says in the Zohar that the חברייא of Rav Shimon bar Yochai were by him and they were all talking סתרי תורה, hidden secrets of the Torah. Rav Yossi was thinking other worldly matters, and Rav Shimon said, \"I see that there's a letter missing from you, from your name, from you this at this point.\" So he started learning Torah, and then he told him, \"Now your letter came back.\" And and Rav Shimon continued with his דברי תורה. איז פלוגי דאס סיפור דקמיה ברבי יוסי לכאורה, this story is not understood. ווי קען זיין? How is that possible אז רבי יוסי וואס איז געווען פון די גדולי התנאים, רב יוסי one of the big תנאים, און געפינען זיך אין מסיבת רב שמעון בן יוחאי וחברייא דיליה, and he happened to be in the mesibah, in the in the in the party of Rav Shimon bar Yochai and his friends, ביי וועלכע מען האט גערעדט ראזין דתורה, and they were talking secrets of the תורה, זאל בשעת מעשה מהרר זיין במילי דעלמא? So Rav Yossi, this great צדיק, Rav Yossi, would not, basically almost not listen to what they're doing and be thinking מילי דעלמא? In nigleh, he's probably equal to רב... In nigleh. So? Just saying. Yeah, yeah. Yeah, Shimon bar Yochai is also great in nigleh. It's a Rav Shimon bar Yochai in nigleh was more than in Kabbalah in in תורת הנסתר. Rav Shimon bar Yochai says in Likutei Torah, that he says there's no perek I think in Shas except there's a few exceptions that Rav Shimon bar Yochai is not mentioned. That's why in everything he had what to say. Whenever it says Rav Shimon, it's Rav Shimon bar Yochai. So he was in nigleh, whatever, but yeah. So the

question is: why was he thinking like this? און נאך מער, אויב וועט מען געפינען א הסברה דאס וואס רבי יוסי האט מהרר געווען אין מילי דעלמא, איז געווען אן ענין וואס איז אויסגעהאלטן ע״פ תורה, and if we'll find that he did it ע״פ תורה, it was allowed, cuz till now it was a question, he wasn't even allowed! They're learning Torah, how could you think not of Torah? Even if we'll find some way it was ע״פ תורה, ווי אזוי איז צו באגרייפן אז ער איז מפסירק געווען פונעם הערן די ראזין דתורה וואס מ'האט דאן גערעדט? And so much so that it was mutar, that it was he was able to not listen to the secrets of the Torah, but think about מילי דעלמא, worldly things, איז שווער לאידך גיסא. So if that's so, then the question is the opposite: פארוואס איז ביי אים דורך דעם נחסר געווארן אן אות פון זיין נאמען? So why was a letter missing from his name for doing something he was allowed to do? See, it seems like he's missing from his name because he didn't, he shouldn't have done it, should have listened to Torah, and he didn't, so it's a problem. But if he's allowed to do it, so whichever way you look at it: if it was not allowed to do it, the kashya, how is that possible? He did something wrong. If he's allowed to do it, then why was the letter missing from his name? לכאורה קען מען דאס מבאר זיין על יסוד דעם ביאור פונעם טאטן אין זיינע הערות אויפן זהר כרך ג. B'hakdamah. Says the Rebbe, I'm going to bring a peirush of my father based on what he said, cuz the Rebbe's father has a whole biur on Peirush al Zohar. Based on that, I'll explain it, but first, b'hakdamah. So but first he says, I have to give an introduction. אף על פי אז רבי יוסי איז געווען פון די חברייא של רשב״י, even though Rav Yosi was from Rav Shimon bar Yochai's group, וואס ביי זיי איז בכלל געווען תורתם אומנותם, רב שמעון בן יוחאי וחביריו, it says in Gemara in Yerushalmi, they all their Torah was their was their was their parnasa. They didn't do any work. איז ער אבער נישט געווען עכ״פ בכל הזמנים אין דעם סוג פון נאר עוסק בתורה. Rav Yosi was different. He wasn't always in that category of only learning Torah and not doing anything else. וואס זאלן נישט מפסיק those people who don't stop, don't interrupt זייער לערנען א צייט צו זיין אין אן אומנות, to doing some kind of trade, in מילי דעלמא. He wasn't like that. ווי עס ווערט דערציילט אין גמרא The Gemara says in שבת דף מ״ט: אשלוכא הוה, אומן לעבד עורות. It's a mistake, it's supposed to be with an ע. He was his job was to to to work, he was a tanner. So obviously he wasn't so תורתו אומנותו like the rest, even though generally speaking he was part of the group of תורתם אומנותם, but he wasn't at that same level. That's one thing.

