starts off here by bringing a pasuk from Yeshayahu, where it says, כי כאשר השמים החדשים והארץ החדשה, like the new heavens and the new earth, אשר אני עושה, that I am making, עומדים לפני, are standing in front of Me, כן יעמוד זרעכם ושמכם, so too will your seed and your name stand. Simple pshat of it is that Hashem is saying that just like the new heavens and earth that I'm going to make is standing, and that's going to stand forever, as in will last forever, it's never going to be destroyed, talking about the time of Mashiach, so too your children, your seed, the Yidden, and your name is going to last forever. That's concerning the greatness of the Yidden. So he explains it here that לעתיד לבוא, in the future when Mashiach will come, יתגלה שמים חדשים, there will be a revelation of new heavens and new earth. And Chassidus explains, what is the meaning of the revelation of new heavens and new earth? So

when it says new heavens, שמים חדשים, היינו שיומשך אור מקיף חדש, that means that the spiritual, Godly light of Hashem, which is referred to as an or makif, as a surrounding light—now I'll explain it a little bit more details soon, but it's referred to as an or makif, that surrounding light—so we will have a new level, a much higher level of that or ein sof, of that spiritual light that comes down into the world, we will have a new one, a higher level. וכן ארץ חדשה, when it says a new earth, a new land, that's אור פנימי חדש, that refers to the light of Hashem that comes into the world, which is not considered, not referred to as the surrounding light, but as the light that comes in internally. So we will have it new, because the word shamayim, which is heaven, refers to makif. The heaven surrounds the universe, surrounds the earth. So in Chassidus, whenever they want to give an example of makif, surrounding, is the mashal of the sky, of the heavens. There are different levels of makif. For instance, you walk into a house, the house is considered the makif, it surrounds the person. Actually, there is even a level lower than that: the clothes a person wears is also makif, it surrounds the person. It's not like food that comes inside the person, but this surrounds the person. But nevertheless, the clothes is considered מקיף הקרוב, a close makif. It is made according to the measurements of the person. So even though it's a makif, but it fits to every person separately. But the house, when you walk into the house, that is a makif that surrounds everybody equally: tall people, short people, skinny people, fat people, they all walk into the same house. But it's still called a מקיף הקרוב, it's still close, because after all, it is in comparison to the size of generally human beings. Then the heaven, that's a מקיף הרחוק, that's a far makif, that surrounds the whole earth with small things and big things, tall buildings and low buildings, and people and everything is surrounded. So that is the real mashal of makif, something that surrounds, not limited to the individuality of each individual. Now, I'll explain it soon, but I just want to give an explanation what makif is. So shamayim, the heaven, is considered a makif. We now have the light of Hashem that comes into this world in a form of makif. But when Mashiach will come, that same level of makif that will come into the world will be new, it'll be a completely completely different, much higher level. And the

same is with the second level of light, which comes in now, which is called אור פנימי. There's a light of Hashem, the אור אין סוף, that comes inside each individual according to the level of each individual. When Mashiach will come, we will have that too, but that will be a new level, that will be a much higher level of אור פנימי. So then we will have new light of Hashem and from all angles, from all kinds. ואמנם, but still the pasuk says, גם אז, even then, יעמוד לפני זרעכם ושמכם, your seed, which means your planting, and your name is still going to stand in front of Me. That means that עבודת זמן הגלות, that what we do to serve Hashem during the time of galut, in time of exile, שהיא בבחינת זריעה לימות המשיח, that's considered a planting, because what we do now is really planting that grows out later. When Mashiach will come, we will see the great light that comes from what we do now. So really, what we do now is only planting, just like when you plant a seed, that is what causes later on for all the fruit to grow. Now too, what's going to happen with when Mashiach will come, we plant it now. So what we do now is considered planting. So that גם לאחר הגאולה העתידה תהיה חשיבות רבה לעבודת זמן הגלות, even after Mashiach will come, and we will look back at what we accomplished in the time of galut, which is referred to only as planting, compared to what's going to happen later. Even then we will look at it and see its importance. One might think that now when we serve Hashem with whatever we do, it's very important, it's very great, Hashem is very happy. But try to compare that to the great revelations and high levels that we are going to reach after Mashiach will come, it's nothing! Because then we will see Hashem, the פסוק says ונגלה כבוד ה', the glory of השם will be revealed, וראו כל בשר יחדו, everybody's going to see the פי ה' דיבר, that השם spoke, מלאה הארץ דעה את ה', the world will be full of knowledge of Hashem. What's now? Compared to that is nothing. Right, right, right, right. Yeah, yeah, I'll maybe explain that soon, yeah. So nevertheless, what he's trying to say here, pshat in this פסוק is that when we will be at the level of Mashiach, in the time of Mashiach, and when we will look back, we will still see how important it was what we did now. It's not only great in our level now that, compared to what we are now, so any little thing that we do is important. Even compared to the high levels we're going to be then, still what we do now is very important. And as he's going to say later, not only is it very important, but certain degree it's even more important than what we're going to do later. Because we know היום לעשותם ומחר לקבל שכרם. Today, meaning before Mashiach, is the time to work. Mashiach will come is a time for reward. When you get reward, it's very important and it's very great, but the effort is not there. The effort is put in now, and that's what Hashem wants. And that's why even then we will look back and we'll say, well, what we did then is very important. And he brings here later that the Frierdiker Rebbe said that when Mashiach will come we're going to pull the hair out of our head, saying, \"Why didn't we take advantage of that time?\" Because when Mashiach will come it'll be too late. So what we do now is so important. This is generally what he's trying to bring out in this piece here. Now go to the to explain the details. He said here that the פסוק says that there will be שמים חדשים and ארץ חדשה, a new heaven, new skies, and a new earth, and he explains it that it means a new אור מקיף and a new אור פנימי, a new surrounding light and a new internal light that goes inside in the penimiyus. Now in Chassidus and in Kabbalah we learn a lot about this, and maybe I'll try to explain it a little bit. We

