I have enough. I need to have a siddur, though. I listen sometimes. Okay, so Vu halten mir in der velt? Oh, so I I think I'm on the right page. We were going to review from from where from from here. Actually, in ע\"ב we're learning this is אות ע\"ב. We're in ע\"ב in ע\"ב? Yeah, yeah. And we were from like we we we stopped here because it was It got deep, it got deep, yeah. מקיף and in very small, short words he said something. Yeah, because of the מקיף of אור חוזר, מקיף of אור ישר was kind of Yeah, yeah. So, go back to whatever you think, I guess. It's really the עצם אור. Oh. י\"ג מדות הרחמים, yeah. Mhm. Oh, by the way, did you see that thing I left on the on the book? Okay. Yeah, that's fine. See. Okay. Yeah. So, yeah. The bottom line is, as he said, that there is the רצון הפשוט, or there is the דרגא which is before, the מקור of the רצון הפשוט. Yeah, the אין לומר מה ששייך לומר ברצון הפשוט, the מקור is בבחינת This is the מקור of the מקיף. You can't say on the עין of there, on the עצם אור you can't say that. מקור of the מקיף. But it's a מקור of the מקיפים. So what's the מקיפים, the רצון הפשוט? No, והענין מה שנתבאר לעיל בפרק כ\"ז, שזה בבחינת שייר שהוא מקור לבחינת סובב כל עלמין. סובב כל עלמין, it's the מקור of סובב. שייר של סובב. It's a, it's a unknown, but Well, it's the עצם אור. It's the עצם אור. It's a דרגא still. עצם אור, which is higher than the רצון הפשוט, which was the first דרגא of Baruch She'amar? Because the second דרגא is רצון הפשוט, correct? Yeah. That's why he continues with Baruch She'amar. רצון הפשוט, the משער was the same דרגא, at the משער? Yeah, yeah. Okay. וידוע דהי\"ג

ברוך דברוך שאמר הי\"ג ברוך, 13 times it says ברוך. which is שהם בחינת י\"ג תיקוני דיקנא, שהם י\"ג מדות הרחמים. י\"ג תיקוני דיקנא, שהם י\"ג מדות הרחמים, right? שהם means is like, שהם? They are. They are, they are. שהם שהם means they are the י\"ג מדות הרחמים. אכן עומד במקור כל ההמשכות This is called the מקור of all the המשכות. But yeah, he says, ברחמיך הרבים. ברחמיך הרבים, yes! We were trying to figure What's the קשר of ברחמיך הרבים? This דרגא. Because. So later he says a few words. Let's maybe go a few lines because later he did say, maybe we'll figure it out. Mhm. ונודע גם כן דהי\"ג ברוך We know that the 13 ברוך's that ברוך שאמר, כולם הם בבחינת מקיפים. They're all they're all מקיפים. They're all the idea of מקיפים. Yeah. Wow. ויש בזה מקיפים דאור ישר, which is the מדרגות הנ\"ל, which all the מדרגות we said before starting from, you know, Baruch She'amar. In yeah, ברוך שאמר והיה העולם, ברוך הוא, ברוך אומר ועושה, ברוך That's all השתלשלות, so to say. Yeah, השתלשלות. And then you have מקיפים דאור חוזר. Oh, which ones are those? Doesn't say. No, I guess in the same ones you have Oh, you have both. explained before the way it is normal, then there is in that gufa, there is the אור חוזר. Okay. Now

how do I understand what a מקיף of אור חוזר is, or מקיף דאור ישר? Just in different words, can I ask? Just the surrounding energy, the the the עצם of what it is that that that gives it the חיות, you know, מקיף, פנימי, you know, understand פנימיות the enlivening force of the thing itself and how it presents itself, how it actualizes. The מקיף is I just want to you know, sometimes understand מקיף in a different words. Yeah, I I understand words encompassing, surrounding, but it's כללי is more the right Or it it doesn't have, it's energy that's not בגילוי at all. It's כללי. כללי. כללי, it's not פרטי. כללי, it's general. General life force. So to say. Yeah, that's teitch מקיף. It goes into inside. It's not פשט doesn't go to פנימי, it goes into פנימיות, but it goes in the פנים באופן כללי. Right. So we say that in in the body you have the the נפש החיונית, which is באופן כללי? כללי. Like if חיות כללי, you have חיות פרטי. חיות פרטי is individual. So פנימי is חיות פרטי and חיות כללי, even though the חיות כללי gives חיות to every part of the body, Right. but not in every part of the body מצד that part. It gives part to the hand because hand is body, so it gives חיות, but not because of its specific thing of being a hand or being an eye. It gives it The eye is alive, it's all because of the חיות כללי. Right. So the חיות goes inside and makes the eye alive, but it doesn't get involved in the ענינים פרטים of what that אבר is. Now why do we have to say, because it says, why do we have to say that there's two different types of enlivening force? Why can't it be like one thing and does two things? It's it's the same thing, same That's it. That's That's it. One, but it does it does two things. It not only enlivens it generally, enlivens Now we separate them, so we make What's אור חוזר here? That's the Yeah, well, that that was going to be my next question.

