Sifsei Chen Chabura 2 with R' Benjy Mayer

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Okay, fine.

So we're in the middle of Hakdama bays.

We'll do a brief review.

So in this volume we're in.

So in that one, it's right after he started introducing the concept of Adam Kadmon.

So it's short, but it's probably a little shorter.

This is from.

I think.

Yeah, this is the one I have.

Yeah, this is missing a bunch, so go find here, whatever.

Okay, so what we were talking about just until now, like I said, is first an introduction today, at least most of it.

Most of kind of the first three proc and really, for that matter, the par g which we'll talk about, is a little bit different.

It's a little bit of the Hadama to the Bria, a little bit before the world in some ways actually started.

But obviously there are elements of it that have major ramifications.

So we were talking about in the first this idea of that obviously we couldn't interact with the aura of the rabon has so the Rabon to create this idea that's called pono.

It's kind of this empty space, so to speak.

At the same time, you left certain remnants of Kadusha, certain remnants of or was there.

But at the same time that gave the potential in order to create a Bria, one of which where there can be this level of a Simpson contraction of source.

But at the same time there's enough exposure to Ur, but not too much that we can't exist, kind of finding that happy balance.

So then we said, how does it exist as much as there was?

We spoke about this idea that there's a level of erosion, you know, some remnants that was kind of ingrained, like a scratching.

So of sorts of aura that's there and needed more.

So.

So we said that the rabbon hashom this is where we started with at the end of.

At the beginning of BEI's towards the end of last week.

Because the rabbon has made this kav, okay, A straw, a line of kinds which allows, so to speak, an infusion of the true R, this R which adds in some kind of infused it into the middle of this chaloplani, the middle of this space, in order to be an R that could kind of give the chias give vitality to the world.

And.

And it can't go to the end, it has to go to the middle, so on and so forth.

And when we ended off, we introduced this idea of a Adam Kadmon, okay, that this kav, so to speak, is wider in its beginning.

Okay, Where The R starts, and then it kind of funnels down until.

And it brings in this R until it becomes much more narrow.

And it's referred to in the term this.

This kaab, this line, this straw, so to speak, of that's infusing R into the world.

It's referred to as the Adam kad bon.

And just like you said, just like, kind of even.

It's not like mamish.

Mamish literal, because, like, you could obviously find differences, but in the shape of a person kind of starts wider and kind of like narrows down to the feet.

But even besides just the physical shape, also just even thinking about in terms of the kawachava Adam, it starts with the head, which is the greatest kawach.

And it kind of channels down.

You know, even when we talk about chachma binah, even when we talk about the spheres, it parallels the guf of Adam.

So it's a similar type of thing.

So that's where we're up to.

So you're not gonna have most of this, but fine.

So we're up to.

I'll just add one.

Just last point of introduction.

We were talking about the San Shabbos a little bit.

That what's a really important.

I was alluding to this.

I'm, like, super sensitive to this.

And especially, I think, you know, in certain neighborhoods where people are not as familiar with, you know, familiar and exposure to, like, hasida, shatorah, and probably a little bit more of a superficial, now warmer type of things, which could have been Torah, is probably that easily said by someone who's just a warm person who doesn't really learn much hasidas.

But in.

In this world where a seafare like this is trying to open up to, it's very, very easy to get super distracted by terms, names, spheres, all that kind of stuff.

And I'm one.

I'm very sensitive to spears.

In.

In many ways, these things are hekhara Voda.

At the same time, they could be a tremendous.

Not only a distraction.

I would even say there could be a hindrance to hashem if it's not done properly.

So, like, as much as we're learning this stuff, it's, you know, like I said, like, I quoted this last week when we, like, say for, like, you.

So the short will always emphasize people who know the das, the kavana, salah, rizal and all that, and the amukim.

It's.

You have to know that.

And at the same time, just keep shoota knowing, like, there's a.

There's a Myla to the just this simple Pasha Voda connection.

And not getting overly distracted like this.

Because this, this, this stuff could really.

It could really stare things in some ways.

So there's a balance to it all.

And if a person can't keep that pastas at the same time, then you really gotta talk to someone like someone who's a big person because they could kind of give you hadracha, which that's why you really need a dracha.

You really need a rebbe to kind of give you this stuff.

Because otherwise you get.

You get lost very quickly.

So either way.