learn in Chassidus that there are two types of Or Ein Sof, the light of Hashem, the infinite light of Hashem that comes to the world. There are two types of light that constantly come from Hashem into the world. One is called Sovev kol almin and one is called Memale kol almin. One is called the light that surrounds, one is the light that goes in. I takeh think now that in one of the shiurim a while ago I explained it, I don't know in all details, but but I explained it. That means like this: there's a light of Hashem that comes into all the worlds, because we know there are more than one world. Physically we have one world, עולם הזה, this world, but we know there are many spiritual worlds. Generally speaking, we have the four worlds of Atzilus, Beriah, Yetzirah, Asiyah, these are the four worlds that is the סדר השתלשלות. In detail, in every one of these worlds we have a lot of details, but generally there are four. And in every world we have the light of Hashem that He sends into the world. If we wouldn't have the light of Hashem in the world, in that world or in any world, it couldn't exist, because the whole existence is only from Hashem. So we have one level of light that comes into all the worlds equally, and that is called Sovev kol almin, and that's why we refer to it as surrounding the worlds, not because it surrounds on the outside, because we're talking about a spiritual light, so we can't bichlal say that it's it's inside or outside, because when we talk about outside let's say outside the world we're talking about a גשמיותדיק physical thing, but we're talking about a spiritual light, it doesn't mix, it's not at all in that category of inside or outside, but what we mean is it comes into every world equally, not according to the level of that specific world. Then there's another level of light, which another level of light which is Or hamemale kol almin, which is the level of light of Hashem that comes into every world according to how much each world could take. Some worlds could take more, higher worlds, Atzilus takes more, Beriah less, Yetzirah less, and Asiyah even less, and this physical world, עולם עשיה הגשמי, takes less. So that comes into a penimiyus. What it really means, not comes inside or outside, what it means it comes into each world and it affects the specific level that this world is. And I think I explained that with a mashal of the person. In every person you have two levels of life. Every human being has a force of life, the nefesh. We're not even getting into the neshamah, the spiritual neshamah, the holy neshamah, but everyone has a force of life. That's why when a person dies, the body is still there, what's missing is that life that's in him. So you have that chayus, and the chayus is there in the person, and that life gives off that the nekudah, that point of life that's there that we which we call the nefesh, gives off life to every part of the body. And it gives off two types of life. There's one general idea of life that it gives that it makes the person alive. And when we look at that aspect of life, all parts of the body are equal. The hand is part of the body, the head is part of the body, the eye is part of the body. It's all, when we look at the aspect of being body, they're all the same. So there is this life that comes into every part of the body equally. Comes into the hand, but it doesn't come into the hand because of that specific limitation or specific characteristic of the hand. Every part of the body has a different quality. The hand has a certain quality, the eyes has a certain texture, a certain quality, the feet, everything has different. In addition to that, there is one נקודה משותפת, common denominator in all. Each one is body. So there is one force of life that comes into each part of the body because it's body and there it's equal. Then you have another aspect of the life from the body, from the nefesh I mean into the body, that comes into every part of the body and into each part because of that specific quality that part has. So there is the life that comes into the hand because it's body. Comes into the foot, it's also body. Then there is a part of the life that comes into the hand because of the quality of hand. And that makes the hand do what a hand is supposed to do, and makes the eye do what the eye is supposed to do. The eye sees. So there is this force of life that comes from the nefesh that comes into the eyes and makes it see. But there is another one which is called the חיות כללי, the general life, which comes into the eye, but not because of its specific thing being an eye other than a hand. It comes into it because it's part of the body, so everything is the same. So you have the חיות כללי, the general life force that comes into the body, and then you have the life force that comes into each part because of what each part stands. And it's possible to be one without the other, meaning it could be the חיות כללי, you could have a חיות כללי without a חיות פרטי we call it. You could have the general life without the individual. God forbid, when somebody gets a stroke and he's paralyzed on one part of the body, so the pshat is that that part of the hand, that hand could is alive still. What does it have? It has the general force of life that comes into the hand because it's body. What's missing is it doesn't come into the hand because of that specific quality of hand. That's why it can't do what a hand is supposed to do. Or when someone's eye is not working, so the life is there, but it's not the חיות פרטי. We