What's אור חוזר? The אור חוזר so is the returning light, which is we always say the reflection, what bounces back, the energy. Yeah, but what does that mean here? that each each one of these מקיפים has the way it goes, and then because when it comes to the place where it is, it becomes stronger to a certain degree. Is it גבול and בלי גבול possibly, does it come into category like that? In other words, there's more of a בלי גבול aspect to the אור חוזר, like the גבול the אור ישר is a set pattern of how things the map of how things are going to come out for there to be a creation, and that has a whole status. The חוזר is something that happens once that the creation is created, now there's I'm trying let's try, but No, it's I understand by בעל תשובה that אור חוזר תשובה, I understand, you know. Here also we said the אור comes, so there's a certain מדרגה of the אור. When it comes and it hits it, so to speak, it gets stronger. So so what's hitting like there's a level of אור חוזר by every מדרגה? The אור ישר when it hits turns into אור חוזר at that moment. So what is it hitting? It's hitting the the when it's completely actualizes itself, I mean isn't what it actualize? I mean like when it's completely becomes in the in the תחתונים? When it becomes to its level that it's supposed to come to if it's כתר, it comes to the חכמה and בינה and so forth and so forth, and it comes to the מלכות, and then there's I mean this is a אור חוזר by every dark- okay, so now the world is created, there's שמים and ארץ. There's an אור חוזר here too. There's אור חוזר, yeah. So or would we mashal of building the house, and now your house is the ta'anug, you know, it's mashal I'm trying to fish for an idea that that the Alter Rebbe says, we've learned that so you have in the beginning of the week it's the the mashal, you have a ta'anug for the idea of building the house, and then by the time the end of the work, your your end of the week, your work is done and you finished it, and say Friday night, you you look back at it and it's you have a certain ta'anug, but on Shabbos day, you have a bigger ta'anug, you sit in the house. What I mean to say, the אור חוזר is now that you've realized the completion of something, and that gives you a feeling and an expression that you wouldn't have unless it came through that whole full process, the satisfaction, and that's אור חוזר. I don't know, maybe that's not The the אור takeh gets stronger. It's not like you feel stronger. Takeh it gets stronger, but like you said, when you hit the mirror, the light hits the mirror, it's like and you told me it's like having two lights in one spot at the same time, the one that came down and the one that's going up, it's right there. At that spot. Even going back is not really the אור חוזר, cuz in דרך הטבע, the one that bounces off is not stronger than the original one that comes. If anything, it's weaker. It would be weaker, right. If you look like just a ball bouncing. If you take a flashlight to the mirror and the light that comes out is is not stronger than the light that comes in, but at that moment when it bounces, so it has a double. I don't know if that's the So the מכה דאור חוזר But here it means that when it comes to it, every madregah when the אור ישר comes, the moment it kivayachol hits that madregah, there is a certain strength it gains over the way it was till now. Okay. And that's cuz it fully, how do you say, expressed itself, became into a reality of what it is. That's probably Its מהות is completely begalui. Once it's completely begalui, it has a completion, a שלמות there that makes it lich'orah, lich'orah, that's what it is. Yeah, it makes it revel in itself, so to speak. So that all comes from the Baruch She'amar to show that this is all מקיפים, cuz it's ישר and חוזר, and that's connected י\"ג מידות הרחמים and י\"ג תיקוני דיקנא, because י\"ג תיקוני דיקנא is למעלה מ- this is the darga of of of מקיף. So what is a מקיף of אור חוזר? It's the same type of thing. It's the surrounding energy that that that the חיות כללי It becomes stronger. The מקיף is, yeah, but that that מקיף has a פרט, the normal דרך goes and then when it hits it, it gets gains gains strength. So if we we can we also use the mashal that Hashem creates the world in a general way that there's there's an energy of who what Hashem is, but in פרטים the table is different from the tablecloth, and therefore, you know, but it's all it's a it's a different צורה, but in but in you go down to it basically you see that it's the same thing. That's why it is the same thing when it comes Remove the צורה, the חומר of everything is the same. The חומר is the same, so this is different. And so we'd say the חומר would be the the מקיף? No, the חומר is like חומר would be like a Yeah, shtut. וברוך שמו הוא מקיף הכולל דכולם. ברוך שמו is the מקיף הכולל? Of of all the מקיפים, מסתמא? Yeah. Oh, that's a lower level. ברוך שמו לעולם ועד. ברוך הוא. That's already the what, the fourth? No, no, it's for much further than that. It's what? Oh, yes, it's much further. So, we've got... That's... Yeah. So, חשבון, it's all of so many. ברכות השיבה ברוך אנחנו... I wonder how many. It's probably at least 10. מקיף ברוך שמו... So the last what, 9 was 13th or 12th? 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. And this maybe 12, and probably this is 13. And so it's 11 11? So that's... But that's מקור הכלל וכולם. Hm? Because מקור המאמר, does it have in the מאמר מקור or מקור המאמר? Yes. Yes. Shaar HaTeshuvah, another one. Where's, who's that? That's the Mitteler Rebbe, Shaar HaTeshuvah, right? רמז אחרי ה' אלקיכם תלכו שער התשובה לאדמו״ר האמצעי. So

Shaar HaTeshuvah explains that? סתמא. How ברוך שמו comes up? I guess. Because here it doesn't say, I mean, we can guess this, this is... Right, so I have to look, I'll do a little homework. Yeah, that's just to look at that. So Shaar... Not not even the explanation, the the physical the the technicality, why is ברוך שמו... Right, how's it fit in? The 11th, because it's 11th. The long the long one, the long one. Can I ask, just to so I know what I'm looking for, when I look in Shaar HaTeshuvah, I look in כ״ז and and what is it, ב׳ what? עמוד ב׳? ואילך, at length, that's what it says. ואילך, what does it mean? ואילך and on and continued. Not only on that page, it's that page starts the ביאור. On and on, and continuing. כ״ז, okay. But in Shaar HaTeshuvah itself, which Shaar HaTeshuvah? Shaar HaTeshuvah that's mentioned in הערה 1. It says at 1, I think it says Shaar HaTeshuvah 1, I think there's a little 1... No, no, no, שבהערה 1. Oh, שבהערה 1. Oh, that's what you were... That's what it says, yeah. Sha'ar HaTeshuvah שבהערה 1. So here he brings Sha'ar HaTeshuvah. How many is the...? So that's the רמז, no that מאמר, רמז אחרי ה' אלקיכם תלכו. Sha'ar HaTeshuvah כ״ז ג׳. And this is כ״ז ב׳ it starts. Oh, also כ״ז ב׳, okay. In fact, in other words it starts a little earlier than what it says here. It's like a כ״ז ב׳. And so I'll be able to see Sha'ar HaTeshuvah כ״ז? Probably. That's not... Okay. It's one hemshech? It's one sefer. One sefer. It's probably packed away, right? Usually, yeah. Yeah, with that. I'm just hoping to hear, you know, good news, that's all. Okay. וזהו גם כן ענין ברחמיך הרבים, see? Because he said before... 7, okay. ...that therefore we say the מקור of all the המשכות see ברחמיך הרבים. That you asked, why? So here he says what it is, בחינת מקור כל המקיפים. מקור כל המקיפים. Why is it called ברחמיך הרבים? שהוא בחינת רחמים פשוטים וגמורים. That's why it's called ברחמיך הרבים, mean big rachamim. רחמים פשוטים שאין בזה התחלקות מדרגות כלל. פשוטים, okay. So the real rachamim is when there's no מדרגות. And what does it got to do with rachamim? Because I imagine when you have rachmanut on somebody, the whole idea of rachmanut is no מדרגות. If who deserves, this guy gets more, that guy gets less, and it's all equal. But in its source it's for everybody. Rachamim is rachamim, so it's for everybody, it's the ענין of rachamim. Especially in the מקור, which is רחמיך הרבים. And where was that מקור? Going back, how was that said? What part of what פסוק or what is it's not does it say it here? I'm sorry. Well, here it doesn't say רחמיך הרבים. No, it doesn't. So why why did we bring that again? Where does he bring that? What was our initial question? Here, it's here. Here it says, רחמיך השם אלוקינו חסדיך הרבים. חסדיך הרבים. Here he says ומרחם על הבריות, ומרחם always, you know? על הבריות, ברחמיך הרבים. I thought we found it last time, didn't we? No, we didn't. We didn't? Oh. The way he says it, it's connected to some somehow to Baruch She'amar. It says מרחם, see, this מרחם על הבריות. Doesn't say רחמיך הרבים. ברחמיך הרבים. Here we say it. I know what he means by that. So, what does the Rabbi Rashab bring this out of the blue, so to speak, that this רחם and רחמיך הרבים? מרחם, מרחם עלינו בכמה ברכות ורצון, ברוך שאמר, שער התשובה also, פ״ז ג׳. So this Shaar HaTeshuvah brings brings a lot, you know that? I know. I guess he means this. I'm looking from all the places of rachamim. Here's ומכלכל חיים בחסד, מחיה מתים ברחמים רבים. ברחמים רבים. And this is רחמיך הרבים. Yeah. Oh, didn't it say, didn't say here where it comes from? Doesn't say במערבא כאמרי לה? So far I don't see that. In 25, it says look in באהבה לקמן, in the Shaar HaTeshuvah again, באשער התשובה... Aber the ביאור itself? What's the בלשון? Right, not the ביאור. I have to look, I'm trying to find where we first said it. Yeah. אין שם מקור של רחמיך הרבים? Right. Doesn't say... לא מראה מקום. Right, no מראה מקום, no Keter Shem Tov, Torat Shalom. So I'm seeing it's it's some place that they say. I guess he combines them all. Here it says רחמים רבים, then it says רחם ירחמם, and in Ahavat Olam it says אבינו אב הרחמן המרחם, רחם עלינו. So the idea of berachah is rachamim. Idea of berachah... Here it says רחמיך השם אלוקינו וחסדיך הרבים. Ah! But that's more close. It's closer, yeah. Has both רחמיך and הרבים. רחמיך הרבים. Okay, that's with tzitzit. I don't know, maybe that's it. Okay. I'm gonna be'ezrat Hashem pick up the Shaar HaTeshuvah. I'll go to the JRC after this. They have? Yeah, they have. Oh, they have it. All these sefarim. Yeah. That's where I got the other sefarim. Okay, so רחמיך הרבים, he says, is the מקור כל המקיפים. That's רחמים פשוטים שאין בזה התחלקות מדרגות כלל. Okay. That must be the מקור. It's the מקור. ואחר כך נחלק לה׳ מדרגות. And this is... Then it's divided into five מדרגות. נרנח״י. נרנח״י. Yeah. Okay. So המקיף הראשון, the highest is מקיף דיחידה, which is the מקיף ברצון פשוט שאמר והיה העולם הנ״ל, right. So this is מקיף ברצון פשוט? This is שאמר והיה העולם. That's what he says. It's רצון פשוט. Okay. So, but I thought we had a higher level than רצון פשוט. Right, but the אמר already is not higher. ברוך שאמר is already the השערה בכח. Wait, we just said שאמר והיה או והיה... שאמר והיה העולם. But this is ברוך שאמר והיה העולם. ברוך שאמר, no? What do you טייַטש אמר means? אמר means מחשבה. Right. So, but this Oh, this is the מקיף, I'm sorry. The מקיף ברצון פשוט הנ״ל, sorry. Yes, kind of that's why it's... בבחינת יחידה. It's יחידה. Okay, so that... Right, but that's not the highest מדרגות, because this is already after the מקור. So it's not even included, what we're talking about is not even included in ברוך שאמר. It could be that, you know, it could be the לשם... If we say it later than the אשכנז? Okay, since... They say first ברוך שאמר then... These ענינים are so deep that better later than sooner. I think you come in and not not say קרבנות and jump right on this, it doesn't make any sense, right? Unless it's in a hurry, huh? So, ישוב הדעת. Okay. So, he says the first מקיף is is רצון הפשוט, which is the רצון the אמר והיה העולם הנ״ל שהוא בחינת יחידה, והוא ענין רחם עלינו. רחם עלינו. Okay, compassion on us. Where do we say רחם עלינו? Beats me. ירחם הארץ... רחם עלינו we say further. Here we say, in אהבת עולם we say רחם עלינו. אבינו אב הרחמן המרחם, רחם נא עלינו. רחם נא עלינו, נא עלינו. יש נוהגים... יש כאלה שיש... רחם עלינו. Okay, רחם עלינו. וכן בלשון בקשה, אב הרחמן, רחם עלינו. רחם עלינו. So, he says that's the ענין of רחם עלינו, why? Because it's already the first level, because we said the first level of the מקיפים is רחמים, so that's why you say רחם עלינו. Okay, so there's י״ג מדות הרחמים, so there's 13 types of רחמים, 13 Baruch She'amars. Okay, so now we're going to... okay. And that's