אויך געפינט מען אז רבי יוסי איז עוסק געווען בצרכי ציבור. We also find that he wasn't always learning because he was involved in communal matters. L'dugma we see an example, די פארשידענע תקנות וואס ער האט איינגעפירט אין ציפורי. He was in the Sanhedrin in Tzipori and he made certain תקנות for the welfare of people. So we see that he was involved in צרכי ציבור. עפ״י זה קען מען זאגן, so now we can say, אז די מילי דעלמא וואס רבי יוסי האט מהרר געווען, זענען געווען ענינים פון צרכי ציבור. Oh! So when he thought about worldly things, it wasn't stam he thought about סתם גשמיות'דיקע things, צרכי ציבור! Thinking about community things. און דערפאר האט ער צוליב דעם מפסיק געווען מיט שמיעת ראזין דתורה, in middle of שמיעת ראזין דתורה, that's why he was allowed to interrupt in middle of listening to Torah, the hidden secrets of the תורה, ווייל עוסק בצרכי ציבור איז דוחה תלמוד תורה. That's the halacha: if somebody is working on צרכי ציבור, is patur from Torah. So mimeila, he was patur from listening, cuz he was thinking about all kinds of maybe all kinds of ways of building a shul or thinking about how to collect money for tzedakah, so he was thinking בשעת מעשה, and if that was important at that moment to think about it, it pushes away, he doesn't have to listen to Torah. You have to pay for this, for sure. Yeah, that's what I'm saying. So you on Shabbos, not business for business sake, but for צרכי ציבור, for building a shul, for getting aliyot, and צרכי ציבור doesn't even mean באמת צרכי ציבור is not only something holy. What about working on in a city to pave the streets for the ציבור? The ציבור, you need that, that's צרכי ציבור. Certainly if it's a holy thing that you're thinking about. So Rav Yosei was thinking about this thing, he was takeh maybe thinking about how to pave the street, how to do get the money for it when it was needed, so it shouldn't be dangerous, and משום מעשה he didn't listen to the learning, because you're allowed to. And if you'd need, you can't מאיזה, this could also explain פֿאַר וואָס ער איז דעסוועגן נכסה געוואָרן דעם אות פֿון זײַן נאָמען. Now is, if this is the peshat, then we could say this, the kashya was, if it was allowed, why was an אות taken away from his name? You could explain it. Weil דאָס וואָס ער איז עוסק בצרכי ציבור איז דוחה תלמוד תורה, even though if you're involved in צרכי ציבור, it pushes away Torah, is לתועלת ולטובת הרבים. Why? Because that's going to be for the benefit of the public. So the benefit of the public is more important than your loss, but it doesn't mean you don't have a loss. Aber אין דער מעשה בצרכי ציבור עצמו, the person himself, קען ווערן דורך די התעסקות אַ ירידה. Yeah, it's a lower madregah, it's takeh not as great as it should be, wie עס חז״ל זאָגן, הטל עליהן צרכי ציבור והן כולין מאליהן. The Gemara says if you put on somebody צרכי ציבור, it says by by by Eldad u'Meidad, yeah, said that Moshe is going to die and Yehoshua will take him in, and Yehoshua was very upset and he told משה, כלאם, kill them for saying such a thing. So Moshe said, \"You're right. I'll put on them צרכי ציבור, and they'll die by themselves.\" צרכי ציבור, they're going to get it's a it's a it's a low thing, but you still got to do it. Und wie מיר געפֿינען בײַ Mordechai, before Purim we find by Mordechai, wie גערעדט אַ מאָל ברוך, the Rabbi wrote, spoke about it a time before, אַז ער איז געבליבן משנה למלך, he became משנה למלך, he stayed משנה למלך, ווײַל זײַן בטל מדברי תורה, the fact that he couldn't learn so much, and he went in, איז געווען לטובת כלל ישראל, וואָס איז דוחה תלמוד תורה. That's why he stayed, because it was for צרכי ציבור, so it took away learning. פֿון דעסוועגן בײַ אים גופֿא האָט עס געפּועלט אַ ירידה. He became lower. It says in the Gemara, ירד מחשיבותו אצל חכמים. His חשיבות became lower by the חכמים, ווײַל עס האָט בײַ אים געפֿעלט דער עילוי און גדלות פֿון תלמוד תורה. That's why it says רצוי לרוב אחיו. What he did, everybody was happy, but there were some people not. So it's a yeridah even though he should. And in that shichah that the Rabbi talks, talks about the Rogatchover, brings a story with the Rogatchover that it was a פֿריִערדיקער Rabbi once called an אסיפה of the גדולים to to do something for for for the ייִדן, and they made a ועד, and the question was who should be the יושב ראש of the ועד. So everyone pointed to the Rogatchover. So he said, so he said he doesn't want. So they said, \"Why not? צרכי ציבור.\" So he says, \"It's like it's a machloket between Bavli and Yerushalmi.\" What's this Bavli, Yerushalmi? It says, it says that the Gemara says חסידים הראשונים, they דאַוונט nine hours a day. They דאַוונט, they were מתבונן an hour before Shemoneh Esrei, after Shemoneh Esrei, and three times, nine hours. Right? The Gemara, what happened to their Torah? So, in Bavli it says, מתוך שחסידים הם, תורתם משתמרת. תורתם משתמרת. Because חסידים, so the Torah they learned, whatever they learned, they didn't forget, they didn't have to chazar. In Yerushalmi it says, מתוך שחסידים הם, תורתם מתברכת. So according to Yerushalmi, not only that they didn't lose anything, it became more. So he said, \"If we pasken like Yerushalmi, so certain things, תורתם מתברכת, also I won't lose anything. Like this, I'm a מחדש חידושים, I'll be mechadesh the same. If we pasken like the Bavli, משתמרת, whatever, but I won't be able to grow further.