there were tzaddikim that had this koach of seeing from one end to another because this light shined for them. Now these tzaddikim actually had what we would call מעין עולם הבא. Really this light belongs for Mashiach's time, for Mashiach who's going to teach the Torah through ראיה. But these tzaddikim had מעין עולם הבא, they had already a feeling, a little bit of what's going to happen when Mashiach will come, and that's why they lived then. Now just one more point to make here, and then we're finished. The last thing that the Rambam says here that there will be no difference between now and Mashiach's time only, and that we explained in another shiur. But he says here, and I want to point out also something we explained in another shiur, he says that when Mashiach will come, and the house of Hashem will be settled, established on the mountain, all the goyim are going to come. Now I just want to mention something I explained once before, doesn't that show that there will be goyim when Mashiach will come? Because they're all going to be running to Mashiach, they're going to running to study Torah. How does that fit to certain other pesukim or places where it seems to indicate that there will be no goyim when Mashiach will come? I don't want to repeat the whole thing over again, but I just want to remind those that heard it, that the Rebbe explains that, too.

When it says that it will be no goyim when Mashiach will come, it does not mean that he's going to destroy the goyim. The resha'im, the evil people, sure, but סתם גוים, why should he destroy? Doesn't the pasuk say, ״ורחמיו על כל מעשיו״, Hashem has pity on on creatures, on animals, certainly on people. What it means is that when Mashiach will come, we will be the ikar, we will be the main thing, they will be tafel. Their being as a separate entity is going to be lost. That's what it means they will be destroyed. Their their own sep- their being as as a separate being, as what they are on their own right, that won't exist. What will they be? They will be an extension of us. And it says in different Gemarot, Midrashim that so many goyim will be our servants and our slaves and they'll do everything for us. But they will understand Hashem and they will follow us. And that's what the pasuk here means, that the time will come and they will all come and say, \"Let's go to the הר השם.\" Okay, we'll stop here, and next week we'll learn the last halachah. Like, he

didn't kill them. They loved Him so much that they died out of love, which is wrong. That was a very high level. They were in high level. Rashi says that they were greater than Moshe Rabbeinu and Aharon. The problem is he didn't, again, he didn't kill them. They died out of love, that they wanted it so much. Like somebody who wants something very much and can't get it, what happens at the end? You want, you want, and you platst, they died. But, it says in Chassidut that, not only in Chassidut, the Or HaChaim HaKadosh on the pasuk in in Acharei Mot says, their problem was that they wanted it so much, and they didn't know where to stop. What Hashem wants of us is we should have the love and want to get closer and closer, but then realize that the purpose, the goal, what is the we should do mitzvot down here. So, as great as I am, and as close as I get to Hashem, I always have to remember that I have to be back here. Chassidut calls this ratzo vashov. There's a lashon, this is taken from the sefer called Sefer Yetzirah, the famous Sefer Yetzirah. It says that ״אם רץ לבך שוב לאחור״. If your heart runs, fine, runs to Hashem, return. You have to return back because you know what is the תכלית הכוונה. What does Hashem want? He wants you to have so much love, and come to a realization that where do you have Him? Down here. And they didn't do that, so that was the problem. That's why the pasuk says, ״ויהי אחרי מות שני בני אהרן בקרבתם לפני השם וימתו״. They got close to Hashem, that's why they died. It doesn't say Hashem killed them. They died out of their closeness. That's called כלות הנפש, חסידות calls it. כלות הנפש. כלות means going out, the nefesh is going out. And it's a very good thing, but you have to know your limits, and you have to start off lechatchila knowing, \"I'm going to try to get closer and closer, remembering from the beginning on that the תכלית הכוונה, the main thing is to be back.\"

That's what the Gemara says, ״ארבעה נכנסו לפרדס״. There were four people that entered the pardes. What's pardes? Pardes is a garden. It means a spiritual garden. There were four people that entered these high levels, which actually means that they got close to Hashem. What happened to the four? To all this, one of them died, one of them got crazy, one of them went off the right path. Rabbi Akiva was the only one that says ״נכנס בשלום ויצא בשלום״. He went in in peace, went out in peace. He stayed safe, he came back. So, there's a question asked: the difference between him and the other three is they didn't come back, he did. But going in, they went in the same. So how come by Rabbi Akiva it says ״נכנס בשלום ויצא...״ went in in peace, he came out. It should have said רבי עקיבא יצא בשלום, רבי עקיבא went out in peace. Going in in peace, they all went in in peace. Answer is no. He went in differently. He went in knowing that he had to get close to Hashem, but he knows that as close as I will get, it's never going to be as good as actually doing a mitzvah just because Hashem said so. So therefore, as high as he got, he was able to come back. They, the other three, did not go in that way, and that's what happened. Right, in this world we have to boundaries, yeah. The spiritual that goes on and on and on and on. I don't know if they looked for it. I don't know if they looked davka looked for it, but that's how what they were. They didn't look for the devekut, but they actually had the devekut. They didn't do it because they wanted devekut. They wanted to do with Hashem, and they knew it's good being close to Hashem is right, so they were getting close to Hashem, and it pulled them higher and higher and higher, and then that that's it. It says one an interesting thing, it says in this subject it

