there was a קו, and then there were different מדרגות, and in one מדרגה there was שבירה, there was עולם התוהו, and the כלים broke. And then the ניצוצות fell, the sparks fell, they came down to this world, and now we have a job of elevating them. And as I said, we need a lot of explanation in every part of this whole thing. What's the pshat the Eibershter made a world, a רוחניות'דיקע world, and it didn't work? It broke. What, the Eibershter couldn't calculate right what's going to happen? He didn't know that this is not going to work? And what's the pshat that it fell down into this world? At the time of עולם התוהו, there was no world yet. עולם התוהו is right before אצילות. So from עולם התוהו came אצילות. So if it falls, it has nowhere to fall. I mean it's there's nothing but תוהו at that time. אצילות is next, then comes בריאה, יצירה, and עשיה. What's the pshat that came down and fell down into this world? And it says the אורות left and the כלים fell. And it fell into these גשמיות'דיקע ענינים. What's the pshat it fell into the גשמיות'דיקע ענינים and every גשמיות'דיקע thing has a ניצוץ in it? Now we know that every גשמיות'דיקע thing lives because there is a דבר הוי'ה, the Eibershter gives it חיות. What does it got to do with the ניצוצות הקדושה of עולם התוהו? And bichlal, when we talk about עולם התוהו, why was the שבירת הכלים? We find conflicting reports, different reasons.

What does it say, why was there why was the שבירת הכלים? So one place it says the כלים were too small, אורות מרובים וכלים מועטים. The אורות were so strong, the כלים were so small, and a small כלי cannot take such strong אור, so it broke. Just like when you have a כלי and you put in something that's too hot, so the כלי, if it's strong enough to hold heat, it'll hold, if not, it'll bust. That's what happened. Another place it says a different vort, that there was no התכללות. That in order for the אורות to stay, you have to have התכללות, a mixture. You have to have חסד mixed with גבורה, חסד שבחסד, גבורה שבחסד, תפארת שבחסד, and in גבורה you have גבורה שבגבורה, חסד שבגבורה. So in עולם התוהו there were no התכללות. They each one was separate. And that's why there was a fight. So it says, like this, חסד and גבורה live peacefully together because חסד is not against גבורה because חסד also has גבורה. גבורה has a little bit of חסד. But in עולם התוהו was pure חסד, no התכללות, pure גבורה. So when חסד and גבורה are strong, what happens the end? If each one is strong, they come into a clash. And they can't exist, so שבירת הכלים. So it busted, it couldn't last. Now what does that mean? Here it says it because and בכלל what does that mean if חסד and גבורה had a fight? I'm not asking a kashya in order to get you want to answer it, because I'm Now, what's with כלים מועטים? What does this got to do with כלים מועטים? Obviously the peshat is that the two things are not to a סתירה. Did they their own כלי? Each one had their own כלי? No, each one had their own כלי. The דרגא before before תוהו is which what's what's the מדרגה before תוהו? I'm sure everyone knows the map of סדר השתלשלות. And if you don't, learn it. עקודים. What's עקודים? עשר אורות עקודים בכלי אחד. There was only one כלי. You had עשר אורות and one כלי. And then came עולם התוהו, is called what other words? נקודים. So you had נקודות, that means everyone had its own keli, but there was no hitkalelut. So that's the peirush, there's no hitkalelut. What does it got to do with כלים מועטים? And bichlal, not only בנוגע עולם התוהו. Be'emet the thing you need two hours, but trying to put it into 20, 15 minutes. Bichlal, the whole inyan of אורות וכלים, what's the peshat we have orot and kelim? We have the אור אין סוף and kelim. We always imagine that גשמיות like, because we're only גשמיות'דיקע people, so we could relate to גשמיות'דיקע things, we can't relate to abstract, to רוחניות'דיקע ענינים. So we think of a light, and a light comes into a keli, so the keli and the or are two separate entities, and the keli comes into the or. What's the peshat, two separate entities? Is there anything but אור אין סוף? אור אין סוף there is the Eibershter, עצמות אין סוף, from that came the or, and that's it! What do you mean there's a or came to אצילות there is a keli there, which is a separate entity than the אור אין סוף? Is there anything other than אור אין סוף? So, what's the peshat it came into the keli? And the keli is magbil the or. Who is this keli that gave him the koach to be magbil the or, to hold back the or? I mean, how could it be? The אור אין סוף, there's something that holds back? It's it's it's very hard to understand. We're we're so used to the words that we don't think about it. But if you sit down to think of ever all the things we learn, besides we don't understand bichlal what's We imagine lights shining from someplace, but even not that, the whole understanding even in the Kabbalistic type of thing, it's hard to כאפ, what does it mean? What are these orot, what are the kelim? Now, it

would seem like as if a separate a separate סדר השתלשלות of orot and kelim and then they meet up and the orot fall into the kelim. So בקיצור נמרץ, we have to start from the beginning, from all the way the beginning. And I don't mean the beginning in in the beginning of understanding the ענין, but the beginning of סדר השתלשלות. What is this סדר השתלשלות? Let's just go through the map of סדר השתלשלות. There's עצמות אין סוף. There's there's not nothing but עצם of the אייבערשטער himself. And then there is אור אין סוף. That's nothing there but אור אין סוף. We call that אור אין סוף שלפני הצמצום. There is אור אין סוף, nothing. There is the עצם and there is the or of the אייבערשטער. Then came the אייבערשטער decided, it says in Etz Chaim that the Etz Chaim or Etz Chaim, the Arizal says that the אייבערשטער decided he's going to make a world. But לא היה מקום להעמדת עולמות. There is no place for the world because the the or took up the whole space. צמצם אור הגדול אל הצד. The

אייבערשטער was מצמצם the or. Took away the or, made contracted it and left a חלל ומקום פנוי. If you learn it just plain Kabbalah, it's a little bit wacky. It's mamash he left the space empty. Okay, no or. Now no or, so now you need עולמות. So what happens? So the אייבערשטער took a kav, a little bit of the or from לפני הצמצום and was ממשיך it. A kav, a small line, a little bit of the אור, ממשיך it into the מקום פנוי, into the this empty space. And that אור, that little bit of אור, now could be eventually עולמות, because when there's only אור you can't, but now there's a צמצום and a little bit of it. And what happened? As the אור continued, different מדרגות were נשתלשל. The first מדרגה right by the קו is what? א״ק. From א״ק came, yeah, עקודים, which already started the דרגא of עשר ספירות בכלי אחד, I'm just using the words. From עקודים came נקודים, עשר ספירות בעשר כלים, but אורות מרובים, כלים מועטים, it was like chaos. From there came עולם ה, and that was שבירת הכלים. Then came עולם האצילות. From אצילות came יש מאין, בריאה, עולם הבריאה which is יש מאין ברוחניות, a מציאות of יש. And then came עולם היצירה, עולם העשיה. Ah? Well, that's part of, it's not a עולם for itself. If you talk about אצילות, there's כתר, a lot of מדרגות in between. For כתר we would say it's part is the כתר of אצילות. See, the word כתר is not a description on itself. What's כתר? A crown of something. It's the כתר of אצילות. So it's takeh a top of אצילות, but it's the כתר of אצילות. We are not going into every פרט ופרט, there is a lot of פרטים in here. And then you go to בריאה, יצירה, עשיה, and then there was עשיה הגשמית. This is סדר השתלשלות. When we say that the Aibershter was צמצם אור הגדול אל הצד, he was מצמצם the אור. So what's the pshat? There was no more אור. But it

