Today's topic, the topic is the mystical dimension of numbers. And being that the first group of numbers go from 1 to 10. So what we're going to do is break it up into sessions. Today, we're going to go through the numbers between 1 and 5. And then from after 5 from 6 to 10 the second class, אם ירצה השם, next week. When we talk about the mystical dimension of numbers, it is because we know that קבלה, which call in English mysticism, deals with the סודות, the secrets of the תורה. The secrets of the תורה include the secrets of תורה שבכתב, of the written תורה, and תורה שבעל פה, the oral תורה. קבלה also deals with the secrets of the creation. The רמב\"ם actually divides these two into the two names of מעשה מרכבה and מעשה בראשית. מעשה מרכבה is all about the מרכבה, which is the chariot of השם that יחזקאל talks about, but basically, it means all קבלה'ס spiritual matters. And then you have מעשה בראשית, which is the creation of the world. So קבלה deals with both. It deals with the secrets of the תורה and discusses the spiritual explanations that's in the תורה, and also deals with the secrets, the spiritual secrets of the world. And during throughout the discussions that we find in קבלה about the secrets of the תורה and the secrets of the world, of the creation, we also find explanations on the different meaning of the different numbers that we have. And based on that, we understand in many cases why certain מצוות are connected to a certain number. Because every time there is a number in connection to a מצוה or in connection to anything else, it has to be exact. In other words, there is an exact reason why it is this number, not another number. And being that קבלה deals with the secrets of the תורה and the secrets of everything, it also deals with the inner meaning the deeper meaning of why this מצוה would have a connection to this number and why this ענין, this thing would have a connection to this specific number. That means like this. In addition to the simple reason why different things are connected to certain numbers, we also find the deeper explanation, the קבלה'ס explanation why these things are connected to different numbers. Just to use an example, we have the יום טוב of חנוכה. The יום טוב of חנוכה is 8 days, so it's connected to number 8. Now the simple reason why חנוכה is connected to 8 days is because the miracle of חנוכה took place for 8 days. For 8 days, they didn't have the new oil. So the miracle that the little jar of oil lasted as long as they needed was needed for 8 days, so it lasted for 8 days, and because of that, we celebrate חנוכה every year 8 days. But nevertheless, there is a deeper, mystical, קבלה'ס explanation why the holiday of חנוכה has to do with the number 8, and that's why it's 8 days. We'll get to it when we talk about the number 8. But I'm just using this as an example to explain that even though certain things have simple reasons why they have a connection to a certain number, but חסידות, קבלה explains it in connection to that number from a different angle. For instance, שבת. שבת is on the 7th day. There is a simple reason why שבת is on the 7th day. Because God created the world in 6 days, rested on the 7th day, so, therefore, שבת is on the 7th day. But קבלה comes and gives a inner, deeper explanation in the meaning of 7 and why שבת is connected to the number 7. Now really קבלה doesn't go into explaining the meaning of the numbers. It explains the meaning of שבת for instance. But through the explanation it gives, the inner, deeper explanation, קבלה'ס explanation on what שבת is, it also touches upon the point why שבת is 7. When it explains what חנוכה is, in the mystical explanation of what חנוכה is, it touches on the point why חנוכה is 8 days, and the same is with everything else else that we have, why ציצית are four, and just anything that has to do with a specific number, קבלה has an explanation based on the inner meaning of what that מצוה is. And when we go through the numbers and explain what the numbers represent קבליסטית, along we will also touch upon why certain things have a connection to that number, certain מצוות or certain things, as it will be seen during the course of what we will discuss here today. And being the idea is the mystical dimensions of numbers, we will touch upon קבליסטי concepts in connection to these numbers, which some people are familiar with and some people might not be familiar with, but that's the subject here, and we will see how these numbers are connected to these things קבליסטית through learning קבלה, the mystical part of תורה. We will start with the first number, which is number one. Now we know that number one, and that even before you look into קבלה, but even from the simple understanding, number one represents השם. That's obvious. Represents השם. But it represents השם the way he is not in relationship to anything outside of him, which is basically the creation. But it represents השם the way he is himself. We see the first day of creation, the תורה says, ויהי ערב ויהי בקר יום אחד. Was evening, was morning, was one day. And רש״י says that that's not the way the תורה should have written, should have written it, because all other days the תורה writes second day, third day, fourth day, fifth day, sixth day. So here it should have said first day. We call it in Hebrew מספר סידורי, with an order. So it should have said not יום אחד, but יום ראשון, the first day. And רש״י says the word אחד represents השם אחד. And the first day there was nothing there but השם אחד. It started off with השם אחד, with the one השם. So the number one, we understand, represents השם the way he is in himself beyond creation, not in connection to the way he is connected to creation. And therefore we find that certain ימים טובים, which have the closest connection to השם the way השם is in his essence, they are one day. We know certain ימים טובים are longer, and then the certain ימים טובים are one day. And it says that these ימים טובים which are one day are because these ימים טובים represent the highest level of godliness, which means that's the day when the highest level of השם, the way השם is essential, the way he is in his essence, and we call it עצמות אין סוף, in קבלה it's referred to as עצמות אין סוף, he shines, so to speak, on that day. And that's why that day is connected to the number one. That is, for instance, יום