רחמיך הרבים, the מקור. Right, the מקור, that's the מקור. But here now we're getting into the פרטים. That's before. Now we're getting into the פרטים. Right. So this רחם עלינו is already one מדרגה, וביתר בבחינת מקיף על כל פנים, אימתי עשה רחם עלינו. So, it's מקיף still. Still מקיף, so we you, but we use the word רחם. Oh, this is יחידה. That's יחידה. מדרגה ב' is מקיף דחיה. So, so, so there's not יחידה is already high enough, but we said רחמיך הרבים is higher than even יחידה, which is because then come the five. Right, רחמיך הרבים is before Yeah, before יחידה. So, it's like the sixth? That's something that's something. Then you have five, so you have the מקיף of יחידה, that's רחם עלינו. Right. מדרגה ב' is מקיף דחיה, אדוננו עוזנו. מקיף דחיה is אדוננו אדוננו עוזנו. Okay, our Master of strength? Our strength? Master? אדוננו Master of our strength? Yeah. Now, what do we say over here? Okay, here oh, this is the רחמיך הרבים. Oh, yeah, we we we found it last time. ברוך, וברחמיך הרבים, רחם עלינו, אדוננו עוזנו, Oh, here we go! Right. Yes, now I remember. We we looked at this last week. Yeah, we looked at this, yes. Yeah, okay. רחמיך הרבים, that's the מקור. Because because somewhere he he said this, he he he said this all, or we at least we went through it. No, we looked we yeah, we got to this here. Ah, okay. Oh, you looked ahead. That's what happened. That's what happened. You looked ahead and then we saw it, we looked at it. Now I remember. So, here so that's why he says, okay, וברחמיך הרבים is the מקור. מקור, right. רחם עלינו is יחידה. יחידה. אדוננו עוזנו is חיה. חיה. Okay. נקרא אדוננו עוזנו, why is that called אדוננו עוזנו? לפי שהמקיף דחיה יש לו שייכות אל הפנימי. שייכות אל הפנימי. ונותן כח ועוז בהפנימי, it gives koach. אז אדוננו עוזנו, עוז, עוז, right. But it's part of the מקיף. עוז is koach, right? That's shaychus. So, it's a מקיף, a קרוב, so to speak. So, the מקיף is closer. Right. Right, okay, קרוב it's a ממוצע between the מקיף and the פנימי. וכל זה is still באין סוף שלפני הצמצום. באין סוף, mhm. So, אין סוף, and this and all this is still אור אין סוף שלפני הצמצום. These first two מדרגות, חיה יחידה, ah, בבחינת אצילות דכללות. ואחר כך ג', then goes the three מדרגות: צור משגבנו, So, it's לפני הצמצום, which is called בבחינת אצילות דכללות. Yeah, then he says צור משגבנו, מגן ישענו, משגב בעדנו. It could be the whole the whole דרגא then, listen. צור משגבנו, מגן ישענו, משגב בעדנו. מגן ישענו, משגב בעדנו, מקיף ד... That's בחינת בי\"ע דכללות. This is בי\"ע דכללות. דכללות. And he taytsh's as follows: What does בי\"ע דכללות mean, in sense Oh so, just the He says what it is. Uh! צור משגבנו is מחשבה קדומה דא\"ק. The מחשבה of א\"ק, that's that's בריאה, that's בריאה. Okay, now,

why is it called צור משגבנו? The צור, הוא שורש ההויה שיהיה בהעלם. A צור is a rock. A צור is a rock, mhm. A צור is something that shows that whatever comes out later is בהעלם. Why, אפשר, it's a צור? Cuz צור is a חלמיש, with the fire. A צור החלמיש. A flint stone. Flint stone, which has בכח the fire. Ah, a צור is a flint stone. וכן הוא, the מדרגה of אחר הצמצום, בבחינת מחשבה קדומה דא\"ק, שהכל שם בהעלם גמור. Everything is בהעלם. בהעלם שאינו במציאות. Um yeah. It's it's Yeah, something צור is... He said the צמצום. So it's אחר הצמצום. Okay, so that's now the מדרגות של אחר הצמצום, בבחינת מחשבה של... That's the first מדרגה אחר הצמצום. ...מחשבה דא\"ק. And then, everything is בהעלם גמור and and and that's it's called בבחינת העלם גמור. It's completely concealed even after even after... Yeah. After the צמצום, it's there already, but completely העלם. העלם שאינו במציאות. Completely completely concealed, אין מציאות, no מציאות. Then you say, מגן ישענו. מגן ישענו, which is uh which is means the saving shield? זה יצירה דכללות. מגן ישענו, the shield of our salvation. Yeah, salvation, the shield of us shield of salvation, you see. This is יצירה דכללות. That's why יצירה, why? Because מגן הוא כבר בבחינת גילוי. Let me just understand what יצירה דכללות um includes. It's מחשבה דא\"ק, so what does it include? עקודים. After מחשבה קדומה דא\"ק, comes עקודים. That's יצירה דכללות. Okay, so we're not there we're not at אצילות yet. Okay, no, okay, so that's עקודים. And