says in Kabbalah that even though he was מצמצם the אור, there was a רשימו left. A רשימו means there was a רושם, a a trace left of the אור אין סוף שלפני הצמצום. And the lashon in Kabbalah is that עצם הרשימו לא נגע בו הצמצום. The צמצום didn't affect the רשימו. And the משל גשמי is when you write something and then you erase it, there's a trace left under even though you erased it. Now that trace was not affected by your erasing, that was there before. The difference was that before on top of that, you had more ink. Now you took off the top, but that was before. That's the משל גשמי. But what does it really mean there was a רשימו from the from the אור and it was left? I mean, we need biur. Then I'll ask another sheilah that Chassidus asks: why couldn't the Aibershter make עולמות? Because there's the the אור was taking up only אור אין סוף. If there is אור אין סוף, you can't have an עולם. So what did he do? He was מצמצם the אור. Fine. And then he took a little bit of אור. So I have a kashya: why was he מצמצם the whole אור? I'm not asking a kashya, Chassidus asks. And then brought back a little bit. If Lomir zogn, this little bit is five percent of the whole אור, the אור is a hundred percent, it's five percent. So you should lechatchila have taken away ninety-five percent and leave five percent, and then you'll have the same thing. Obviously it's not so, he couldn't do that. And when we say he couldn't, the Aibershter can do anything, but in סדר השתלשלות, this is not this is not not a seder. Had to be take away the whole thing, right? And there's meshalim given for it with the Rav and the talmid, that when the rav has a big sevara in his mind, and to give it to a talmid he can't, so you can't take a little bit of it, you've got to take away the whole שכל and then you come back. All kinds of משלים. But what's the הסברה? And בכלל, what is the whole pshat that there was אור and then the Eibershter took away the אור? Why was there אור לכתחילה? Why does it have to be אין סוף, maybe the, and so on. This whole thing needs בכלל what is this whole pshat of So, the nekudah is like this. מצד עצמות אין סוף, it's עצם אחד. עצמות, this is a נקודה עצמית, this is the עצם of מציאות, which is the source of everything. The first thing that comes out is, בכלל, as everything in the way we see it is divided, everything is made up of two ענינים: yes and no, positive and negative. That's how everything works. False is not so good. Negative. False is false. We're talking about they're both emet, negative is also emet. Even the battery works that way, with negative and positive. Everything is more and less, black and white. Everything is yes and no. That's what מציאות is. מצד the Eibershter, it says the אייבערשטער מצד עצם, anything that's עצם has in itself a כח or to be מגלה itself or not to be מגלה itself. עצם is higher than גילוי. עצם, the whole taytsh of כל עצם בלתי מגלה. עצם cannot be revealed. Why? Because the whole concept of גילוי is a סתירה to עצם. The whole taytsh of עצם, if you want to translate, someone will ask you, \"taytsh me what is עצם?\" How will you put, what would the dictionary write on עצם? I would write, \"עצם, not גילוי.\" It's not like a formula: כל עצם בלתי מגלה, עצם cannot... it's like a certain... That's the עצם means the thing in itself. Anything that is revealed already outside is not עצם. When I look at something, it's the way the thing is seen by me. So you have the thing itself, and you have the thing ווי ס׳לאזט זיך זען, how it gives itself out. And it could give itself out, it could not give itself out. So it says מצד עצם, מצד עצמות, there is two ענינים, Chassidus calls it there is יכולת להאיר, or יכולת שלא להאיר. מצד עצמות אין סוף, he could be מגלה himself, and could not be מגלה himself. And these are two כחות, which is the יסוד of everything, the יא נתגלה and נישט נתגלה. עצם itself could come out, and then you won't have the עצם, but he will be revealed, and then you have the עצם of that. And that's why it says in Chassidus that מצד עצם there is יכולת, there is an ability in in the Eibershter's of the עצם of the Eibershter to be מגלה, to be מאיר, מאיר means not to shine out light, means to שטיין אין א מדרגה of גילוי and not to be מגלה. These are the two ענינים that you have. Ai, these are two קווים, and can you say in the עצם of the Eibershter two ענינים? Chas veshalom, that's ריבוי. The Eibershter is made up of two? It's one נקודה עצמית, עצם אחד. So it says in Chassidus the way it's inside עצם, it's in a form of יכולת, not in form of בכח. כח, when somebody has בכח to do something, potential, it's already a separate metziut. Just like in the very very elementary madreigah, if someone has koach to punch somebody, so bigashmiyut that means he has muscles. That's very very elementary, but it's more than that. Afilu not the muscles, you own, you have something in you that the other one that doesn't have that koach doesn't have. Ai, not always can you tangible, but this guy has something, this guy doesn't have. So the koach is a metziut. So if you have two kochot, you have two מציאות׳ן. So if we say the אייבערשטער has בכח להאיר, שלא להאיר, to be megaleh, not to be megaleh, it's two מציאות׳ן. That's why we use the word יכולת. יכולת in in in גשמיות׳דיקע גדרים, there is no such thing as having a koach and not being a metziut. Even if it's potential. הא? It's a metziut. You can't It's not a metziut of fire the way it comes out. There are many levels in metziut. You have a metziut tangible, and you have finer and finer, and איידעלער and איידעלער. The most איידעלסטע אופן of that metziut is still a metziut. When the flintstone has the koach and the piece of wood does not have the koach, there is something not tangible, something there that it has. And anything that has two kochot has a metziut of two kochot. The only משל גשמי that we could think of, which is not a good משל because it's not true, no, it's true, but it's not fit to the נמשל, but only to give us to understand: a person has the koach to take a ball and throw it this way, through the air, for 10 yards, and he has the koach to throw the ball this way for 10 yards. Does he have two kochot? No. Ai, he's able to do it here and able to do there. Imagine, we know there are six, so as there are six dimensions. Imagine the אויבערשטער would create tomorrow a seventh dimension, and this guy will be able to throw it there too. Will there be any additional thing to this person, he has another metziut? No. But the משל doesn't fit to the נמשל, I'll tell you why. Because here, the difference between this side and that side is outside of the person. Inside, there's one koach. I'm just using it as a משל לגבי the Eibershter, by Him, the כח להאיר ושלא להאיר by the Eibershter, which are two different kochot, is בדוגמא to the way it is by us, to throw here or throw there. So really, there is the koach in the עצם להאיר, שלא להאיר, to be megaleh, not to be megaleh. That koach is there, but in the form of יכולת. Otherwise, you'd say the Eibershter is made up of two חלקים. So it's יכולת. Now, that's עצם, מצד העצם. When the אויבערשטער מצד העצם is megaleh His kochot, which kochot is He megaleh? The giluy of His kochot is the giluy of the koach, the יכולת להאיר, and there is a giluy of the יכולת שלא להאיר. There's a revelation of the koach not to be meir. That's what we call בכח הבלי גבול שבאין סוף and the כח הגבול שבאין סוף. There is a כח מצד the Eibershter not to be meir, and that koach comes בגילוי when He is not meir. Like someone once asked, why was there first the, see, the or and then the tzimtzum? Why wasn't there first the tzimtzum, then the or? You can't, so the peshat is like this: the גדר of the tzimtzum is not tzimtzum of the or to hide the or. The גדר of the צמצום is the גילוי of the koach of the אויבערשטער not to be מגלה. When can you see a koach not to be מגלה? If you have גילוי. If a person, there's never a גילוי לכתחילה, you don't see that he has a koach not to be מגלה. A mashal, a person has a koach, there are some people have a koach to speak. To speak, to explain. Then you also have the koach to know when not to, not to speak, and when to stop, and what not to say. That's a separate koach. If a person doesn't speak, so when a person speaks, he's מגלה his koach to be able to. Then, when he stops speaking, on one hand, it's העלם, right? You're taking away. Till now he was מגלה סברות, all kinds, now you're stopping, you're מעלים. That's a העלם? That's a גילוי! A גילוי of what? Of his יכולת not to be מגלה. That's also a יכולת. And you have to, so really, it's not the pshat that the אויבערשטער was מצמצם the אור אין סוף. The אויבערשטער, after עצמות אין סוף, there is a התגלות of both כוחות of the אויבערשטער. There is a התגלות of the כח הגבול, of the כח הבלי גבול שבאין סוף, which is the יכולת להאיר, the koach of עצם the אויבערשטער to be מגלה, and then there is a גילוי of the כח הגבול שבאין סוף, of the fact that He's the negative, that He's not going to be מגלה. That's a גילוי of the צמצום. Ela mai? In דרגת הגילוי, if you look from the גילוי perspective, that's העלם. Looking at that, till now there was גילוי אור, this is העלם. Like somebody who hears from somebody גאנצע סברות, that's גילוי. Then the guy stops speaking, in that level, it's העלם. But on the other hand, that העלם is מגלה that this guy, oh, this guy has a כח, he's able to stop when you're supposed to. Now, so לגבי the גילוי of the person, it's both a גילוי of his כוחות. לגבי the person that wants to hear a sevara, this is גילוי, this is העלם. So העלם really is a גילוי of the כח of the Eibershter. So you have the גילוי of the Eibershter's אור אין סוף, that pshat the fact that the אויבערשטער שטייט בגילוי. Then there's a צמצום in the אור אין סוף that He is מגלה His כח of not to stay בגילוי. That's why it says, א מודערנע זאך, it says when Mashiach will come, you know what's going to happen? Not only will we have back the אור אין סוף שלפני הצמצום, you know what it says? הצמצום עצמו יאיר, the צמצום is going to shine. What in the world does that mean? The צמצום means taking away the אור. How could the צמצום shine? צמצום is also a גילוי! It's a גילוי of the כח ההעלם. But when you look in the דרגות of העלם and גילוי, it looks like העלם. But לעתיד לבוא you will see in that גופא that this is a כח of the אויבערשטער. This is what the צמצום is. Why was the אויבערשטער מגלה his כח ההעלם, that's what the Etz Chaim says. He wanted to make a world. What's a world? A world is a real, real העלם on אלוקות. The אייבערשטער, for what reason we don't know, נתאוה הקדוש ברוך הוא להיות לו דירה בתחתונים. The אייבערשטער had a תאוה to make a תחתונים. Why? We have no idea. The Alter Rebbe said, when they asked him why, he said, אויף a תאוה פרעגט מען נישט קיין קשיא. On a תאוה you can't ask kashya. Now, people people think it means just like by us, you know, מ'האט געהאט א משוגעת, the אייבערשטער had a משוגעת. The peshat is you can't ask such a she'eilah. Not because it's so deep that you have no answer. It's בכלל beyond any question and answer. Not to go into, because the moment you go into question and answer, it's already wrong. If there is a because, that means he's missing something. He needs it. But that's that's that's a separate issue. So, לפועל the אייבערשטער wanted the תחתונים. But what what is the peshat in Etz Chaim, I'm just putting it in different words, but this is the peshat. What is the peshat in Etz Chaim the אייבערשטער wanted to make a world, so the אור ומלא כל מקום החלל, it was full of אור, there was no space, so he had to make space פשוט, so he made a hole, he made a צמצום. What's the peshat? That's not the peshat. That's, בכלל, קבלה, and even חסידות use words which are רוחניות'דיקע words. They talk about מעלה ומטה, for us to understand it's very misleading. What's the pshat? The pshat is azoy. When there is גילוי, the גילוי of the Eibershter's כחות, of כח הבלי גבול, מגלה the יכולות of בלי גבול in a גילוי בפועל, you can't have a עולם, because the whole concept of עולם is the Eibershter wanted העלם. In order to get העלם, what do you have to do? He has to be מגלה his כח ההעלם. So the Eibershter was מגלה the גבול שבאין סוף. That's the פשט דאותיות הרשימו לא נגע בהם הצמצום. The רשימו is like the קו. In other words, the צמצום is didn't affect the צמצום. The fact that צמצום is גילוי אור, גילוי of the כח הגבול שבאין סוף, was not affected by the צמצום. The צמצום was affected the אור, but not the העלם, farkert, the צמצום is the גילוי of the העלם. And that's why the Eibershter couldn't leave, you say, let him take away the whole אור and leave over a קו. Why did he have to take away the whole אור and then come back with a

