We constantly talk about a person having a יצר טוב and a יצר הרע. It's a real radio station. No, don't get me wrong, I don't mind it. We constantly talk about a person having a יצר טוב and a יצר הרע, which means a good inclination and evil the evil inclination, and the good inclination tells a person to do good, and the evil inclination tells him to do bad, and when you do good, means that you're listening to the יצר טוב, if you do bad you're listening to the יצר הרע. So I was thinking maybe to explain it a little bit based on what it says in Tanya. The beginning of Tanya, the first portion of Tanya, which is about the first I would say 12, 15 chapters of Tanya, goes into depth explaining these ideas. Not, I won't explain it exactly the way he says there, but I'll try to explain it, bring it down a little bit, more to our level, and to bring out this idea of how the things work, what does it mean? Does it mean that each person has in his heart a little angel, and that little angel tells him do the mitzvah, and on the other side you have a little devil and he says screams to him, quietly he says, you better not you better do this aveirah, don't do the mitzvah, things like that. What does it really mean? It says there are two the names for the יצר טוב and the יצר הרע, which is יצר טוב the good inclination and the יצר הרע the evil inclination, in Tanya and in other Chassidic books, sefarim, or even קבלה ספרים, they have different titles. They're not called יצר טוב and יצר הרע, but it's called נפש האלוקית and נפש הבהמית. נפש האלוקית means the godly soul, נפש הבהמית means the animalistic soul. In other words, they're both called nefesh, they're both called soul. There is this animalistic soul and this godly soul. Let's first understand the concept of soul, and then we'll be able to divide it into two: this is this holy soul, this is animalistic soul, what does this all mean? What is the idea of a soul? The word nefesh, which in English is translated into soul, in other words it would mean, in the way they trans- the real word in Hebrew is, which would mean life. I don't know how the real translation of the English word soul, I don't know if the word life and soul have the same meaning, maybe yes I'm not an expert in English, but the real translation of the word nefesh is life. In other words, when we say there is a נפש האלוקית, this godly soul, and this animalistic soul, what we're really saying is there are two lives that a person has. A Jew, we're talking now about a Jew, has this holy life, I'm just bringing out points and then I'm going to explain it, this holy life, and you have your animalistic life. Now what does that mean you have two lives? We only live one life. A cat has nine lives, but we have one life, we live one life. What does it mean we have two lives? The meaning is as follows: The creation of the human being is part of the general creation of the world, but he is the chosen species of the creation of the world, but he is part of creation, which means here we have the Creator, God, and we have the creation of God, which includes the world, the trees, the animal life, and the human being, the person. Part of the creation, part of the creation of the human being is not only the physical body of the human, but also the life of the person. The fact that a person is alive is part of the creation of God. Just like the animal was created by God, which and it's also made up of two parts: it's made up of the body, the physical body, the flesh, the meat, and the life that it has. The same with the human being: he is in a higher level, but within the creation, that there is this body that a person has, there is the life that was put into the body. We would call it soul or call it anything, number, name you want, but the fact that a person is alive. As we see that there is a possibility for a person to be a person, to have a body, but not to have life. When the person, chas v'shalom, dies, so then the life left. Let's not look at it as anything holy or anything out of the world. Let's look at it very simply, without any, no Torah outlook. Physically, there is a person, The person has a life within himself. Because he has this life within him, therefore, there are certain abilities that the person has. A human being is able to think, able to understand, able to feel, have emotions, able to see, have the different senses and things like that. All these things come from the person's life. They don't come from the body, because as we see, when a person dies, the body is still there, and nevertheless, he does not have all these abilities, all these powers that he has. Obviously, these powers are expressions of the life that is in the person. This life, whatever name we'll give it, is there, and because he is alive, the life divides itself, so to speak, into different parts. The life that enters into the eyes has a certain characteristic that it makes the person see. That is true that you must have the physical body in order for these things to happen. You must have the physical eye in order to be able to see, but it's not the physical eye that sees. It's the life that's put into the eye that comes from this soul or let's call it, we'll call it life. There is this life that's put into the person that has in itself this power of sight. When that power of sight that comes from the life enters into the eye, that makes the eye see. When that power of understanding that's there in the nefesh, that's there in this life, enters into the brain, that makes the person understand. So it all comes from the life, and then when this life is put into the vessel, which is the body, or the different parts of the body, different vessels, then these different powers do their job. Since we say that God created the world, he created the world with everything in it, including the human being, including the life of the human being. So the life of the human being and everything that this life brings along with it, not just the fact that a person is alive, but everything else along with it, the ability to see, and the ability to think, and the ability to, all the different things, since they are part of the creation, how far can they go? Only as far as the creation is concerned. In other words, anything beyond creation cannot be understood, cannot be seen, cannot be wanted, cannot be expressed in any way by the person, by the life of the person, since the life of the person is also part of the creation, just like the table is part of the creation, the flesh of the person is part of the creation. So the life of the person is also part of the creation, and therefore, how high can this person's life go? Meaning to say, how much, how far can the ability, the power that comes from this life, how far can they reach? Only as far as their own source, as far as the creation. It is impossible, let's give an example, for the human eye, with the power of sight that the human eye has, to be able to see something which is beyond creation. There is something beyond creation. If there is a Creator, automatically there is something beyond creation. The Creator is beyond creation. And within the Creator, we say there is a level of the Creator, the way he lowered himself to the creation, and then there's a level beyond that and