why is it called In עקודים, in עקודים and נקודים? No, עולם העקודים. Oh, עולם העקודים, how do you know? Yeah. We'll see, because there's no there's no עשר כלים yet. Oh so, right. עשר כלים in one כלי is עקודים. עשר אורות in one כלי. עשר אורות in one כלי, I'm sorry, one כלי. So, it's מגן ישענו. But that's already the first level of גילוי. This is why it's not בבחינת העלם שאינו... it's the first level of גילוי. Okay, so we know that there's אורות that are that are in a כלי. וזה ענין שגבי אברהם כתיב: אנכי מגן לך. מגן is is גילוי. Hashem said, \"I will be your shield.\" I will be your shield. Or we say, Magen Avraham. You know, the shield of אברהם, it's ואברהם, בחינת עקודים. Ah, thank you. He calls it, see, Etz Chaim, שער עקודים, פרק א'. Yeah, and it says ראה Otzrot Chaim, דרוש עקודים נקודים וברודים. What's a ראה Otzrot Chaim? It's also from the from the Chaim Vital. Otzrot Chaim, okay. Okay. And it says there in Etz Chaim, שער עקודים, שזה ענין ויעקוד את יצחק בנו. ויעקוד עקודים, ויעקוד עקודים, יעקוב ויעקוד is לשון עקודים. So what does that mean here, ויעקוד את יצחק בנו? Well, he put him on the מזבח. He tied him on he Oh, tied tied him up? Tied מזבח. עקודים is is Doesn't it mean also stripes? That's what עקידה, no we say he brought עקידה. The עקידה. Oh that's that's tying. But by the sheep it means stripes, doesn't it? What did that mean? Stripes or tying up, it's kind of the same thing. Rope going around. Probably. Rope going around, stripes. היינו בחינת יצירה דכללות. That's already יצירה דכללות, which is already גילוי. Okay. And משגב בעדנו

משגב בעדנו which is משגב. משגב is is also helping guiding, shielding for us. I don't know how they would taytsh משגב בעדנו here. A strong shielded by deliverer? No. No, that's That's refuge? Refuge for us? That's it. משגב משגב בעדנו. Yeah. Yeah. Yeah, a refuge. They found a different word for it. משגב בעדנו. That's עשיה דכללות. עשיה דכללות. Why? Because the name משגב בעדנו, על שם הפסוק, and this is a פסוק, ה' צבאות עמנו משגב לנו. היינו בחינת עמנו, בחינת קירוב ממש. That's why the עמנו with us. קירוב is with us. In the sense of ה' צבאות is with us, משגב לנו. And he's with us בחינת קירוב ממש בחינת עשיה. But wasn't everything with us? Everything said with us? No, it doesn't say the word לנו. With לנו, with us. What else did the others say? The others ended with a נו. Here, עוזרנו, it's also for us. רחמנו. Yeah, for us. But here it's לשון based on the פסוק ה' צבאות עמנו משגב לנו. לנו, with us. So it's a separate word לנו as opposed to being the end of Right, opposite the in the other word. In the other word. Okay, so that would be doesn't say the עשיה ב- עשיה דכללות is אצילות מסתמא. Yeah? Doesn't say, but it's probably עקודים, תהו and תיקון. Together. Cause that's really what makes the world. That's what makes עשיה. You have to have the תהו and the That's עשר ספירות already. Right. Meaning that's עשר ספירות כלים, you have already עשר ספירות כלים. First עשר ספירות כלים which are, no, it's כללות, it doesn't say כלים, it is כללות that is close to us. Yeah, I'm surprised it doesn't say, because maybe we should just be we know this already? Doesn't say. But a It's in the Alter Rebbe's siddur? Or Torah. Or Torah, that's the Tzemach Tzedek? Yeah. Oh, the Tzemach Tzedek speaking in the siddur of the No, there is ער האט a seder on the siddur. On the? Or Torah. Or Torah on the siddur of the in doch? Or Torah. Or Torah which is written on the פרשיות. Yeah. But it also has a piece on the siddur. Oh. This is inside. Okay. So on this part of the siddur. Okay. In the

Kitzur. Okay. כנגד זה, eight מדרגות. See? Kind of here. You had five מדרגות of Baruch She'amar. So we have five מדרגות. It says the Yotzer Or? The Yotzer Or מסתמא, yeah. The Yotzer Or meaning from This is it. Yotzer Or. You have first the Baruch She'amar, and this is the five of Yotzer Or. And this is some, okay. אלקי עולם is בורא עולם. We're comparing the two. Okay, okay, okay. אלקי עולם is בורא עולם, it's like the creator of the worlds. And that was right before, yeah, אלקי עולם. Yeah. אלקי עולם, so that starts it. Now, I don't remember him saying that here, inside. But that's okay, because I was wondering that before, cause we were It just said, פירוש אלקי עולם הוא מי שאמר והיה העולם. Oh. Oh. And he goes into the idea Oh, there it is. Yeah, ברחמיו רבים, okay. So. So that has to be the shoresh of that we said all the מקיפים that we said before. אלקי עולם. Yeah, yeah, that's אלקי עולם. Okay, and that's אלקי עולם. רק בזה יתכן לומר בחינת עצמות. This is it. This is the only word you can use in עצמות, which you say, היינו שם מציאותו מעצמותו. When you say he's the creator, it means that no one is his creation, no one is his creator. It means he's from himself. אלקי עולם. דהיינו הוא נמצא. אלקי עולם. ואינו בלתי מציאות נמצא, he's that. That that he's the world? He's the world, not the world is... Yeah. The way he taytsh אלקי עולם is the God of the world. The God who created the world. But the fact that we say, if whenever you refer to the Eibershter as the creator, we mean עצמות. We spoke about that, usually we mean the opposite. Yes. Right, right. Usually we mean a shaychus to creation. Yeah, cause you're describing, like a plumber we're saying like... Yeah, that he's ready to do plumbing. Right. But כפועל, on the other hand, we're not giving him a title. Right, something about his job, right. We're just speaking about his job. So it's not him. In other words that this thing is It's not him. We're not, when we say chacham, we're we're referring to his chochmah. Right. But when we say בורא or אלקי עולם, or בורא עולם, we're not saying he's there's no way to describe him. All we could say is, since You created the world, we have connection to him. That's עצמות. So, but that's funny because it's counter-intuitive, because it doesn't say on him who he is or what he It only says what he does, so how do you know the high level of who he is by what he does? Okay, that's the only way we connect. That's what we're trying to say. We have no connection to what he is because all we know is that he could do this. And he is we don't know what to say. So you say בורא, but it's limiting, too. Usually, when it says בורא, it's דלאו מגרמיה כלום. Yeah, okay. But in this case, here we're learning it that that the idea of creation is because he's the only one who can create. Maybe that's why there's something intrinsic in the idea of doing creation? That's not what he says. He says that the reason you say that means that's the only way we could describe him by what he does. Obviously, this is not describing him. Right. But yeah, it's It's a different way of looking at it, complete opposite. That's what I was saying. It's counter-intuitive, it sounds like. Yeah, usually we say the opposite. Yeah. Okay, so that's אלקי עולם, and that's like the מקיף. Then