use it as a mashal to Hashem, because just like the nefesh fills the body, Hashem is the nefesh, the force of life of the world. Like the Gemara says, כשם ש just like הנשמה ממלאה את הגוף, like the neshamah fills the body, כך הקדוש ברוך הוא ממלא עולם, השם fills the world. So you have these two life forces. You have the force of life which is called the light of Hashem which is אור מקיף, the surrounding one, and like I said before, it doesn't mean it surrounds it from the outside, but it comes into this olam not because of the specific quality of what this olam is, what this world is. It comes into this world because it is world. So every world, all worlds have this common denominator of being a world. It comes in there, so it could be a strong light, but it doesn't matter because the world is not a keli, it doesn't receive it from its specific individuality anyway. And then you have the other force of life which is the other אור אין סוף comes from Hashem which is אור פנימי, that's called ממלא כל עלמין, that fills it. When Mashiach will come, the pasuk says there will be שמים חדשים וארץ חדשה. You will have both levels of אור אין סוף that come into the world will be new. They will be completely new, different. You will still have the two, we will still have the סובב כל עלמין and we will still have the ממלא כל עלמין. Like we have now, but it's going to be new meaning a complete different level. When we say the word new, it means like it's a different one. Why do we use different the word new different? Because when you want to show that it's going to be different, באין ערוך, without any comparison, the only way we could say is new. Because anything that just a little bit better, a little bit bigger, as long as it's בערך, it's in comparison, it's not called new. As high as you go, it's still not called new. Like I once explained that the whole concept of being a מהלך, מהלך means someone that travels, means that the level you reach is not connected to the lower level at all. Because as long as the higher level is connected to the lower level, then you never left really, you never really traveled. Because when you go to the second level which is connected to the first, since it's connected to the first, so in theory essentially you never left the first, because you're still connected. Then when you go to the third which is connected to the second, you never really left the second, which you never left the first. So when you're at the third you still never left the first. And we say on and on and on. The only way you can say that you really left and came to a new level is if you completely cut off your באין ערוך, it's a jump like. So

when we say a new eretz and a new shamayim, it means it'll be באין ערוך. The level of אור אין סוף that's gonna shine then, the ממלא כל עלמין and the סובב, and these two levels is gonna be so great, without any comparison, like a jump, compared to the level the way we have it now, the אין סוף that we have in this world now. It'll be a completely new shamayim and a completely new eretz. So according to that we would think that what we have now is nothing compared to what we have then, and therefore our avodah now doesn't count, because it's nothing if it will be באין ערוך. Like you mentioned before, even לגבי the Torah that we learn, we learn Torah, Torah is the Torah of Hashem, every word that we learn is חכמתו של הקדוש ברוך הוא, the wisdom of Hashem. Nevertheless, it says a Midrash that תורתו של משיח, when Mashiach will come and teach us Torah, it'll be so much greater that what we learn now is הבל לגבי תורתו של משיח. Hevel means stupidity. Imagine, we're using the term hevel on the Torah. And it says the reason is because it's going to be so much greater that it seems as if what we have now is considered stupidity. Nevertheless, he says what's really going to happen is that when we look back even then to the avodah that we do now, it's still going to be important, because what we do now is what brings about what's going to happen then. So in truth, what's greater? What we do now is the cause of that great light that's going to take place then. The great light of the Ohr Ein Sof that's going to come into the world then comes only because of our avodah during the time of galut. So it's impossible to say what we do now doesn't count. Contrary, the sibah, when you have a sibah and a mesovev, a cause and effect, as great as the effect is, the cause is definitely greater, because the cause is what made that happen. So what we do now, even though it's only planting compared to what's going to happen then, and when you plant all you do is you take a seed, and you put it into the ground, and it rots, that's all that you do. Later on, a tree goes out or whatever grows out, and still, the greatest thing is that seed that you planted. And in truth, what comes out later, potentially, was already hidden in the seed, because if it wouldn't be hidden potentially there, it could never come out, it could never bring it out. You can't have a mesovev, an, an effect come out from a cause if it wasn't included in the cause before. It just was concentrated, it was there in a way that you couldn't see it, but it was definitely there. So what we have now includes everything that's going to take place when Mashiach will come. As great as the light will be when Mashiach will come, it's included with what we do now. And that's what he taytsh't the pasuk here: just like you have the שמים חדשים and ארץ חדשה, we will have a new שמים and a new ארץ, but still יעמד זרעכם, your planting now, still stands, and it's not so that it's nothing, even though it's going to be a new. In Chassidus it explains when we say it'll be, there will be a new light of Hashem coming down in the מקיף and the פנימי, the ממלא and the סובב, so it says, it explains a little bit, in which way will it be new? Not what the light will be, but it says what's the meaning of it being new? So it says like this: now,

