As you just heard, tonight's topic is the mystical dimension of numbers, part two. Those that were last week know that last week we discussed the mystical dimensions of number one, two, three, four, and five, and we left six, seven, eight, nine, 10 for this week. As I explained last week, numbers one, two, three, four, five go in an order of one representing אחדות. One is Hashem. אחדות is unity. One represents the unity of Hashem. Two represents what's called in Hebrew, and Kabbalah uses that term, ריבוי. ריבוי means many. The moment you have more than one, you already have many, and that represents the level where it's already not the way Hashem is in himself, so to speak, but the way Hashem is already in relationship with outside of him, which is the creation. But it's still in a form where it's within Hashem, his relationship and his decision to make a creation. And as I explained at length, why that is represented in the number two, and just to short, firstly because the moment there is something else that he relates to, there is already him and something else, that's two, even though that something else is not a real being because there's nothing but him, but nevertheless since he relates to make it seem as if there's another being, it's already number two. Plus, the first level, and we're talking here about the Kabbalistic, the mystical dimension, so therefore the first level the way Kabbalah explains of Hashem's connection or relationship to outside of himself is the concept of him being able to shine or not to shine. We always in Kabbalah refer to Hashem's relationship to outside of himself as light, because we use the משל just like light shines from a source of light. He is like the source of light, and the light that comes out of him is his relationship to outside of himself. And that could be in two ways. It could be to shine or not to shine, because not to shine is also a relationship to something outside of him, as I explained at length last week, and that's two: yes and no, positive and negative, black and white, so to speak, as we explained last week. Three, as I explained, is already again אחדות. It's when the two and the one are combined, that turns into three. And it's not like we have 2 + 1 = 3, so two is ריבוי, two is many, so three obviously is even more. It's not that. It's like we find in the Gemara the expression that when you have an argument between two opinions, and then you have the דעת המכריע, the opinion of the one that compromises between the two, and the halacha is always כדעת המכריע, so that is not that he is one of the two opinions. He is a third opinion which which combines them both. And that's why the halacha is like the מכריע. So number three represents the idea that we have the ריבוי, which is the number two, the many, and nevertheless Hashem is one nevertheless even though there are many, and that is in the number three, as I explained at length, and that's why you find so many things concerning the number three. We find that the Torah has a lot of points which are connected to number three. The Gemara makes a fuss over the fact that the Torah was given in the third month. It was given by Moshe Rabbeinu, who was the third sibling in his family, third member of the family. It was given in a form of three: Torah, Neviim, and Kesuvim. We have כהנים, לויים, and ישראלים, a lot of things of number three, because three represents the אחדות that comes after the ריבוי. And as I explained, the order goes אחדות, ריבוי, אחדות, ריבוי, אחדות, ריבוי. So after three comes number four, and number four I explained is again ריבוי. That is when you take the many after you have the אחדות you have the many, and that's why many things are divided into four, as I explained. And then we have the number five again, which is אחדות. Number five is when you have after the four you have the five. Four represents different things of the world, that's why you have the world is divided into four elements, the world has four kinds of of of דומם, צומח, חי, מדבר, the unmovable objects, the plant life, the you their the animal life, and the human race. You have the four elements: אש, רוח, מים, עפר, fire, water, and air, and and And five is already something that's beyond, which means when Hashem shines into the world beyond the four, which is ריבוי, it's again אחדות. And therefore we find that in the נשמה we have five levels: נפש, רוח, נשמה, חיה, and יחידה. נפש, רוח, and נשמה, חיה are four, and then יחידה is the fifth, that's the highest level, which is אחדות again. Not to repeat everything again, just to bring us up in short to where we're holding. We're holding by number six. Afterwards, Rachel. Now, number six, obviously, if we're going to follow this order that we've been talking about, אחדות, ריבוי, אחדות, ריבוי, and then the five is again אחדות, then the six is ריבוי, which is many. And that is true, the six represents many again, and not just many as it was in the number four or the number two. Number two is just the beginning of formation of many, the first level of Hashem's going out of himself and relating to others, to things other than him, at least seemingly other than him. And then four is already the next step, but six is already the complete level of where you have the real ריבוי. And that's why we have in the world the number six represents the complete creation. Number six represents the six dimensions. The world is made up of six dimensions, which is the four sides plus up and down, and that includes the whole creation in the six dimensions. So, six represents already the creation, the way Hashem already relates to the real creation, not only in potential or a level after that, but in the real creation, which is six. And it starts all off, the beginning of this number six, which is already the way Hashem relates to the creation as an actuality of creation, that is starts off in the level in the world of אצילות. And we're speaking now according to the mystical explanations, so we learned, we mentioned last week and we always learn in Kabbalah and Chassidus, that there are four worlds: אצילות, בריאה, יצירה, עשיה. The first of the four is אצילות, and that is the first the first level of creation. That's why, even though אצילות is a level called the world of אחדות, the world of unity, the world of אלוקות, the world of godliness, but it already has the title עולם, which means world. So, it's already the first level of creation, in a form of אצילות, not in a form of בריאה, which is creating יש מאין, something from nothing, and I'm not going to go into those details now, but it is, nevertheless, the beginning. And in אצילות we find six ספירות. There are six ספירות, and that's the that's the creation, the beginning of the real level of creation, which is in six ספירות, and those are חסד, גבורה, תפארת, נצח, הוד, and