כיפור. יום כיפור is only one day. It says, we know that פורים is also only one day. And we know that there is a connection between פורים and יום כיפור. יום כיפור is called in חומש יום כיפורים. And it says in the זוהר, יום כיפורים means יום כפורים, a day like פורים. And פורים has a connection to יום כיפור, and יום כיפור has a connection to פורים. And we find יום כיפור is one day, and פורים is one day. שבועות, the יום טוב of שבועות, מדאורייתא, from the תורה, שבועות is also one day. And that is because שבועות is the day that השם, in his essence, the way he is essentially, came down and revealed himself to the אידן. When he gave the תורה and he said the עשרת הדברות, the Ten Commandments, he said, אנכי השם אלוקיך. He started off by saying אנכי, I. And that's השם the way he is beyond creation and beyond relationship to anything else. The other names, הויה, when he said אנכי השם אלוקיך and he used the second name הויה, אנכי הויה, he used the שם הויה, אלוקיך, which שם אלקים, those names already go a little bit further, those are on a lower level, those already are the way השם is in relationship to the creation. But אנכי, which is I, and the זוהר uses the term אנכי מי שאנכי, I as I, I who I am, that was revealed, that was given by מתן תורה. And therefore on שבועות The day that we celebrate מתן תורה, that's one day. And the same is with יום כיפור. יום כיפור, it says, is a day לפני השם תטהרו, לפני הוי'ה תטהרו, the way the תורה uses, which the name of השם that the תורה uses is הוי'ה, שם הוי'ה. So it says, on the day of יום כיפור, לפני הוי'ה תטהרו, you become clean לפני הוי'ה means, simple פשט, it means in front of הוי'ה, in front of השם. But לפני also means in front, means above, beyond. And what's beyond הוי'ה? אנכי. That's the level higher than הוי'ה. So on יום כיפור, it says, it shines, the level this concept of השם being אנכי, the way he is in his pure essence, shines on the day of יום כיפור. And since פורים is connected to יום כיפור, יום כפורים, as it's explained in קבלה, so יום כיפור is one day and פורים is one day. Now, I must add that when we talk about different holidays or different things in connection to different numbers, we're only talking very general. There are so many variables and so many other things that are connected, and therefore there will be certain differences because, why am I saying this? Because someone might ask, you're saying that יום כיפור is one day because it's connected to the number one which is the one השם, and so is שבועות, so why שבועות מדרבנן is two days? Originally שבועות is one day, but מדרבנן, the רבנן added a day, and we, outside of ארץ ישראל, have שבועות for two days. יום כיפור remained one day. פורים is one day. And if we're saying that they both have a connection to the same level, so to speak, of השם, then why is this one day, this is two days? So the answer is because there are so many other details that are connected to these ימים טובים which make the difference. We're talking very general. First of all, it's also almost impossible to have all the details understood and everything should fit to all the details. It's impossible according to קבלה, it's impossible even in simple פשט. We know that even those מצוות that we actually know the reason for the מצוות, there are certain מצוות we don't know why. I'm not even talking kabbalistically, I'm talking simple. Many certain מצוות are חוקים, we don't know the reasons, and there are certain מצוות we know the reasons. שבת is not a חוקה, שבת is one of those מצוות we have a reason for. פסח is not a חוקה, פסח is a מצוה we have a reason: אידן went out of מצרים, so we keep פסח, we don't eat חמץ, we eat מצה. But that's only very general. Generally speaking, we understand why there is such a thing as יום טוב פסח, but the details of why is this called חמץ and not this is not called חמץ, this is called מצה, and all the details that surround the מצוה of פסח, we don't know the reasons. The מצוה of תפילין, תפילין is not a חוקה, תפילין is a מצוה that we have a reason for. The reason is it's a Jewish uniform, it's supposed to represent that a איד is משעבד המוח והלב, as we have to have in mind when we put on תפילין, that we give over our brain, our mind, our heart to השם, etc. etc., and that's why we put on תפילין. But does that explain every detail? Why it has to be black, and why there's a ש there, and why there are four פאכין here and one בית here and the פרשיות. There are hundreds of הלכות and details in every דין, and we don't have reasons for all of them, we have general reasons. The same is when it comes to a kabbalistic explanation, an inner explanation to a מצוה, from whichever angle we will take it, whether it's the angle of explaining the מצוה or from the angle of the number, we could only speak about it very general terms in a certain aspect, a certain perspective, but we can't go into every detail. And therefore, someone would ask why this is like this, and here you're saying they're the same. Like I just said, here we're saying שבועות and יום כיפור, as far as this number is concerned, are the same idea, and still we see that it turns out to be a little bit different. So I'm saying that's because there are so many other details that we don't know, first of all, that I don't know, and many people don't know, and certain details are that that are known to others, but certain things are not even known. There are so many things... קבלה is a drop in the bucket of what the secrets of the תורה really are. Even if a person would be בקי, would know all of the kabbalistic ספרים, he would only know a drop of the bucket of the secrets of the תורה. When משיח will come, it says, that will be revealed. So therefore, I'm trying to say that even though you might during the course of the talk, you might think, \"Well, exactly this detail with that detail,\" you just I'm we're speaking very general terms. And in general terms, the number one represents השם the way he is in his essence, and therefore, when there are days that השם said that this is the day I with my essence will connect myself to you, or this day shines as we will use the term of קבלה always uses the word אור, it shines, it's one. There are different details why that one itself is not exactly here the same as there, but that's the general idea. So the number Number one, as we understand, that represents השם אחד, that's the unity of השם.