everything depends on our avodah. As much as we do, according to that, that's how much Hashem sends down light to the world, which is referred to in Chassidus as אתערותא דלתתא, אתערותא דלעילא. According to the awakening below, comes the awakening from above, which is generally the concept of middah k'neged middah, measure for measure. So whatever we do down here, according to that Hashem does. If we do a little bit, Hashem gives us also a little bit. Now, it's true that a little bit of Hashem is much more than what we, we could imagine, but still, it's still comparable to what we do. It's in His measure, but comparable to what we do. If we do more, then Hashem gives more. If we do very much, the expression of me'od, very much, Hashem gives us very much. And Chassidus says usually the word me'od, very much, means bli gvul, unlimited. Hashem gives us unlimited. If we serve Hashem in an unlimited fashion, He gives us also unlimited. Now we could imagine that His being unlimited is greater than our unlimited. Our unlimited means above our limits. When it says, in Kriat Shema we say ואהבת את השם אלוקיך, you shall love השם בכל לבבך ובכל נפשך ובכל מאודך, you should love Hashem with all your heart, with all your soul,

with all your me'od, what does that mean? So, a lot of peshatim, one peshat is all your money. The word me'od means very. You know what it means? With all your very, that means you should do very much, very, more than you could, more than you expect yourself to be able to do. You should do more than that. That means going beyond your limits. And by everybody it's different. Something that's by me beyond my limit could be by somebody still within his limits, just like in money we understand. So a person only is able to give a dollar for tzedakah, and he gives $2, that person is going beyond his limits. By somebody else, giving $1,000 is still within his limits. But nevertheless Hashem says if you will do beyond your limits, I will give you also beyond My limits. Even though when we say beyond Hashem's limits, it's really unlimited. That's one of the explanations. There's a pasuk that says, ולך השם החסד כי אתה תשלם לאיש כמעשהו, there's a great kindness to You that You pay every person according to his actions. So the mefarshim ask, Chassidus asks, what's such a kindness? I mean, if Hashem pay for our actions, why is it so kind? You have to pay everybody. If your worker works for you, you have to pay him. I mean, if a person doesn't pay a salary for his worker, then he's a ganav, I don't know. So what's the big chesed of Hashem that You pay everyone k'ma'asehu, You pay according to his work? So Chassidus says, You pay according to his work, but in Your measure. If a person works beli gvul in his level of beli gvul, of unlimited, Hashem could pay according to the measure of that person, also give him a little bit more. Guy gives tzedakah $2, which is beyond his limit, will also give him accordingly. Hashem says no, I will give you k'ma'asehu according to what you do, My measures, and that's a chesed. He gives us beli gvul. But after everything's said and done, that Hashem gives us even unlimited if we work me'od, it's still according to what we do. That the that beli gvul, that unlimited level is still limited to what we do, it's because of what we did. It's not the real beli