And I've seen it, by the way, I've seen people who bombish like all the people learn this stuff and then just no khli and they just as we'll see.

We'll talk about Shreya Sakayam tonight.

So not obviously not a good thing.

So either way.

But obviously there's tremendous.

Or here as well.

So that's where we're learning this.

Fine.

So now he says in parentheses Hanikar or Adam Kadmon.

So this Kav Hagamshu Raknitz echod me Orient.

Even though it's just a little spark, a little, you know, just a little bit of this rubber, nevertheless with this, it's still.

It's a tremendous R. Okay?

And the bria is not able to stay makuyim.

It's not able to.

To exist from this tremendous R. Hashemi Ofani Tsimsum aydet Sinar.

So even with his R. So there's already a tremendous symptom he created.

The skull upon a moves all this R to the side with such a barrier in order to make sure it doesn't kind of infuse into the world.

Nevertheless, even this tiny drop of R and is so great that the Rabon need to make an A N Level 2 levels of TSIM in order to make sure when it comes through to this cod into this line into the world, that it doesn't cause the world just to combust.

That the R and the energy is too great.

K is a toa for R. I'll even just add just one other point.

That's something I think about a lot.

You know, we.

A lot of times people put like pressure on ourselves in terms of what we're doing.

And like, then you feel bad.

I didn't do enough learning enough daviting enough m of that.

Just these are normal things.

And it's good because that pushes you to do more at the same time.

So many times I think about like what we were talking about last week, like, a little bit.

And the Altar Rebbe talks about, like, Torah.

Torah is a manifestation of the bone shalom in this world.

Mitzvahs are the rough of the bom in this world.

Right?

But like, when you learning Torah, you're talking about is.

It's Mamish Terabon has with sim the greatness.

Just like this tiny, tiny drop of art is so great, so much so that we had to, after all the Simpson we have to which we'll talk about, there's extra Simpson interacting with that little drop of art is so great.

There's no gvul.

There's no way to try to understand how great that is.

We have to think that even with our own limitations and the desire to do more and more and more, just the sk of even interacting with the Ratzon or with the Rabol Shimon himself, a drop is so great that, like, there's no measurement to how great that is.

It's so.

It's.

We have no asaga of it, right?

And so we.

We get focused on the external parts of like, the.

And how much time.

But that's already.

That's caught in us.

That's just looking at the external aspects and kind of losing focus on the external parts.

Because, like, any little drop is bleak vul above anything in this world.

That's what we really need to be focusing on.

And I think, like, thinking about the R in this way kind of highlights that point either way.

So what is this?

Tsim tsum?

So these.

These are, like we said, very, very difficult, abstract concepts that we do the best to understand.

So, kid, what does that mean?

So first, the first level of tsimsam is that shalo yatsa kotoket or hanitzah shebefnem.

Rachelimena, Derek Nekavimos.

So first of all, this or the strength of this or it doesn't come out in full force, rather only just a small chelch of it comes out all almost through, like little holes.

It's almost like, you know, like a.

Like a.

Like a sieve or like a filter of kind.

It's like we don't want it all to come out, so it'll like, kind of like slowly just like come out, like sifting out like very slowly through these little holes.

Because we can.

Even with that, it's so limited, we still can't handle this or.

And then he says, and furthermore that after this, the or comes out from this ava.

Oh, so it's not just enough that there has to be A level of tim sum of coming through.

But the rabonisham also mean that these kalem okay, anytime there's a level of contraction.

But when I say contraction here it's not just contraction, but you have some wave of holding something or a limitation of something.

That's what we naturally call a cleave.

Anything that's holding something is actually a clean.

So the rabbonshom created some sort of setup which is not.

These are not the setup of the spheres that we have which that's going to be in the next halfdama that he talks about.

This is the original SS which is where shvir sakelum comes from.

But the rabbonishon made this level of asarakilum which kind of leads a level of tsimsum a level of contraction which he's going to talk about in the way this or kind of fuses into the world.

The keelum are where the keelum are.

Is it in Chalopana?

The keelum is in through it or Getzech?

I. I mean I'm not really sure.

I'm not sure if I can answer that question.

It's.

It's.

I think it's as it's coming from the cow fusing into the world.

Yeah, exactly.

It's kind of like some sort of part of the funnel system of how it comes out.

Yeah, but obviously these things are very hard to understand.