\" So because had he learned, he would grow. If he's עוסק בצרכי ציבור, he won't grow. So we see that there's a chesaron. That's what the pshat. So now lichora, everything fits. The reason he thought in his mind מילי דעלמא, while they were learning, because he was thinking things that you're allowed to think, and מבטל תורה. לפועל ממש, it's a chesaron. So an אות of his name was missing. דער הסבר, this explanation the Rebbe says, \"I'm saying here,\" איז ער גענומען a ביאור פֿון טאַטן אין זײַנע הערות אויף זוהר. This is taken from something that the Rebbe said my father writes in the הערות of auf a סיפּור, auf dem סיפּור, on this story, but he writes לגבי a different פרט, but the Rebbe applies it here. אַז דאָס וואָס רב יוסי איז מהרהר געווען מילי דעלמא, the

Rebbe says my father says, this that he was thinking מילי דעלמא, מיינט ניט אַ הרהור פֿון דברים בטלים, חס ושלום, סתם דברים בטלים, נאָר דאָס איז אַ ענין פֿון עמל שיחה, וואָס איז אַ דבר גדול. עמל שיחה. Pasuk says, \"אדם לעמל יולד. A person is born לעמל. עמל means האראווען, hard work, to toil. And the Gemara says, I don't know what, which עמל. So the Gemara first thinks maybe it's עמל מלאכה, you have to work hard. Then the Gemara says, no, maybe it's עמל שיחה, toiling in talking. And the Gemara says, no, the real עמל is עמל תורה. But since the Gemara has a hava amina that it's עמל שיחה, a סימן עמל שיחה is something great. So he says, ווי גערעדט אמאל בארוכה, דא בענין, אין א ביאור מאמר חז\"ל, to explain מאמר חז\"ל, אדם לעמל יולד. And the Gemara says, איני יודע אם לעמל תורה או, we don't know, is it for Torah or for שיחה? הוי אומר, it brings a ראיה, לעמל תורה נברא, it's for Torah. אז פון דעם גופא וואס אין תורת אמת איז דא a hava amina, the fact that in Torah, which every word of Torah is true, there is a הוה אמינא אז א מענטש איז באשאפן געווארן לעמל שיחה, a Gemara hava amina that he was created to what, to talk, to to just to speak, to do שטותים, איז מובן אז דאס איז אן עבודה נעלית, something big. נאך מער, go further. אויך לויט די מסקנא אז לעמל תורה נברא, even though the maskana is that Torah, איז דאס נישט שלילה לגמרי די ענין פון עמל שיחה. It's not that עמל שיחה is a עבירה, נאר אז עמל שיחה אליין איז ניט דער תכלית ביסוד. עמל שיחה is very great, even in the maskana. The תכלית is עמל תורה. ואדרבה, which the Rebbe explains, כדי צו דערגרייכן צו תכלית ועילוי פון עמל תורה מוז פריער זיין די עבודה פון עמל שיחה. The Rebbe in that שיחה explains that it's a seder. First you have to have עמל שיחה, then you have עמל תורה. So he says must have been, so it's not Torah, it's שיחה. And this שיחה is what went through his mind, which is a ענין גדול, he says. ובפרט אז דורך דעם טוט מען דורך די שיחה למעלה, he says especially, he says by person speaking down here things that you're supposed to speak, but not Torah, you cause there should be speaking למעלה. What's speaking by the אויבערשטער? עשרה מאמרות! אז דער אויבערשטער זאל זאגן כביכול עשרה מאמרות שבהם נברא עולם. The אויבערשטער should just speak and say the 10 מאמרות, which that gives the world its existence. ווי דער אלטע רבי איז מסביר אין תניא, the Alter Rebbe says in Tanya, אז די עשרה מאמרות זענען שטענדיק מלובש אין עולם, the עשרה מאמרות are always here, להוותו ולחיותו ולקיימו, to make it alive, to create it, to to exist. און דאס איז דער טייטש פון מילי דעלמא, that's what it means here. די עשרה מאמרות וואס זענען באמת מלובש אין עולם און זיי ווערן אנגערופן מילי דהדיוטא. The

עשרה מאמרות of the אויבערשטער are called מילי דהדיוטא. זיי זענען וועלטישע זאכן, even though they come from the אויבערשטער. So when you think about certain things in עמל שיחה, which things which you're allowed to think, it accomplishes great ענינים, it makes the שיחה למעלה. Now what is really עמל שיחה, אין עבודה, וואס הייסט דאס? So the Rebbe says I'm going to explain it in simple words, this is Kabbalah words, עמל שיחה. That means like this: מהרהר במילי דעלמא, עמל שיחה, when he thought about וועלטישע things, which we said the Rebbe says my father writes it's עמל שיחה, איז די עבודה פון בירורים. Oh, he was involved צו מברר ומזכך זיין די עניני העולם, that he was involved in thinking how to elevate וועלטישע things, which is not Torah, when you learn about Torah you're thinking about a Mishnah, a Gemara, a פסוק. He was thinking about ענינים of a וועלט, but what about the וועלט? How to elevate the וועלט. ובפרט דורך די עבודה פון בכל מעשיך יהיו לשם שמים ובכל דרכיך דעהו, by thinking how you could use your own personal וועלטישע things, and through that bring אלוקות, דער בירור וזיכוך פון עניני הרשות של אדם, which is מילי דעלמא, not things of what you have to, things that you how to be מברר through drinking tea, how to be מברר about this is וועלטישע זאכן, that's what he was thinking about. וואס די עבודה טוט אויף דעם קיום העולם, it says when you do that, that's what the, it says in Chassidut, that what makes the קיום העולם? Torah is one thing, עולם is וועלט, by using וועלט for good things, for Torah things, for kedushah things, and that's called עמל שיחה, which פועל'ט the שיחה דלעילא. So