gvul. When Mashiach will come, it says that Hashem will give us beyond any limit and any measure that we do. That's why he says on Mashiach itself, it says, ירום ונשא וגבה מאוד, that Mashiach will be ירום, elevated, ונשא on high, וגבה, great and high, me'od, very. So it says it means that he will be greater than the avot and greater than Moshe Rabbeinu. And the word me'od, interesting that the word me'od are the same letters as Adam: מ, א, ד, and Adam: א, ד, מ. So it means he will be greater than Adam Harishon. But what it really means is that it'll be very, the real very, the real מאוד, which very means, as much as you say, there is always more than that, that means the real infinity, that's going to be when Mashiach will come. So the level of light that will come down when Mashiach will come, the אור המקיף and the אור הפנימי, the two, the שמים and the ארץ חדשים are going to be not at all limited to what we do, the real bli gvul. Now, according to that, it would come out, getting back to what he's trying to bring out here, that since it's really bli gvul, so comparing that to the light of Hashem that comes now, it's uncomparable. So comparing our avodah now to the light then, it's nothing. So he says, nevertheless, זרעכם, since it's your זרע, we planted it now, so we get the credit. So what we do now will count then too. Even though we're planting, there's a pasuk that we say in davenen: זורע צדקות מצמיח ישועות. You plant tzedakah and ישועה, the salvation comes out. What it means is, we now plant when we do mitzvot or tzedakah. Tzedakah is one of the mitzvot. Not only one of the mitzvot, it says in Yerushalmi that tzedakah, whenever we use the term מצוה סתם without referring to a specific מצוה, without explaining what מצוה we mean, it means tzedakah. Tzedakah is the מצוה. And I'm not trying to make an appeal here for the פושקעס. But so when we say זורע צדקות, we mean the planting of mitzvot. And what happens? מצמיח, what will grow out? ישועות, the salvation. When Mashiach will come, that will grow out from the planting that we do now. But because it's planting, so it'll stand.

When Mashiach will come and will look back, what we do now will still be important. And he says two things here: זרעכם ושמכם, your planting, your seeds, and your name. Which means that even though what we do now is only compared to the concept of a name, and I'll explain that in a moment, and nevertheless this is the source of what will happen when Mashiach will come. That great light depends on what we do now, so what we do now will be important. What's the idea of a name? We know that a name has two opposites. On one hand, the name of a person is really not part of the person himself. It's not. You don't need a name to live. A person could live without a name. The only reason you need a name is because of other people. People should be able to call you. People should be able to refer to you. If someone wants to talk to somebody about you, not lashon hara, good things, so how could he talk about you? What's he going to say? He, who who? What's he talking about. So you have to have a name to be referred to. But the person himself? If a person would be born in a desert all by himself, he needs a name? Doesn't need a name. So name is a very superficial thing. It's not really part of the person himself. It's only, we call it הארה, it's only like a a ray, when we use the mashal of a sun and what shine, of things that shine, so you have the thing itself and you have only the shine, the reflection of it. It's only a reflection. It describes the thing that's called by its name. When you call something by a name, especially a name that is a title, a description, it describes. And the truth is by a person his name also describes. We don't know exactly how, but every person's name describes the person. Says in the Midrash that Hashem puts into a person's mind what name to give to his children depending on what's going to be the future of the child. The Midrash says that the דורות הראשונים, the old generations, imagine the Midrash which is written about 2,000 years ago writes at earlier generations, people were able to see the future of the child, and they would name the child according to the future. Now, we name a child for parents, grandparents, and relatives, but still what it means is that it still includes the future even though we don't see it. The Arizal says that Hashem puts a נבואה, a prophecy, in a parent's mind concerning the name. When you want to give a name, it's a נבואה קטנה, it's a נבואה. That's why many times the rebbeim would not tell you. Some people would ask the Rebbe what name to give. Sometimes he would answer, but sometimes he wouldn't. He would say Hashem put it in your mind, you're going to have נבואה. They say the Belzer Rebbe, one of the Belzer Rebbes once said, once a chasid came to him and said, \"What name should I give my son?\" So he said, \"I don't understand you. A chasid doesn't usually have ruach hakodesh, doesn't have נבואה, prophecy. Here you have a chance once in a few years to have prophecy, why do you want to give it away to me?\" In other words, he was going to say, \"I always have it. For me it's no yichus, nothing special. But you have a chance here, why do you want to give her away?\" Because the name describes the person. And it says a name describes the, not only the future and the things that will happen to the person, but it describes the characteristics of the person. Which is interesting, that all people that have the same name must have in certain way the same characteristics. But a name definitely describes the person. So as much as we say a name is superficial, it's not part of the person, you don't need a name, you can live without a name, but the name that you do have is connected to the person. And not only that, it says the name that a person has is connected to his essence, the complete opposite. On one hand, it's not part of the person at all, and on the other hand, when you do have a name, the name is connected to the עצם, the essence of the person. And the proof to that is, that when a person faints and we can't revive him, so it says in ספרים, and I don't know how how true it is medically, but it says in ספרים what you do is you whisper, or some people I think it says you shout, the name of the person into his ear, and that will wake him up. And the explanation is, because when you call him by his name, you're touching the essence. Now