Yeah, but basically, I mean the concept is it's just flown and I mean it's all.

It's basically touching like from there through the kav and all that.

And that's really what brings.

I mean that's really the whole.

Yeah, it.

It's just further levels of.

It's the idea just further emphasizes that the OR that comes is a pure authentic or and afap.

And with that pure authentic or there had to be a level of tsim tsum throughout and there are different levels of tsum.

Why the ravon shm had to make these types of tsum tsum and these levels and this the quality and the quantity of them face I like who knows.

But that's where the decided it had to be one like was one of the themes that we're going to see throughout is that the.

As much as that this whole thing was a level of pimi it had to so to speak in the.

The O that we live in which was obviously non existent at this time.

The decided to create all this and some sort of seder at like why do you have to do any of this?

Obviously so the Rose had to be that way.

It had to be that way.

Whatever.

Yeah, but yeah, I think what you're saying is right.

So either way.

So they're Bonshomit.

These 10 kilim Hanekroim Esser spheres.

Okay, so you have 10 levels each of these 10 spheres.

These 10 Klems, so to speak, are one, one, one after another.

And bring.

Or bring this or down into the world.

Each level of the kli comes down a little bit more, which is the same even in the spheres nowadays.

It's just a little different, which we're going to learn next week.

Imagine you're a house.

It's like you could always imagine like these houses have like pure glass and it's like burning hot in the sun.

You can't see.

It's like.

I mean, it's hard to us to imagine because we're so distant from the sun as it is.

But maybe if you're in a place that's much closer, whatever it is, and the heat is tremendous.

So what do you do?

The.

So what do you do?

You have these windows and you make them colored windows like.

Or shade, so to speak.

But even with the shade, even with the colored window, the sun is so strong it comes through.

So you do knuckle level, knuckle level, knuckle level.

Until finally it's.

It's not.

There's a little bit seeps through.

You could get it, you get the benefit of it.

But it's protected.

Until it gets to that point that not only it's not like the reason why the Masha is not 100% perfect is because like in our Mashallahs have shades, you end up just blocking other style.

Especially like Israeli tree sim.

You block out, you know, like, I'm good, you know, keep this out of here.

But this is the no, the or is still coming in because it's so great.

That's why it's not really shades.

It's shades of colored windows.

That's why the Masha the.

And it's kind of.

It's.

It viacten as the R. It minimizes the R. Not that it reduces the R, but it makes it that we're able to interact with it it in a real way.

That all the more so with all.

With the rabonishom, with.

With the aura Elyon or the rabonisholom, this aura from Hashem that we needed the level of tsim sum with 10 levels of TSIM Sum after the limitation of the R and after it only seeping out through these Holes.

Nevertheless, we still need 10.

The levels of tens in sumima.

Esar kalam, shavo es aragado.

And these are the 10 kilim which were created just really with the sole purpose that we can have the ability to.

To.

To be fathom and to interact with the other.

And obviously, like you said, that all of this is not because the rabbonishlon needs us.

This is what we need to realize when we.

When we see this, we realize that the whole purpose of this is the rabon hashem just trying to be a.

The.

The derechamev is rabonishom is trying to bestow good onto us.

And we have to try to figure out the ways and of how to be macabre.

And then he says, okay, and these ESR kalim are called.

He said another one of these more kabbalistic terms, Olam hanakudim, like a world of, you know, dots in kind.

Right?

No, not too much.

No, it's all good.

Hopefully we'll have marv after.

We'll see.

I've stopped.

Figure it out also.

Okay, I'll give a quick kazar in a second.

But either way, these 10 kum, which is introduced to 10 spheros are called the Om Cave and Chamber because they're literally.

They're just little points.

They're little dots compared to the.

To the true or the.

Or in its authentic form when it's coming in and in these spheres.

This is the shira, which.

Which we're about to talk about in the next Adama Kashir Yvora Laholan, which is after the shrine.

So just a quick review.

So we were just talking about how last week we were talking about how their bolshev made this level of symptom of contraction and made the space void of R. At the same time, he infuses this, at least a spark of the authentic R through this cob, through this line, through this straw into the world.

But with that, even that R was too great.

So the had to do further levels of contraction of Simpson.

So one of them is that he made it that it could only seep out slowly, almost like going through like a sieve or something like that.

But in addition to that, even after that, he made almost a process of 10 10k LEM, 10 Spheros, so to speak, that this R kind of goes through one level after another as it channels into this world.