mimeila this is what he thought. So he thought about inyanim of a velt. And that's okay, it's a high thing. אבער פונדעסטוועגן איז דאס ניט בערך צו דער ענין פון עמל תורה, but it's still not the same level as learning Torah, ובפרט certainly not the same as סודות ורזי התורה, secrets of the Torah. וואס אף על פי אז דורך עמל שיחה ווערט אויפגעטאן דער קיום העולם על ידי עשרה מאמרות, even though through this עמל שיחה, through working with גשמיות and elevating גשמיות you cause the אויבערשטער to say the עשרה מאמרות and recreate the world again, און נאך מער, די כוונה פון ירידת הנשמה למטה איז ניט לתקן עצמו, נאר לתקן הגוף ונפש הבהמית וחלקו בעולם, it says in Tanya, brought from Etz Chaim, that נשמה came down not to fix itself, it doesn't need fixing, to fix the world, to elevate the world. So obviously since it's such an important thing to elevate the world, this is the whole purpose of ירידת הנשמה למטה. און דורך דער עבודה, עבודת הבירורים, פירט זיך בעיקר אויס דער תכלית פון בריאת העולם, and when you work with the world, you accomplish what the אויבערשטער, the whole purpose of creation, נתאווה הקדוש ברוך הוא להיות לו דירה בתחתונים. The אויבערשטער wanted the world to have a dwelling place in this low world. So when do you do it? With Torah is one thing, you do it with Torah, but that's not as much as you do it through velt. So real, so learning, so doing things with velt is a very high מדרגה, and through that you accomplish תכלית הכוונה altogether. פון דעסוועגן איז עמל תורה העכער פון עמל שיחה. Still, learning Torah is even greater, weil es is ממשיך the מעין אלוקות העכער פון עולם. Because when you do עמל שיחה, which is בירור העולם, you ממשיך אלקות, the type the level of אלקות which is to create the world, you make the אייבערשטער create the world. Torah is higher than the world, so you ממשיך אלקות which is higher than the creation of the world, it's a much higher מדרגה. דערפאר איז געווארן א חסרון אין רבי יוסי'ס נאמען weil er hot geredt מילי דעלמא. That's why even though when he thought of מילי דעלמא it was something he should have is right to do, but still, he missed out on Torah, and Torah is a higher madregah, weil dos iz a ירידה לגבי דעם ענין פון עמל תורה. Had he learned Torah, it would have been higher. So this is one pshat the Rebbe says you could say in the Zohar. אבער בעומק יתר, this does not can be מספיק אויף דעם וואס אות אחת חסר בו. This is really not enough to explain why this one letter of his name was missing. Why? די הנהגה פון תנאים ואמוראים איז געווען בהתאם צו שורש נשמתם. בכלל we know that whatever the תנאים ואמוראים did fit to the שורש הנשמה. It says, you see די הקדמה אין Tanya, in the הקדמה of Tanya it says, why is בית שמאי מחמיר? Because their שורש הנשמה came from גבורה דאצילות. Why בית הלל מקיל? Because their שורש הנשמה came from חסד דאצילות. So they knew their שורש הנשמה, so they were able to look at things, everything in this world, everything they did was according to the שורש הנשמה. על דרך ווי אין אונזער פאל, just like by us, in this case of the זוהר, א דאס וואס רבי יוסי דווקא האט מהרהר געווען אין מילי דעלמא, why davka did Rabbi Yosi think of מילי דעלמא? If מילי דעלמא is an important thing, so why אפס davka him? Weil wie der tate is מסביר, רבי יוסי איז בחינת מלכות. Rabbi Yosi's madregah in אצילות is מלכות, וואס זי איז דער מקור פון עולמות בי\"ע. מלכות of אצילות is the source of the עולמות בי\"ע, of בריאה יצירה עשיה, וענינם is נתהווה פון די עשרה מאמרות דמלכות, that they come from the עשרה מאמרות, which is connected to מלכות. און דערפאר איז זיין עבודה אין דעם ענין פון עמל שיחה געקומען. That's why he had to do this, because that's his thing. Because every תנא, every tzadik of these great tzadikim did, knew their neshamah, so he knew this as his שורש, and his avodah is expected to be with elevating the world, which comes from ספירת המלכות, so that's why he did it. און וויבאלד דער שליחות פון רבי יוסי בעלמא דין איז די עבודה פון עמל שיחה, and since the shlichus, his mission in the world was this inyan of עמל שיחה, which is to elevate the world, איז אמת טאקע אז עמל תורה איז דא אן עילוי גדול לגבי עמל שיחה. Even though Torah is higher, weil תורה איז העכער פון וועלט, עמל שיחה is to be ממשיך אלקות according to the וועלט, Torah is higher. אבער ווי קען מען זאגן אז צוליב דעם וואס רבי יוסי האט מהרהר געווען אין מילי דעלמא זאל ווערן א חסרון אין זיין נאמען? So now that we're explaining why did he do it, not only that you're allowed to do it, if you're allowed to do it is we can understand, even though you're allowed to do it, but there is a yeridah, so you're something is missing by you, but now we're saying, not only he's allowed to do it, he had to do it. If he did it, it's because of his shoresh neshama, so he had to do it. פאר דעם שם האדם איז מכוון צו בחינת נשמתו, we even know that the name, his name is connected to his shoresh neshama. And here, something wrong with his name! His name is his shoresh neshama, he did everything according to the shoresh neshama, so what's wrong with his name? וויבאלד אז דאס איז די עבודה וואס איז בהתאם צו זיין נשמה, this is something is his נשמה, ובמילא צו זיין שם, it's in his name, so why punkt his name? Maybe something else would be missing, his name was missing.