We come to the number two. Number two represents השם not the way He is in His essence, which is we call it the עצם, the essence, the עצמות, but it represents השם the way He is already in relations, in relationship to outside of Him. We call it it's His יחס to a זולת, the way it's He relates to outside of Him, which basically is the way He relates to the creation, which we call in קבלה starting off all the way from the beginning of סדר השתלשלות, but it's all the way He already goes outside of Him and relates to something else. And that's why it's the number two. Number two shows that there is not only one, but two. There is something else. And even though that something else that we're talking about is not really true, it's not really a real something, there is nothing but השם, אין עוד מלבדו, but still the fact that there could be a possibility, a thought that there is something else, a creation that looks like it's something else, is already the way השם is not in Himself, but the way השם is already ready to go outside of Himself. And that's why it's a number two. But the truth is קבלה explains that when we talk about השם the way He is already in relationship to outside, that why is connected to two not only because there is something else but השם, but when we talk about relationship of one to something else, it starts off right away with two קווים. Two קווים means two lines. It starts with two sides. And that is whether to, I'll use the terms of קבלה, להאיר ושלא להאיר, whether to shine or not to shine. The moment we talk about somebody's relationship to somebody else, so right away you have the positive and the negative. You could relate, you could not relate. The not relating is also a level in relationship. When you're in the level beyond relationship, there is no question yes or no. You are in your essence and you have no connection, not in a negative form that you don't relate. It's not there to begin with. There is no nothing else. The moment when we talk about something else, the relationship could be we call it חיוב ושלילה, positive and negative, yes or no, or we call it להאיר ושלא להאיר, to shine or not to shine, לגלות ושלא לגלות, to reveal or not to reveal. And that, those are two קווים. So when we talk about the first step of השם in His relationship to outside of Him, to creation, that already starts off with two קווים. And that's why in קבלה we learn that right after this level that we call עצמות, the essence of השם, where it starts already His relationship to start the process, the השתלשלות of creation, we find two ענינים. We find קבלה says the גילוי אור אין סוף שלפני הצמצום and the צמצום. The גילוי אין סוף means the shine of השם's light, and the moment we say the shine of His light, these are just terms used in קבלה, not חס ושלום that it's light, but we have no other words for it. So light, when you speak about light, automatically it's not the thing itself. Light is what shines out. It's the way you give yourself outside of yourself. So it says there is the אור אין סוף, the light of השם, the essence of השם's light, but the moment we use the word light, it's already the way it's out of Him. And then you have after that, קבלה says, the צמצום on the light, which is the contraction, the holding back of the light, which is the negative. You have the positive and you have the negative. And those are the two קווים that come as the second level after we have the one, then we have the two. Or we call it sometimes in קבלה צמצום and התפשטות. התפשטות is spreading out, צמצום is taking in. And this is basically the source of later on of the whole סדר השתלשלות and the whole creation. Everything in creation is under this rulership of yes and no, positive and negative. Everything is based on positive and negative, yes and no. That's the the the the the basis of electricity. You have the two, the negative and the positive. But everything is more or less, bigger or smaller, that's all yes and no. The difference is: where do we apply the yes and no, to what? To things bigger or smaller, darker or lighter, but everything is the yes and the no because it starts off because the first level of one's relationship to something is the yes and Do you relate or not? So by השם, too, in the beginning of His relationship to the world, you have the two. And that is why in the תורה we have it's made up of two parts. The whole תורה is made up of מצוות עשה and מצוות לא תעשה, the positive מצוות and the negative מצוות. Those are the two. Because the תורה comes from השם, and the תורה is already the way השם gave us the תורה, the way He relates to us. So the moment when we talk about the relationship of השם to the world, and the way the relationship is not only in the world, but in the way it is through the תורה, which is a stronger, stronger relationship, so there we have the number two. There we have the two sides. We have the yes and the no, which is מצוות עשה, the positive מצוות, and the מצוות לא תעשה and the negative מצוות. Those are the two things that we have in the תורה based on this number two, the second number.