יסוד. Those are the six ספירות. And that's the first level of creation, because the ספירות are the the vessels, so to speak, through which actually Hashem relates to creation. And there are six ספירות. Now, anybody who learned a little bit of Kabbalah, a little bit of Chassidus, knows that there are not six ספירות, there are 10 ספירות. We know that in אצילות we have 10 levels: חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, 10 ספירות. And all 10 are the level of the way Hashem already puts himself into something in order to make another being, something else other than him, which is the creation. So, why do I say it's six? So, when we talk here about Hashem's relating to creation, it's really the six of the 10. The first three, which is חכמה, בינה, דעת, חב״ד, חב״ד are three parts of the intellect, and by Hashem it also is something in the spiritual sense of the three parts of the intellect, that's not really the way Hashem relates to creation. The whole concept of intellect, when we use these terms intellect, let's analyze intellect in our level, and then we'll be able to apply that to the way intellect is by Hashem. In our level, the difference between the intellect and the emotions and the מדות, which are the other ones, the intellect is something that is for yourself, not in relationship to others. The concept of מדות, of emotions, are your relationship with somebody else. What is a middah? Let's give an example, the middah of love. Love means you love somebody, you love something, so it's your relating with somebody else. Yirah, you're afraid. You're afraid of something, you're afraid of somebody, but it's your relationship. In your own, if there wouldn't be anything else, there wouldn't be such thing as ahavah. There wouldn't be such thing as love if there is nobody else or nothing else. Love means loving something, and the same is with all emotions. So, all emotions are the relationship. And therefore, when we say that there are sefirot in Atzilut, so the six which represent the emotions, so to speak, the emotions of Hashem, they are are the relationship of Hashem to other things, while the intellect is not something that relates to somebody else. A person doesn't need somebody else or something else in order to understand. A person could sit all by himself and think, Chassidut, Kabbalah says, think haskalot. You could think ideas all by yourself. You don't need another person, you don't need something outside of you. Now, one might ask that it doesn't seem to be true, because after all, when you understand something, when you think about an idea, you are understanding something. Let's use this simple, elementary example of a thought. If you think that one and one equals two, you are thinking an idea, so you are automatically thinking about something else. You're thinking that one chair plus one chair equals two chairs, but it has to be something: one this plus one this equals two. So even when we're thinking about an idea, you might not need other people, but definitely you are already relating to something else. But it's not necessarily true, because thought, sechel, in truth, is abstract, that you don't need something else. The only reason we need something else is because we cannot relate to the thought without it being dressed and connected to something. But in truth, one and one equals two doesn't need something. It's an abstract truth, which even if you would not have anything in the world, it would be true anyway. It's just that we, because we are human beings, physical human beings, so we need everything tangible, so we can't imagine one plus one equals two unless there's one thing plus one thing equals two things. But in truth, sechel is something that is in itself. And therefore Chabad, which is chokhmah, binah, da'at, three parts of the intellect, and not to go into the details here of what the difference between each one is, I think in English they translate it knowledge, wisdom, and understanding, and I don't know if these words have the real meaning of what Chabad, chokhmah, binah, da'at means, unless they just picked three words and they put it to them, but in Hebrew it's chokhmah, binah, da'at, each one is a different part of intellect. But anyway, intellect is something that is not necessarily your relationship with something else, while emotions are. And therefore, when we talk about the sefirot of Atzilut, which are Hashem's relationship, which part of Atzilut is really the beginning or the true relationship of Hashem to outside of Him? That's starting from chesed, which is the middah, a middah of ahavah, the middah of love, while the first three don't really count, even though it is part of Atzilut. And Atzilut already, as we said before, is already a world, which is a some- which already shows a relationship to something else outside of Him, but it would be similar to somebody who is preparing within himself to relate to somebody, but it's not a relationship yet. That would be Chabad. The middot are already the real relationship. And therefore, these six middot, they are the six middot which represent Hashem already in the Him creating. So that is not achdut. That is not the way Hashem is within Himself. That is already relating to outside of Him, similar to the two, and then further on the four, and here it's even more than that, it's the six. The six represents His relationship to outside of Him, and that's in the number six. Ah, one might ask, but even if we don't count the first three, chokhmah, binah, da'at, we still have seven. We have chesed, gevurah, tiferet, netzach, hod, yesod, then we have the seventh, which is malchut. But the truth is, malchut, the way Kabbalah explains, is basically considered the receiver. Malchut is basically the creation, even though it's still malchut of Atzilut, not the real, real creation, but as Kabbalah explains, malchut is the receiver of Hashem's hashpa'ah, of Hashem's influence, of Hashem shining His light. And therefore, when we talk about Hashem, not as far as receiving it already on the outside as the real, real creation, but Hashem's relationship to create, it leaves us with six. The first three is Him, the way He is still basically Himself preparing to the go out, so to speak. The seventh is already the way מלכות is already the beginning, so to speak, of the creation. So what is He, the way He is in relationship already in Him, but the way He creates, but not the creation yet, but in Him? That is the number six. Those are the six ספירות. And that's why in the world it is divided into six, which are the six dimensions which makes up basically the creation in the six dimensions. Now, since the six is already the ריבוי, going in the order that we've been going before, אחדות, ריבוי, אחדות, ריבוי, אחדות, ריבוי, this is the six, so what's the seventh?