And that's only.

And the purpose of that is because the R is too great.

And without doing that, the aura would have been too, too Much for us to interact with.

That's what we're up to.

Okay, so this is still you know, practical but a bit cerebral and obviously a little abstract.

So now he's gonna.

This next part is also a little bit abstract but it becomes channels into that voldo a little bit more.

Fine.

So I'm not sure if this is like.

Will be a little bit more.

Yeah.

Okay, so now let's.

Let's get into the.

Now he's going to talk about the spheres and the shak.

Yeah.

So okay.

Shahim SS and the me these original Kim to channel for the aura to channel into into this world.

The all the r. So that n. It came down into this first.

Okay so even like you can think about the names or really and then you know, I mean Das is not there.

Whatever.

Malchus.

Fine.

So next.

So what happens?

So there's a certain aura that was Miyukhad for.

So as we're gonna see it's not really talking about Chasar Chachma Bina here.

We're talking about really in the lower levels of Chesed more the Midos so to speak.

Whatever this means that this cleave wanted to take everything.

So there was a certain amount of Aurora that was supposed to go channel through the mead of Chesed and then there was a certain amount that was supposed to go through Gvura, a certain amount that was supposed to go through Tfera, so on and so forth.

It had to go through levels.

But what happened?

Chesed so to speak almost wanted to hop the whole thing for itself.

I wanted to keep everything.

But what happens when you have let's say just even using a.

Just a very simple muscle, let's say you have a cup that can only.

It's really not a great muscle but like you could only hold 10 ounces and you put in 15 ounces.

At a certain point the water is just going to overflow.

The reason why that's not a good muscle.

But imagine something where it holds it but it doesn't have the ability to easily kind of overflow.

So what ends up what will happen?

At certain point it'll self combustion it'll.

It'll break.

And what will happen is.

So it's almost like you have a sealed Klee and you're infusing it like let's just say in I don't know physics or something like that.

And you're able to fuse it with energy in a certain way.

Right?

It's going to blow.

Yeah, exactly.

So that, that's exactly what's gonna.

What's gonna happen in this process?

So.

Chesed was only prepared.

It only had the ability to hold its or, meaning the OR that was for.

For and need to widen, need to expand in order to receive this extra R. You're not.

You were.

It wasn't able to be so valid.

So what happened?

So what happened?

The Klee broke.

And what happened to the Klee?

The Klee fell below, it fell down.

Because why is the CLE going to go the Shula.

So the OR itself didn't just fall, it was able to just fall naturally to the CLE below it.

But the actual K itself, whatever this means that kind of.

That fell to the ground or whatever, passing through the or the OR is basically now went from the ofed into the CL of basically like opened up its bottom.

So it likes to continue down.

Essentially.

Yeah.

It.

It was being held.

It combusted and just fell down into the next one.

It was just literally one after another.

It's.

It almost like, you know, when.

I guess I never appreciate.

Like we.

We probably all see like when houses are being built, bricks are never one on top of another.

It had to be like two and there's one on top and it's spread out like that and otherwise apparent.

And they leave a little space in between in order.

That's the air, whatever.

So it's not exactly the same thing.

But here wasn't like this.

That's what it will be like.

Which is obviously that's why we built houses like that, because it matches, you know, the.

The pattern of the spheres.

Like we're going to talk about.

Like we know all these drawings that we probably have on some wall somewhere here.

Yeah.

In some capacity.

But in this one it was just one after another.

So when it falls, it naturally just falls to the one right below.

So either way.

So it goes from.

And so on and so forth.

However, the R that was sh for that R didn't fall down into G. That didn't fall down.

That went back up to its makor.

Okay.

Whatever that means.

That went up to his makor.

But everything that was supposed to go down, meaning, let's just say after Chesed broke, anything that was supposed to for Gvura and lower fell down the.

And the same thing happened with the Kleasheni.

It also wanted to take all the R. And what happened?

It couldn't handle it and it broke.

The same thing happened with all of them.

Okay, okay.

But then he says that what all of this happened only for the Ktonim, not in The Konim, what we call the either.

You know, when we talk about towards the Rabanishom, we're going to talk about this probably a little bit later.

The way we interact with the aura is the way this didn't happen in the.

In the upper ones.

It only happened in the lower ones below.

Those did not break.