קו? The whole idea was that there has to be a דרגא of no אור. That's the גילוי כח ההעלם. And then you know what the קו is? The קו is a combination of the כח הגילוי שבאין סוף and כח ההעלם שבאין סוף. It's a combination of the כח הבלי גבול and the כח הגבול, of the יכולת להאיר and יכולת שלא, that's what the קו is. So it had to be a tzimtzum. It's not a pshat like we imagine there's a space, so if you bring in a light from outside, you could have lechatchilah left the light. You have to have the the darga of tzimtzum. There has to be a After you have the גדר of גילוי, you have the גדר of העלם. Now that you have גילוי and העלם, now you can have a beginning which will end up into being תחתונים. What will be? A combination of both. The combination of the אור אין סוף שלפני הצמצום and the tzimtzum. Where is it combined? In the קו. That's what the קו is. The קו is a קו המדה, it's קו is a קו which means it's אור, but it's a kind of אור which has in it the כח הגבול. So it's the combination of the כח הבלי גבול and גבול that came as a result of the אור אין סוף שלפני הצמצום with the tzimtzum together. That's what the קו is. And now could be a hishtalshelut till it would get to תחתונים. Because to say that there should be no גילוי at all, there's no velt. It has to be a גילוי of the Eibershter to Every, everything has to come from the Eibershter. But it has to be in such a מצב that it should be בהעלם. So what the velt is really is אלוקות completely בהעלם. In order to get to אלוקות completely, completely בהעלם, it had to start off with the גילוי and העלם of לפני הצמצום and צמצום, and then the קו, which is the combination of both of them. And then it went on. What heyst it went on further? As the קו is going, it has in itself two נקודות. It has the כח הגילוי, the כח הבלי גבול שבאין סוף and the כח הגבול שבאין סוף. The כלים, you know what the כלים are? The כלים are the כח הגבול שבאין סוף that's there in the קו. It's not two השתלשלות'ן. As it