beyond it, and in Kabbalah and Chassidus we learn about all the different levels in Godliness, which are all beyond the creation. So the ability of the person's eye to see something which is beyond creation is impossible, since the person's ability of seeing is part of the creation itself, so you cannot go beyond yourself. It would be as if we would say that, you know, famous example I give many times, that the Rebbe once said, it is impossible for a person to pick himself up by pulling himself by his hair. You have to hold onto something outside of you, that's higher than you, that you could be able to, that that will pull you up. But as long as you're within your own limits, you'll never get out of your limits, because you're still within your own limits. A person cannot elevate himself. A person, he can't go out of his skin, as we say. So creation cannot go out of creation. That's what it is. If creation would go out of creation, it would not be creation anymore. I'm making it sound fancy, but it's a very simple thought. That anything that a person has which has limits, cannot go out beyond its limits, because that's what it is. It, when we say it, this, this means this is the limits of this is so-and-so, cannot go out out out out of its own limits. If it does go out of its own limits, then it's not it. So since the life of the person is part of the creation, so at best, a person can see and understand and think and feel with the highest things of creation, but everything within creation. A person is able to figure out how to fly to the moon. All part of what Hashem, God put into the world. When God created the world, he put into the world this ability. this power that if you put two and two together and you put this and you put that and you add all these things, you will be able to fly. But that's part of what is put into the creation. A person can be smart and dig out from the ground certain things which are hidden and bring out like electricity, which was something he never thought of, and then the human mind thought of and figured out electricity. But what happened here? He didn't make anything new, he didn't go out out of the creation. When God created the world, he put so many different things into the world, so many different powers, and so many things that we up to, even today don't know yet. But they're all there, it's part of the creation. And a human with his abilities, since they are part of the creation and not higher, can reach deep, deep into the creation, but nothing beyond that. So when we say a human being has his body, which is a creature, part of the creation, has the soul, the light that's part of the creation, and because of that light that he has, he is able to understand and to think and to feel and to do everything else, which is also part of the creation, this is how God created a man, so all that could reach is as far as the creation. And therefore, when we look at the human being, and we say a person has the ability, the will power, the ability to want something, what will the person want? It doesn't make sense that a person should want something which is not part of the creation, something which is beyond the creation. Because the whole power of the will power is in itself a creation, and therefore he could want within the creation, something deeper and deeper and deeper, but still within the creation. Someone should have a desire to godliness, let's say, a desire to something that's beyond itself, is something that normally would not make sense. How is that possible? Just like it is impossible for somebody to see something which is beyond the physical creation, impossible, because the sight is itself part of the creation and it can't go out, the same way it would be impossible for somebody to have a desire for something that is beyond the creation. Somebody should be able to understand godliness with his ability of understanding. Since the ability of understanding is part of the creation, so it's impossible for a person that with his ability of understanding he should be able to understand God. And the same applies to all the different things that were put into the person as part of the creation from the light that a person has.

Which, in short, the person has, just to go through the structure as it is explained in Chassidus. If there are any psychiatrists or psychologists here, I don't know, maybe you'll say that according to psychology or, it's wrong, but this is what it says in Chassidus, and it's definitely right. And I believe it does fit to what you learn in the secular books. The person is made up of three parts to his intellect, seven parts to his emotions, three parts of the person which are called garments, and five parts of the person which are called senses, the chushim. The person's intellect is made up of Chochmah, binah and daat, which makes the abbreviation Chabad. Chochmah, binah, daat are three different stages within the person's intellect. Just in short to explain it, that when a person sits down to understand, trying to understand something, thinking and trying to understand something, there is a process of how he gets to understand the thing very clearly. Let's say he is interested in some subject that he has many different difficulties, different things that don't make sense to him. So when he sits down to think, the first stage would be that after he thinks about it for a while, he would get this flash in his mind. And that would be the point that includes the whole explanation. And all the different questions that are there will be answered by understanding this one point. So at first you get this flash, you still do not see exactly how this flash will answer all your different questions, how it will explain all the different details, but the feeling is there that this is the point that will answer everything. That is called chochmah. Then when you sit down and you take that point, and you develop it, and you see, well, from this point, if I bring it out in this way, and I put these words to it, well, I understand this part. And then when I put this word, I understand this part. And you could have an answer to 25 questions by this one point. When you get that explanation, that is called binah. It's another process, another part of the mind. And there are actually three compartments in the person's brain, and each compartment is for another one of the three parts of the intellect. The third part is the daat, which is the part that after you understand it already, then you should constantly think about it again and think about it again, and put your mind into it. And when you really think about it a lot, not to understand it better, but to put, like knock it into your head, so then it becomes part of your mind that it really, is not just that you understand it, but it's very clear in your mind, it becomes part of your mind, as if it's 100% sure. You become sure of it. When you have, or you're finished with these three parts of the intellect, automatically this must cause the emotions. Because emotions are born, that's the expression used in in the sefarim. Emotions are born from the intellect. It is impossible for a person to have a feeling, any type of feeling, whether it's a feeling of fear, or a feeling of love, or a feeling