They were able to handle, so to speak, and expand and handle all the art.

The Shiviro only happened in these.

In the.

In the lower and the lower ones.

Yeah.

For obviously, you know, we'll talk about it.

However, there's a.

So it's Mashma at this point that the.

Whatever this means that the three upper levels of Kesar Kabina, they were fine.

The aura was able to channel it.

They were able to even if they had a R. The reason is like even just think about this.

It's.

It's all the potential there.

The is all the potential for all the Midos.

So it has a lot more.

Almost like a.

That has a lot more flexibility, so to speak.

It can expand because the potential for everything below it is already there in terms of what it manifests itself.

It's.

That's not.

It's not.

It's.

It's the.

It's the Koach.

It's not the Powell.

So it was able to handle it.

The first three out of the ten.

Yes.

So meaning we talk about spheres.

So we have.

We have the.

The Gimal Yonim which we call Mohin.

So in the way we typically most talk about it is okay.

And the way they look in the pictures, like I said, which probably somewhere here it's like two on top and they channel the Das.

Das is not really anything which we're not going to talk about this now for a while.

But Das is really just connection.

This is all the Avod of Sukkah.

Das is just connection.

Meaning it allows a fusion of Mochin, so to speak, which this is relevant for Avoda.

Meaning we think we have to dwell and.

And you know, in depth, so to speak.

And then we have to bring into action.

So Das is connection.

So you need that connection.

It'll.

It allows the Mida of Das is not really something on its own.

It just.

It allows a connection between the Mohin to action.

But Kabi the Rabonishon, which is really the Ms, it starts with Kesser, which is the beginning of the.

Of the R. And Kesser then splits into.

So that.

That's really.

And we were talking about that a little bit last week.

The really.

The world was supposed to be created by din because it was stsum.

But even all of it is really just coming from.

It's all because even din is b.

Because rabom created din created Simpson contraction.

It was only for the good because otherwise we couldn't interact with any of it.

But yeah, that's the point.

But then he says the amazing thing.

So even though in these upper level K the the higher levels of the sphere that there wasn't a pagam in the sense that there wasn't a break because it was able to handle this art, there was still a pagam.

It prevented them from fulfilling their purpose.

Of what?

Of being the mashbia.

Of giving over.

Of being the beginning steps of giving over this R. Meaning that these ones, this is the makor of it all.

And then you're.

It's channeling through these so to speak this mohin.

You're not loosely here, but they're the ones who are giving over the.

The influence.

They're the influencers.

And by not having a to be makabla because they all break.

So then it's all stuck.

They're not able to give over.

They want to be a mashbia and they can't, so to speak.

And he gives amazing mushle to our nursing mother that if the child is sick, is not able to nurse, what ends up happening?

She has all this built up milk and she could be in such pain.

That's why we have halachas of women that need a nurse on shabbos.

It's not there.

Whatever.

What do you.

What do you do with that?

If you have to pump and all that kind of stuff, fine.

Like these are, you know, these are sugars that come to halacha.

And it's the same type of idea.

When the bottom kalem broke.

Because what happened, they're not able to give over, not able to be mashpia to the taktonim.

Okay.

So that's really the beginning.

And now he's going to explain what happened from there.

And this is really.

Yeah, thinking about these seven sphere again spheres in connection with this Simpson this like the straw and the sphere.

So like we said, so that straw, that funnel was what brought the R into the world.

And then after.

So that's what kind of channels it from.

Allows the R to come in from the outside.

Where the.

This so to speak, the or in its authentic form of the rabon hashon is that brings it into this world.

And then once it comes into this world, the way it channels into this world is through these kalem what does that mean?

Create the world?

So the Rajbi and Ariza and all the.

The big.

The big people.

People that, you know, obviously these are things that I wouldn't be able to understand from on my own.

So, yeah, in these parts, it's like, it's important, it's relevant.

You need to know this.

But, like, it's also somewhat cerebral because it's like, you just have to accept it.

But there are parts that definitely come out which we're gonna see.

Like, we're gonna.

He's gonna introduce a very, very classic concept in a minute that the Altar Rebbe talks about.

So.

So let's go.

So what.

What ends up happening from this?

And like I said, this is really just all like, conceptualizing.

I'm sure we've all heard of shvasakalem and vodov Bimasakian and gathering, all the R and the nakadushas.