goes on, it gets further away from the מקור, so the העלם gets felt more. Which is a, farkert, that העלם is really a גילוי, but in the דרגות of גילוי we don't see it, it's more revelation of the Eibershter's כח ההעלם, but לגבי גילוי סוף כל סוף it's less and less. So as it gets further away from the מקור, you get more כלים. The the דרגא, the the what he's trying to get to סוף כל סוף is having a real העלם, the העלם of אין סוף the way it's down here. But it goes with דרגות. So first you have אור אין סוף with with with in the קו, then you have א\"ק, which is one דרגא which is the העלם is not so much strong, but it's there in the העלם. As it goes on, it comes next דרגא to עקודים, already there we call it that there are עשר ספירות בכלי אחד. What's the פשט? You have the אור. What's the אור? The אור and the כלי is these two ענינים of the כח הבלי גבול and the כח הגבול. The כח הגבול started forming into a מציאות of גבול. And that's one כלי, but it's still close to the מקור, so the העלם is not that strong. Then you go further, the כלים become stronger. That's why you already have עשר ספירות. So now you have the אורות and you have more כלים, which means more העלם. You already have more the expression of the כח הגבול שבאין סוף. When you come to אצילות, you have the real, real דרגא of כלים. So the question was what did the כלים come from? In

קבלה, in חסידות it says that מהתעבות האור, that's the לשון, מהתעבות האור נעשה כלים. From the אור itself the כלים become. From the גראבקייט מהתעבות, not with an ע, from the עביות, from the גראבקייט of the אורות become What does that mean? What is גראב? אורות are like גראב? אור אין סוף is גראב? What's the The פשט is, in the אור that's נמשך through the קו, you have two פרטים. You have the כח הבלי גבול and the כח הגבול. And that כח הגבול is called the התעבות האור, and that is what we call כלי. It's the אור that has the power in itself to be מגביל itself is the כח הגבול שבאין סוף. And as it come to אצילות, it becomes a darga, that's what we call real, real כלים. And then as it goes further, it's not כלים, you know what happens further? It becomes a tish. Which is the biggest, biggest העלם. At what point is there the נקודה where it reaches כמעט the goal of becoming a real, real כלי? That's the point of עולם התהו. עולם האצילות is the first עולם. עולם האצילות, even though we know it's before בריאה and there's no יש yet, it's called עולם האלקות and עולם האחדות and אלע גרויסע נעמען. Still, it's an עולם, which is no we don't say even though by עולם התהו we call the word עולם, but that's not one of the ד' עולמות. ד' עולמות are אצילות, בריאה, יצירה, עשיה. So really, where does this נקודה of עולם start? In אצילות. Where is the end? In תהו. עולם התהו. So עולם התהו is the point where you come to go over to start the נקודה of being a real עולם. Now,

באמת, this real עולם, which is a העלם, בעצם, this העלם is really אלוקות. It's a גילוי of the אייבערשטער'ס כח of העלם. So it's really אלוקות, which we don't see, but it's really בעצם it's אלוקות. So before it comes to אצילות, where the concept of כלים as a מציאות of כלים starts as a real העלם, there was part of the process, it wasn't a mistake the Eibershter made, part of the process is that you have to have שבירת הכלים. What a pshat שבירת הכלים? That the כלים should lose their מציאות of כלי, so there's an הכרה that this is really not a העלם on אלוקות. And therefore, when the העלם becomes a real העלם, it still remains with this נקודה that it's אלוקות. Because if there wouldn't be the שבירת הכלים and כלים would go on, it takeh would lose sight, so to speak, of it being really אלוקות, and it would be a real העלם. So right before the darga of אצילות, there had to be this שבירת הכלים, and it says the אור went is נסתלק, and the כלים, what happened to the כלים? The כלים fell in olam hazeh. What's the pshat the כלים fell in There was no עולם הזה yet. That means that the next darga in אצילות carried along the concept of שבירת הכלים. And when אצילות turned into בריאה, it carried along in it the concept, but it wasn't נגלה in that מדרגה. Where is נגלה what the תכלית of the שבירת הכלים of תהו is? When it comes on to this world. Because this world, when you have the תכלית העלם, עולם התחתון שאין תחתון למטה הימנו, this this עולם התחתון is there the תכלית העלם, but this תכלית העלם בעצם is Elokus. It's an oisdruk, it's an expression of the כח הגבול שבאין סוף, of עצמות אין סוף, the יכולת אין סוף from עצמות, that's the peshat that the nitzotzot fell in here. And what we have to do is, to mevarer these nitzotzot means we have to be megaleh that this he'elem is really Elokus. So what שבירת הכלים of תהו accomplished was accomplished for this עולם. It accomplished that there is a שבירת הכלים, the kelim can't take it, but that peshat there was over there they were כלים מועטים, it came already a darga of keli, but it's a darga of keli that can't take the or. That means that if it'll take the or, or it'll become אויס כלי, or the or will be lost and you'll have only keli. In order to keep this nekudah that it's כלי, העלם, but he'elem is Elokus, there was the shevirah that the it's no he'elem, it's a שבירת הכלים. And that is לתכלית of this עולם הזה. So it's part of the process. And that's a peshat there were אורות מרובים רובים, and that's the peshat there was no hitkalelut. Each, each sefirah, each sefirah had its own tokef. That means its own, it came to a point already where everything was very, very mugbal. Now, if it would continue that way without שבירת הכלים, with the inyan of כלים being strong, the הגבלה would be a real הגבלה. And what the tachlit is that the הגבלה is not a real הגבלה, the הגבלה is really a metziut of the Aibershter. That's the taitch of the ניצוצות of תהו in עולם הזה הגשמי. But how did it come here? But there was no Olam Hazeh then. Doesn't mean it came here right away. It means it came from there, the שבירת הכלים, and that nekudah of שבירת הכלים continued into אצילות, into בריאה, into יצירה, into עשיה, and here is the tachlit why it was there. So this העלם should not be a real העלם, should be a העלם only with the holding together the inyan of of the ניצוצות הקדושה. This is בכללות the whole nekudah of what the ניצוצות are and the whole nekudah of the אורות and כלים על רגל אחת. There's so much to it, there's so many pratim that have to be understood, but at least the gang is that this is what the תוכן העניין is. Okay. Okay, we're