of hate, or whatever feeling, if you it does not go through the process of your understanding. If you understand something is good, it'll make you like it. If you understand something is bad, you will hate it. If you understand something is is great, you will respect it, and all the different emotions the person has. And it works both ways. It's impossible, it says in Chassidus, for a person to have emotions without the intellect. You can't just like something if you don't understand in your mind that that's good. It doesn't always mean that it takes you long to understand. Sometimes you understand with one second. All you have to do is taste a piece of cake and you like it, you right away have a feeling towards it, because the fact that it's good will register in your mind very fast, because these are things we we could relate to. Things which are, you know, deep ideas, we have to think about it a lot till it's absorbed in our mind, then it'll bring out the intellect. Things which are very close to us, we relate to it, like a piece of cake, just one taste, we know it's good and we like it. So, if you have an intellect, you can't have an emotion without an intellect. On the other hand, if you do have an intellect, it must awaken, arouse emotions. And if we see a person understand something and doesn't have a feeling towards it, obviously his understanding is not 100% yet. He must think about it more. But eventually, he will think more, he will get the emotions. So this is the process: we have the three parts of the intellect, the seven parts of emotions, there are seven different middot which are under the category of חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות. We're not going to go into the different emotions, but the two major emotions are love and fear, and all other emotions are branches of these two. Then the person has the three לבושים, the three garments, which is thought, speech, and action. Thought is not intellect. Thought is not understanding. Thought is a garment to understanding. In order for a person to understand, you must think. You must use the thought, the ability of thinking, in order to understand, but it's not the same thing. You could you could think without understanding. A person could think and not know what he's thinking about. You could think things that don't make sense, too. You could think that it's night now, day now, which is not which is wrong, while you in the same moment you understand it's wrong, but you still could think. You could think, you could imagine things, you could think of a picture. So thought is not intellect, not understanding. Nevertheless, thought is a garment to the intellect. The way the intellect can be expressed is through thought. Then you have speech, which is a garment to intellect, too. If you want to express your your ideas, you speak about it. You say it to somebody, you explain it. It is also a garment to your emotions. If you want to tell somebody you like you want to express your love to somebody, you would say, \"I like you.\" Then you have the garment of action, that a person is able to do. So that's the three intellect, the seven emotions, the three garments, and then the person has the five senses. Well, this is something that everyone knows, the five senses: hearing and seeing and smelling and tasting and feeling, you have five senses. All these abilities, which altogether come out to a חשבון of 10 and 3 and 5, 18 different things. Then there are two more which are were not mentioned, is the feeling of the willpower and the feeling of pleasure, which in is a subject in itself, which is something which comes even before the intellect, but we're not getting to that. So that is altogether 20. These 20 different things are all branches, that's all they are, branches of the person's life, that's where they come from. The person has this נקודה, this point of life, that's put into the body by God, which is the way Hashem created a human being, that he has the body, has this life. This life branches itself off into the different the 20 different powers that the person has. And all this is considered is part of the creation of the person. So all the different abilities a person has, to what will they gear themselves to? What will the person understand? Things which are part of the creation. Some people will understand lower things of the creation, some things people will understand higher things of creation, depends how great your intellect is. Some people will think philosophical ideas, but all within the creation. Some people will think very, you know, lower level of ideas, stupid things, but still part of the creation. And the same with everything, the willpower, the ability of seeing, all this is only for things of the creation, because it is impossible for something that is part of the creation to go beyond the creation. So what will a person want? Only things of the creation. In addition to that, if this would be that only this, things would fit, it would be okay. In other words, this is already a complete human being. A human being, the body, his life with all the branches of the life and all this is part of the creation. You don't need anything more to the person.

Then the Torah tells us, there's something that we have no proof for, what I'm going to say now, but the Torah tells us that in addition to this, which is as far as the creation goes, God put into the Jew another life. He gave them another point of life, and automatically, since there is a life that's put into the person's body, it has all the different branches that come out of life, which means there is the intellect and the emotion and the senses and all the different things. But this is a kind of life that is not needed as far as the creation is concerned. This is a kind of life that God says that, \"I took part of myself,\" which is the חלק אלוקה ממעל ממש as he calls it in Tanya. It's the part of Godliness, and that I put into the person that this should give the person life. And this is something that is not part of the creation. As far as the person is concerned, as being a human being, he doesn't need this. And therefore this is something extra. This is something beyond the creation, not as far as creation is concerned. You don't need it for the creation of the person. How do we know it's there? So the truth is, like I said before, there's no way to prove it. There's some way not to prove it, but some way to show that it's there because sometimes people, and only Yidden, would do certain things that a regular human being would not do. Obviously there must be some something there, something deeper. And I'm going to explain maybe a little later. Certain mesirat nefesh and things like that that a person would do which would show that there is something deeper there, not natural, not normal, not part of the creation. But let's assume we don't have a proof. But if we accept what the Torah says, and obviously we do accept because if we would not accept what the Torah says concerning this, then we have no such a concept as a Jew. When we think of a Jew, we don't think of a Jew as just like we have an American and we have a Russian, Polish, you have a Jew. When we think of a Jew, it's not of a place you were born. A Jew to us is a religious