This is really where it's all coming from.

So, like, how much does it matter whether you know this or you don't know it?

I mean, maybe it doesn't.

I'm not sure, but probably does, at least conceptually, to understand it.

So.

And from this, the following things were created.

The world is created, but it kind of sets up the following.

So the stuff's in here?

No.

Okay, so obishas, ashvira.

Not so.

Gimudvaram says.

Now, with the shviras ham, the following three things happen.

One, Hakem, nishburu, vinaful, amata.

So the actual k. The klee of it fell and the klee broke.

So the aura, like we said, goes up or it goes down before it goes up, depending on which.

On which R it is.

So that's one.

So the kim fall, nothing happened because we don't what happened to the calum.

So we're not sure yet.

Let's.

Let's.

Let's see what happened.

Two, the or that was supposed to come down to each cle, it went back up to.

So the or of the or, so on and so forth.

After each cle broke, it went back up.

And giml is, there were 288 Sparks of this.

Of this R. Okay.

Which didn't.

Was not able to go up.

Lamala.

Those 288 Sparks of Kedusha fell down with the klen below.

Okay, so when we talk about being malad, this is exactly what we're talking about.

We're being Mala.

These 288, which.

And I. I don't remember if he talks about someone in the seifer.

We know that.

That already.

The sarma you talk about when at the time of its year, Mitsrayim.

Mitzrayim was the shoresh of all the Goliath.

Okay, they were Biyamim Rabim.

They were Mitrayim, Romi Baval.

Yavramadai was the shore of it all and their klein.

So Mesankin Reach be's 202.

So like, we don't really have so much avodah.

And all the, you know, in the couple thousand years since then, we only have 86 of the nitzosem.

And obviously we're still struggling with that.

So we're trying.

So either way, this is really the whole avodah.

So what does that mean?

Tahidimala, when the or came out from the Caitlin, when the kalem broke and the ore went lamala and the kim fell below, what ended up happening, it almost created separate worlds.

It created, you know, this world, what we're going to call klipas in a second.

Okay.

Because now these Kim are just kind of existing in like the abyss.

Like what happened to them.

That created a level of klipa and kochos for the.

For the tadra, the.

But this, these, these Kim, it created two types of klipos which are fundamentally different from each other.

And this is the concept which is brought in the.

In tanyamar and barichos.

So first he says hasug, harishon, Nikra, shlosh, klipos, hate.

Okay?

The first is considered the three klipos hatameos.

Okay?

These are parts which he brings.

The remiz is marumas in the pasuk in the.

In the Maison Merkava.

So these three descriptions, so to speak, of the.

Of the is in these words.

But this is the remez for, you know, the.

The what is that?

This is ra gamor, meaning something which is completely bad.

Trafe, nakosha, any averas, anything that has a sad Ra, a clear sad Ra that in it is coming from the gil.

We'll talk about that in one second.

I'll touch it a little bit more.

And from here, that's what draws down the koach and any sort of sinning and taiva for something which is ASR.

We're not just talking about taiba for eating.

Let's just say taiver for eating was going to be in the next category, but it's taiva for eating.

Let's say khazr, which is traf.

That would be.

Come from here.

There's no full tikka to these avodas until the bias hamashiach, which doesn't mean, I mean, I'm not sure.

I think this is.

This is a bit of a sugya.

It doesn't mean necessarily because of them, but there'll be a tikun for it is going to remove the tomah from the art.

So we're not going to get into that discussion.

But at this point, this is the makora for anything.

So averas, trave, any meissi, surim, anything like that.

These are things which you're not allowed to engage in at all.

And even if you know at the same time, as much as it's.

It's as it's as there is a level of a tik into it.

Even nowadays, because let's say a person was over on averani, ate rafe or something like that, there is the ability to do chuva.

So you know, it, you know, which it just requires a very, very high level of chuva to be misak in it.

But kiputo, we're not.

We're not able to engage in this at all.

I mean, they say all the sadiqim say that.

I'm not sure if I said this last week, but we've spoken about this at some point here.

I don't remember when that one of the signs when Shabsay Zvi was alive, that when a lot of the tzadikim that really backed him and thought he was a real tzadik and a real godo.

Maybe he was at some point, who knows, I don't know.

But was when he started eating trafe and he would make a bracha of matirasurim.

He would make a bracha b' shem hashem with hashem avaya and say and said that's a sign that it's trick.