holding here at page 14, page 15, סעיף, סעיף ח'. We got a little bit carried away with the nekudah that started, please, we got carried away with the nekudah that started with the inyan of בירור הניצוצות, so we just, I just took the opportunity to get involved בירור הניצוצות of עולם התהו, and what's the peshat. But lefoal, what's nogea to the sicha here, because we're not going back to that sugya, nogea to the sichah here is trying to explain בעבודה רוחניות, what is the meaning of these two pratim that we have in the רכוש גדול? The two pratim that we said before: one is that it was a punishment for the Mitzrayim, the second thing is it was compensation to the Yidden for their work. So that's בגשמיות, פשוט what it was technically, but everything has an inyan in עבודה רוחניות, because bichlal in Torah, Torah is not a history book to tell us what happened years ago, and the Rebbe quoted many times that in the Zohar it says very sharp words, the Rebbe would never repeat what it says there, but he says in Zohar it says very sharp words against anybody who claims that Torah is a history book and just tells you things of the past. Mimela, everything is noga to now. What's noga to now to know what the geder of the רכוש גדול was in the time of Mitzrayim? As the Gemara asks many times, the she'eilah, the lashon of the Gemara is, who knows the lashon? When the Gemara asks: mai nafka minah what happened then? The Gemara uses a לשון מאי דהוה הוה, whatever was, was. So big deal, whatever it was, was it this, it was this, it was this. What do we care what it was? Whenever we look in something and we make a she'eilah how it was, it's noga, we have to know what to do. But if it has nothing to do with us, what kind of she'eilah what was over there? Lemai nafka minah, who cares what was over there? So in this inyan also, it's because it's noga to us now to know what is the geder of the רכוש גדול. Why? Because we also have an inyan of a רכוש גדול, similar to there. And whatever we have by the רכוש גדול בנוגע יציאת מצרים will apply to us. What is the peshat we have a רכוש גדול now, too? So first we have to understand what is the meaning of רכוש גדול ברוחניות in Mitzrayim. And then we'll see how that same רוחניותדיקע עניין of רכוש גדול in מצרים we also have now, and mimela the she'eilah will apply now, too. So that's why we'll start over again from סעיף ח'. דער ביאור בזה בעבודה רוחניות, the explanation is like this: ס'איז ידוע אז דער רכוש גדול וואס אידן האבן ארויסגענומען פון מצרים, it's known that this great רכוש that the אידן took out of מצרים, באשטייט בפנימיות הענינים, you look deeper, על פי חסידות, על פי קבלה, what it was is it contained, it meant that it had די ניצוצות קדושה וואס האבן דארט געווען, געווען דארט, the holy sparks, the holy nitzotzot that were in these כלי כסף, gold and silver, כולל, אין דעם כסף וזהב, in everything in מצרים, but it was also in the gold and silver they took out. וואס דערנאך געמאכט דערפון דער משכן, they took the gold and silver that belonged to מצרים, and later they used it to make the משכן, because it says they used up all this to make the משכן. You know what kind of fortune the משכן cost to make? You could imagine how much it cost, how much money was involved there?

Just take the menorah itself: a ככר of pure gold. In today's market, how much do you think it would be? Gold? How much is gold now? How much is an ounce? $350. $350, and that's already not so bad. There were times that were 500, I remember. $350 an ounce of gold, and you need a ככר, I don't know in our measurement how much a ככר ככר would be, but I think in Israel they have this group that's preparing the kelim for the בית המקדש? There's a group of people that are making the kelim, making the the the בגדי כהונה, פשוט, they worked on doing it, on making all the things. So they made a menorah. They made it out of silver. They couldn't afford to make it out of gold. And the no, no, no, the din is that you could use it out of yeah, it's not me'akev. Actually you could make it even out of metal if you don't have if you didn't have money, you could make it out of metal. And they need it, because just in case Mashiach comes today, where will you get a menorah? Or all the other kelim. So they made a menorah. And they made it with all the proper ways, but out of silver, because to make it out of gold would have been millions of dollars, millions of dollars. Huh? No, I don't think it's wrong. Yeah. Huh? 50 so 1 lb, okay. Well, I don't know how many how much is this. I don't know how they did, they worked it out. Anyway, so they used the gold and silver that they took out of מצרים, which belonged to the מצרים, they made it for the בית המקדש. ובכלל, גענוצט פאר קדושה. Besides, bichlal, they used everything they took out, they used for kedushah. So by doing that, וועלכע זיינען נתברר געווארן דורכן גלות מצרים. All this was nitbarer, the sparks of all this gold and silver was elevated when they were in גלות מצרים. די כוונה און תכלית פון זייער דורכמאכן גלות מצרים איז געווען כדי עס זאל זיך דורך דעם אויספירן דער ענין פון ואחרי כן יצאו ברכוש גדול, ארויסנעמען די מעלות, ניצוצי קדושה פון מצרים. The whole purpose of why the אויבערשטער sent the יידן to Mitzrayim was that they should take out the ניצוצות הקדושה, which is represented in this inyan of taking out the gold and silver. So when the Yidden took out the רכוש, it was the ניצוצות הקדושה, because we know that b'klal everything, as we've been saying, has a ניצוץ הקדושה, which is the reason, maybe he brings it here later or not, but in other places, that that's the reason why