concept, meaning to say that it's not something that is dependent on where you were born. It's a concept that this is a special type of person. If we do not believe in this fact that the Torah says that there is something given, a spiritual thing given into the person, into the Jew, if we do not believe it, then there is no such a thing as a Jew. So why is this person a Jew? What makes him into a Jew? That's why it's hard to understand those people that do not believe in the Torah. I mean among Jews. Those people that do not believe in the Torah, and they don't even believe 100% in the true meaning of what it means the existence of God. And still they say Jews, we're Jews and we have to stick together, we're Jews. Why are we Jews? Why don't we say we're Americans? The whole concept of Jews doesn't doesn't exist in that case. If we do think of ourselves as Jews, obviously we do believe in something beyond even though we cannot prove it, assuming now we can't prove it. So let's get back to the point. So what is it? It's another life that was put into the person that actually is in the body, gives the person life, makes him exist, something that he would not need as far as creation is concerned, but this is something beyond. It's a bonus. It's an extra life that a person has. And this has, along with the life, all the different branches that the other life has. Now since this life is something that's in addition to the creation, and this is something that God gave as part of the Creator, not as part of creation, now let's understand: what would this life, the branches of this life, gear itself to? For instance, the willpower of this life, will it want things of the physical world, or will that willpower want things beyond the world? Definitely it will not want things of creation because this is something which comes from the Creator, not part of the creation. And since it's not part of the creation, creation is not doesn't mean anything to him. Just like to the Creator, if not for God lowering himself and wanting to create the world, the world really is nothing compared to God. And that's why there's such a great question: why did God want to create the world? The world is physical world and God is God. Why did he want to create the world? We'll not get into that question now, but I'm just trying to show that this is a question because really there is no reason for the Creator to want the creation. The same applies to this life which God says, \"I put part of myself into you.\" And this is part of the Creator, not part of the creation, because of the creation. and other human beings don't have this. They have as much as is needed for the creation. So God put this in, so what will all What will be the willpower of this this life? The willpower of this life is to want God, want something beyond, godliness, want the holy things, things which are beyond the world. What will the the intel- intellectual part, the intellectual branch of this life, understand? Understand godly things. Understand the words of God. That's all it will understand. When it comes to understand worldly matters, materialistic matters, he has no understanding in that, because this is not something part of the creation. Just like the regular life that a person has, so the intellect of that life will only understand things of this world. Will not be able to understand things beyond the world because he he himself is not beyond. The same the one that's beyond the world, beyond creation, will not be able to understand anything of the creation, because that's nothing compared to God, so it doesn't mean anything. It's nothing to the to to that soul, to that life. And the same applies to every branch, every part that this life gives into the person: the willpower, the the three garments, the thought. What when this life will express itself and the person would think, let's use the term, the person would think using the ability of thought, the garment of thought that's taken from this life, what would he think? Think godliness. Think about God. Think about the Torah. The Torah is, are the words of God. The ability of action, the power of action, when a person would use the power of action that comes from that life, what would he do? Do a mitzvah. A mitzvah is not part of the creation. Even though when we do a mitzvah we take objects of the creation, we take the leather and we strap it around our hands, we take the penny and we give it to the charity box, so we're using physical objects, but the reason that we do it, and what, and the fact that it's being done is not a not part of the creation, not a not a physical act. There is no physical reason why we should take a strap and wind it bind it around our hands. There is no reason for it. Every morning to get up and put these boxes on their head, there is no reason from within the creation to do it. It's something that comes from beyond. And even those mitzvot that the human being would understand it without the Torah, like the mitzvah of charity, even להבדיל גוים and people who's not for the Torah, we still do it. And there are a whole bunch of mitzvot that enter this category of משפטים, מצות that the human mind would understand itself. But nevertheless, when we do those mitzvot we are expected to do it... So when we do these mitzvot we are expected to do it not because our intellect, our physical intellect, which is part of the creation tells us to do it. We do it because Hashem wants to do it. So again it becomes a spiritual act. One of the answers why in the עשרת הדברות, in the Ten Commandments, we find five that express the deepest thoughts of Judaism: I am God your God, and one God, and don't have any idols; and the second half is don't kill, don't steal, things which are very simple. To teach us that even when it comes to these low things, so to speak, simple things, things which are understood by a human being without any godly things, nevertheless to us they are godly mitzvot, because we have to do them because God said so. In addition to the fact that if we don't, who knows where it could lead us to. Because if today I understand this is right, I'll do this, tomorrow I change my mind, I'll stop doing it. If I decided it's all right to kill this person, I would kill him. As we see, ימח שמם וזכרם, the Nazis, they were very smart, they were in a high level of culture, but nevertheless they decided with their intellect that these, the Jews, you have to kill, so that's what they did. So in addition to that, that you don't know where it could lead you to, but the mitzvah has another meaning. In addition to being doing things that we understand, the mitzvah, since it was given by God, has a godly meaning and that's the reason why we do a mitzvah. So when it comes to using, we call it the כח המעשה, the ability of action that comes from that type of life, the extra, the addition to the creation. So now we come to this point, that we understand that there are two lives, lives so to speak, put into the Jew. There's one life, that he is alive like any other human being. There's another life that's put into him, which comes along with a whole system, with all the different things, with all the branches. This is the life that's put into the body. And when the person is alive, he is alive so to speak for two reasons. When the Jew is alive, he is alive for two reasons. One reason, he's alive because he's a human being and that's why his body is alive. Another reason, God put in an extra life into the person with all the different powers, that's extra, and that is also a reason why the person is alive. And