רחמיך הרבים is אין סוף שלמעלה מבחינת הרצון, שמוקף כל המקיפים. Yeah, I saw a taytsh in a sefer, I forgot which one, on this בחינת בלתי מציאות נמצא. It just said the word incomprehensible. It didn't taytsh out the words without any being that you could find the being there, or It's a being, but not any type of being that we assume is a being. Right, so he used incomprehensible. You're not going to understand, it doesn't matter. That's basically what it seemed to say. He used one word. I looked back and forth to see what that's how it's taytsh because we're just learning it. That's not a taytsh, but that's the תוכן. Right. So we'll go like this. So we have עצמות, right, then אין סוף שלמעלה מבחינת הרצון, שמוקף כל המקיפים, that's רחמיך הרבים. Then רחם עלינו is רצון הפשוט. שומר והיה עולם. That's מקיף דיחידה. אדון עוזנו is השעשוע ברצון. Okay, make it very simple. Then

מקיף דחיה, so that's the third מדרגה. That's not רצון הפשוט. It's the third מדרגה, השעשוע ברצון. It's the second מדרגה. It's the third because if you're counting the מדרגה higher, but from the מדרגות which are already of רצון, it's the second. Oh, it's the second one. It's called חיה, yeah. And why is it אדון עוזנו? Because it gives עוז into the פנימיות. So, רצון הפשוט is higher than שעשוע ברצון. Yeah. Okay. Right? It's not the same thing. Yeah. Okay. All right. Okay, so he's explaining what is happening. Then צור משגבנו is מחשבה קדומה דא״ק, מגן ישענו, יצירה דכללות, and משגב בעדנו, עשיה דכללות. Okay. But they have also within a speech... How to do is put that into memory. They have also, yeah, they have these words. So, You know, the good the good part is that I didn't I didn't give you all of them. I just We're doing one at a time. So, the next one I have, too. Oh yeah? Cuz then, for sure, we wouldn't be able to find it. But I don't know. Well, hopefully, by the time we finish, I have a question. Why is he Why did he put the... Yeah, that's right. That צור... צור משגבנו. צור. Why in... מגן ישענו. Oh yeah, why the שטרייכעלעך? Why the שטרייכעלעך? Right. Die שטרייכעלעך here, they write on the bottom which is a pshat, I guess, shayach. Yeah, which means... Die shtreichalach. Oh, that's a לשון הקודש for apostrophe? No, it's not an apostrophe. What do you call it? It's an abbreviation סימן. Oh, abbreviation סימן. Okay. Quotation סימן. It's a סימן להדגשה. סימן להדגשה. So, he's stressing that word. Stressing it. See, nowadays we would underline something. Right, that's how it is. Or bold. Or italics, right? Italics. Those days, always, I mean, if you want to stress something, you would write in these this type of So, it's צור and it's א״ק and it's the מגן. But it's interesting, by צור משגבנו, the stress is on צור. By מגן ישענו, the stress is on מגן. And by משגב בעדנו, the stress is not on משגב. No, it's בעדנו. בעדנו. Hm. Cuz he said before because it's שייכות to us already, בעדנו. Right, בעדנו, us. So, the kvetch is the בעדנו. Hm. And צור, how did you know that צור meant say חלמיש as opposed to just say a rock in general is is חיות? No, because he says it's a חלמיש. It's a כלל that's כולל. It's a כלל that's כולל. Look what he says before: צור משגבנו, כנודע why שצור is ששורש ההויות יהיה בהעלם. How does the word צור show that the הוויות, the creation, is בהעלם in it? Like when you look at a rock, I was just thinking you don't see, you don't see that a rock how a rock can exist, it has no life. Wood and metal and everything, I mean why specifically a rock? Oh, yeah metal. I mean everything, wood. Anything you look at, you look at this, you you Wood, you could you could see maybe there's some life in wood. It can deteriorate, it destructs, you know, it it can grow, you can grow things out of wood, you know, things grow out of wood. You leave a piece of wood in the in the rains and things grow out of it. A rock, well, actually, a rock got this all some out moss on it, whatever. Yeah. So I imagine I'm can't can't say for sure, he didn't say it. No, but that's what But I imagine it means צור החלמיש because over there you have a משל always of of כוחות that are there בהעלם, Right. It's כולו בהעלם, is always צור החלמיש. Okay. This is ראה לעיל פרק פרק ט״ו עיין לעיל. That means Earlier. Earlier, uh-huh. Okay. בפרטיות יש לומר this is in כללות You can use the same מדרגות בפרטיות. כל המדרגות האלו כולם במלכות דאצילות. Kind of like a microcosm. You can find all these מדרגות in מלכות דאצילות. והנה ידוע בענין תחילתן וסופן, known the inyan that beginning is connected to the end, שיש נעיצת התחלה בסוף יותר מברישא דמתפשט. But the the in the סוף you have an איינגעשטעקט, stuck in, the beginning more than the beginnings. But the lashon of מתפשט, he wants to say what's the difference between התחלה and ראש? התחלה is in the beginning, ראש is in the head, so it's ראש הוא בראש, ראש is the top Beginning. So, me ראש מתפשט So you

got three מדרגות here. Three three מדרגות? I mean, three expressions here. You have ראש, Right. סוף, and התחלה. התחלה. Yet, תחילה is always before the ראש. ראש means when See, you have a you have the source. So, it's a koach of the ראש, instead of Right, you have the source of something, Mhm. and then you have the התפשטות Mhm. all the way down, let's say. נקודה כ׳. So, and so here the that this is already a ראש. It's called ראש המתפשט. Aha, ראש המתפשט. This is the סוף. It's the first thing that came out from the is connected more to this than to this. And which is gonna Yeah, that's connected Which is connected to what? This is more connected to the end than to the To the end. Who this is called the beginning? The beginning of this is called a ראש. התחלה Is even more תחילה, סוף מעשה במחשבה no, תחילתן, this is תחילה, that's not ראש. So ראש is another דבר. הראש is the beginning of the התפשטות. Of the, that's why he called it ראש המתפשט. הראש המתפשט, I see. Right, and תחילה is the beginning of the beginning, the beginning of the Before the ראש המתפשט. Before the ראש המתפשט. So, where do you have the נעיצה? It's eingesht- What is the the Wedged. Wedged. Yes. The התחלה is more wedged into the סוף more than the ראש המתפשט. Eingeshtekt. Eingeshtekt means stuck in. Stuck in, yeah. והיינו, דבחינת מלכות שהיא סופא דכל דרגין דאצילות, and מלכות, which is the end of all levels of אצילות, יש בה נעיצת התחלה יותר מבחכמה, has the the the wedge The wedge, yes. of the beginning more than חכמה, which is ראשית דאצילות. What's wedged, what? The wedge of the beginning is greater מבחכמה, שהיא ראשית דאצילות. Yes. חכמה is the ראש. Right, חכמה is it's more in מלכות So the דרגא above חכמה, Above חכמה. which is תחילה, is more wedged into מלכות than wedged into חכמה. Like saying כתר מלכות and that's He's gonna explain it now. Okay, right. והנה