there is a din of בל תשחית, which, if you start thinking about it, it's not understood. בל תשחית means that you're not allowed to destroy anything. We're not talking about destroying a pair of tefillin or destroying something that's holy. You're not allowed to destroy anything that's usable that can be destroyed. And if a person destroys it just for no reason, there's an issur of בל תשחית. Why is there such an issur? What did the Oibershter care if you destroy it? There's no nothing no mitzvah, no nothing there. So Chassidus says, because everything has a ניצוץ הקדושה. And since it has a ניצוץ הקדושה, it's there for a tachlis that it should be elevated, you should use it. And if you destroy it and you make it unusable, that ניצוץ, so to speak, gets lost. Ai, what's going to happen to the end? Somehow it'll get some other way נתברר. But you're you're looking you're ruining it. That's why the Gemara even says בנוגע צדיקים, it says like this: צדיקים, ממונם חביב עליהם יותר מגופם. By tzaddikim, their money is more beloved to them than their guf, than their body. Doesn't sound too right. Your money, love your money more than money yourself? Stam people, maybe you could say it, which is also a peleh. That's why the famous everyone asks a she'eilah, the Gemara says on ואהבת את ה' אלקיך בכל לבבך ובכל נפשך ובכל מאדך. So what does בכל מאדך mean? We know everyone, ask any Lubavitcher, what's בכל מאדך? מסירות נפש, בלי גבול. Mesirus nefesh is learned out from which pasuk? בכל נפשך. ובכל נפשך means אפילו נוטל את נפשך, if he takes your נפש. What's בכל מאדך? So the Gemara says בכל ממונך. מאדך means your money. So the Gemara asks a kashia: if already it says you should love ה' with your nefesh, with your life, so why does it have to say you should love ה' with your money? If with your life you have to love, certainly your money! So the Gemara says: no. יש שממונו יש שגופו חביב נפשו חביבה עליו מממונו, ויש שממונו חביב עליו מנפשו. You have different types of people. Some people, their nefesh is more important to them than their money; some, their money is more important than nefesh. Which is a דבר פלא. Where do you see people? But they say, yeah, there are some people that they wouldn't part with their money even if it means they're putting their life at risk. It's a madne zach. But the tzadikim, certainly not understood. What's the pshat tzadikim love their money more than? So the Gemara gives a reason why צדיקים ממונם חביב עליהם יותר מגופם: מפני שלא פשטו ידיהם בגזל. Because a tzadik is very honest, mimela the money that he got is honest money. There's no question of gezeila of any thievery, stealing in the money. So mimela that's, so to speak, kasher money. still does not answer lichora in sechel. That's why it's more than the guf? That's why we say it's, it's good, the money has no she'elot. A case you have money with a she'ela, there's no she'elot, but why is it chaviv? So it says because the money, which doesn't mean davka cash money, it means anything that you own, all your possessions, have ניצוצות דקדושה. And it's noga to the nefesh of the person to be mevarer those nitzotzot. It says that there are two inyanim. It works both ways. There are two things: there is the tevi'a of the nitzotz, and there's the tevi'a of the person. When a person's neshamah comes down to this world, the Eibershter lechatchilah prescribes which nitzotzot is upon this person to be mevarer. And if he doesn't do it, side the nitzotz loses out, and side the person did not accomplish, and it's noga to his nefesh, it says, it's noga to the שלימות הנפש. That the nitzotz that is assigned to him, he should be mevarer. And if he doesn't, there is a חסרון in the nefesh. That's why the צדיקים ממונם חביב עליהם יותר מגופם. Because this is the תכלית of of their nefesh is to be mevarer the things that they have. Because everything has a ניצוץ דקדושה. You have to say that the guf also falls into the category of that which the neshama Right, right, the guf also. Why what what's what how do you see There are two things. The לשון we always find in Chassidut, it's an expression always brought, it says a person has to be מברר גופו ונפשו הבהמית וחלקו בעולם. Everyone has his share in the world. And to a certain degree, the share in the world outside of you is more important to the בירור that you have more than the part of your guf. Now this why, this needs a a ביאור. To be honest, I can't tell you I understand the ביאור. I could tell you the ביאור, but I don't understand it. Now why is this more? It says in Chassidut that we know everyone has נפש, רוח, נשמה, חיה, יחידה. And the נפש, רוח, and neshama and חיה, it says, are מתפשט are inside the person's body. The person has a neshama and has all parts of the neshama. The יחידה שבנפש, it says, is מתפשט in the ד' אמות חוץ מהאדם. We know that ד' אמות around a person is שייכות to the person. That's why the רבנן made a din that ד' אמות של אדם קונות לו. That anything that falls, anything that's hefker, it falls into your ד' אמות, you are koneh it, ממש like your chatzer. Like something that comes into your house, your chatzer, you're koneh it, ד' אמות, because ד' אמות around is yours. So it says that the the יחידה שבנפש is מתפשט in the ד' אמות. Where does it say this? One famous place, which I'm sure every בחור learned it backwards and forwards, Kuntres Inyana Shel Toras Hachassidus. There's, well, one בחור that learned it I see right away. I'm sure everyone else did too. Kuntres Inyana Shel Toras Hachassidus, there the Rebbe talks about it. And then you have in חלק ט\"ו in פרשת ויצא a sicha on אתה אחד, famous maamar of the Mitteler Rebbe that he said בשעה he went out of jail, is מסביר the ענין. I don't understand it. To I pashut I don't chap what it means that the neshamah is the then the yechidah is מתפשט in his ד' אמות. I I don't know what it means. But that's what it says. וממילא, when we're talking about the person's ד' and it says because it's חוץ of the person, so that's even a further דרגא, it's more מתפשט, I don't know. So על כל פנים לגבי the ענין also, so the ניצוצות דקדושה that you have to be מברר which is outside of you is more נוגע to יחידה שבנפש. It's more נוגע to the person's nefesh. More even than yourself, than your own body, than the guf of נפש הבהמית. So for some reason, the חלקו בעולם is very much נוגע. Because this is all נוגע to the word of ניצוצות דקדושה. That's why it says Yaakov Avinu risked his life for פכים קטנים. When he went back across the river, and he met, and he was all

alone, and that's when the sar of Esav started fighting with him, it says why did he go back? For a few little jugs. And Yaakov Avinu was a millionaire. He was very, very rich. When he went back from Lavan, he was so rich that when he came, Esav had to move out. Because there was not enough place for both of them. He had so much property, and so much cattle, and so much things, and it says וילך אל ארץ כי לא יכלו לשבת, it says, pasuk says in Parashat Vayishlach. They couldn't live He came Esav lived in Eretz Canaan when Yaakov was away, and he was also rich. Came Yaakov with his stuff, not enough place, not enough place for them both be there. So וילך אל ארץ, so Esav left, he went to find himself and he found himself Seir, Edom. But Yaakov, so he's so rich, so why did he care to go back alone at night, risk his life, to go to get a few jugs? The answer is because they had ניצוצות דקדושה. And if he would leave them there, that means that he pashut was mafkir, he didn't care about these ניצוצות דקדושה, and it's part of his achrayut, his responsibility that he has to do it. So

that's why he went back. So everything in the world has a ניצוץ הקדושה. When you use it for kedushah, you elevate it. Now, just I don't want to get back to the subject of yesterday, but looking in the in the line of yesterday's, what I explained yesterday, the peshat is the whole the ניצוצות הקדושה is the tachlit of what the he'elem is. Any גשמיותדיקע thing is a he'elem. What's this? A he'elem on Elokus. If someone asks you to describe what's a pen? A he'elem on Elokus. What's a table? A he'elem on Elokus. Because in אמת, אין עוד מלבדו, there is nothing but the Eibershter. The fact that we see something else is a he'elem on Elokus. But what is the tachlit of this he'elem? Is שבירת הכלים, that there is no kelim, that the keli the he'elem is not a he'elem, this is Elokus. So bafo'al, it is a העלם. So we don't see what it really is. If you take the pen and you use the pen to write a dvar Torah, so you are being megaleh, using the pen for אלוקות, so it's not a העלם anymore. To a certain degree, obviously, it's not a העלם. So, therefore, that's a birur of nitzotz. But let me go a step further. Now,