that's where we come to the to the yetzer tov and yetzer hara. When a person goes to do a mitzvah, So he's going to use his כח המעשה, his ability, his action. If he's going to do a mitzvah, then which ability of action, from which life does that come? That is from the Godly one. Because the physical one, the natural one, so to speak, would not do a mitzvah. He has no connection to a mitzvah. It's beyond creation, something that's not not natural, not normal. When you come to understand, if you come to understand Torah, a person is going to sit down and use his brain to understand a word in the Torah, then at that moment he is using the set of intellect that comes from the holy soul we call it, the life that was given by God. If you come to see something, if you come to see something that is a mitzvah to see, you look at the Torah when you pick up by hagbahah, you pick up the Torah and you go look at it, there is no natural reason why to look at it, what is it? Because maybe it's an interesting piece of parchment, but when you look at it because it's a mitzvah, it's a good thing, the Torah says that you should look at the sefer at the words of the Sefer Torah, then which power of sight is looking? The power of sight that comes from that life which is beyond creation. While if you look at something that the Torah does not expect you to look, it's just a natural normal thing, then you are using the power of sight that comes from this regular, normal, natural soul. So it's interesting, you could be looking from one moment here and there, and you're switching around, we don't feel it, but that is the fact. Philosophically speaking, you do switch around, depends what you're doing. And that is the meaning when we say that a person has a יצר טוב and a יצר הרע. He has this evil inclination, and you have the good inclination. It means to say you have your set of thing that's always turned to good. When it comes to a question whether to do a mitzvah or not, to do a mitzvah is something that the the life that comes from God right away will do it. He has the will to do it. On the other hand, the one that comes, the natural one, has no will to do it. As a matter of fact, it makes no sense for him to do it. Why should he do it? It's something that doesn't make any sense. So automatically there is this conflict in the person. In the Jew, because we have these two lives, that's why Chassidut does not call it יצר טוב and יצר הרע, you think you have a little malach, an angel, that tells you this, and the devil tells you that, you have within you the two lives, and there is every time constantly this conflict of should you do it, or shouldn't you do it, how should you do it, better or worse. The one side of the person, and in Tanya, he says, it's the right side of the person pushes himself, so he will do it, if it's a mitzvah. The left side says, \"Don't do it, there is no reason to do it.\" There is this conflict. And that's where the person's choice comes in, that the person has to decide which one of the two sets should he use concerning this. Should he use the set of the holy soul, or should he use the set of the גשמיותדיקע natural soul? That's how we call נפש הבהמית. This יצר הרע, we call the נפש הבהמית, the animalistic life. It doesn't mean animalistic like an animal, think we are like animals, it means to say just like an animal is a creation of God, and the life that the animal has, and also gives him certain powers, power to see, the power to walk, and different powers, that is something which is only natural, there is nothing beyond nature, beyond creation that's there in the animal. The same the human being is an animal too, in that sense. The person was created, has this power of the ability and the power and the life and everything like an animal has, but in a higher level. He's able to understand too, he's able to think. But the general idea does not go out of the limit, it's within the same frame as the animal. Just within that frame, highest point, the person is the chosen one. So it's called the נפש הבהמית, this animalistic life, animalistic soul. The neshamah, that is called the נפש אלקית, the Godly soul, that's one that's beyond the creation. And that's where the the conflict comes, and that's where the person chooses what to do. It's up to the person to which set of the two to use. And within that itself, there's a step further. Within this animalistic soul, so to speak, within this natural life the human being has, and therefore all his abilities and powers are geared to things of the world and not definitely not to things beyond the world, within the world itself, there are two categories. The world is made up really of three parts, but one part is the beyond of the world that's within the world, and the other ones are two parts of the world. Now let me explain myself: there are three categories generally, there is kedushah, things which are holy, then there is things which are neutral, and then there are things which are on the evil side. And when we use the term evil, we do not mean only evil as we understand evil: hurting somebody is evil, killing is evil. Evil means, when we speak of evil, anything that's against the will of God is evil. So as far as objects are concerned, or even things to be done, there are these three. You have certain objects in the world which are holy, Like the example I gave before, a Sefer Torah is holy. A tzitzit is holy, an etrog, which is a mitzvah, is holy. But this is something that we have within the world, but it's not part of the creation. As far as the physical world, the natural is concerned, there is no such thing as holy. Why is an etrog, this fruit, different than a lemon? It's the same thing. Or why is it different on Sukkot than it's different on another day of the year? As far as the nature of the world is concerned, it is no difference. It is because God, which is who is the Creator, said, \"I put a certain holiness into this on this day. If you do so and so, if you use it for the mitzvah, and it has these and these conditions, it's holy.\" So that's one thing. Holiness, which is in the world because of the Creator, He put it in. Also, this is something beyond the world, beyond creation, but it's there because God put it in at the time of מתן תורה. When God came down on הר סיני and gave us the Torah, He brought from beyond the creation certain things into the creation, which in itself is a miracle. How is it possible for something beyond the creation to be within the creation? It would be similar to say as if we'd be saying that we'd be taking an idea and bringing it down and making it penetrate into the table. Can't be, because table is a physical object, an idea is within the creation itself spiritual, within the creation, not really spiritual, within the creation, the two opposite, the two different things. I mean they just don't mix. Especially creation with beyond creation, with spirituality, with Godliness definitely don't mix. Nevertheless, God did this miracle. It says by הר סיני מתן תורה He came down and He said, \"I from the high heavens I'm coming down to this world, and I'm combining it. I'm bringing down Godliness which is, in other terms it means, beyond creation, I'm bringing it down into the world, that in the world you can have holy objects.