how do we know you're touching the essence? Now I'll explain that too. What is the peshat, what is the meaning of a person fainting? Person faints, it means that he's still alive. So his חיות, his life is there, his nefesh is there. But all his kochos, all his attributes, all his abilities, are not functioning. Why don't they function? If the nefesh is there, and the nefesh gives off the life into the whole body, so why don't the parts of the body function? The answer is that the life is there, but the body is not a kli, not a vessel, not able to receive the חיות, that part of the life, like I said before, that's supposed to give each part its function, the life that's specifically important to this part, the body cannot take it. For some reason, something happened and the body doesn't take it. So what happens to that life-force? It goes back to the source. In order to bring it back, you have to do something that will reach into the source. Because if you're going to do something that's going to reach into the superficial part of the person, you won't accomplish anything, because at that point, it's missing! At that point, the life isn't there! So what do you have to do? You have to reach into the place where the life went back, where these kochos, where these attributes, these abilities went back, you come into there and try to pull it back here. So whatever will help must be something that is going to touch the essence of the person where everything went back. Now if we say that by calling the person by his name wakes him up, it means it brings all the kochos back, obviously, by calling his name, you have touched that essence. Because if you wouldn't have reached into that essence, if all it would have done was just reached into his hearing, but he can't hear, so how could that help? Or reach any part, but that part is not working. So obviously it reaches into the essence. So the name of a person reaches into the essence. So this is something that has the two opposites. It's nothing on one hand, and it's the essence of everything that he has. It describes the true essence of the person. And that's what we we The mashal that he's using here, this is why it's he mentions it concerning what we do now and what's going to happen when Mashiach will come. What we do now is the essence of the revelation of the time of Mashiach. Since this is the cause for what's going to happen when Mashiach will come, then this must be the essence of it, because if it wouldn't be the essence of it, it wouldn't have it in an essential form, then it couldn't cause. Like I said before, you can't have a מסובב and an effect come out of something if that doesn't have it itself. Impossible. So therefore, if everything is caused by what we do now, so now is the Our avodah that we do now, we serve Hashem now, is the essence of all those great lights of Hashem, the Ein Sof, the גילוי of Mashiach will come. But on the other hand, what we do now is so little. It's almost like nothing. But it's like the name. The name is nothing of the person, but that name is the essence of the whole life of the person. And the same is with us, and that's what the pasuk says here that as much as we say that there will be שמים חדשים וארץ חדשה. We will have new new heavens and new earth, which means new אור מקיף and new אור פנימי, אור אין סוף, the infinite light of Hashem is going to come down. But still when we look back, we'll say, this still stands because this is what caused it all. This is the planting, and this is the name. Plus, this is if you use the name of a person, of the Yid, we refer to it as name, but this also has a hint to the name of Hashem. And

when we talk about the name of Hashem, we also say the same thing. That on one hand, it's a superficial thing. It's a superficial level so to speak kivayachol of Hashem. Because a name is a description. And the moment you describe something, it's limited. The the description actually is the limitation. If I went and described this sefer, this book, and I'll say, well, it's a foot wide, a foot long, whatever I'll say, it's the limitation. Describing you describe something by its limitation. You describe this is red. The moment you say it's red, you're saying it's red, not green, not blue, not yellow. You're limiting it to something. So when we have a name which describes, it's a limit. So when we talk about the name of Hashem, it's the limit it's a level which is, so to speak, limited. Which is similar to the name of a person which is only a superficial part, a limited part of the person. On the other hand, we say that the name of Hashem is connected to the essence of Hashem. So when we serve Hashem now, it's like a name which is superficial to the person, it's really the essence of the of the avodah, and it also accomplishes that now we only see the superficial part of the Ein Sof that comes down. But when Mashiach will come, we will see the essence of that superficial part that seems to be superficial, but then we will see the true essence. And that's why it says here that the שמים חדשים וארץ חדשה אשר אני עושה, that I do. It doesn't even mention doesn't say אשר ה׳ עושה. Hashem is talking himself. Like I mentioned many times, the word אני or אנכי refers to Hashem the way he is not limited by a name. In Aseret HaDibrot, you have אנכי ה׳ אלקיך אשר הוצאתיך מארץ מצרים. So we have Hashem Hashem calls himself by three things: אנכי, I; then he says Hashem, he uses the name Havayah, יו״ד-ק״י-וא״ו-ק״י; and then Elokeichem, Elokecha, the name Elokim. The name Elokim is a lower level, Havayah is a higher level, and אנכי, I, that's a level which is completely beyond any limit. It's not a name. The Zohar says that the names are descriptions, but אנכי is the level of ה׳ דלא אתרמיז לא בשום אות ולא בשום קוץ כלל. It's a name of Hashem It refers to Hashem that cannot be hinted even in any type of name. So what do we What does he say? I. I, that's the best way you could the word you could use, which is beyond any description, any limitation. And when we talk to Hashem, we also use the same three words. When we make a berachah, we say ברוך אתה ה׳ אלקינו. So we also use three things: Elokeinu, we use the name Elokim, then we say before that Havayah, יו״ד-ק״י-וא״ו-ק״י, but before that we say אתה, You. You. Just like he says I, we say You, Hashem Himself. And that level will be revealed, the essence of Hashem will be revealed. He says,