His name is his shoresh haneshama, because it says everyone's name is according to shoresh haneshama, but we don't see it, he saw it. And he did what he was supposed to, and that made his name miss, something not fit, something fishy here. על דרך ווי דער באוואוסטער ווארט בשם פון ר' Zusha Anipolier, it's a famous vort from ר' זושא, אז מען וועט ביי אים ניט מאנען פאר וואס ער איז ניט אין דער דרגא פון צדיקים גדולים, נאר פאר וואס ער איז ניט זושא. He once said, \"I'm not afraid when I come lemaalah, they're going to ask me, and they're going to complain to me, 'Why aren't you like Moshe Rabbeinu?' You know what I'll answer them? 'I'm not Moshe Rabbeinu.' They'll ask you, 'Why are you not like the Baal Shem Tov?' 'I'm not the Baal Shem Tov.' You know what I'm afraid they're going to ask me? 'Why aren't you Zusha?'\" In other words, you have to go according to your shoresh neshama. So how could you say that because he did something which fits to his shoresh neshama, he should lose? ס'איז מער, you go even further. וויבאלד אז צוליב דעם וואס ביי אים איז ניטא דער עילוי פון א צווייטער עבודה וועט א חסרון בשמו, if you tell a person, \"Since you're not doing something else, you're doing what you have to do, another Yid is doing something higher, he has Torah, and you are not doing it, and because of that you're going to lose out, your name is going to be missing,\" איז ירע לבבו, you'll feel bad, און די ידיעה וועט שטערן צו מקיים זיין די עבודה וואס אים צוגעטיילט געווארן בשמחה ובטוב לבב. A person cannot do his עבודה בשמחה knowing that somebody else is a better avodah. And he's going to lose out, because his avodah is lower. Doesn't make any sense. צו וואס די עבודה? So obviously if he did his avodah he was supposed to do his avodah. And a maalah can't be any chesaron in him. So

what does the Zohar mean that there was a chesaron in his name? אייך דארף מען פארשטיין, we also have to understand, פאר וואס האט רבי יוסי נישט באמערקט, there was given a חסרון, וואס איז געווען דיוקנא בשמיה? ווי אזוי רשב\"י האט אים געזאגט. Why didn't Rabbi Yosi himself feel it? I mean Rabbi Yosi was a, in the, in a cooler, he was, so to speak, somewhat a little bit, I don't know, to Rashbi, we can't measure. If the Rashbi saw on him he's missing something in his name, he should have felt it himself. און אזוי אויך ווען ער איז צוריקגעווארן צו דעם וואס ער האט געמיינט דאורייתא, א שלים. And also when he, later he spoke about Torah, he got it back and he became complete, האט דאס אים רשב\"י מגלה געווען. Rashbi told him. Why didn't Rashbi, why didn't he feel it himself? What'd you say? I said that there was something in the הערות saying, that everybody explains something that the reason why he's missing י' because he left אצילות, it's מלכות? י' ירידה from מלכות is going down? Now I feel safe. The י' is in אצילות. It says, in אצילות Now it's safe. But he's supposed to. He, that's how he came down. But he's supposed to. So he's supposed to, so why is that, something missing? So why is he missing? And if he's missing, you make a guy, anybody who's doing what he's supposed to, it makes him feel bad. And also, why didn't he feel that he's missing? דער ביאור אין דעם Is, here and he send us. The answer is, yeah. This is what we said, that's the answer. What does that mean? רבי יוסי מצד עצמו, רבי יוסי on his own, לית, דאס הייסט, לית די זיין עבודה דארף זיין, תשע עשרה נשמה, the way he is supposed to behave according to the שורש of his נשמה, איז זיין הרהור במילי דעלמא נישט געווען קיין חסרון. So what he did and he's thinking about the worldly things, which is his avodah, nothing wrong. ואדרבה כנ\"ל, as we said before, זיין עבודה במילא דיוקניה שמיה געווען בשלימות. His avodah was בשלימות, and his name, and his name was בשלימות, and his צורה was בשלימות. By the way, we answer the she'elah, why didn't he feel it? Because there was nothing wrong. From his perspective, there was nothing wrong. He didn't feel it, because he did the right thing. Like we just explained, he didn't do anything wrong, because it was his shlichut. דאס וואס עס האט אנגעפעלט אין אים, איז געווען בענינו אלס איינער פון די חברייא דארשב\"י. He had like two hats to him. He was Rabbi Yosi. Rabbi Yosi had his job. Rabbi Yosi, this, this, this, this is מלכות and all these things. He also was a member of this group of Rashbi. רשב\"י, תורתו אומנותו, like I'm Rashbi, whose whole inyan is learning Torah. וואס האט אויך דעמאלט געדארפט צו ביי אים זיין. At that time, since he was together with Rashbi, he should have had that part also. און דערפאר דווקא רשב\"י, רישא דחברייא, רשב\"י, who was the top of the חברייא, he could've kenned, and then Rabbi Yosi had a chesaron, saw the chesaron. און אויך ווען דער חסרון איז נאך נישט געווארן, when it, he fixed it, Rashbi saw it. Because, he couldn't even see it, because him, who he is, there's nothing wrong. It's his connection to Rashbi that was wrong, that, not wrong, but missing, and Rashbi saw it. Now, but we don't know what that means. This is just, the Rebbe just gave like the, the, the point. Now, explain it. כדי דאס צו פארשטיין, וועט מען דאס פארשטיין לויט דעם וואס דער אלטער רבי ברענגט ארויף אין הלכות תלמוד תורה.