\" Good, that's a miracle. But this is the first category of things which are holy. Then let's use the other extreme: things which are forbidden. A piece of chazir, pig. That object is the evil side of the world, it's against the will of God. God created it, it's creation, it has a purpose, but nevertheless as far as we Jews are concerned, or as far as the, this is something that God said is forbidden: non-kosher meat, or anything that is non-kosher. Then you have neutral objects. This cup of water, this is not holy, but it's also not evil, it's in between. The same would apply to actions of a person. A person could do an action which is holy, you put on tefillin, you're doing a holy action. You could do something which is forbidden, a person is מחלל שבת, חס ושלום, a person is מחלל שבת, so what happens then? He's doing an action which is on the evil side, which is forbidden. Then you have neutral actions. You do something which is not forbidden, but there's no mitzvah. Sit down to eat, there's no mitzvah to eat. So then you change, you're doing something to it which a person has the power, that's what I'm going to bring out, a person has the power to do it, but in itself, there is no, it's neutral, it's in between. The action of, if a person walks here to there, there's nothing wrong with it, there is no mitzvah in it, it's in between. This life, or a soul as we'll call it, that is part of God, this extra soul that we have, all it wants, all it knows, all it understands, all the different branches it has are only for the kedushah, for holy things, for things beyond creation. Since it's part of, it's put into our body which is part of the creation, so it had, it picks up the different things of beyond creation that's within the creation. Like I said before, there is a kedushah, the holy in the etrog, but that's all it picks, that's all it wants. The other soul, there are two parts to it, split into two parts: if the person is in a higher level, then even his animalistic soul, which has a desire and understands, and all the different things to things of the creation, but what part of the creation would it want? What part of the creation would it be interested in understanding? If it's finer, aydeleh, it'll only at least be interested in the neutral thing, because the neutral part is also part of creation. See, the holy part, that's beyond creation. That's something that's, because as far as creation there's no such thing as holiness. The neutral one is part of the creation, but it's the higher level of creation. Within the creation, you have these two, you have the higher level of the creation, the finer level, and the lower level. So this higher level, if a person is finer, within the creation itself, his desire and everything else would be for the finer things in life, which are the neutral things. If a person is a lower level, then what the person would want would also be things which are forbidden. Things, as long as it's good for the body, it's good for the person's emotions and feelings and desires, he would do it. So really it says that this is a difference also between a Jew and a non-Jew. That a Jew, because that he has this holy soul, therefore even the other soul that he has Since it's within one body close to the holy one, the other one is also in a higher level. And the person himself, as far as he is concerned, would not really want to do anything which is forbidden. It's only that after a while a person gives in to his animalistic soul, you yourself lower the level of the animalistic soul to such a level that he wants to do worse and worse and worse, and finally he wants to do things which are forbidden. A person who does not have this higher, this second soul, then his lower soul could be one of the two: could be or the middle level, the neutral one, or could be the lower one. When it comes, when we talk about this neutral level, really, in most cases, this neutral level would not remain neutral. It's only neutral before it gets to the person. When it gets to the person, in most cases, it would not be neutral anymore. For instance, if, like the example I gave, you walk from here to there, is a neutral thing, there is nothing, nothing wrong with it, but nothing holy about it. If you look at it, it's not so. Was there a good reason why you have to go there? Yes? Then there is a good reason, and that automatically is holy, has a mitzvah. If you're going to help somebody, it's a mitzvah. If it was no good reason, there was no reason at all, then you wasted your time. Wasting your time is something that's forbidden. And the same thing when you drink this cup: you make a berachah on it, make the blessing before you drink it, and you drink it with the right intentions, you drink it so that you should be healthy, and why do you want to be healthy? So you should be able to serve God and do things right. So then it's not neutral anymore, you elevate it to a higher level. You elevate it to the level of holiness. If you drink it because you're just for your own personal desire, that is something which is not right, that's not the right way to do it. Since it's not the right way to do it, automatically you're lowering it to the lower level. It is, as if, forbidden, not really forbidden, but as if forbidden. They say once there was the Frierdiker Rebbe, the previous Rebbe was once sitting by an, see, by a meeting, and they served tea. So somebody had a cup of tea, and he drank a little bit, and he left half of it. I imagine in respect of the Rebbe, he wouldn't finish the whole cup. So someone else just made a joke, and he said, \"Well, the half is envious of the other half. The half that you drank, and this half you didn't drink, so this half is envious why you didn't drink me, too.\" So the Frierdiker Rebbe, he heard it, he says, \"I wonder which half is envious of which half. It's possible that if he drank it not with the right intentions, or chas veshalom didn't make a berachah on it, then the part that he drank is wondering, 'Why'd you drink me for?' The one that's in the cup, that part is happier.