So the seventh, obviously, is again אחדות. And that is the truth. The seventh, it says, represents the creation, but the Shabbos the שלימות of creation, the completion of creation. The creation the way it was done in the will of Hashem and it was done perfectly in the will of Hashem. So, that is the way Hashem is found in the creation. So again, this represents the אחדות of the ריבוי. When we talk about the ריבוי, that is already talking about creation seemingly something that is outside of him, the way he relates to something outside of him. But then when the creation is done the way he wants it, and he is in the creation, that is again the אחדות that the creation, being a creation, is מאוחד, is one with Hashem, and there is nothing but him. So, it's the way it's no way similar to the three, and even though there is the two, you have the one in the two, and that makes the three. So, the seven is like having the six plus one. The six plus the one, you have the one in the six. And that is the seven, which is the אחדות which is in the creation. And that's why we find that the seven represents the שלימות, the completion of creation. And that's why the seventh day of creation is Shabbos, Shabbos Kodesh, the holy day of Shabbos. Now, the word קודש, when you say Shabbos Kodesh, the holy Shabbos, the word קודש means holy, but the word holiness in Hebrew means separated, that's what when it is separated from the rest. It is separated from the rest. It's the seventh, which is the completion, the אחדות that's there in the world. That's what the level of Shabbos is. Shabbos is not beyond creation. Shabbos is one of the seven days of creation. Now, we all know that Hashem created the world in six days, not in seven. But seventh day was also part of the creation. Actually, the Midrash asks that when the six days were finished, it says, \"מה היה העולם חסר?\" So, what was the world missing? The Midrash says, and the מדרש answers, \"מנוחה.\" The world was still missing something. The creation was missing something. מנוחה, rest. בא שבת, בא מנוחה. Shabbos came, the rest came. So, what the Midrash is telling us that on one hand, Shabbos is resting from creation. That's actually what happened. Hashem created the world in six days, then he rested. That means he stopped creating, so it's not part of the creation. But the Midrash says clearly it's not so. The world, the creation was still not complete. Was still missing. בא שבת, בא מנוחה. Now, rest is part of creation, but it's the ultimate level of creation. So, Shabbos, which is the seventh represents that level, the highest level. And that's why you find a lot of things which are, when things are a complete level of creation, which is the way Hashem wants it, the completion, which shows the אחדות of the world, the אחדות of Hashem in the world because Hashem made it complete, we find in the number seven. We find it in First of all, seven days a week, as we said. There are seven heavens, it says. And the heavens represent creation. The whole creation was made up of seven heavens, whether it be physical or spiritual, but there is a number of seven heavens. There are seven weeks in the Sefirah. There are seven years in the שמיטה. There are seven שמיטות in a יובל. There were seven lights to the menorah, which, by the way, represents also seven categories of Klal Yisrael. Klal Yisrael as a whole in their completion, is divided into seven. Because we know that a candle represents a Jew, a neshamah. נר השם נשמת אדם. The candle of Hashem is the neshamah of a Jew. So, the fact that there are seven candles represents seven as Kabbalah, Chassidus says, seven types of Jews. There are seven types which includes all Jews. And they are the seven middot. There are Jews of chesed, Jews of gevurah, Jews of tiferet, Jews of netzach, Jews of hod, Jews of yesod, Jews of malchut. And they are seven types of Jews. We find that there are seven days between Rosh Hashanah and Yom Kippur. Those are the days that a yid is able completely to get close to Hashem, besides Rosh Hashanah and Yom Kippur themselves. There are עשרת ימי תשובה, 10 days of teshuvah, but the days in between are seven. When a woman has to purify herself, go to the mikveh, she has to count seven days, the number seven, because she has to have the complete purity, so before that she has to have the seven days. So, seven represents the way the world is complete, and complete meaning perfect, the way Hashem wants it. That Hashem is in the world, and the world is running the way Hashem wants. So, when you have the Shabbos, it's a holy day. On one hand, we say it's beyond creation because the six represents ריבוי, many, which is not Hashem, the אחדות of Hashem. The seven represents אחדות of Hashem. So on one hand, Shabbos is called kodesh. The whole week is called chol. It's called the weekdays. And we actually make havdalah to separate between Shabbos and the weekdays, because it's a completely different thing. But at the same time, it is part of the seven days. It is the seventh day of the week. It's takeh in the week itself, we consider it beyond, which is the reason, by the way, that after Shabbos, Sunday, when we daven and we say the יום, we start off by saying היום יום אחד. I mentioned that to you last week, that this is the first day. And the question that's asked: how could you say that this is the first day when it's probably the 10,000th day? I mean, there's so many days that passed. The answer is, when Shabbos comes, it's as if you're beyond time. And therefore, Sunday is a new beginning of time, so it's like a beginning from one, because Shabbos is beyond. At the same time, Shabbos is seven, it's part of the week. So it's the week in its complete form. According to the order we've been going before, אחדות, ריבוי, אחדות, ריבוי, אחדות, ריבוי, and then seven is אחדות again, then the eight, we would assume, is ריבוי, but it is not so. Since seven represents the אחדות that's in the world, so that means now, we've been going down: Hashem all the way, עצם, the essence of Hashem as we said, the one, and then it goes Hashem's beginning of connection to the creation, finally it goes ריבוי. We come to the seven, meaning that the seven is the world already, the creation in its perfection. So therefore, now, there is no ריבוי, because the world is perfection already. So now the next numbers of eight, nine, and 10 are continuation within the אחדות itself. That in the אחדות itself you have higher level, and a higher level, and a higher level. And that's where eight and nine and 10 comes in.