חכמה היא ראשית ההשתלשלות. That's already the beginning of השתלשלות. Right. דהמשכה מחכמה לבינה בחינת עילה ועלול, עילה ועלול. Okay. It's עילה ועלול, which is השתלשלות. Mhm, mhm. ואף שנתבאר לעיל פרק מ״א ומ״ב דחכמה ובינה עין ויש, עין ויש Well, so חכמה is still called עין, שהבינה אינה משיגה עין דחכמה, בינה is a יש that it's not משיג the עין of חכמה. ונתבאר שם דעיקר הידיעה דחכמה בחינת ראיה It's not really שכל, it's ראיה ובחינת החלטות. So even when בינה goes through the process of understanding something, It doesn't get It doesn't get the עין, never reaches the cause. By itself it's more it has to Why? Because פשוט, בינה is שכל. בינה is שכל. חכמה is not שכל, he says, Chochmah is ראיה That's right. or at least החלטות. החלטות. Opgeleygt. Opgeleygt. You've it's uh, yeah, third like conclusi- conclusory, like you have a that's how you interpret it, החלטות. In other words, you've come to this conclusion, that's it. That's the way it is. You You can't see it any other way, it has to be that. It's so It's so firm that it's nothing other than. I don't know if you could call it conclude, conclude is Yes, after a shakla v'tarya, it's opposite, it's before that. Right. החלטות. It's התעצמות in Yiddish is taitch apleig. Well, when you come back to the nekudah after you go through the whole That's something else, that's Chochmah after בינה. That's what I thought this is, התעצמות. No, seeing the Chochmah before בינה is on the ראיה and התעצמות. התעצמות. וגם בבחינת נקודת ההשכלה דחכמה How would you try to taitch התעצמות again? Apleig. Apleig. Okay, yeah, becomes here, you know the d'here, the דעת in a sense. Apleig is דעת. דעת is all after. That's all after. So it's a it's a apleig before After you understand it and you think about it, a lot of times it's a krichts arayn in kop. Here it's before. A apleig in an איינדקע manner because No, you start, let's say, getting a couple million kushyos and all of a sudden Boom. Yeah. Not that you understand, so it's Opgeleygt it's fine, it makes sense. Now let's figure out how things But that's called a apleig. Okay. וגם מבחינת נקודת ההשכלה דחכמה even the that's higher in seichel, even in the nekudah of שכל, עם היותו שהוא שכלי בכל מקום עיקרו בהנחה בשכלו. The main thing even in the seichel is the הנחה, der leig in seichel. Der leig. Der leig in seichel. That's der apleig, That's the apleig. even if it's seichel. So when you call this השכלה דחכמה, that's where you're calling the Yeah, the אפלייג of חכמה. הוא בחינת עין דחכמה שאינו מושג בבינה. שאינו מושג בבינה. So, he's asking a kashya on himself, how am I saying that חכמה is the beginning of השתלשלות is why? Because from חכמה to בינה is עילה ועלול, when we just finished saying before that it's יש מאין. And we know there's two דרגות in חכמה, but anyway. I mean, there's two ways to look at חכמה. Anyway, that חכמה מאין תמצא, חכמה is rooted in the עין, yeah. No, higher than עין, yeah. But לפועל we're saying, whether you taytsh the pasuk that way or not, but לפועל we're saying that בינה from חכמה is עילה ועלול, and there it says בינה from חכמה is יש מאין. So, he says מכל מקום, as much as we say that חכמה is called עין, אצילות הבינה מהחכמה אינה בדרך יש מאין. It says מהחכמה אינה בדרך יש מאין. Yeah. So it's not. It's עילה ועלול. The coming The becoming of בינה from חכמה is עילה ועלול, Is עילה ועלול. is not יש מאין, שהרי באמת אין התהוות הבינה בעצם מהותה מן החכמה. See, בינה doesn't come from חכמה, כי נודע שהבינה No, it comes from higher. יש לה מקור מיוחד מכח המשכיל כמו החכמה. It goes, כאילו נאמר it goes directly to the כח המשכיל without חכמה, ולכן יש מי שהוא בעל השגה ואינו בעל הבנה. You can have a person who is a בעל השגה and not a בעל הבנה. בעל הבנה, which means? You mean he בעל השגה means פירוש יש אין בכחו להמציא שכל חדש, And he already knows, he has No, he doesn't have the כח of חכמה to figure out a new המצאה, a new שכל, ובכל מקום בכחו להבין כל ענין שכלי בהשגה טובה, but anything that you tell him He understands. He understands it better than that guy. Very interesting. So he has had an automatic understanding of something that's that's told to him, or that he learned, but he can't, but he can't come to המצאה. There are two types of people. There are some people who have more המצאה, but then after they had the המצאה to really develop this, they can't do it. Someone else does it. You have another guy who cannot figure out an המצאה המצאה means again? המצאה means a כאפ, like you get a new Got it, that makes sense. Yeah, yeah. A nu ch ap. A nu ch ap, right. And you have a person who has בינה and can't have חכמה. Now if חכמה comes from בינה directly, so how do you have חכמה without בינה? A סימן that בינה comes directly from the כח המשכיל. והעיקר מבחינת הרוחב, see this guy has a כח, he can't be ממציא a המצאה, a new שכל, but he can understand everything in a good השגה. הרוחב, a broader הרוחב, היינו what does רוחב mean in שכל? With לפרט כל הפרטים, he could take all, it could brekl funander, he could brekl funander, break it down. Break it down! All the פרטים of the נקודת ההשכלה שמקבל מזולתו. Whatever that guy figured out as a new sevara, he could break it down. וגם לבוא אל עומק הענין, he could come deeper to the ענין also, כמו שנראה במקום אחר. And and he does that automatically without ever having going through the whole

process. No, he needs the חכמה, but he's not the one to get the חכמה. Someone else has the חכמה and has has a point, he takes that point and he could able to develop it and make, but he couldn't figure out that first glance. And that's because his root is his root is is higher, because his It has its own כח. So what he's trying to say that the the coming of חכמה from בינה from חכמה is not יש מאין. Is not יש מאין, is Because אין התהוות, he starts like the התהוות of בינה is not בעצם is not from חכמה, and he brings a ראיה. The inyan of אצילות הבינה מהחכמה, the way that בינה from חכמה הוא רק התגלות לבד. It's only a גילוי of it. This is a deeper inyan, but it's understood. היינו, ההשגה דבינה לא עצם הכח. There's כח הבינה, כח החכמה, and there is השגת הבינה. Right, right. The כח הבינה, it doesn't come from חכמה. Comes higher. השגה comes from חכמה. In other words, what does בינה do? The The guy who has בינה doesn't have חכמה. So he takes someone else's חכמה. He can't have בינה without חכמה. Has to be עילה ועלול. How could you have a בינה without How could you have a פרטים and all this? He don't like So the עלול was the other guy. He's the עילה Yeah. Okay. Or, or the way he gives it to you. He tells you the חכמה, so now you have a נקודת החכמה. And that will develop into a בינה. Uh-huh. Right. Then you Then you figure it out. So he says that's the peshat the the understanding of בינה is עילה ועלול. How do you tell somebody a חכמה when חכמה is such a ענין'דיק thing? When in in a person, it's an אוף לײג, you can't uh you can't you can express that? Yeah. And he says to him, \"I will\" You can. You can't express the שכל behind it. But you could express, \"וואס איז עמירין לעג זיך אפ.\" That this is the peshat. All these the problems, can't express it? the problems we have. You have 20 problems in in one page. One piece of Gemara, 20 problems, and then you think of a vort Yeah. Uh-huh. and you see that vort is going to answer everything.

How do you express that again? You tell him the vort. Okay. And then the other guy, \"Oh yeah! Oh!\" And the other guy could apply it. And he never had the vort, okay. So the peshat is that the understanding of chochmah must come from binah. Uh-huh. So that's what's פשט עילה ועלול. Uh-huh. But the hithavus of koach hachochmah is not for binah. The vort I, this guy has koach habinah without koach hachochmah. Right. Comes from a higher level. So he says, \"והיינו ההשגה דבינה.\" When we say it comes one from the other that it's is only a hisgalus. Binah is a hisgalus of chochmah, that's called עילה ועלול. But that's the hasagah of binah, not the etzem koach. Etzem koach the בינה יש לה מקום מיוחד. אה מקום מיוחד, right. Chochmah has its own koach. רק השגה דבינה אי אפשר להיות בלי נקודת החכמה. בלי נקודת החכמה, definitely so. Yeah. A guy could never have a binah which is pratim and this and that if he doesn't have a נקודת החכמה. Someone has to give him that. וכמו שאי אפשר להיות נהר בלא מעין. בלא מעין. A river without water? No, a maayan is a not water Well, a wellspring. Yeah, without a spring, without a Can a wellspring You can't have a a river without a wellspring, water coming up from the ground, has to be a makor. Yeah, has to be. Right. Uh-huh. והתהוות ההשגה, the hithavus of the understanding of binah, is מהשכל שבנקודת ההשכלה. That comes from the understanding of the nekudah. נקודת ההשכלה. But you have to So you have to have a nekudah. שזהו בדרך עילה ועלול, And this in the way of עילה ועלול. yeah, שהעילה מתלבשת בהעלול. The ilah is in the alul. He has it in all right. It's in clothing.