\" So that's what happened. So the even though we're saying here to break it up, that we have this natural soul that has a desire and has all the different things to the different gashmiyusdike, worldly things, that itself has two parts to it: the kelipah, we call it, in Tanya it's called שלש קליפות הטמאות לגמרי, the real kelipah. Kelipah is evil, the real evil. And then you have the middle level, which is called kelipat nogah, which is the kelipah with a shine. It's a mixture of good and bad, which means it's in between. But nevertheless, generally then by a yid, the desire would be to do the middle one, but also to do it in such a way that if you do it the right way, you elevate it. If not, you lower it. And the whole purpose of the person is these two things: first of all, when you have a question of doing a mitzvah or not doing, or doing an aveirah or not doing, you have to make that that power that comes from the second soul overpowers the other one, and you use not the one from the natural one, but you use the other one. Also, the the mission of the yid is that when it comes to use the second, the natural one, when you come to do a natural act, which automatically comes from your natural soul, you should also do it in such a way that you should elevate it to a higher level. And therefore, it's possible, which is an interesting thing, it's possible to elevate your animalistic soul to serve God, too. It's so we say in in Shema, \"ואהבת את ה׳ אלקיך בכל לבבך,\" you should love God with all your heart. And the Gemara tells us that in Hebrew, your heart would be לבך. לב is a heart. לבך is your heart, with one בי״ת, למ״ד, בי״ת, כ״ף would be לבך. But it doesn't say that. It says לבבך, with two בי״תין. Why are there two בי״תין? So the Gemara says it means that you have to serve Hashem, you have to love Hashem, with both of your יצרים: the יצר טוב and the יצר הרע. Two בי״תין tell us the two יצרים. You have to love Hashem with the יצר טוב, with your holy, good inclination, and with the יצר הרע, with your evil inclination. Now, how can you serve God with your evil inclination? But as I'm trying to explain now, there is no such thing as a devil within you that's telling you bad, he doesn't serve God, there's no such thing. It means to say that you have your natural life, and you have your ex- extra Godly life. The truth is that your natural life, if, since it is close, it is a neighbor to the good one, and by doing physical things, natural things, but with the true intentions, automatically you elevate it to a holy level, so that you can elevate even your natural life, which we would call the יצר הרע, the evil inclination, but in essence it's not evil, it's just natural, which in itself is really compared to the holy one called evil, but it's not really, you can elevate it to a level of loving God too, because it's not something which is against God, it's just something which has no connection to Godliness because it's part of the creation. But if you use the creation in a good way, actually we elevate the creation to a level beyond creation, which in itself is is a miracle that I said before God put into the world this power in the creation, this fact that it's possible to be elevated to higher than creation. You could take a physical etrog and turn it into a holy thing. The same you could take your physical natural life, which is not holy, but it's part of the creation, it has no connection to anything beyond, but by מתן תורה God gave the world this power of elevating a physical object, creation, to beyond creation, so you could elevate your animalistic soul, which is only natural soul, to a level of beyond creation and love God too. But this is a level only a great tzadik could reach. I mean, we can't expect of us that we should change ourselves completely and we should not, so to speak, have our natural soul to be natural anymore and become beyond creation. A great tzadik is like that. It says in Tanya, not in the same place, other part of Tanya, says that the life of a tzadik, this is if you learn it simply, just superficially, these words of Tanya, it just doesn't make sense, the life of a tzadik, it says, is not a natural life. כי אם חיים רוחניים, the life of a tzadik is a spiritual life, which what does it mean? He says the life of a tzadik, the physical life of a tzadik, he says, is love of Hashem, fear of Hashem, believing in Hashem, doing mitzvot. If it would say that a tzadik wants all this, does all that, we understand. What does he mean that the life of a tzadik, he said, is not a physical life? Look at the words he uses: אינם חיים בשריים, it's not a flesh life, it's a spiritual life. But that is the meaning. Because we have this animalistic, this natural life, and we have this higher life, if we work hard enough, we're able to elevate our natural life to also serve God, so then our natural life, which is, why is it natural? Because it's part of the creation, is not part of the creation anymore. It has within it beyond creation, just like the piece of leather, which is part of the creation, and you do a mitzvah with it, you elevate it to a level that it becomes holy, which means that it absorbs within itself beyond creation, so can your natural life. But most people don't reach that level. A tzadik reaches that level. So automatically, when you look at a tzadik, even his natural life, as a human being, forget about being a Jew, as a human being, which is natural, is also not part of the creation, but absorbed kedushah holiness. And therefore, he says it's something which is אינם חיים בשריים, it's not physical life. So to us, it's something just that we learn about, we don't live, we're not up to that level. But nevertheless, in our mind, we at least know that there is such a possibility. And that's something that we could strive to, where we have thousands of steps to go, and we're on the first step. But at least, if you look to the top, then you're on the right track. So this in a nutshell is the explanation of what we always think of this inclination, this evil and this good. It's not malachim, it's not devils, it's not angels. It's the life split into a person. And this only refers to, as it says, to a Jew. And the fact that a goy can also, sometimes, understand the Godliness, it is not in the same way as a Jew does. The mitzvot he does is not the same way, but that is not for tonight, that is a subject in itself, maybe some other time.

5 minutes left, so have some questions. I thought you were going to ask. There is an expression There are a lot of dead people walking around. A lot of dead people walk The dead are dead. The expression I heard somebody say that. They are dead because their soul is dead. They have no soul. I'll I will explain it a little bit dif- I mean, along the same line, I'll explain it. True life true life is only something that is eternal. Something that will eventually die, even while it's alive, is not true life. That is a a a statement, a rule written by the Rambam, which makes a lot of sense. I mean, the Rambam says it's true definitely, but even without the Rambam, it makes a lot of sense. Since eventually it's going to stop being, so while it's there, essentially, it's not really there, because if it would be there essentially, it couldn't ever stop being, because if it essentially has to be, then how could you say that in a in a hundred years from now won't be anymore? Impossible. Right? That's a that's a logical fact. Something that must be, not because of any reasons, it must be because essentially it has to be, so you can't say today it has to be, tomorrow not. Something that is essential cannot change. Give an example. This is going to carry us away. But something that is essentially true always has to be true. Give an example, a very simple, elementary example from within our levels. The fact that one and one is two will never change. You can't say, \"Well, this 1983 it's two, 1985 it might change, might become five.\" Can't be. Same It's not And it can't change with space either. To say, \"Well, one and one is two is in the United States, in Russia maybe it's four.