Eight, it says in Kabbalah, is a level that is like the seven, but beyond the seven. The seven, we said, was the אחדות, the Godliness that's there in the creation, the completion of the creation. Eight shows that within the creation you bring in Godliness which is beyond the creation. In other words, the seven represents the completion of creation, which means that God is in the creation, and when it's complete, that means He is felt there. But which level, so to speak, of Hashem? The level of Hashem that's put into creation. After that, we have an obligation of being ממשיך, we call it, of bringing down a level of Godliness which is completely beyond creation and putting that into the creation. And that is the level of eight. The level of eight is looked upon other times not as eight, but as one and seven. It's the one on top of the seven. In Kabbalah the expression is you have the אלף רוכב על הזין. The אלף, the one that's riding on the seven. That means it's beyond. And actually, not only in Kabbalah, the Rashba, one of the Rishonim, he writes that seven, he says, is a היקף, seven is a cycle, and he says seven is שלימות ההיקף, it's the complete cycle. Seven is a cycle: seven days the week, seven heavens, seven is a complete cycle. The eighth, he says, is the שומר ההיקף. That is the one above that, the way he uses the expression, is the one that guards that היקף, that cycle, that's one beyond the cycle. So it's takeh eight, but it's the one that's on top of the seven, the אלף on top of the seven. And that is why we find that bris milah is on the eighth day. Because it says that the mitzvah of מילה is connected to Hashem in a higher level of קדושה than the level of Shabbos. That's what the mitzvah of bris milah is. It says with bris milah is even higher than שם הוי״ה. שם הוי״ה is Hashem's name, but nevertheless שם הוי״ה, we I mentioned last week the name הוי״ה, יוד קי ואו קי, has a meaning: הוי״ה לשון from the word of מהווה, making, creating. So הוי״ה, even though it's Hashem, but Hashem the way He creates. Milah is when you bring that level of eight, which is the level of Godliness beyond the seven, which is Hashem in the world, that's beyond the world. And that's why we find that there is a pasuk that the beginning, the four first letters of those four words, the ראשי תיבות is milah, and the last four letters, the סופי תיבות is הוי״ה. There's a pasuk that says מי יעלה לנו השמימה. Those four words, the first letters: מי is מ, יעלה is י, לנו is ל, השמימה is a ה. It's milah. The last letters מי, the letter of מי, the word מי finishes with י, יעלה finishes with ה, לנו finishes with a ו, השמימה finishes with a ה. So י, ק, ו, ק, Hashem's name is the end. Now we know always that the ראשי תיבות is a higher level than the סופי תיבות, than the end. So this shows that milah is even higher, because milah is a higher level than Shabbos. It's the way the kedushah is beyond the seven. And that's why we find the Gemara says, why is the mitzvah of milah on the eighth day? So the Gemara answers, and then there's a simple peshat in the Gemara and the way Kabbalah explains peshat in the Gemara. The Gemara says like this: כדי שיעבור עליו שבת אחת. The reason milah is is on the eighth day, so one Shabbos should pass. And that's a fact, that if the brit is on the eighth day, makes no difference on which day the child was born, you'll always have a Shabbos. Would be on the sixth day, not always would you have a Shabbos. But the Gemara says, in order to always have a Shabbos, יעבור עליו שבת, one Shabbos at least should pass. Sometimes you could even have two Shabbatot if it's born on Shabbos, but at least one Shabbos should pass, so they the Torah said you should have it on the eighth day. Kabbalah says that there's a different peshat here. כדי שיעבור עליו שבת אחת, you should pass over the Shabbos. The reason it's on the eighth day, so you should pass over the Shabbos, you go higher than Shabbos. You go to the level of eight, because milah is a level of eight, and that's even higher than Shabbos. That's why we find that when did the Shechinah come down in the Mishkan? The first Beit Hamikdash, before that, we had the Mishkan yet. The first time when Hashem said, \"I will dwell down here amongst you,\" was in the Mishkan. So it says, when did the Shechinah come down? So Hashem told the Jews to put up the Mishkan, first to make it, then put it up. For seven days, the Jews put up the Mishkan every day, and they brought sacrifices and all kinds of great things, and the Shechinah didn't come down. ויהי ביום השמיני, was on the eighth day. Then it says, ותצא אש מלפני השם, a fire came down, and then the Shechinah came down. Hashem came down into the Mishkan. So the beginning of Hashem's dwelling in this world, the beginning, because later on we had all the years of the Mishkan, the Beit Hamikdash, first one, the second one, and even the third, it will all come as a as a continuation of that one day. And which day was it? The eighth. The first seven did not do that because it's completion of creation. The eighth day, which represents Hashem the way He is higher, and that's what the Beit Hamikdash represents, bringing Hashem into the world beyond Hashem the way He is in the world normally, higher than the אחדות that's there in the world on its own. And that was on the eighth day. Only on that eighth day it happened. And therefore we find other things which