What the touch עילה ועלול? Why is it different than עילה ועלול and yesh me'ayin? Yesh me'ayin means that the יש is not found in the אין. Fact is in the cause. The יש my Right. You can't Right? מה שאין כן עילה ועלול, the עלול is found in the עילה. That's what happens here. Or say that what happens in עילה ועלול, yesh me'ayin. יש מאין, ארי אין המהוה את היש נשאר בהעלם. נשאר בהעלם נשאר בהעלם. The the אין is separate. בהעלם it's not not the fact that the the אין that יש is מגלה the אין. No. Nothing. When we say the the the גילוי העלם, or גילוי העלם is that the that that the second דרגא, the עלול, which is the גילוי העלם, is מגלה what was before. Yes. What was, right? בינה is מגלה חכמה. בינה brings חכמה to התגלות. Right. So it says, that sounds a little uh יש מאין'דיק, no? No, the גילוי העלם is עילה ועלול, I'll tell you. עילה ועלול is עילה ועלול. So, okay. So, he said yesh me'ayin is the אין המהוה את היש נשאר בהעלם. Right. דהתהוות מציאות היש הוא דאין נעלם, סתם אומר. How does yesh me'ayin work? That the אין has nothing to do with יש. He makes him, but he stays away from him, נעלם. Then the The יש The אין is not מגלה in the יש. Right. But it is just not meant to go looking at an example of like the white parchment and the black letters. You know, we use that as an example of the אין versus the יש, that you couldn't have the יש without the אין. It has to be, but uh but you don't see the You don't see the uh the אין anymore for the יש, cuz the יש takes up all the all the space of whatever you're seeing. In other words, it's not It's not But it has to be there. And and because it has to be there, we know that that Well, you can't have the יש מאין The אין wouldn't be there, if not for the יש. Right. But it's not מסתלש. But there's no connection. Absolutely no connection. That's why you look at the יש, you don't see the אין. And there's not no If you look at בינה, you need You see חכמה right away. When you see a בינה, you know there is a nekudah It has to be. It has to be. Right. Even though you don't see the חכמה, Well, you know that this is a detail of the חכמה. Whatever you see is the גילוי החכמה. So so as as always, we're we're we have both things going on at the same time. We have יש מאין, עילה ועלול, and we have look at בי חכמה בינה. Both at the same time, right. The understanding of בינה is עילה ועלול. גילוי העלם, that's all it is. Right. Right. The כח הבינה, is not is not is not a עילה ועלול from כח החכמה. כח ווארט I, this guy doesn't have כח החכמה, and he has כח הבינה. So, תרין ריעין דלא מתפרשין, I mean, for the the creation of the worlds, you know, חכמה, בינה have to come together, right? And that's an automatic Yeah. Well, that's יש still יש מאין. And that's יש מאין, but there also is the idea of עילה ועלול. That's why we Yeah. And he says they're both true. That's why he started by saying here that um that המשכה מחכמה לבינה בבחינת עילה ועלול. Now, he's we're still in the parentheses. And in middle, hakt er arayn a kushya, How do we I say it's יש מאין, but we know it's עילה ועלול. So he says, \"I'll explain it to you.\" עילה ועלול is the understanding of it, not the כח. That's what he says here. Okay, okay. The

ענין יש מאין is מבואר לעיל פרק נ\"ג, דהתחדשות דבר על ידי התלבשות דווקא. Right, that makes sense. Lichorah, when you make something new, it has to be התלבשות. How could you say יש מאין is not מתלבש? הרי התלבשות זה ענין בחינת התגלות. Means התגלות? התלבשות, what does it mean? והוא בחינת העלם דווקא. And that's why I always say that התלבשות always to mean that it's בהעלם, it's in there. No, you can have התלבשות בגלוי. חכמה in בינה is מתלבש בגלוי. When you hear a guy developing a סברא So you know the חכמה. in there, בגלוי, you could see it. You could see the נקודה. He's using the whole time the נקודה. He says, \"This נקודה that you told me, psh! Now, based on this נקודה, I could say this, I could say this, I could say this.\" The נקודה is all there. So I'll understand his I'll understand his upleg, It's not an upleg, it's an upleg of a of a נקודה. Because it it It doesn't explain it. It's a דקות of the of the חכמה, but But it's still a נקודה. It's still there. Yeah. Okay. So that's taytsh. והעלם באופן כזה שאין העין נרגש כלל ביש. But yesh me'ayin, the העלם is so great that the עין is not נרגש at all in the יש, שאם שאם היה נרגש לא היה בחינת מציאות יש. If the עין would be נרגש, it couldn't be a יש. Couldn't be יש. מה שאין כן בעילה ועלול, העילה מתלבשת ומתגלה בהעלול. But is it דווקא מציאות העלול? How does the עלול become? When the עילה becomes בגלוי, that's how the עלול becomes. It's the same question that we had even, you know, a couple of weeks ago that we was just grappling with about is there a world or there isn't a world. It's the similar idea. Is it a עילה? No, the world is yesh me'ayin, not עילה ועלול. It's not בגלוי. It's not בגלוי. That's why it's yesh me'ayin. Even though the Eibershter is there, the Eibershter יש the the עין I mean we know the Eibershter from the world. At the same time, we don't know the Aibershter from the world. In other words, you don't see the It's so covered up, it's so behelem. There's there's a complete difference, there's ein erech, but at the same time That's if we know through hisbonenus. It's not בגלוי ממש. No, through hisbonenus. Someone doesn't learn Chassidus, someone doesn't know anything Right, through hisbonenus. But even then, it's not the real thing. It's the בורא עולם like we said before. It's the בורא, but But we we have no idea what he is, how he is. All right. וכן וכמו שנתבאר בקצרה לעיל, like I explained it before, פרק מ'. Okay. ובאופן כזה הוא גם כן בחכמה ובינה. The ענין of of עילה ועלול. חכמה, בינה is also עילה ועלול, שהשכלי שבנקודה מתלבשת ומתגלה בהשגה. It's מתלבש into השגה. Into השגה. Okay. שהרי זה הוא, I'm saying that, that's taytsh השגה. What's taytsh השגה? שמשיג את הנקודה. That's where the השגה sits. You take the נקודה and you understand it. You just understand the point. Right. You get the point. וההנחה שבנקודת השכלה, the