\" Can't be, because this is an essential thing. Not truly essentially, but within the world it's essential. Something that is going to change is not essential. If it's not essential, it's not true life. The true life is something that is living in an essential way. A human being, since eventually he will die, while he's alive he's really dead essentially, theoretically speaking, philosophically, not true life. The same applies to the whole creation. Since creation is limited, it started at a certain point, it's limited in time, eventually it'll have to end. Unless God want it to continue, but as far as itself is concerned, it's a logical fact, it's a philosophical rule, we must say anything that has a beginning must have an end. If it has a beginning, it means that it's not unlimited in time, it cannot have a can not be unlimited towards the end. I'm not getting to that either, but that's a fact, too. So, the whole creation, obviously, as far as the creation itself is concerned, will come to an end. So, the whole creation really is not alive. He's not in existence, it's truly dead. The true living is God, who will always exist. That's why it says, ה' אלוקים אמת הוא אלוקים חיים. God is true, He is the God of life. Everything else is not is not truly life. We, a Jew Jews, who have this soul, the second level, which is beyond creation, which is part of the Creator, because the Creator is eternal, truly life, truly living, so we, having part of the Creator, have within ourself a part of true life. Somebody who his soul is lost, for instance, or does not have this soul, so his soul is only the first one. The first soul is part of creation. Creation is not truly life, so he's also not truly life. And that's why it says a tzadik, tzadikim it says אפילו במיתתן קרויין חיים. A tzadik, even when he dies, he's called alive, because what part of him died? The part of creation, his physical life, his physical body, and his physical life went away, today doesn't exist. But his part of the Creator, that part of life, always exists. So, even when he dies, he's called alive. The reshaim it says, the evil people, since the second, this holy soul is not there, so it says even while they're alive, they're called dead. Because when they're alive, they're only alive with the natural life, with the life which is part of the creation which is not going to exist forever, so in essence, it's not really alive. Yes. Okay, so when we say reshaim, we mean non-Jews. A Jew has a neshamah, so the neshamah Every Jew has a neshamah, so every Jew is eternal as far as that part is concerned, so every Jew is alive. He's alive always. But the people who don't have that, so theoretically speaking, since eventually they'll stop being, so while it's there, it's not really there. Then we say they're dead people. Within the world, the the terms of the world, they're alive, but in the general look, they're not alive. Yes. Okay. Okay. According to the Torah, a ger is a convert, someone who converts to Judaism. According to the Torah, a ger is as a Jew as any other Jew that was born Jewish. No difference whatsoever. As a matter of fact, maybe even better. Once quoted to you what the Rambam says, there was this great scholar who was called, in the time of the Rambam, Rabbeinu Ovadiah HaGer. He was a ger. And he wrote a letter to the Rambam saying that whenever he reminds himself that he's a ger, he feels very bad. Why? Says, other Jews, they have yichus. How would you say in English yichus? No, no, yichus. Lineage. They date back, they have parents and grandparents and they go back to Avraham. And here he realizes, reminds that he's a ger, so it starts with him. He doesn't have lineage. So, he feels bad. So he writes him, it's a printed letter that he wrote to him. And the explanation is that he's a Jew as much as we are. And I'll explain it based on what I said before, just with not to get into big discussions. The whole concept of a Jew is a spiritual concept, right? It's not, as far as the creation that I'm saying, there is no such thing as a Jew or a goy. The difference is between between American and Polish, that's all it is, but there's no concept. So the whole concept is something which is beyond creation. So we have no say how to make it, what makes it, what doesn't make it. The whole concept is given by God. So why is it that if a person is born from a Jewish mother, he is a Jew? Any good reason for it? Not from a father. If it's a Jewish father and a goyishe mother, it's a goy. If it's a Jewish mother and a goyishe father, a Jew. I mean, what makes these rules? There is no way for us to explain it, because the whole concept is not a physical concept. The whole concept of a Jew is because he was given a godly soul. To whom did God give it? It's up to us? Whomever He decided, He gave it. So He said, for whatever reason He had, that to a person who is born from a Jewish mother, I give this soul. That's what He said. The same God said that if a person converts, he gets the soul. So, see, if it would be a physical thing because naturally you are a Jew, then you could say, \"Well, this person is not naturally a Jew, so he is different, he's less Jew.\" Naturally, there is no such thing as a Jew. The whole concept of a Jew is a spiritual concept, a rule set by God. So in that case, God set many rules. One of the rules was if a person converts kahalacha, the way I prescribe, which means the person goes through, if it's a male, circumcision, immerses in the mikveh, and accepts upon himself to keep the mitzvot, you turn into a Jew. Question is why? I don't know, and why if you're born from a Jewish mother are you a Jew? There is no reason for it. The reason is because God said so. The same God said that if you do this, you're a Jew. So there is no difference. If there is a difference, like I said before, it's just the opposite, that a ger has a greater yichus than a regular Jew has. That's another point, true. It says that there's a saying in Yiddish, you understand Yiddish? It sounds good. A goy iz zich nisht megayer un a yid shmad't zich nisht. A goy doesn't convert, and a Jew doesn't convert to other religions, no such thing. Well, you do see it, so it says that if a goy converts, it shows that somewhere along the line, he has Jewish blood, or she has Jewish blood. And in essence, this person is a Jew. I wouldn't say halachically it must be, because if the mother was a goyah, then the person she or he is a goy. But nevertheless, there is some Jewishness that's flowing there, and therefore, this caused the person to convert. The same with a Jew who converts to goyish, to other religions, it's because somewhere along the line, there is some goyishkayt in his blood. But this is an additional thought. Yeah, but so he is a Jew, truthfully, but there is something in the blood that causes him to want to convert. The truth is a Jew can never become a goy. But even to go through this process of thinking he's a goy is also because there is some something goyishkayt in his blood. But halachically, he's still a Jew. I mean, that's no difference. But why did he even want this, have the desire to want to become a goy, is because somewhere along the line, his forefather was some kind of goy. But it doesn't change the fact that he's a yid. It's