are also in the number eight. For instance, we find Sukkos, eight days מדאורייתא, from the Torah. You have seven days of Sukkos, and ויהי ביום השמיני and שמיני עצרת, the eighth day, is again a Yom Tov. And we see the sacrifices they brought on the seven days, it turned it added up to 70. And it says that's for the 70 nations of the world. On שמיני עצרת there was one korban for us, for Jews. So the seven days represent the whole world, the creation, the completion of the creation, and therefore it includes all the nations. שמיני עצרת is just for us, for Jews, because it's something that's beyond creation, and that's only us. The whole world, the greatest person in the world who is not a Jew, he's part of creation. A great part of creation, complete creation, he's a a complete human being of creation possible, but you can never get yourself out of creation, because you are a creature, we are. So as great and as close you could get to God within while you're a non-Jew, and they could, they learn a could learn a lot, they could think about God and get close to Hashem, but since they're part of creation, they'll get close to Hashem as much as Hashem is in the creation. But Hashem that's beyond creation they'll never get. We Jews could get. שמיני עצרת is the eighth day that has that remez. The same thing is with Pesach, but not from the Torah, but מדרבנן. From the תורה, Pesach is seven days. The רבנן added a day, they made it eight days. And what's the eighth day? אחרון של פסח. That's the day that's connected to Mashiach. On that day, the haftarah we read is a haftarah about Mashiach. In the afternoon we have the seudah. The Baal Shem Tov said we should eat a meal in honor of Mashiach. It's a Mashiach day. And that's the eighth, because this level of kedushah of Hashem, the way He is beyond the creation and coming into the creation, that will be revealed when Mashiach will come. And that's why אחרון של פסח, the eighth day, is connected to Mashiach. We find that the kinor, the harp, that they used to use in the בית המקדש had seven strings. The harp that will be used when Mashiach will come, it says, will have eight strings. And the Midrash makes a fuss over it. One might ask, big deal, so seven strings, eight strings? Everything is important, and the Midrash points it out. Obviously it has a lot of significance. The significance is, in the בית המקדש, as holy as it was, it still wasn't as great as when Mashiach will come. was still connected to the seven, even though it was from ביום השמיני, but generally speaking, throughout all the history, except the first day, it's connected to the level of seven. As we see that the candles in the menorah were seven, but when Mashiach will come, then we will have the level of eight, and therefore the harp will have eight. And that's why it says Chanukah has eight days. Chanukah, the lights of Chanukah, is a higher level than the lights of the בית המקדש. Even though Chanukah came as a result of the candles of the בית המקדש, since they had the miracle with the candles of the בית המקדש, that's why we have the Yom Tov of Chanukah. But it says Chanukah is a higher level, a high level of kedushah. And that's why the candles of the בית המקדש only lasted in the time of the בית המקדש. In time of galut, they don't burn. That means that they don't have that power of penetrating darkness of galut, of exile, while the candles of the menorah are in galut, and they have this power of burning, bringing light in the galut. The Ramban says, interesting, the Ramban in the beginning of Behaalotcha, when it says that everyone every day of the twelve days, first twelve days of the Mishkan, a different shevet, a different tribe, a nasi, the prince of a different tribe, brought korbanot for the inauguration, except Shevet Levi. So it says that Aharon, who is the high priest from Shevet Levi, felt bad. Why didn't he or his tribe participate? So Hashem said, \"Don't worry, you have more than what they have.\" And the Ramban asks, why is that better than theirs? Rashi says Hashem said, \"שלך גדולה משלהם, yours is greater than them.\" They had a korban, they brought korbanot, and you will light the menorah. A menorah is also a service in the בית המקדש, why is that greater? So the Ramban said what Hashem really meant to him wasn't the menorah of the בית המקדש. He meant נרות חנוכה, that what you will do by lighting the menorah will bring about eventually the candles of Chanukah. And the expression he uses: הנרות הללו אינם בטלים לעולם. These candles will never be בטל, will never stop. The candles of the menorah in the בית המקדש stopped, and the reason, according to Kabbalah, is because the Godly light that the nerot, the candles of the בית המקדש brought down were seven. It's a great level of kedushah, like Shabbos, which is very, very holy. It's kodesh. But the candles of the menorah bring down a Godly light which is higher than that, which could be referred to not only as kodesh, but as kodesh hakodashim, holy of holies. That's a higher level, and that's the level eight. That's the one on top of the eight, that's the level of the menorah, which we have. So the level of eight is not like the other numbers after the, after this you have the ריבוי, the many. It's after the seven, you have even a higher level, which is the level of eight, which represents that high מדרגה, which as the Maharal calls it שמעל ההיקף, beyond the cycle.