after I wrote the dvar Torah with it, hopefully it was a true one, because you can write a sevara, a chidush, and it's בבא מעשיות. You can write, and then and then it's not even true, it's not even Torah. But let's say you do write, so lichorah now this was נתברר. So if this was נתברר, the ניצוץ הקדושה... The word נתברר means separated. So the ניצוץ הקדושה, if you use simple terms, went away from here. נתברר means you separate. Nu, if there's no more ניצוץ הקדושה, how does this exist? How can any גשמיותדיקע object exist without kedusha in it? The ניצוץ הקדושה, that is מחיה it! So the emes is, it's not like you imagine there's a spark in here, and what I did was I opened up the door, the spark flew away, so now the spark isn't there. It's still a העלם on אלוקות! As long as this is a מציאות that looks like it's a separate מציאות, separate than Hashem, it's still a concealment of the Eibershter! To a certain degree, I took away that concealment, because I used it for the Eibershter, I used it for Torah. But it's still, so if I use it... In other words, there's still more nitzotzos. When we say there's there's so much nitzotzos in here, that as long as I'm using it, I'm mevarer more nitzotzos. What do you mean mevarer? I'm bringing out more how much this would be a this is is used for the Eibershter, it's for אלוקות. The real place where the real birur of nitzotzos came בפועל, that עד כדי כך that when you were mevarer it, it pashut stopped existing, is by what? By korbanot!

That's exactly what That's why korbanot was the greatest avodah in the world, which in the world in the velt, it sounds crazy, yeah? Korbanot, taking an animal, so barbaric, tell people that when Mashiach will come and we're going to start at that time bringing korbanot, going back to the old crazy things, what's the inyan of korbanot, bringing a korban to the Eibershter? What's the tachlit? That's why in the Conservative and Reform siddurim, they took it out. When they write in the Musaf, they say not ושם נקריב לפניך קרבנות that we're going to be מקריב, ושם הקריבו. We had a Beit haMikdash, and there they used to be makriv, but to say that they will do it again, that sounds crazy. What What's the purpose? The emet is, not only now people don't understand it, in the time of the Rambam people didn't understand it. Time of the Rambam, in Moreh Nevuchim, the Rambam writes what is the reason for korbanot, lichora, he asks the same kashya, korbanot, taking an animal, bringing it for the Eibershter, what, the Eibershter needs your food, לחם אשה? So he says a very פשוטע זאך. People used were used in those days, in the time of Mitzrayim and when they didn't, when out of Mitzrayim, to worship idols. And the way they were used, for whatever reason, that how do you worship a god? By sacrifices. If the Eibershter would tell the Yidden, \"I want you to serve Me,\" and would not tell them to bring korbanot, the Yidden with the mentality of that time wouldn't understand it. What do you mean, how do we serve You? If You're God and we have to serve You, without korbanot, how could that be? So the Eibershter said, \"You know what? Bring Me korbanot.\" So it comes out from the Rambam that korbanot is not really a inyan for itself, it's just to satisfy the Yidden and to make it feel good. And people takeh have big taanos to the Rambam, how could the Rambam write such a thing? And then he goes on further,

why do you bring ketoret? Ketoret, the the the spices, incense. So he said, \"You know why? Because since you have to bring korbanot, korbanot, burning meat and fat smells, doesn't smell good. So you need a deodorizer.\" So he said, \"You know what? Bring קטורת. קטורת smells good. It smells up good.\" So here the Ramban writes that the Rambam took the greatest avodah and made it such a small thing. It can't be, how could it be such a thing? The emet is the Rambam did not mean that, Rambam used these words, but אפילו a פשוט פשט, in time of the Rambam people couldn't understand korbanot. But what is the real meaning of korbanot? The תכלית of the Eibershter creating the world is to elevate גשמיות to become אלוקות. The Eibershter made from אלוקות גשמיות, and He gave us a job for making from גשמיות back to אלוקות. And every mitzvah is like that. It does it. Every time you eat something l'shem shamayim, you do it. The difference is you don't really see how it happens. The mitzvah of korbanot, you actually see. You take an animal and it gets burnt, consumed by the fire that's from the Eibershter, and it take is not there anymore. It's taken away by the Eibershter. Now, לגבי קטורת, it take definitely means that קטורת was to elevate the smell. The bad smell means the קליפות, the evil, the העלם והסתר of the עולם. That's to take away that bad smell, and that's specifically קטורת because קטורת had a מעלה over the other korbanot. Other korbanot, as much as it's מברר גשמיות, but what level of גשמיות? כשר animals, not טריפה, only קליפת נוגה, not שלש קליפות הטמאות. In קטורת, you had something that was טריפה, so that's ממש מברר, מור which is a blood of a of a bird, of a treifah bird. So that was ketoret. But even korbanot was also, and the Rambam when he says because the goyim did it, he means that. Because in olam there is עבודה זרה, because in olam there is, what's עבודה זרה? A העלם והסתר in אלוקות to such a degree that people pashut denying the Eibershter, thinking that there is another מציאות. That's why the Eibershter gave us korbanot. That means that the korbanot is the birur of olam. So that's the ultimate level of birur that makes אויס גשמיות, אויס העלם והסתר, and turns it into רוחניות. So there when you're mevarer the nitzotzot, it takeh goes up.

There is something very similar to it, very similar nowadays, and that is eating. What does it say? Why is a table that you eat on like a מזבח? Because it's the exact same thing. You take food and you eat l'shem shamayim, it's as if it's a korban. So when you eat l'shem shamayim, you mevarer the nitzotzot. In which way? Not like you use a pen, and the pen still stays, so the העלם והסתר is still there. The food is consumed, it's not there anymore. And what happened? It was used for a good purpose. You ate with a berachah, you ate l'shem shamayim, which is the עיקר, it counts. You had in mind that you're eating to serve Hashem, and that gave you כח, and as the Tanya, it says in Tanya, and you takeh later did it, you served the Eibershter. And it makes no difference what your כוונה was, as long your כוונה was takeh l'shem shamayim. Now l'shem shamayim could be all kinds of מדרגות. Like the famous story with the Baal Shem Tov, I told this story once before, everyone knows, with this guy, the Baal Shem Tov, he asked the Baal Shem Tov to give him an עצה how to eat l'shem shamayim. So the