There's no such Indian as that.

Definitely on this days.

And they realized it was.

It was no good.

Yeah, A lot of people fine, but either way.

But then there's another.

There's another level.

Okay.

And that's has noga.

You heard this term Klipas Noga.

What you heard of fantania?

That's what you heard this.

Okay, what is that in klipas?

The klipa that has a level of lighting up or it can be lit up.

So what does that mean?

I think the best way to say it is like almost think about it.

There's black, there's white.

So we don't want to engage with black dark, you know, we don't.

White is great.

That's purity.

And then there's gray.

It's this dovra mamutza.

And it could go in a lot of different ways.

Kripas noga is all like kind of the.

The gray areas of life.

And essentially like the altar Rebbe says there is no gray areas.

It's just a question.

Are you going to take the gray, the shade of gray and make it white?

Are you going to take the shade of gray and make it black?

And probably by nature, if you don't make it white, probably it's natural, it becomes black.

But that's really d. We're not talking about things that are mut.

That you use them in a good way, use them in a bad way.

Well, it depends.

What do you mean by mutter?

I don't know.

Take like a.

A cupcake.

Yeah, well, that.

So, yes, it's mutter.

But meaning that is.

It's a gray.

Meaning it's food which is mutter.

And therefore you're allow to engage in it.

But when you eat the food, how do you eat the food?

So the.

The is to be engaged.

There's a level of engagement with the kvas noga that we're required to do the rabonishem, set it up that we need to.

The question is, how do we do it?

And the.

The way we deal with that to a certain extent is how we're malad and ezota sekdusha, which is what this was a novelty of Hasidim in general is that they put such a focus on the past of avodah to bring a level of.

Or and a focus of being mala, even things which were not classically considered avodat hashem.

Yeah, so let's spell it out a little bit.

So.

So it's mostly bad for speaking.

That's why it's like natural to go to Sarah.

And there's only a little bit of good.

It's the in between.

Between the.

The gimos, kripos, hatimayos, these.

The sad.

The three impurities which are completely bad.

And also davara kedusha, meaning mitzvahs, things which are, you know, avoda, things that.

Things of that nature which.

Okay, there's.

Right there's to mixed in.

And the question is, how are you going to engage in the.

Whole of.

Is to up to.

To elevate the kadusha.

And that's why, by the way, we're fundamentally different than gim.

So who are the most kadush by the gim?

The monks who sit on their monastery on the top of a.

On Top of a.

A hill separated from society, not doing anything, not eating, not being with women, anything like that.

That's easy.

That's.

That's not kedusha, that's tuma.

If you can't engage in it, that's.

It's harai.

It's the greatest level of tuma that I have to be mufka from it completely.

And that.

That's why classically by Tzadikim, that was never the way you.

I. I know even when I was.

When I was by my Rebbe Zukra on Shabbos, it was always a thing I watch him eat.

He's not someone who cares much about his food and stuff like that.

Very, very simple.

And you watch him.

Whatever is on his plate on shabas, he eats always.

Because whatever food, it's shabas and any of the food he eats on Shabbos and even the.

Literally the crumbs that are on his plate, he goes his plate with his finger and he like picks up each crumb and he eats it.

He doesn't care about the food.

Believe me.

If.

If you want another piece, take a piece of.

But in saying when on Shabis, when he's Mamish, when you're d. And there's Kadusha, there's ability to be mala things on a.

On a greater level.

That's the way there's a hechar of these things.

Definitely.

So much of it is food and.

And these things be your mouth and things like that.

There's such an avoda to it and that's being so fine.

Let's just do a couple more minutes and then we'll finish.

I'm not sure if we'll finish.

By doing this.

You pick Fatty Mevusam Kade and.

And you drink wine in order to expand your da, so to speak.

For Hashem and for his Torah, it kind of.

It strengthens, it expands, it gives a, you know, a greatness to the tov, which is mixed inside as opposed to the badusha.

Until you take even the tzad Ra, which is Nichol, and the Klipas Noga, the tzad that could go easily to Tomah and your Nicholen into Kedusha.

And that's why really, the.

The lashan of.

Of he brings an amazing thing.

Let me see what we have after.

Maybe I.

We'll end off on here.

He let's do a little bit more and then we'll start.

He brings such an amazing story which I'll.

We can touch up here.