And from the eight, we come to the number nine. And number nine, it says, that represents even a higher level than the eight. That represents Hashem himself as he is brought down into the creation. Seven is the way he is to begin with in creation, eight is beyond creation, or as Kabbalah calls it, the המשכה of למעלה מהשתלשלות into השתלשלות, and the nine is bringing down into the world even more than that, the truth of Hashem. And that's why nine, it says, is really the word emes. The word emes, which means truth, is alef mem tav. Alef is one, mem is 40, which is really four, tav is 400, which is really again four, so one, four, and four is nine. And that's emes. Now why is nine emes? So everyone knows that, that nine is a number that whichever way you will multiply it, you'll always end up with nine. It won't change. 5 * 9 is 45, four and five is nine. 8 * 9 is 72, seven and two is nine. 2 * 9 is 18, one and eight is nine. 3 * 9 is 27, two and seven is nine. Whichever way you'll go. And that's the concept of emes. Emes means true, and the real truth is that it doesn't change. Anything that changes cannot be true, because if it's really, really true, that means essential it is, then how could it change? Everything else changes when you add it up, it turns into something else, but emes is something, the nine I mean, doesn't change. That's why emes, it's interesting, emes is made up of the three letters, alef mem tav. Alef is the first letter of the alef bet, mem is the middle letter of the alef bet, and tav is the last one. That means it is from the beginning through the end to the through the middle. The Yerushalmi says, considering the word emes, that emes is the idea of אני ראשון ואני אחרון ומבלעדי אין אלקים. I am first, I am last, and there's nothing in between. That's emes. And that's why the Gemara says חותמו של הקדוש ברוך הוא אמת. The seal or the signature, whatever word we'll use, of Hashem is emes. And it says first of all Hashem is emes, that's obvious, He's the real, real emes, there's nothing as emes as Hashem. But besides that, emes represents the letter, the number nine. And nine is the number that represents Hashem because nine is the truth, nine is a number that goes from both sides. Which is, by the way, comes out we have four, in Kabbalah we find four names of Hashem. Besides the famous names that we all know, we have the Kabbalistic names of Hashem. And they are called שם מ״ה, ב״ן, ס״ג, and ע״ב. מ״ה is מ׳ ה׳, 54. ב״ן, ב׳ ן׳, 45, I'm sorry, 45. ב׳ ן׳, ב׳ is two and ן׳ is 50, 52. ס״ג, 63, and ע״ב, 72. Where do these names come from? So not to get sidetracked, but these are all different combinations of how you write שם הויה. שם הויה is י׳ ק׳ ו׳ ק׳. And י׳ ק׳ ו׳ ק׳ we know is bagematria 26. But then you have what we call שם הויה במילואו, שם הויה with its filling. What's a filling of a word? A filling of a word are the other letters that make up the full word. Let me give an example. י׳. י׳ is a י׳. If you want to write the י׳ with its filling, that means you would write out the word י׳. How would you write it out? י׳ ו׳ ד׳. So the ו׳ and the ד׳ is the milui, is the filling of the י׳. So when you want to write out י׳, and then the ה׳, and the ו׳ and the ה׳, you have fillings. You have י׳ ו׳ ד׳, ה׳ you would have ה׳ א׳, then ו׳, ו׳ א׳ ו׳, and then again ה׳ א׳. There are different ways of writing the milui of שם הויה. Now י׳ you can't change. י׳, the milui, the filling of a י׳ is י׳ ו׳ ד׳. But ה׳, you could write ה׳ י׳, you could write ה׳ א׳, you could write ה׳ ה׳. ו׳ also, you could write ו׳ א׳ ו׳, ו׳ י׳ ו׳, ו׳ ו׳ is also a ו׳. Depending on how you write the filling of שם הויה, you will come out, in different forms, you will come out with these four names. מ״ה, ב״ן, it will be. Like this is 26, but if you make a certain milui it'll turn out to be 45. A certain milui will be 52, a certain form of milui will be 63, and a certain form will be 72. These are the four names. Now, it's interesting that when you come up to 45, four and five is nine. When you come up with the name with the name of ס״ג, ס׳ ג׳, which is 63, you again six and three is nine. When you come up with ע״ב, 72, again seven two is nine. What about ב״ן? ב״ן is 52. Now 52 is not nine. Five and five, five and two is nine. Five, two is seven. But the truth is, in Kabbalah whenever they write the name ב״ן, the 52 one, that it's written ב׳ ן׳. And a lot of questions are asked, why ב׳ ן׳, why not ן׳ ב׳? Every other one of the three, the big number comes before the small one: the מ׳ ה׳, ס׳ ג׳, ע׳ ב׳. So here it should be ן׳ ב׳. Why is it ב׳ ן׳? The Rebbe writes in a letter, and I heard this once from my grandfather in the name of the Rebbe's father, he said he heard it from him, that the reason is because we want that even this name should also add up to nine. How do you do that? 52, five and two is only seven. So ן׳ ב׳, ן׳ is 50, ב׳ is two, so it's 52. So it's five and two, seven. So he said like this: we know that the different letters have different numbers. And normally ת׳ is the last one, ת׳ is 400. ש׳ is 300, ת׳ is 400. If you want to write 500, how would you write? So the normal way of writing is ת״ק. ק׳ is 100, ת׳ is 400, so ת״ק means 400 plus 100. 600 would be ת״ר, ר׳ is 200. But there is another way. It says in sefarim that there are certain letters who are called אותיות סופיות, letters which are end letters. Not too many. You have a כ׳, has two כ׳-s, the middle כ׳ and the end כ׳. So you have כ׳... כ, מ, שלאס מ, לאנגע נ. So it says like this, that ת is 400, ת is 400. Yeah, like it had to go, so yeah. But ת is 400, לאנגער כ, the second כ, is 500, so sometimes when you write a long כ, an end כ, that's 500. And the מ is 600, and the long נ is 700. So if we would write it נ ב, it's a 5 and a 2, 7. By writing ב and a נ, since the נ is at the end of the word, so it's a long so it's 700, so it's 7. So ב and נ together is 2 and 7 makes 9 again. But the whole idea is to get to the 9, because 9 is חותמו של הקדוש ברוך הוא. The the seal of Hashem, because this 9 represents the madregah of higher even than the ח, higher than the 8. And we find in many places that this number 9, which basically is the end of all numbers, because the 10 already is starting the 1 with the 0, that's the end that shows in the madregah of 9 of the madregah of Hashem who is beyond the ח, the way we bring it into the world. And from there we get to the 10. Now, the 10 already is really again 1 with 0. 