upleg that's there in the נקודת השכלה הנחה means an upleg, not a preparation? No, that's הכנה. Not a הכנה, I'm sorry. הנחה is with a חית, הכנה before the דלת. Oh, yeah. הנחה. What What What other Where where else do you עקירה והנחה in שבת? עקירה והנחה, you place it down, you put it down, right. Put it down. But op is upleg. You know what leg means in Yiddish? Tell me. To put down. To put down? Oh. Avekgelegt. Up down! Upleg. No, upleg is in the mind, it's up, but I'm saying, if I put this down I say, you got it down, I got it down, yeah. Take this, and it goes avekgelegt. I'm going to write it down. Upleg. In Yiddish, upleg. It's kind of laygen. Laygen, okay. הנחה, הנחה is like it's upleg. So even the upleg that's in the נקודת, which is the עין שאינה מושגת בבינה which is עין שאינה מושגת בבינה. You see, like you asked me before, the שכל we see in בינה, but the upleg, which is higher than שכל, how do you see it in בינה? He takeh doesn't. Here it says יש בו שתי פנים. It's two ways. א', שלא מזה הוא מציאות ההשגה. Ein hachi nami, that's not what makes the השגה, וההשגה מהשכלי שבנקודה, גענוי, the השגה of בינה comes takeh from the שכל of the נקודה, not from the upleg of the נקודה. The שכל of the נקודה, which is the כח, the כח of בינה. No, not כח, we're talking about the שכל. There is There is the upleg of חכמה and there's the the נקודת השכל of חכמה. Wait, the שכל comes from the שכל. So ein hachi nami, בינה does not have anything to do with the upleg, בינה only got the נקודה. וההנחה נשארה בהעלם. It comes from the שכל. והיינו שבעת ידיעתו מנקודת השכלה, that means that when the person understands the the בינה guys understands the ענין from the נקודה of שכל, מי ששייך לידיעה זו מנקודת השכלה, the guy who's שייך to understanding, to knowing the נקודת השכל, עיקר שלו הידיעה הוא בחינת הנחה. By the guy, by the first guy, which is the בעל חכמה, the main thing is the הנחה. כאשר בא לידי השגה, when he gives over what he's, the נקודת השכל, by him, he never gave over the הנחה, he gave over the נקודה. And that when it comes to השגה, נשארה ההנחה בהעלם. It's not the same thing? The the the the נקודה, the הנחה? No, נקודת השכלה, there's נקודת השכל and then there's the the הנחה. נקודת השכלה, okay. So the upleg, and then there's the the the So when it comes into השגה, the הנחה, ein hachi nami, it stays בהעלם. ומה שבא לידי גילוי בהשגה הוא השכלי שבנקודה, that's the שכל שבנקודה. So that could be one way to say that the הנחה, we said before that it's עילה ועלול, so mimela, ס'ליגט בגלוי in the בינה, like the חכמה, it's not true. The נקודת השכל ליגט בגלוי, but not the הנחה. So he says, ein hachi nami? Ein hachi nami! Okay, no problem. That But that's still that's takeh not עילה ועלול. So that's two points in in חכמה itself, right? Okay. Right. Right. Hey, or you could say לפעמים, sometimes, differently: כשהתהוות ההשגה מהנחה שבנקודת השכלה, when when the when the השגה comes from the הנחה of the נקודת השכלה, הרי שההרגש הנחה בא בהשגה פנימיות בהעניין. In other words, that you do have it בגילוי sometimes. That הנחה comes into נקודת השכל. השכלה, and then when the guy comes and and takes the בינה of it, you get to the פנימיות העניין. I guess that if he can really knows how to explain himself. I guess, right? Who which guy? The בינה or the חכמה guy? No, the כח the חכמה guy. The חכמה guy just gave you an הנחה, but he doesn't have And that is the And this other guy has such a power to take that הנחה and and and figure it out to come to the פנימיות. Oh, he knows how Ah, so that's the תלמיד the תלמיד and the רב. The נמשל's in the משל, but the the תלמיד gets the משל and then he can get to the But the תלמיד gets it so much into the פנימיות. the נמשל. Ah, because sometimes ליגט אין דעם it's Yeah, that's ליגט אין דעם. והיינו כאשר בא נקודת השכלה והנחה, when he comes to the נקודת השכלה and הנחה, אז ער טראכט זיך צו, ווי האט זיך בא אים געלייגט דער עניין בשעת ער האט געמאכט דעם עניין, when the guy puts himself, לייגט זיך צו means טראכט זיך צו, טראכט צו, puts himself to come back and say how ווי האט זיך אנגעלייגט בא מיר in the beginning when that first point came to me before I started getting even the שכל, what did I feel? It's such a geshmak to have Yiddish in in חסידות, you know, I always take it as a geshmak. That's why he put it in. I want to, I have to go over this again, because I הרי בא על ידי כן בהשגה פנימית עניין, then you come to understand that even better. And that part is like יש מאין, שזה כדוגמת יש מאין. Okay, you understand it better because you were able to to chap the הנחה that's in And ממילא you have a פנימיות'דיק understanding. Yeah, but really פנימיות, yeah, you understand. Interesting, the הנחה. But the But the main עילה ועלול, so that's טאקע יש מאין כזה. Well, we say עילה ועלול. Well, it could still be both. No, it's a It's a combination of both. Wouldn't it be like maybe? No, no, before also he said it's יש מאין, and therefore it doesn't even come there. That's the first way he said. אינו מושג בהבנה. Or, שתי פנים. it does come. Right. It does come. And that's like יש מאין. And that's הנחה נשאר בהעלם. Yeah. שזה כדוגמת יש מאין, שהרי הנחה בעצם אינו נראה בו, אינו בא בהשגה. אינו בא בהשגה. בפועל the הנחה is not there, שהיא למעלה מהשגה, רק מתחילה הנחה, but the הנחה makes Yeah, the הנחה makes it come into השגה. Okay, doesn't go into the שכל. Okay. Yishar koach. געשמאקע עניין. Yes, so yeah, we could maybe next time אי\"ה go go back a little bit. Make a siman there. Today's the 19th, I think. Yishar koach, yishar koach. Interesting. Wow. 19th. This is deep inyanim, but more down to earth. Yeah, right. I guess, you know, Deals with, it doesn't deal with אצילות, it deals with with Cuz it's not Kabbalah, yeah. קבלה ווארטלאך. קבלה ווארטלאך. Yeah, yeah. עשר ספירות, מחשבה, חב\"ד, עק, this, עשר ספירות הגנוזות. This is ביאור העניין. This is

What I like to do when I learn, when I have the time, in the time of learning, is to think about how this applies right now. In other words, while I'm learning this, there's an I have, you know, there's an It's happening now. That's what I'm saying. That's what I have to think about as you're going on. Exactly. So then you can make it Then then it becomes you know, you like Then it's not that you learned it, you lived it. Right, right, exactly. And then then it sticks with you. And the whole experience of learning chasidut is not something that's so out out of touch, which is people have to learn how to do, and I I'm speaking to people about it. After a while, you get to learn how to do it. Yeah, I mean, the point is is like I don't want to say, but these guys they learn Likutei Torah they learn the Torah like zoom. They're they're flying through maamarim. I don't know how they learn it. But that's okay, they Just learn a girsa, that's it. Just learn a girsa, you can learn fast, they think. It's a lot of data. Right. And there's a time to learn girsa, bingeing, and then that's that's the that's the But it's definitely not like the peirush. By them, it's some of these words like chasidim and they Yeah, how do they do? I don't even know. To us, they they things that are pashut to us, to them it's it's like You know, it takes a little time. You know, you really have to care. Listen to what I did. There's a guy last week, remember, who asked a question online? Yeah, yeah, I saw him. So, he says he was telling people 20 years he had this question, couldn't get an answer. Things which for us are pashut. Yeah. I said he could have he could have asked me. Yeah. Yashar koach, yashar koach. It's really great. Thanks so much. Thanks so much. Gives you chayut. That helps tomorrow's shiur go even better. I don't hold shiur. Oh, well, okay, well, farbrengen, then. Yeah, so we have chayut. Thanks so much. See you, yes. אי\"ה. [Non-speech audio]