Then we come to number three. So it says number three is even a higher level than number two. Number two is, we call it פירוד, that's already outside of the essence of השם. So one is the unity of השם, two is already when it's not the real, real unity beyond details, it's already the beginning of going out when you don't have that unity 100%, when you have the two קווים already. Number three, קבלה says, represents when we combine both sides. We combine the one and the two, and that's when you get three. Three is in קבלה not just another one, so you have instead of two, you have three, now you have more. But three is similar to what the גמרא uses a lot of times the term הלכה כדברי המכריע. When we have an argument in גמרא between two opinions, רבי עקיבא says one thing and רבי ישמעאל says something else, and then there is a third opinion who is מכריע. מכריע means, English word for מכריע, mediate, that's the word, mediate between the two. Always the הלכה will be like the מכריע. The פשט is that מכריע, the third opinion, is not a third opinion. He's not one of the two. He's a third opinion which combines the two, that's really what a third is. And that's why the הלכה is always like the מכריע, because when you have that, you have both. You have this one and that one. If he would be a third person who holds like one of the two, then he's not a מכריע, he doesn't mediate. So what מכריע is, the third is, he combines the two. What it really means is to combine the אחדות with the ריבוי. Two represents the beginning, the first stage of ריבוי, of many. One is אחדות. To combine the one with the ריבוי, that is what the number three represents. And that's why number three is a very special number. Represents not only the way השם is beyond the creation and He Himself is one, it shows that even when the creation is there, even when you have the two, when you have what seemingly is outside of Him, in truth, that is not a contradiction to Him, and that is one with Him. When we say אין עוד מלבדו, there is nothing but Him, it doesn't mean there's nothing but Him beyond the world, but when the world is here, and we have a concept of world, and He's still only one. It's very hard to understand how that is possible, but that is the real, real אחדות. The real אחדות, the real unity, is not when you have one, but when the two is not a contradiction to the one. The moment two is a contradiction to the one, that means that this one is not the real unity. It's one, but when we speak about one, let me explain, when we speak about one we're not talking about one that's counted. We're talking about one which is essential. One means this is the one being. And if this is the essence of everything, then automatically there can't be anything which this is not. The moment we say that there is something which this is not, then this is not the real unity. Unity means that there can't be anything which this is not. So if we're going to say we have the two, and the two is not one, so one is not two, the moment the one is not two, then it's not a real one. It's a one, but it's not real אחדות. When is it real אחדות? Real אחדות is when the two doesn't contradict. Now, we can't understand how that's possible, but השם is so that the two doesn't contradict, and that's where the number three comes in. That He is beyond it. He is in a level beyond one and beyond two. When is one and two a contradiction? When is אחדות and ריבוי, unity and many, one and many a contradiction? When it's in that category. One is in the category of two, just that this is two and this is one, but they're in the same category. You could say one is not two. The fact that you're able to say one is not two, that shows that it's in the same category. If it wouldn't be in the category, you wouldn't say it, like in אגרת הקודש it brings an example That when you say something is not, automatically it shows it has some connection. He gives an example: no one will ever say that I heard such a deep speech, such a deep thought that was so deep you couldn't even touch it. It makes no sense. To say it was so deep you can't understand it, because it's in the category of understanding, but this was beyond understanding. But if you're going to say you can't touch it, it makes no sense. It's not, it's not in that level at all. So even to say that something is not, it's because it is connected. So if you say one is not two, your אחדות is not ריבוי, and ריבוי is not אחדות, already shows that it's not real, really אחדות. The real אחדות is if it's beyond the one and the two. That's what קבלה says. So automatically it could combine the two. To to explain the same thing from a different angle, from different words, when we talk about בלי גבול, חסידות, קבלה explains, בלי גבול is infinity. When we say השם is בלי גבול, השם is infinite. And we say he's the real, real בלי גבול, he's really, really infinite. So it says these words, and then I'll try to explain to the best of my ability, it says he's the real בלי גבול meaning that he's higher than גבול, he's higher than finite, and he's higher than infinite. That's the real infinity. We just have no other words, so we use the word infinity again. Why? Because if you're going to say that he's not that level, that means that he is really infinite the way we always say infinite, which means not finite, then you're limiting him. What's a limit? A limit means that it's this and not something else. When this is limited this book is limited till here, it means it doesn't go further. Limit means there is something and there's not. Unlimited means that there is nothing that it's not. The moment you say he is unlimited, you are saying he is not limited. So you're taking something away, so that's not really unlimited. It says in עבודת הקודש, one of the famous קבלה ספרים, it says that we have to say on the אייבערשטער, and these are, I quote him, כשם שיש לו כח בלי גבול, כך יש לו כח בגבול. שאם אין אתה אומר כן, נמצא אתה מחסר שלמותו, it comes out that you're making him missing something, his שלמות is missing. He's not complete, there is something he's not. He is not גבול. So what is he? He's the real בלי גבול, he's higher than גבול and higher than בלי גבול. He's not limited, not to גבול and not to בלי גבול, and not to infinity. And the expression that קבלה says is he is higher than חיוב, higher than שלילה, he's higher than positive, higher than negative. He is higher than גבול and higher than בלי גבול. And then it says, I'm just using terms without explaining them, it says he is נושא הכל ופשוט מן הכל. He carries everything and is undressed of everything. He has everything and there's nothing that you can say he has, because the moment you pinpoint he has this, that's a limit. So he has everything, but in a way that is higher than everything. And this is what the number three represents. And that's the reason why we find by the תורה, the number three plays a very important role. The גמרא says concerning מתן תורה, that the תורה was given בירחא תליתאי, the