says that there are 50, חמשים שערי בינה נבראו בעולם, there are 50 gates of wisdom in the world. כולם ניתנו למשה חסר אחת, all were given to Moshe except one. That means 49 you could reach. 50th level, that's already beyond. Even Moshe Rabbeinu could not reach that level, the 50th, because that's beyond. The pasuk says כי לא יראני האדם וחי, can't see me and live. So to reach such a high level of which is which is referred to as the 50th gate, you can't. Just like in opposite, the bad side, it says there are 50 gates of tumah, of impurity, and the Jews in Mitzrayim were holding very close. That's why Hashem pulled them out, because had they entered the 50th, it would be too late, because it's the worst. Same thing in the good side, the 50th is the best, but you can't reach it. So a person as high as he reaches, he comes to the level of the 49th, he'll never be satisfied. That's why choleh is the gematria מ\"ט. The word choleh, which means sick, adds up to 49, because if you reach the 49th level, you'll always be sick. When somebody is sick out of love, it means if you get what you're looking for, you're not sick. You're happy, you enjoy it. When are you sick? When you're trying to something, you want to get, you want to get, and you can't. So you could the 39th is not because you could get to the 40th. 40th you come to the 49th, that's when you get sick. That's the highest level, but you can't. And they takeh did, and they since they couldn't, they got sick spiritually, and that's what happened. That's takeh the reason why after this happened, by Acharei, it says what was the commandment Hashem told Aharon after this happened? He says ואל יבא בכל עת אל הקדש. He says וידבר השם, it says in אחרי מות שני בני אהרן, after that Aharon's two sons died, בקרבתם לפני השם, they got close to Hashem and they died, Hashem said, \"Tell אהרן ואל יבא בכל עת, don't always come in.\" That was the answer. Don't always get so close, be careful. Rashi even gives a mashal. Rashi says that why did he tell him? Because when a doctor comes and tells somebody do something, they don't always listen. But if he tells you, \"Don't Be careful. Don't do it because you know what could happen to you, like happened to that guy.\" So he said to them they did it, and they got too close, and they didn't remember, or they didn't feel that they have to come back. And it's interesting, Rashi gives

what was Rashi just gives an example. A doctor tells somebody, a sick person, he says, \"Don't You're sick, don't drink cold liquids. You have fever, don't drink cold liquids. If you have fever, don't lay in a cold place, in a damp place.\" See if he just tells him that, ah, he won't listen. If he tells him, \"So a guy didn't listen to me and died, and you better not listen.\" Oh, then he'll listen. But the Rebbe says, why did Rashi pick the example of drinking cold water, could be anything? Because what's Rashi trying to tell us, what happened there? They were thirsty to Hashem, they had a desire. Why is it that when a person has fever wants cold liquid? Because he's hot, and there is a desire he's burning up, and a desire to quench his thirst or a desire to feel good. That's what he said to him. These children of Aharon had a they were burning up out of love, and they wanted to quench it, so they got closer and closer, and look what happened. So he said to Aharon, \"You don't do it.\" Okay, Be'ezrat Hashem next So why do we need the kinyan? Why do we need the shtar? Now let's go on to the next paragraph on the bottom of page ד' ק\"ד, all right? Oh, we're on the top of, top of page קד. The previous chapter explained the difference between the mind and heart, specifically how the mind understands an idea, which awakens an emotion in the heart, and that emotion then translates into an action. This chapter expands upon this idea, explaining that

each of these stages has a unique energy, and that the and that the lower stage cannot receive the light of the higher stage without a levush, without a garment. Wait, isn't it Page קד. We are on paragraph, the paragraph starts: וזהו ענין המלבושים, right? So now, let's understand what are the differences between these garments and how do they function. He says: וזהו ענין המלבושים הנזכרים לעיל, that were mentioned above, בפרק הקודם, in the previous chapter, שנפש השכלית מתלבשת בלבוש הנפש החיונית, the intellectual soul invests itself in the garment of the vital soul, the animal soul, or natural soul, נפש הטבעית, in order to illuminate it, להאיר בה. And through that, it can illuminate the heart, להאיר בלב. And what is that garment? ושם נתבאר, and there it was explained, שזהו על ידי the otiyot, letters of thought, otiyot hamachshavah. So the mind cannot directly illuminate the heart until it is clothed in the letters of thought. Why? Because the mind itself is abstract, it's ruchani, and the heart is more physical, more megusham. So there has to be a bridge, a garment, which is otiyot hamachshavah, the letters of thought, which brings the intellectual idea down into a tangible form that can then affect the emotions of the heart. And from the heart, it then affects the deeds, the action, ma'aseh. So we have three levels here: sechel, midot, uma'aseh. Mind, emotions, and action. And between each level, there has to be a levush, a garment, that conceals the higher light to some extent so that it can be received by the lower level without overwhelming it. Because if the light of sechel were to shine directly into the heart without the garment of machshavah, the heart wouldn't be able to bear it, and it wouldn't produce an emotion that leads to action. It would be too elevated, too sublime. Therefore, there must be a levush. And as he continues, this is not only true in the human soul, in נפש האדם, but it's also true in the higher worlds, in סדר ההשתלשלות, in the chain of creation. Every higher world must clothe itself in a garment in order to illuminate the world below it. From אצילות to בריאה, from בריאה to יצירה, and from יצירה to עשיה. Without these garments, the lower worlds could not exist; they would be completely nullified in the higher light, בטל במציאות. and the worker hires a subcontractor. And the case that's mentioned in the Tosefta where the guy who hired the worker gave him the money to give to the subcontractor, that's where the worker was acting as the agent of the homeowner. And therefore, the homeowner made him a shaliach to hire the worker and gave him the money to pay the worker, so the homeowner paid, and the worker, the shaliach, took the money and kept it for himself, so the worker is liable for בל תלין, because the money was given to him. But the homeowner is not liable because the homeowner gave the money. That's what the Tosefta is talking about. And that's not our case. That's how the Ran explains it. [Non-speech audio] [Non-speech audio] [Non-speech audio] [Non-speech audio] In other words, because they didn't know, so both of them