Baal Shem Tov, a lot of times he sent people to different places, to different people, to learn, to look. So he sent him, said, \"Go to this in this town, you'll see this and this person, and learn from him.\" So he expected to go to some town and find עפעס an אלטער איד, עפעס a big, big עובד, and he would watch him eat three little spoons and calm, calm, and eat l'shem shamayim. Came into the house, the guy wasn't home, he looked at the house, didn't look like a house from a big tzadik, I don't think he saw too many sefarim there. And he asked the wife, \"Where's your husband?\" \"He's out in the field work.\" Came home, expected to see he sees עפעס a big husky guy, a big big strong guy. Walk in. So he said, \"nu, okay, what can we do? A tzadik could be big, also.\" He sits down and he says to his wife, \"Bring, bring the food!\" Doesn't sound like a tzadik to him. And he sat down, and she piled him up a plate like this, and he started fressing, eating like this. This was eating l'shem shamayim? He couldn't understand. So he finished eating, he asked him, \"Tell me what when you ate, why did you eat with such a geshmak and and with such a ta'avah? And you ate, and you want\" He asked for seconds, and he wanted to eat a lot, and \"Why? What did you think? Why did you do it?\" He said, \"I'll tell you the truth.\" He tells him the story that, \"I once was walking home from work in the field, and I heard noises, and I followed the noises, and I saw a few שקצים start up with a Yid, and they wanted to kill him. And I fought them, I got hurt, but I fought them, and I saved the Yid's life. And from then on I made up, I'm going to eat so much to be so strong that if ever a shaygetz starts up with a Yid, I should be able to beat him up, and he should never, ever do anything to a Yid. And that's why I eat a lot. I pashut want to make sure that I'm strong for that reason.\" That's l'shem shamayim! So if you eat l'shem shamayim, you elevate the ניצוצות in a way that that דבר גשמי is בטל. You see? Yeah. By the, by a fire of the, yeah, by the fire of a korban. Now became part of the Eibershter. Well, oh the אלוקות exist. Farkert, the אלוקות is there. Now the העלם is taken away. The גשמי which looks like a separate מציאות is taken away. We just can't see the truth which will be נגלה when Mashiach will come. Yeah. That being that the neshama comes down, the neshama is is a חלק אלוקה ממעל ממש, and so and so forth, whatever it means. The neshama comes down here because that that's something needed in the in the world, in a in a גוף גשמי to purify the guf. Then the חלקו בעולם that you said before that they have their own stuff. It started with six that I feel so and finally to purify those. No, no. So What did that? Why feel it's the חלקו בעולם? No, but the גוף is one מדרגה, חלקו בעולם is another מדרגה. גוף is closer, חלקו בעולם is outside. And the greater, וויכטיקער, the more important it suits as it seems is outside. I don't know if it's more important, but that will reach gets you connected to you more to your עצם than the others. You explained about the difference between the ניצוצות of the of the in in a in something recall that you said that the אור in there is so is so is three levels, and since the אור is so dwindled, it's like it could be a bigger מברר ניצוץ. It could be a bigger thing, okay? That's Oh, you mean the the חידוש, the ברי חידוש is bigger. The הוספה is bigger, okay. So the further away they could that's another reason. That could be because it's outside, it's further, yeah.

Every day in the Beit HaMikdash a fire would actually come from the Shamayim? No, no, once it came down and it stayed there. Forever? Yeah. See that Yeah, but it was one fire that came. Didn't come on every korban. Once came down and it stayed there. Oh, it came down like after the שבעת ימי המילואים, the eight days? That's by the משכן, and later by the Beit HaMikdash, by Shlomo HaMelech. It came down then and it stayed there? But the fire was a normal fire? It was a normal fire, but it looked like a lion, with the shape of a lion. No, but that's a subtle shape. Unfortunately, in the second Beit HaMikdash, the fire also had a special shape. Looked like a dog. Was it covered or something? In order it shouldn't get extinguished. Okay, let's learn a little further. So memeila we know that taking out the רכוש גדול from Mitzrayim meant taking out the ניצוצות הקדושה. But דערמיט ווערט פארענטפערט, this answers a kashya. Could you ask a kashya? וכיון שהאידן זענען געווען גרייט צו מוותר זיין אויפן רכוש גדול, since the Yidden were ready to overlook, give up this רכוש גדול, זאגנדיק הלוואי שיצא בעצמינו, and they said, \"נו, הלוואי, let's go out ourselves. Forget about the money, let's go out.\" און ווי דער משל וואס די גמרא ברענגט, the mashal the Gemara says with the guy was in jail and was told he'll go out tomorrow. He said, \"Forget about tomorrow. Take me out today. I don't care about the money.\" איז וואס האט דער אייבערשטער נישט מוותר געווען אויף דעם? If the Yidden didn't care, why takeh did the Aibershter yet care? The Aibershter should say, \"nu Yidden, you don't care, so I'll take you out and and forget about the money.\" The Aibershter couldn't give or forget about that. על פי הנ\"ל, it's מובן הפשט, 's pashut. The רכוש גדול ורעיקה צווייק פון גלות מצרים, the whole purpose of גלות מצרים was the רכוש גדול. און אן דעם רכוש גדול, if not for this רכוש גדול, ווערט נישט אויסגעפירט די כוונה און תכלית פון גלות מצרים, wouldn't be the whole גלות מצרים wouldn't have come to its tachlit, to its goal. The whole goal was the Aibershter wanted they should be מברר the ניצוצות, which is the reason bichlal He sent them to Mitzrayim, because otherwise there's a question: Why did the Aibershter send the Yidden to Mitzrayim? What did the Yidden do? Hashem told Avraham Avinu, \"Your children are going to go to galut.\" Why? What did they do? Why did they deserve it? So one pshat is that Avraham deserved it. Avraham did an aveirah. What was his aveirah? Hashem told him to go to Canaan, and what did he do instead? Came to Canaan, there was a hunger, he left to Mitzrayim. So says the זה, the Ramban says that. Rashi doesn't learn that way. Rashi learns that the Aibershter told him to go to Mitzrayim. So what does the what is the reason? So says Chassidus the reason was as a preparation to Matan Torah they had to go through all this birurim. But part of that is also this nekudah, that the Aibershter wants to be מברר the ניצוצות. And for some reason in Mitzrayim there were all the ניצוצות, or a big chunk of it. So the Aibershter sent the Yidden to Mitzrayim to go out with it. How were they מברר it? Not only by taking it out and later using it for the Mishkan, but while they were in Mitzrayim for 210 years and suffered in Mitzrayim, that itself is a birur on ניצוצות. It's a מאדנע זאך to look at the Eibershter that way. When

Yidden suffer in galut, that's a birur of galut. What's what's the birur? The birur is to break the העלם והסתר of of gashmiyut, to break the metziut of gashmiyut. When Yidden suffer, that's the breaking of of gashmiyut. And when that happens to Yidden, and they feel that af al pi chen they thank the Eibershter, כשם שמברכין על הטובה כך מברכין על הרעה, and they realize that it comes from the Eibershter, that is a break in the העלם והסתר. And through 210 years that way, that was the בירור ניצוצות. Yeah. That you have to stay there for an amount of time. Yeah, that's true. Now what I'm saying, but why is suffering a birur of the gashmiyut? Because when you suffer, your ego goes down, your metziut gets less, and you realize af al pi chen it comes from the Eibershter. That is one of the ways of the birur. So the Yidden, through this, were mevarer the gashmiyut and that's the inyan of the רכוש גדול. [Non-speech audio]