third month, it was given על ידי תליתאי through the third person, משה רבינו was the third sibling in the family, and it was given on the third day. השם said to separate, and then on the third day he gave the תורה. And it's a תורה made up of three parts: תורה, נביאים, וכתובים. And then on the גמרא in שבת, רבינו ניסים גאון adds more things of three. He says משה רבינו, שבט לוי, לוי was the third one of the שבטים. The word לוי, he says, has three letters. The word משה has three letters. The יידן have כהנים, לוים, and ישראלים. משה רבינו was hidden for three months. He goes through a whole list of three. Now the question is, you start thinking about it, what is the significance of the three? The גמרא makes a fuss that it was three. If you say it was one, then simply we understand, oh, one, because it's one, השם אחד. What's the big deal that it was אוריין תליתאי, בירחא תליתאי, על ידי תליתאי, and the third, the third, the third we get, and רבינו ניסים גאון goes into the third, what's the idea of the third? The third, קבלה explains, represents this highest level of השם, the way he is really beyond the one and beyond the two. That's really what the level level three represents. Then we go to the number four. Number four already comes after the three, which represents ריבוי, just like the two we said represents the ריבוי that comes after the one, four is the one that's after the three. Three is the אחדות. Let's go a little bit more into the three. We find in the ספירות, in אצילות, in the higher worlds of אצילות, as קבלה explains, we find the עשר ספירות. We have the ten ספירות. The ten ספירות are basically made up, normally we say the main of the ten is through חסד and גבורה. Got two קווים, two lines. But really it says there are three lines: there's חסד on one side, גבורה on the other side. חסד is the top of its order, גבורה is the top of its order, and then we have a line in the middle, the קו האמצעי we call it, the middle one, which is תפארת. So here again we have the three. חסד and גבורה, these two are basically positive and negative, חסד and גבורה, those are the חיוב and the שלילה. It says the קו האמצעי, the middle line, so to speak, is connected to the level of כתר. Now כתר is a level that's on top of all the ספירות, and כתר is a level that represents השם Himself the way it is in the השתלשלות of later on, not to go into the details. So it says, which of the two, which of the three is connected to כתר? It's the one in the middle, which is called the third קו, because that combines everything together. That's why it's called תפארת. תפארת is beauty, and it says, when is something nice? When you have different colors mixed together, that's when it's nice. So תפארת is the mixture of the two stripes, not only of the חסד and the גבורה, the positive and the negative, it's the connection of the one and the two, and therefore you have this number three, and this is the highest מדרגה. So it says, קו האמצעי עולה עד הכתר, draws down the light from the highest מדרגה from כתר. And that's why we find by the תורה also. We said before that the תורה is made up of two קווים. Two קווים are: סור מרע ועשה טוב. סור מרע means stay away from evil, which is מצוות לא תעשה, the negative, not to do certain things. Then you have עשה טוב, מצוות עשה, the positive מצוות. And we said before why? Because the way השם relates to us through the תורה is already the moment the point of relation, relationship, at that time it's already two. But we find that truth, we find in the תורה, three, and that's all based on the פסוק, סור מרע ועשה טוב, בקש שלום. So the פסוק says: סור מרע, stay away from evil, עשה טוב, do good, בקש שלום, look for peace. Now what does this concept of בקש שלום, look for peace? That's the number three that you have in the מצוות. What could that be? If everything is either positive or negative, what could be the third thing? There is a point in תורה which is beyond the positive and the negative, and that's the source for both, and that is what we call קבלת עול מלכות שמים. When you accept the yoke of השם, that is the source for both. The first thing, you accept השם as your King, then as a result of accepting השם your King, you'll do whatever He wants. And at this point the expression is: לאו והן שווין, yes and no are the same. That means all it is, I want to do what you tell me. If it's no, it's no, if it's yes, it's yes, but not that you feel the no and the yes, the no and the yes are one. It's like it says by מתן תורה, השם wanted them to answer. When השם told them the עשרת הדברות, He wanted them to answer. It says, וידבר אלוקים את כל הדברים האלה לאמר, השם spoke these words, saying, אנכי השם אלוקיך. So רש״י, all the מפרשים ask, what's לאמר, saying? Usually saying means to tell it to somebody else. Who should tell it to? Everyone was there. And you can't even say it means saying to other generations, that the אידן from that generation should repeat it later, everyone was there, all the נשמות were there. So it says, one פשט, לאמר means that the אידן have to answer, they should say something. So there's an argument in the מדרש, what was their answer? One opinion is they answered על הן הן ועל לאו לאו. For yes, they answered yes. When השם said do this, they said yes, we'll do it. On לאו, when He said don't do this, they said we won't. But there's another opinion: על הן הן ועל לאו הן. For yes, they said yes, and for no, they said yes. What do you mean they said yes? The פשט is they didn't mean yes, we'll do what you say we shouldn't. Yes, we will keep it. In other words, the difference between the two opinions is, when you say yes, means everything you look at as individual things: this is a yes, so it's a yes, this is a no, so it's a no. But then there is one approach that a ייד has to השם that's beyond both, and that is: yes, I am Yours, and that's all, I will do what You want. That's a קבלת עול. And that is a as a result of that, yes, you will get doing yes and doing no, whatever He wants. And that is again the three, the third level. That's בקש שלום, שלום is peace. What's that peace? Who's fighting? Look for peace, it doesn't only mean look for peace between people. Look for peace between the two sides. There are two sides: there is the one, and then there is the two. And when you combine the one and the two and you make the three, that's בקש שלום, that's the third מדרגה. That's what the גמרא says, תלמידי חכמים מרבים שלום בעולם. תלמידי חכמים make peace in the world, add peace in the world. What does that mean they add peace? Between who? It doesn't only mean they bring peace between people. תלמידי חכמים who study תורה have this kind of making peace between the one and the two. כל התורה כולה לא ניתנה אלא לעשות שלום בעולם. The תורה was given, the גמרא says, the רמב״ם says, only to make peace. What do you mean the תורה was given to make peace in the world? The תורה is given to make peace between enemies? It means to make peace between the world and השם. To make peace between a one and a two, that's the number three.