השמים חדשים וארץ חדשה, this new light that will come down אשר אני עושה, which I do. I meaning Hashem, which is beyond the name. It's the essence of the name. And here he says עומדים לפני, they stand in front of me. Standing, we're trying to explain every detail, it's The reason it says standing is, because here it says the new heaven and the new earth. So we have to We have an old heaven and earth, and we have a new heaven and earth. The old heaven and earth, meaning the heaven and earth the way we have it now, there's a pasuk that says השמים כסאי והארץ הדם רגלי. The heaven is my chair, and the הארץ, the earth is my footstool. That's the heaven and earth we have now. So we use it in connection to sitting down. Sitting down, it's a chair. Hashem refers to it as a chair. The שמים כסאי is my chair, and that's the footstool that when you sit down, you put your foot on it, but it's sitting down. Here by the new Shamayim and Eretz, he says אשר אני עושה עומדים לפני, they stand in front of me. The difference between sitting and standing, it says, where do you see the difference? When you stand, the whole person stands, but when you sit down, the main part of the person that sits down is the back. The Achorayim, that's the back part of the person is the part that sits down. So it says because the level of the light that comes into the world now, the Makif and the Pnimi, the Memaleh and the Sovev, as I said before, the way we have it now, comes from a very low level of Godliness, and that's why it's called Kis'i, like a chair. Plus another thing, what's a chair used for? Sitting down. When you sit down, you lower yourself. It says השם למבול ישב. Hashem sat down for the Mabul. What does it mean he sat down for the Mabul? He had to take a chair to do the Mabul? It means that in order to bring a Mabul, Hashem had to lower himself. I explained a few weeks ago the פסוק ואתה קדוש יושב תהלות ישראל. Hashem sits down into the world through the תהלות ישראל, but it's sitting down. So what we have now is a lower level of Or Ein Sof. But when Mashiach will come, it says אשר אני עושה עומדים לפני, you will have Omdim. This is all to describe the great revelation that will be when Mashiach will come. And nevertheless, after all that, we say that what we do now is the cause, and therefore what we do now is important. And that's why when Mashiach will come, we'll look back and we'll say we should have taken advantage. Now we still could do it, because when we do a little bit now, it'll cause so much, like you put in one seed, a little tiny seed, you have a whole tree come out of it. What we do now, a little bit of effort now will bring so much then. Like I explained once before, it says in the Tanya in in Igeret HaTeshuvah, it says a Mashal, when you see the sun, the the light of the sun move down here a few inches, you know that up there in the sky, it moved thousands of miles. When it moves thousand miles, down here the ray that comes down moves a little bit. The same here, when we do a little bit now, it does a lot then. And even though it looks as if what's going to happen then is much greater than now, but the truth is it all depends on now. And that's why it's very important to take advantage of the Avodah now. Let's go on to the next piece. ככל שהדור מאוחר יותר ונמוך יותר,

what he says here is, as the generations go further and become lower, and we know that as generations pass they become lower in the spiritual sense, כן נעלה יותר האור האלוקי המלובש בתקנתיהם של חכמי אותו הדור. So too, the light of Hashem is greater, the light of Hashem that's put into those Takanot, those new establish rules and things like that that the Chachamim of that generation make. שכן דווקא על ידי קיום תקנות אלו, because only through keeping those things that the Chachamim make in the later generations, מגיעים לכל היעודים והגילויים שלעתיד לבוא, we will reach all the great revelations and promises when Mashiach will come. As time passes, you know, in every generation you have more Chachamim add more things. Like by us, we know that there are things that the Alter Rebbe said we should do, and then there came the the Mitteler Rebbe added more things. Didn't take away, Chas veshalom, he added, and it goes on. And the Rebbe came and added certain things that we should do, we should learn this and we should do that, and certain Takanot and certain things that we have to do. So he says the light of Hashem that's in every one of these takanot, and we know that, that everything that the tzadikim tell us to do, when we do it, we bring down great revelation of Hashem, we don't see it, but we bring down great revelation. They're greater, it's a higher level of light than the things that we do from the previous generations. And he says and we see that these are the things that are going to bring Mashiach. Why do they tell us to do it? Because they see that in order to bring Mashiach, we need it. So if this is