10 is really 1. Just like we said before that 50 is really 5, or like מ as we said the 40 is 4, and we call it מספר קטן and מספר גדול. מספר גדול means the big number, מספר קטן a קטן number, the small number. So the big numbers are really just taking the small numbers and adding a 0, multiplying it. But the 10 is really a 1 with a 0. So really the number 10, that represents the real, real shleimut of Hashem. As the way Hashem is the one of Hashem and the way He is brought into the world completely when the world will come to its tachlit and tachlit, where down here in this world will be similar to the way it is by Hashem before even the number 2, before the first point of tzimtzum or other things that we said last week, which is the first point of Hashem going out, that's what the number 10 represents. And that's why it says that when Mashiach will come, then we will have the number 10. I mentioned before that harp, that it says that the Beit Hamikdash had 7 strings, when Mashiach will come it'll have 8 strings, and it says כינור של תחיית המתים, which is in Mashiach's time itself, the highest level when there will be the resurrection of the dead, that time the harp is going to have 10 נימין, 10 נימין, 10 strings, because the ultimate level is this 10, because the 10 and the 1 is together, and it shows 1 plus 0 and everything else is 0, so it's 1 and nothing else. And that's the highest level, and the world will exist as a world, but it will have the true achdut of Hashem the way it was before the tzimtzum. The way Hashem is in His essence, that's how it will be down here. And that's why you find different things also with 10. Since this is the ultimate level that the world is going to reach, the creation of the world came through 10 statements, עשרה מאמרות. This is all done through the Torah. Torah was given עשרת הדיברות, השם said 10 10 statements. We find other things of 10. It says that when Mashiach will come, we will sing the 10th song. The Yidden sang songs, אז ישיר and another אז ישיר, and throughout history it says there were 9. When Mashiach will come, we will have the 10th song. It says that up till now there were 9 פרה אדומהs. The red heifer, and throughout history there were 9. When Mashiach will come, the עשירי, the 10th, is going to be through Mashiach at that time, because the number 10 is that שלמות. Even now we see, in order to make a minyan, you have to have 10 Yidden, 10 neshamot. It's 10, even though 8 is high and 7 is great, 8 is greater, 9 is greater, still not enough, because 10 is the number that represents Hashem coming down into this world to the highest level. We don't feel it now, we won't feel it till Mashiach comes, and even more than that at the time of תחיית המתים, but still, some things now have it like the minyan that we have. As far as a person is concerned, the number 10 represents that a person is supposed to feel, I think someone mentioned it last week, feel the 0, feel like you're nothing, and there is only Hashem. And a person ultimately is able to reach such a level, even though now probably it's impossible, but when Mashiach will come, it will be possible. But this is basically what the number 10. And when we start from the number 10 and on, there are all kinds of this explanations in 11, whether it's good or bad, 12, 13, and we have different things that represent it all the way like we said 26, and we have all kinds of name of Hashem, 42, all kinds of things. But basically the יסוד, the foundation, is the first 10, really is the nine, and the 10 really repeats itself starting with a one again, and then we go on, and on, and on. I don't think we're going to have a class on the further numbers. אם ירצה השם next week we'll have on a different topic, I don't know. We will stop here by the 10 and hopefully we will take a lesson from here that we will try to be the zero, but not like a real zero like I mentioned last week, a real zero is nothing, but to be nothing yourself but to have the one. If you have two zeros, then you're zero completely. If you have the zero with the one, that means you're zero, but you feel that there is the one Hashem, that's fine. And we feel that way now, this will make us closer to Mashiach when that will actually will be revealed. Yes. Okay, well

I thought that they'd take some questions, maybe. And the nine months of pregnancy. That's not really connected to this number. Anyway, starting with your first question, is there any connection between nine and the nine months of pregnancy? Yes, there is, because nine, we said, is except the number 10, is the highest level of godliness. And in which way do we see it? How do we see it? Not what it really is, but in which way do we human beings see the koach, the power of Hashem in this world? It's through Hashem's creating yesh me'ayin, something from nothing. And it says within the world, where do we see something that's close to yesh me'ayin, and we know it comes from the koach of Hashem? That's birth. So on one hand, the nine months came as a punishment for Chava for eating from the tree, otherwise she wouldn't need nine months, but this does have a connection, the number nine, that in order to create a new creation, says this is something that it's as if a human being creates something new, that is through the number nine. Complete nine months, sometimes it go over. According to halacha, it