The number four, that's already after the three you come to the ריבוי. Just like the two that is the foundation, the source of the many after the one, the four is the many in detail after the three. And that is already when it comes down in השם's relationship to the world in a form when it really turns out to be many, that's the number four. And that's why you find many things in the world are divided into four. There are four elements in the world: אש, רוח, מים, עפר—fire, wind, water, and dust. And even though scientists have figured out that there are more than four elements, there are 100 elements or whatever, but it's all based on these four, there are four elements. We find four categories in the world: דומם, צומח, חי, ומדבר. The unmovable object, the plant life, the animal life, and human being. They're four. Why four? Because four already when the world was created already. And there already it turned into, it went away from השם's essence, and it went down and down and down, it turned into a level, that's where the number four is. And it all started with the four letters of שם הוי׳. שם הוי׳, the name of השם, has four letters. And since the name הוי׳, י-ק-ו-ק, means to create, הוי׳ לשון מהווה, to make, so the way השם created the world was through His name הוי׳. And since הוי׳ has four letters, that's why it turned into four categories in the world: אש, רוח, מים, עפר. We find in קבלה that there are four worlds as I mentioned before. There are there's השם and then there's the אור אין סוף and then there's the צמצום, finally turns into four עולמות. There are four worlds, no more: אצילות, בריאה, יצירה, ועשיה, to till this world. So, there are four worlds because the level of worlds, which is already, the world the word 'world' in Hebrew is עולם, עולם comes from the word העלם, a cover-up where you don't see the אחדות. Which number represents the point where you don't see the אחדות? That's number four. Number two as the source, and then number four again represents that ריבוי, and therefore we have that ריבוי here. And it all starts with the ריבוי the way it is through the name of הוי׳, the many that we find in the name of שם הוי׳, and that brings out these four worlds. And that's how you find many other things which are in the category of four, especially on פסח we have the four cups, and we have the four children, sons, four קושיות, we have all kinds of things which are four because they all come from this שם הוי׳ which is four. Then after that comes the number five. The number five is again the way after the four you have the unity. It comes out you have the unity, then you have the two, then you have the three, then you have the four. So, unity, and then you have the ריבוי. Right after the ריבוי comes the three which is the אחדות, the real אחדות. Then comes the four which is again the ריבוי, and the world is divided into four. Then you come to the five, and the five again represents going back to the source. It's the one beyond the four. Five is on top of the four, that means something when you don't in the ריבוי, in that many, you are ממשיך another point not more, but the source of it, that's the extra level, and that is the five, the fifth level, which again shows the unity of השם. And that's number five. And it says that where do we find that in the שם הוי׳ we have four letters, but קבלה always stresses that the יו״ד of שם הוי׳ has the קוצו של יוד. On the יו״ד there's a little line on top that you have to have, if not, the letter יוד is פסול. And that קוצו של יוד, that's the level that beyond the, even the first of the four. And that, we call that the fifth level, but that fifth level really is again the המשכה, the bringing down of the unity that's there after the four. And that's why we find by a איד, it says, every נשמה has five levels: נפש, רוח, נשמה, חיה, and יחידה. It says in מדרש: חמשה שמות נקראו לה, five names were given to the נשמה: נפש, רוח, נשמה, חיה, יחידה. And we know that נפש, רוח, נשמה, חיה is one category, יחידה is another category, it's a category by itself. יחידה comes from the word יחיד. That's the part of the נשמה that in Yiddish we call it the פינטעלע איד, the essence of the נשמה. And that's hinted in the number five, the number five that's beyond the number four. The number four is the ריבוי, so you have נפש, רוח, נשמה, חיה, different מדרגות. But then you have that מדרגה which is higher, which is higher than הויה, which is four, that קוצו של יוד, which קבלה says קוצו של יוד also represents כתר like we said by the three. So that קוצו של יוד, that's the essence of the איד's נשמה. On יום כיפור it says we דאווען five תפילות. Why five תפילות? Only day of the year. Because on that day the fifth level, the level of the עצם of the נשמה, יחידה shines. And that's why as we said before it says in the פסוק on יום כיפור: לפני הויה תטהרו, you will become טהור, clean, before הויה, that means higher than הויה. So הויה is the level of the four, י-ה-ו-ה. And then you have לפני הויה, higher than הויה, which is the קוצו של יוד, that top of the יוד, which is the higher level, that's what shines on יום כיפור. So on יום כיפור we see the connection to the unity of השם as far as being one, and at the same time when it comes to the number five we see that again, that the number five shines on יום כיפור. And we find other places we find the number five. By תורה, we showed by תורה how תורה is connected to three, to two because it's סור מרע ועשה טוב, but in essence it's three: סור מרע, עשה טוב, בקש שלום. The תורה is connected to one, obviously, it's one תורה, we know תורה אחת, to three. And we find by תורה also the number five. It says in the גמרא: כל המשמח את החתן זוכה לתורה שניתנה בחמשה קולות. Anybody who makes the חתן happy