mean see? It'll be so clear and so true in our mind like we see something with our physical eyes. Now when we see something we know it's there, but when we understand something, we're not so sure. But when we see it, many questions a person might ask you, you'll say, \"Well, I saw it myself!\" That's how it's going to be then. We will know it, which is the by doing that we will have fulfilled the first mitzvah. The Rambam says that the first mitzvah is לידע שיש שם מצוי ראשון, to know that there is a first Being. Knowing is as the world says, seeing is believing. Truly seeing, that's what's going to happen when Mashiach will come. So the problem we have now is that we have no gilui Elokus, there is no revelation, we are covered up, we are inside the womb that we can't see and hear and feel. When Mashiach will come, we will be born, and we will have this gilui, the revelation of Hashem. [Non-speech audio] [Non-speech audio] [Non-speech audio] בחור הוא, גדול הוא, דגול הוא, הדור הוא, ותיק הוא, זכאי הוא, חסיד הוא, טהור הוא, יחיד הוא, כביר הוא, למוד הוא, מלך הוא, נאור הוא, סגיב הוא, עזיז הוא, פודה הוא, צדיק הוא, קדוש הוא, רחום הוא, שדי הוא, תקיף הוא, יבנה ביתו בקרוב, במהרה, במהרה, בימינו בקרוב, אל בנה, אל בנה, בנה ביתך בקרוב. [Non-speech audio]