what's going to bring Mashiach, then this is more important and great, has more light than the ones before. And I'll explain this now in detail. We know one thing, as the generations go on, it becomes lower and lower. Even then, in the time of Moshe Rabbeinu, it says that פני משה כפני חמה, פני יהושע כפני לבנה. The face of Moshe was like the sun, and the face of Yehoshua like the moon. Even though some people make a joke and they say, if you look in the Gemara, the Gemara says, who said this? זקנים שבאותו הדור. The elders of that generation said it. That means the elders that saw the previous they saw Moshe Rabbeinu, and then they saw Yehoshua, so they weren't ready to accept Yehoshua like they accepted Moshe Rabbeinu. So they said, well, he's in a lower level, but the young ones, they accepted Yehoshua as their Rabbi, and they said, no, Yehoshua is just as good as Moshe Rabbeinu. But this is just a not a real peshat. We know that the generations go, they go lower. The Gemara says like this, אם ראשונים כמלאכים, אנו כבני אדם. If the

earlier generations were like angels, we're then like people. אם ראשונים כבני אדם, אנו כחמורים. If the earlier generations were like people, then we're like donkeys. ולא כחמורו של רבי פנחס בן יאיר, and not like the donkey of Rabbi Pinchas ben Yair, was a famous donkey that he kept mitzvot, and he was stolen by robbers and they wanted to feed him food that maaser wasn't taken off, and the donkey wouldn't eat it. So if we're like donkeys, we're not even like that donkey. What the Gemara is trying to say is that as generations go, it becomes lower. They're like angels, then becomes like people, the next generation after the people you become like donkeys, that's how it goes on. So the generations always go lower. And therefore, we would think that because generations go lower, the takanot, the mitzvot, the minhagim that are established in the later generations that come from people of a lower generation, so it has less ruchniyut in it, less spirituality, less אור אין סוף. Like this we know every takanah, everything that we do, every minhag that we do, has kedushah, has holiness in it. Has the ratzon of Hashem, has אור אין סוף, light of Hashem in it. But since it comes from a later generation, it probably has less light, and as it goes on the light diminishes. But what he's trying to say here is just the opposite. As the time goes, there is stronger light. And it even makes sense, logically, according to what we learn in חסידות, כל הגבוה ביותר יורד למטה ביותר, whatever is higher comes lower. In

order for the light of Hashem to be able to come down even a lower level, has to be a stronger light. In order to light up darkness, the stronger the darkness is, the thicker it is, you have to have a stronger light. If you see a light that could come even in a time of darkness, then you know that light is very strong. Since it's the time of Chanukah, we could touch upon Chanukah. That's the idea of Chanukah. It says the light of Chanukah is so strong spiritually, stronger than the light of the menorah of the בית המקדש. The menorah of the בית המקדש was not was lit inside, it wasn't outside, and was lit during the day, not at night. The light of Chanukah is able to bring light even into the darkness. Also the light of the בית המקדש was only in the time of the בית המקדש. When the בית המקדש was destroyed and there is no more kedushah like it was, we have no more menorah. The light of the of Chanukah is even in the time of galut. So it says, because the light is so strong that it's even able to break through the barrier of galut. And it says where do we light the menorah? על פתח ביתו, by the door, מבחוץ, that should be on the outside. Okay now we don't do it like that, but originally it was on the outside, to bring light into the outside. Says that this is a very strong light. And by the way, it says that the light of Chanukah is a little bit me'ein of the light of this light that we mentioned before that will shine in the time of Mashiach. We don't see it, we think it just a little bit, little small fire. That little fire has the spiritual capacity of such strong spiritual light, like the light of Mashiach. Imagine. That's one of the things that we have to think about when we light the Chanukah menorah. It says we have to sit and listen to what the candles tell us. So Chassidut says, this is what the candles tell us. It's such a strong light. Chassidut even brings a pasuk, it's a pasuk, it says, והשם יגיה חשכי. Hashem should light up my darkness. So when it says Hashem, it's one level, and then it says V'Hashem, and Hashem, the Vav means extra, there's an extra level of light. And this is what Chanukah is, it says. That's why Chanukah is eight. The בית המקדש was only seven. You know the difference between seven and eight, seven is a complete cycle, a lot of things are made up of seven, seven days a week, and seven years in the shemitah, sheva shemitot in the yovel, it says there are seven heavens, seven is a complete cycle. Eight, it says, is the level beyond the cycle. Or as sefarim call it, the word az. אז ישיר משה, then משה sang. So az is alef zayin, it's the alef, the one that's riding on top of the zayin, on top of the seven, that's beyond. So eight, it says, is beyond, and that's the level of

Mashiach. That's why it says that the kinor The harp that was used in the בית המקדש had seven strings, and the harp of Moshiach is going to have eight. Now, what difference does it make how many strings it'll have? I mean, it's a big fuss over it, because it's, everything is exact, because the level of the time of Moshiach, that light that will come down is the level of eight. Now we have eight days of Chanukah. The Beis Hamikdash