We'll explain this, the Alter Rebbe says in Hilchos Talmud Torah, אז כל נפש צריכה לתיקונו, Every נפש needs, for its, for its תיקון, לעסוק בפרד\"ס, to learn פשט, רמז, דרוש, סוד, כפי מה שיכול להשיג. As much as a person could understand, every נשמה must do it. ואי אפשר לו להסתפק בשלום בלתי ידיעה זו. If a person doesn't learn whatever he's able to learn פשט, רמז, דרוש, סוד, his נשמה is not complete. That's what it says. It says not, it's a נגלה, הלכות תלמוד תורה. ואמנם, וואס נתעצל ולא השיג, if somebody's lazy, ולא השיג וידע אלא מעט, and only learns a little bit, צריך לבוא בגלגול, has to come down again to this world in a גלגול, עד שישיג וידע כל מה שאפשר לנשמתו להשיג מידיעת התורה. Has to be reincarnated to come back again and make up what he missed out, and if he missed out the second time, he has to come out a third time. That's what he says. ווי איז דער ענין? אויב דער וואס לערנט מעט, what happens if a different story, a guy learned a little bit, but it's נישט מצד עצלות, not because he was lazy. So what you said before, if he was lazy, it's a problem. He didn't accomplish what he was supposed to. He'd come down again. What happens, he didn't learn, not because he was lazy, נאר ווייל על פי תורה איז ער פטור פון תלמוד תורה? Al pi Torah, he didn't have to learn. זאגט דער אלטער רבי אין תורה אור, the Alter Rebbe says, אז אין דעם פאל קען זיין צוויי אופנים. Here there are two things that could happen. Number one, דאס גופא איז א ראיה אז זיין נשמה איז נישט שייך צו מער, ובמילא דארף זי נישט מער כהשגת התורה. The fact that he was involved al pi Torah in not learning, let's say whatever other things, if it's al pi Torah, that shows that that's all we expect of him. What did he say before? That only what, you have to learn as much as expected. Now you don't know how much, you have to learn as much as you can. If it came a point where you can't, because the Torah says you shouldn't, that means it's not expected more, so it's no problem. און דערפאר קומט זי צו איר שלימות אויך מיט דעם לימוד מעט, מועט. So, a guy like that, does this complete, job by learning a little bit. ביז אפילו פון פרק אחד שחרית, פרק אחד ערבית, it could be a person that all he learns is one kapitel, one perek in the morning, one perek at night, and you did complete job. Why? Because al pi Torah you don't have to, umeila that's all that's expected of you. Another way could be ובפרט אז ער איז עוסק בתורה כפי מה שאפשר לו, if a guy learns as much as he can, ישלימו לו הקדוש ברוך הוא, he says. Der Eibershter will be You're takeh missing, but you're not missing, because Der Eibershter will fulfill it. דאס וואס עס קומט און ער האט דאס נישט באקומען דורך לימוד והשגת התורה, whatever his neshamah is missing, so the previous ביאור is his neshamah is not missing, if that's all you could do and you do other things al pi Torah, no, you're not missing. The other way is you are missing, but since you did it al pi Torah, der Eibershter fills it in. יש לומר בדרך אפשר, בכלל אז זיינען די צוויי אופנים תלוי אין דער סיבה פארוואס ער איז אי אפשר לעסוק בתורה. So the Rebbe says there are two things that happen if you couldn't learn. Now which one of the two When does this happen? When does that happen? Well, it depends why you couldn't learn. It's al pi Torah, not because you were lazy. But in that gufa there could be two ways. א, דאס איז ווייל ער פֿאַרנומען בהיתר על פי תורה מיט עניני פרנסה כיוצא בזה בפרטים שלו. If the reason you couldn't learn because al pi Torah you don't have to, why? Because you have to make a living, so on al pi Torah. But it's still, but it's still your individual thing that you did, because of yourself. איר דאס אייער אויג זיין נשמה געהערט נישט צו מורה דתורה צו מורה דפום דאב That shows that you don't belong to those people that have to learn a lot, because al pi Torah you who can't make a living by working an hour a day, you have to work 10 hours a day. It's the only way you make a living, is a ra'ayah that you belong to that group. That's the first thing. זי איז נישט אזוי פיל שייך צו השגת התורה. This neshamah obviously is like the first not really needed, it's not shayach so much to understanding Torah. דערפאר איז פאר אים גענוג דער לימוד התורה פון פרק אחד שחרית, פרק אחד ערבית. So you a little bit you have to learn, but a little bit you learn is enough. אבער ווער עס איז געווען פארנומען בהיתר על פי תורה מיט ענינים פון אנדערע, צדקה וכיוצא בזה. Oh, but if the reason he couldn't learn not because you're you need to make a living yourself, because you're involved to help others, to get tzedakah, ובפרט צורכי ציבור, especially if you're involved in not only other people individuals, but you צרכי ציבור וואס איינע דוחה וואס איינע דוחה תלמוד תורה מצד טיבותייהו דהרבים the din is that it pushes away Torah because of the benefit for the public, דעמאלט איז דאס אין אן אופן then comes the second way. That what happens? That you are really missing, but you gain that