could go up to 12 months. Says the least that a person that pregnancy could take is six months, at least in those times, now you could do it less, now less, they could with incubators. And the most that could be is 12 months. Eliyahu Hanavi's mother was pregnant the most possible, 12 months with him. Moshe Rabbeinu's mother was pregnant at the least, six months and a day. But the idea is, the normal way is nine months because that's the creation of yesh me'ayin. Now you asked another question on שמיטה שנייה, that's a different subject altogether. It says that we are found in the second שמיטה. It's just just like we have שמיטות, seven years, then we have שמיטה, and then seven others, there are seven שמיטות in a יובל, spiritually are also different שמיטות. And different שמיטות means different cycles of creation. Now some people think that this means that first there was another world, before us there was another world, and this is a second world already, and they even bring proof from a Midrash. The Midrash says that first הקדוש ברוך הוא היה בונה עולמות ומחריבן, השם built worlds and destroyed them, and then finally He built this world. And in a different Midrash it says Hashem built a world and He said, דין לא הניין לי, I don't like it. He got rid of it, and another world. So some people say, well, this is the second שמיטה means there was a שמיטה, just like this world it says is 6,000 years plus the seven, so the same thing is there was another world before, 6,000 or seven. They even come further to say, I'm not trying to build up their opinion because it is not true, but they say this is the answer to the questions that many have, if the world is only 5,760 years, how come they find fossils which show that the world is billions of years old? So they say, well, these are leftovers from the old שמיטה, the old world. But that's not the peshat. This is a spiritual world. It's a spiritual level. Generally, it refers to עולם התוהו. That we are, our world, our creation starts from the point of תיקון, which is אצילות, and there was a world תוהו which had שבירת הכלים, and that is called the first שמיטה. Certain נשמות that are left over from them, Moshe Rabbeinu and Hanoch, these two people, says in Kabbalah, were left over, but that's a different ענין, but that's a spiritual thing. תוהו, yeah. Yeah, this is like the eighth. Oh, מי יעלה לנו השמימה. Who will go up to us, for us to heaven? Actually, the pasuk, the real meaning of the whole pasuk is that Hashem says that Torah is very close to It's close to you. קרוב אליך הדבר מאד, it's very close. But those four words, מי יעלה לנו השמימה, which means who will go up to heaven, so הוי' is the l- is the end because הוי' is from heaven, right? And מילה are the first letters because this concept of heaven, which is a higher מדרגה, is a מילה, that's the eight. It doesn't say it's going to it doesn't say it's going to change. We'll still have Chanukah. No. No. That's why it says that all the Yamim Tovim will be batel except Chanukah. And it says why, because the candles of Chanukah, the light of Chanukah is so strong that even in the time of Mashiach it will be special. Just to explain elaborate on, it's just two for, put Chanukah and Purim, I'm just in this case I'm doing versus other Yamim Tovim. Just to elaborate for two minutes, not to take much time, what is the meaning it says that all the Yamim Tovim will be batel? Now, what does that mean? You won't celebrate Pesach anymore when Mashiach will come? It's not true. התורה היא נצחית, תורה is forever. You won't celebrate Rosh Hashanah, or we won't celebrate Shavuos? The peshat is like this. Every Yom Tov, why is it a Yom Tov? And now we're going, like I said in the beginning, a mystical dimension, so we're speaking Kabbalah. In Kabbalah it says why is this day a Yom Tov? Because on that day there's a special המשכה, a special revelation of Godly light that's not there in a regular day. And that turns that day into a Yom Tov. When Moshiach will come, all those special revelations that come down on Pesach, on Shavuos, all ימים טובים, will not be felt as anything special, because the revelations on a daily basis will be so special that these special ones will not be special. We will celebrate, we will eat matzah, we will have Pesach, but it won't be felt. Chanukah, the eight lights of Chanukah, are such a special light that even compared to the light of the time of Moshiach it will remain special. And even then we will we will have it. Now, it's so special we don't feel it. Then we will feel the light, then we'll first recognize what the light of Chanukah is. Yes. Chassidus brings, correct me if I'm if I'm if I'm incorrect, that the רצון, the word רצון, which is which is called in Chassidus כתר, is higher is higher than חכמה. If that be the case, that's the case, why is it called Chabad? Why isn't it called חב״ת, with a with a with a ת? You just said you just gave the answer. Because כתר is higher. כתר is a different level, a separate level. Why isn't it called חב״ת? Wisdom Because we don't count כתר. We don't count כתר because it's a different dimension. You just said because it's higher than חכמה. Right, but it's a you have a lot of things higher than חכמה, we don't count them. We start counting from the level of the ספירות of אצילות. כתר is the כתר above אצילות. So that's how we count it. It does say sometimes we find that instead of counting דעת we count כתר. The law the the rule is במקום שדעת נמנה אין הכתר נמנה, במקום שהכתר נמנה אין הדעת נמנה. Whenever we count דעת we don't count כתר. Whenever we count כתר we don't count דעת. Because sometimes being that כתר is, after all, the crown of אצילות, so it has some connection. So, sometimes we refer to those. But, generally speaking, it's a dimension on its own. It's not part of אצילות, it's beyond אצילות, and therefore we don't count it. Thanks everybody for coming. Please join us again next week.