will be זוכה, merit to receive connection to the תורה which was given in five voices. Which simple פשט is the word קול, which is written in חומש by מתן תורה is written five times. But קבלה says what what's the idea? So it was written five times. And by חתן it also says five times the word קול: קול ששון, קול שמחה, קול חתן, קול כלה, קול מצהלות. So there's five times. So we make a mishmash here, five five and we connect here it's because Everything has to have a meaning. It's So the connection to חתן, that's a different point. But what is the idea of the תורה having five קולות? What it means is the קול, the concept of קול, of voice, is to reveal. When you reveal someone, when you speak, you reveal something. This is the level of five, the fifth level that's revealed in the תורה. The תורה is אנכי ה' אלקיך, the essence of השם is there in the תורה אחת, in one תורה, the fact that it has three, and the fact that it has five. Again, we have that נקודה. We find in חומש by יוסף it says, after the hunger and he gave the מצרים their fields, it says: ארבע הידות יהיה לכם והחמישית לפרעה. That means that he told them, 'Four parts will be yours and the fifth should be to פרעה.' In קבלה the name פרעה, as much as down here פרעה was a רשע, פרעה in the זוהר says refers to a high מדרגה, to the essence of השם. And why is it the word פרעה? Because פרעה means reveal. דביה אתפריעו כולהו נהורין, all the lights are revealed there. So that's the word פרעה. The זוהר says it in the פסוק: ויהי בשלח פרעה את העם, so the זוהר says it means a high מדרגה, not to go into what the קבלה says. So it says here: ארבע הידות יהיה לכם, four levels on the lower one, that's yours, meaning part of the world, והחמישית, the fifth, לפרעה, that's connected to a high מדרגה. That's the level of five that we learn in קבלה. That's the and it represents a high מדרגה. So here we have the one, the two, the three, the four which is already the world, and five which is beyond. We find when even though we know that the world has six dimensions, the four sides and מעלה ומטה, but nevertheless we use the term ארבע כנפות הארץ, the four corners of the world. The world is already ריבוי, that's creation, that's four. That's why the מצוה of ציצית it says has four corners, because the מצוה of ציצית is the one that makes the איד be able to control the world. world. So it's four. There's a famous story, I must have told it, that once there was this צדיק, later on when he became older he became a רבי, but when he was young, was once walking in the street with his טלית קטן and his ציצית were hanging, and this soldiers, generals, met him and he says, \"What are these? What's hanging on your side?\" So he turns around to him, he says, \"And what's hanging on your side?\" \"That's a sword. That's my כלי זיין, that's my ammunition.\" Said, \"You know what? This is my ammunition too.\" So he says, \"Yeah, want to try it? Let's see whose ammunition is stronger.\" So he said, \"Good. Let's make a date, and let's see who's stronger.\" And they made up a time. The father was a רבי, I don't remember which רבי it was, and the חסידים, his father's חסידים, said to him, \"We don't allow you,\" they didn't let him to go to have this with with with this guy, with the גוי. And later on, years later, when he became a רבי himself, he told the חסידים, \"Had you left me then, I would have made the biggest קידוש השם. I would have showed him that with these ציצית, we control the world.\" And it's ארבע כנפות, it's four. Why is it four? Because, and we טאקע have a מנהג, our מנהג is, and other people have the מנהג, that before קריאת שמע, we take the ציצית in our hand. Which words do we take the ציצית in our hand? When we say ארבע כנפות הארץ, the four corners, because this re-, so it's four, because this controls the four corners of the world. Why is the world divided into four? Besides the fact it's divided into six, as we'll speak when we get to the number six, not tonight. So, and the reason is because four is ריבוי, so השם'ס creation, which is ריבוי, which is many, which is away from the אחדות, is in four. And that's why there are four sides to the world, four corners, we call it, and this create controls the four corners, so we have this מצוה of four. But the number five, number five, that is a very high מדרגה. That's why we find that the number 50 is a very high מדרגה, because the number 50 is basically five. יובל is 50, 10 times five. And when we talk about 10, we'll see that 10 is the שלימות, and therefore, anything that divided by 10 has the same thing as that original number, but with a שלימות, complete, because it's five. So, that's 50. שבועות is on the 50th day, the 50th day of ספירה, because it's again the number five. And because of that, we find that קליפה, the evil side, tries to fight us in these things, too. That's why המן made a tree what's 50 אמות high, and קבלה asks, \"Why did he need a tree of 50 אמות high? You wanted to hang מרדכי? מרדכי wasn't so tall, make it 50 אמות high.\" So it says in קבלה that he wanted to reach this level of 50, trying to overcome us by reaching this high level of 50, which is five 10 times, tenfold, but it's the concept of five. That's what the number of five is. So, that's a holy number. Then we go on to six and seven, eight, nine, and 10. And 10 is twice five, so we'll get to that number, and we'll see how all these numbers, each one has its greatness and its explanation in קבלה. And when you start thinking about the different מצות and different things with their numbers, we could see how they correspond to the way קבלה explains these numbers. And that will be, אם ירצה השם, continued next week, the same time, the same place, the same station, אם ירצה השם. ברוך השם. Yes, thank you.