אז דער אייבערשטער איז משלים דאס וואס אים פעלט און באקומט און באקומען אים באקומען דורך לימוד והשגת תורתו. It doesn't show that he's not shayach to the more Torah, der Eibershter will help him. Der Eibershter will give him more to be mashlim in the neshamah. Uh? No, that's I don't even know it's not even משתמרת, because he didn't need it lechatchilah. I mean, whatever he had he has, but he doesn't need more. Whatever Yeah, mishtameret, whatever he has he has, that's true, that you could say that, yeah. כלילת האופן, he says, what does pshat der Eibershter will fulfill it? This includes אז ער בענטשט מיט הצלחה מרובה בלימוד התורה. That if he learns a little bit, Eibershter says, \"I'm mashlim,\" און אז אין א זמן מועט טוט ער אויף אין תורה דאס וואס א דרך הלכה דארף מען טאן א ליבס זמן. That you will accomplish in your learning with a more short amount of time what it takes normally to learn longer. על דרך וואס שטייט אין ירושלמי Yeah, he brings Yeah. Yaakov, you see? He brings Yerushalmi in the case of חסידים הראשונים שהיו שוהים, מתפללים תשע שעות ביום. It says those חסידים הראשונים daven nine hours a day, אז על ידי שהיו חסידים היתה ברכה ניתנת בתורתם. There was a bracha in their Torah. ודאס האט דאס געפועלט שצריכו להבין ולהשכיל מיד ולא היו שוכחים. The mefarshim in the Yerushalmi say they didn't have to They learned a few hours a day, not too much. That accomplished, they gained what another person takes so many hours. So if you're involved in צורכי ציבור, this is what happens. ווי עס שטייט אויף צדקה Oh, it says in the Gemara tzedakah. Not in the Gemara, this lashon is not in the Gemara, but it's a lashon in Torah Or. Based on the Gemara, it says, \"על ידי זה if you do tzedakah, which means you're helping others, נעשה מוחו ולבו זכים אלף פעמים ככה.\" Your mind and your heart become clear a thousand times. And he says here in the הערה, הערה 56, he quotes Torah Or and Or Hatorah. You know what it says in Or Hatorah? That when it says here, the Alter Rebbe in Torah says that your mind becomes clearer a thousand times as much, אין זה גוזמא. It's not an exaggerate. Sometimes you say a lot, you say, \"Ooh, a thousand.\" It takeh means a thousand times. And the Rebbe mentioned many times, which means that something that normally would take you to get a thousand to get understand it a thousand hours, you understand in one hour. Okay, so now we know this

whole inyan of the Talmud Torah, that a person who can't learn is involved in the velt, there are two ways: involved in your own personal things, which is also fine, al pi Torah you have to make a living, but then that shows that you're not you don't really have a shaychus to all this. Good, so you didn't lose anything. But in the higher madreigah is that Aibershter makes up. על פי זה קען מען דאך מבאר זיין דעם סיפור אין זוהר. Now we could tell explain the story in the Zohar. דאס וואס רשב\"י האט געזען אז ביי ר' יוסי פעלט אן אות פון זיין נאמען, when רשב\"י saw that that ר' יוסי is missing a letter of his name, ובפרט ווי דער טאטע איז מבאר, דער טאטע explains, דאס איז דער אות יו\"ד פון יוסי. Says, my father explains which what letter was missing, the יו\"ד of the word יוסי, וואס איז כנגד דער יו\"ד פון שם הוי'. This is מאיר אין אצילות. Why? Why is it why is Yossi the יו\"ד of שם הוי'? Now, the Gemara says, this is not Kabbalah. The Gemara says, when if a person heard someone curse the אייבערשטער, say אייבערשטער's name and curse it, so not to kill him, so he comes back and to Beit din, they have to have עדים. The עדים, Beit din ask him, \"What did he say?\" The עדים can't repeat this, they can't say the אייבערשטער's name. Like a guy would say, \"Let י-ה-ו-ה,\" and he pronounces the אייבערשטער's name, \"should hit and kill י-ה-ו-ה,\" like an expression like that. So the Gemara used a lashon instead, יכה יוסי את יוסי. So we use Yossi because Why does the Gemara use Yossi? Four letters. And it starts with a יו\"ד. So the Gemara used as a a mashal, but we see from there that the word Yossi has to do with שם הוי' and the יו\"ד is the יו\"ד of שם הוי'. וואס איז מאיר אין אצילות, that shines in אצילות. And in עבודת האדם, it is the inyan of an עמל תורה. אצילות is connected to תורה, ובפרט סודות התורה, וואס איז העכער פון עולם השכל, דעשרה מאמרות מאי קרא הוי בי\"ע. עשרה מאמרות is connected to וועלט, from בריאה. So ר' Yossi was higher than בריאה because his name his is יו\"ד was, no, so at this point, he was missing his יו\"ד, the יו\"ד from אצילות, the יו\"ד of הוי'. But דאס איז But who who is that מדרגה? ענינו פון רשב\"י, תורתו אומנותו. מארי דראזי דאורייתא, he is the one from סודות התורה. So the Rashbi, he was the one that had this letter. So, when Rashbi saw Rashbi saw, he didn't see it, R' Yosi himself didn't see it, but Rashbi saw it. What did Rashbi say? כד חמינא, that showed רשב\"י אז איצט פאדערט זיך אז ר' יוסי זאל איבערגיין פון די עבודה במילי דעלמא און פארנעמען זיך איצט מיט