Is there any concept in יידישקייט about the number zero? It's that the Arabs introduced the number... אפס is אין. I don't know if anything special about zero. All I know is that a zero could play a very important role, depends where you put it, before the number or after the number. They say this, there's nothing נוגע צו דער ענין, it just comes to my mind, that once somebody said that he was a big יחסן. יחוס, his father, his grandfather, and someone answered him, \"יחוס of a family is like a zero. It's nothing, but depends where you put it. If you have a number and you put it after that, you have your own, you have something, and then you add this יחוס, it's like adding a zero to a number. If you have nothing, and you put it before a number, and then the zeros remain zero, you have nothing.\" But as far, I don't know of any explanation of zero. Yes. Is there any... seven... Yes, there is. There is two... There are, but it's all, you're sure. I mean, we could go on and on. Yeah, we could go, and it's all based on the original number, because they are, all they are is מספר גדול of the original number. Up to 10 is called מספר קטן, and then you have the מספר גדול. Like I said, 50 or 500 or 5,000 is all really the idea of five. If it's 55 or 57, so you have the five and the seven. So you could go on like that, and some places we find explanations, and sometimes we don't. So till 10 and up, we know that we find all these different explanations, and further up also. Sometimes we find explanation in connection to the meaning of the words, which the truth is we couldn't get in tonight, it's so late, but even when the three and the four, maybe next week I'll go into that. The meaning of the word גימל, the word דלת we find in קבלה explanations. The shape of the letters sometimes in the Hebrew letters of the numbers. But tonight we were not talking about, talking just basically of what the numbers themselves represent, and how they relate to different מצוות and different things. Yes? Yes, חמישה חומשי תורה. בראשית, שמות, ויקרא, במדבר, דברים. No, that's four. פשט, רמז, דרוש, סוד. That's four. סוד is, okay, חסידות. Is a fifth, right, right. יחידה שבנפש. Yeah, סוד is קבלה, right, that's that's it. Yes, yes, yes. It's all in the same category, but you have פשט, רמז, דרוש, סוד, then you have חסידות. Okay. But basically חמישה חומשי תורה, that's the יסוד, there you have the number five, exactly. There you have the number five. Yes? Sure, sure. Yes, and you have it both ways. You have אצילות, בריאה, יצירה, and עשיה separate. And then you have אצילות always, sometimes אצילות is separate, and then you have בריאה, יצירה, עשיה. And it is, you have the one and then the three, or you have the three and the one. It's all connected to, it's all based on the פסוק: לכבודי בראתיו יצרתיו אף עשיתיו. The פסוק. So, it says this פסוק is hinted all four worlds: לכבודי, בראתיו, יצרתיו, עשיתיו. But the word is אף. אף is a הפסק, the word אף. So, לכבודי, בראתיו, יצרתיו. Then you have אף עשיתיו, עשיה, so עשיה is a separate thing. On the other hand, אצילות is not mentioned here, it's only hinted, לכבודי. What's mentioned is בראתיו, יצרתיו, עשיתיו. So you have different, different פשטים. So it is connected to this, this number. בכלל it's connected to four. In the four itself, okay, I think we'll leave this for next week, because I want to really go in more into the three and the four. But we find, I'll just give you a taste of it, we find in three and four we find interesting things. We find three אבות and four אמהות. Three fathers and four mothers. אברהם, יצחק, יעקב, but by the אמהות it's שרה, רבקה, רחל, ולאה. It's four. We find three מצות on פסח, four cups of wine. We find a lot of places things three and four. And that's where this will come in, the three and the four of the worlds, of אצילות, בריאה, יצירה, עשיה. You have the three and four, even even when you have four, you have the three and one. I mean that's the maybe we'll go into it next week, maybe we'll have to make this into three, a series of three. Yes? Yes. Yeah, but I'm not so I hear what you're saying, it makes a lot of sense, but I just, I'm not so sure because there are two types of ביטול. There's a ביטול that you become nothing. We don't want to be nothing. You want to be something that's בטל, and that something that's בטל, that's a one. Right, but not to become nothing. We want the person to become who he is, he should be בטל to השם. That's not zero. Even in ענין of ביטול it says, the expression for ביטול is we say in דאוונען, in שמונה עשרה: ונפשי כעפר לכל תהיה. At the end of שמונה עשרה, we say, and my נפש, means I, shall be like dust to everybody. Everybody should step on me, like dust. That's an expression of ענווה, of ביטול. But then it says in ספרים, but remember, don't become an אסקופא הנדרסת, don't become a place that's stepped out, and when people step on the place, they rub it out completely. Don't become that. You have to let everyone step on you, but not become non-מציאות that you're nothing. You have to be a מציאות which is בטל, which is one is the smallest מציאות, so there is something and it's really not much, so it could be whatever. But I hear what you're saying, it's possible that the word the zero. Huh? Even ביטול במציאות means that your מציאות becomes אייבערשטער, of course, but not to have no מציאות. No מציאות means you're not Zero would mean zero. You're not a zero, you have a new מציאות now. Your מציאות is the אייבערשטער's מציאות, so it's a מציאות that you don't feel yourself. But not אויס מציאות, that's that's zero. But isn't isn't the objective isn't a Jew a Jew's objective is to become יש מאין to become אין, which which is which is not always Yeah, but the expression is אין, but it doesn't mean literally אין. It doesn't mean you should disappear. If a Jew disappears, then he's not אין. But that's what zero is. Zero is disappearing, and we're trying to say you have to be בטל, but not disappear, exactly what I want to say. Yes. Right, yeah, larger times, yeah. Yeah, follow him, yeah. Yeah, yeah, yeah, it includes it. Please join