עמל התורה, אין אן אופן פון חברייא דרשב\"י תורתם אומנותם. That's what he saw. R' Yosi didn't see it because from R' Yosi's point of view, this was his avodah. Rashbi saw that there is something missing means that even though you're doing The kashya was he did the right thing, but at certain points, things change and you at certain points you got to do other things. So Rashbi saw on him the fact that you're missing the יו\"ד and the יו\"ד is in in R' Yosi, that יו\"ד represents his connection to Rashbi. Because we said before, Rashbi he had two things in him: his own avodah and his avodah as being part of the חברייא. The part of the חברייא is the יו\"ד because the יו\"ד is, we said, שם הוי' and the שם הוי', יו\"ד of שם הוי' is אצילות. And the and Rashbi is אצילות. R' Yosi was שייכות to בריאה, so mimeila he saw that that's missing. So he said, \"Ah, now you have to be like us.\" So He has to shift gears. He had to shift gear, right. The first יו\"ד or the next יו\"ד? ערשטע. He says there, he says that the Rebbe says the אות יו\"ד. Oh, he doesn't say which one. No, but it means the first. I thought he said בפירוש ערשטע. הא? No, that's the אחרים learn, that's a different pshat. He says the יו\"ד from Rebbe. He says the יו\"ד from Yosi. But the way it's אצילות is is is the יו\"ד, the first יו\"ד. He doesn't say it here, but I guess that's what he means. ויש לומר בדרך אפשר, ויתר על כן, I can add even more, ווייל עס איז דעמאלט געווען אן עת רצון בענין התורה. Could be, why דוקא did he say, \"Now at this point you have to learn Torah and give up your other avodah\"? It was a special time for Torah. אז דאס לימוד התורה אין דעם זמן וועט זיין כהוגן, און ניט נאר וכו' אלץ וואס ער האט געדארפט באקומען דורך לימוד התורה איז תורתו, אין דער צייט וואס ער איז געווען מעורה בעלמא. Oh, we said before, if you're involved in וועלט because you are צרכי ציבור, so then you don't lose. So not always does it work. In other words, always it works, but at certain times when this guy who is עוסק בצרכי ציבור will learn, that's the moment when he will gain all the Torah, that the Eibershter will be משלים. He has to shift, he has to press the clutch and shift gears. So he says, now, he says, Rashbi saw it. Why didn't he see it? Because from his ענין, there was nothing wrong. From the his connection to the Rashbi was wrong, not wrong, wasn't wrong either. He says, you're missing the יו\"ד. It means now your avodah is to stress on that יו\"ד. און ווי עס איז דאך געווען, what happened right after that? אז דורכדעם וואס קם ר' יוסי ופתח במילי דאורייתא, so ר' Yosi got up, started talking about תורה, איז געווארן ווי רשב\"י האט אים געזאגט, אן שלים, now you're complete. ווי די דיוקנא דהוא שלים, your your name is complete. ויש לפרש, the Rebbe says you could say an extra peshat here, שלים was בתכלית, ער האט דעמאלט משלים געווען, that when he said, \"Now it's complete,\" not that, \"Oh, from now on it's complete.\" This fills the missing from before, because we said by this guy who's עוסק בצרכי ציבור, what he missed learning because he's עוסק בצרכי ציבור, later when he learns, makes up what he missed before. So, he made up now that you're complete even what you missed before. Uh? Yeah, yeah, exactly. זה השלמת פרשיות בשאר פרק. בכל אופן, זה חידוש של אלטר רבי. It's of the, of the Alter Rebbe. There's no other, no other place down before. I don't know if the second part is that you're obligated to learn. Does it say anywhere else that it says that, in a regular Shulchan Aruch? No, but the Alter Rebbe brings everything from sources. Shift gears. Yeah. There's always times to shift gears. What's, what's a ma'amar though? I mean, if you did that, then you didn't have to get away, at what point, like you said, he had his, that was his avodah at the time, that was. Yeah, but now the Zohar says now starts the avodah that you have to go back to the י'. Right. So, now you have to go back. Say in Yiddish, like can you just taytsh that? Because I know you said it to me when I was sitting next to you. The Zohar of this week's parashah, it says that once when the חבריא of Rabbi Shimon bar Yochai were sitting by him, and they were talking inyanim of secrets of the Torah. So, Rashbi saw that רבי יוסי הווה מהרהר במילי דעלמא, he was thinking about וועלטישע, world things. But, then he told him, so Rashbi said to him, יוסי, קום אשלים דיוקנך, come, and finish, and משלים your, your צורה, דאות חד חסר בך, there's a letter missing by you. And, he taytsh Yiddish. רשב\"י האט געזען, רשב\"י saw that רבי יוסי מהרהר במילי דעלמא, he

saw because Rabbi Yosi was thinking worldly things, איז געווארן א חסרון אין זיין דיוקן, a chesaron in his צורה, איין אות פון זיין נאמען איז חסר בך, one אות of his name is missing. So, דערנאך, רבי יוסי got up and learned Torah, so Rashbi said, looked at him and said, \"Now, you're, you're complete.\" And, then Rashbi continues if you look there. Right.