But he says and you know, get to this point in a second.

So let's do a little bit more and then we'll get back to it.

Okay.

Let's say you eat.

Let's say you engage in koga, meaning a steak, whatever.

And obviously everything each person has to know the fema drega can't be weird.

You can't become crazy because you're going to end up cracking.

Okay.

But if you just do la shing ta without at least even an element of kadusha, You're giving further to the kas of T. Because instead of taking the good and elevating it and elevating the bad for the good, instead you're giving.

You're shoving it all to the tata a yashua until you do chuva and elevate that, you're giving more co to the T. Let me just see if we should just do a drop more, which is up here.

Yeah, let's just do the next couple lines and then I'll go back and I'll say this.

My Saturday brains don't stop so v the HS and in the time of the shaky what his year they left 288 sparks of kedusha.

So like we said before the kalem fell and there was 288 Sparks.

What's the whole purpose of that?

The purpose of those 288 Sparks was.

Wanted to give an existence to the tzadra.

He needed to create it.

And like he's going to take talk about for bachira we need to have bahira.

The the reason why they need sotas had to fall down is because that's what gives.

That's the r that gives to the tzara.

What's the aravoda?

Every single day, Every single day, we're training to be inspired.

We're trying to clarify, we're trying to make clear and elevate even just a small portion of these 288 sparks of kedusha which are giving clear to the shiver and eighth case when this avoda finishes, when we're elevate all these parts of Kedusha that's going to be a mashiach is going to come because why the tsar Ra the klippas are just going to be.

They're going to have no chias anymore.

They're going to be abolished and so to speak, that's going to reach a tika klipa when there's a full tikkun for the town of Klipa and it all enters into the level of Kedusha and that's going to be when Mashiach comes.

So I'm just going to add in this.

This amazing story that he brings here where he talks about the idea of ka, that he talks about the Lushan of ASR and mutter, okay, ASR means that it's bound up, okay, it's bound up in Azara, so we can't touch it heter, meaning it's untied.

It's not bound, meaning it's not kashr.

It's not ASR in the meaning in the rav of ASR.

And he says.

And he says that's why to a certain extent, as much as they're mahmir in a certain part, we're not just mahmir across the board in everything.

We don't Mahm is just across the board because what that's eventually saying is that everything is kind of untouchable, okay?

That's why he even says the Hasidim, I think we spoke about this on.

On Pesach, they're very, very makbid.

On the eighth day, you even if you want to be mahb on Gibroth on the eighth day, you can, because otherwise you're basically saying everything's off.

And I mean, there's a lot of other stuff to Ben that's what talks about in dark.

But he says an amazing thing.

He says that there was a maisie with the BAAL Shem Tov that Riv Itzko and Peshavorsk.

The Peshavors were the rebbes in Antwerp.

They were a huge, huge tzadikim.

The previous rebbe was nifter.

So the current rebbe's son was of Yanko Peshevarskos going Sadiq Nifla or Richemayer talking.

He spent a lot of time talks about his wife is from Antwerp, the big, big sadhak.

So his father of Isko Peshavar's, he said an amazing thing that he heard from the shiniver, from the Devichaim, the son of the son, her grandson.

He said one time he came to a certain city and there was a big askan, a big, you know, GVIR that he invited the tov, had a whole suda and invited all the big rabbon and megadol the city.

And everyone was a huge monster suda and at the suda Tommy the and at the suda can of a shaylam, one of the chickens, whether it was kashira traf and they're all dining.

They're like this, like this.

All the different study.

No one would be mahriya.

No one would say anything front of the BAAL Shem Tov like, b, what do you.

What do you think?

And there a lot of sh.

There a lot of stories is kash, whatever.

This is different.

So then they asked the Tov lamesa, you know, what's.

You know?

So he said to the.

He says to the host, do you.

Are all your sons here?

He says, yeah, all my sons are here.

All your sons.

He's like, no, no.

There's one who's just bar mitzvah, I think today who's laying in bed since he was born.

He doesn't talk, he's nothing.

He just lays there, he does nothing.

And he tells one is, go tell this boy.

They never talked, never did anything say, go tell this boy that to come to the BAAL Shem Tov.

The Balshantov wants him to come to the Suda.

So they go tell him, he comes.

Somehow he gets dressed in like big day Shabbos and he looks like, you know, pristine.

Comes to Suda and he looks like this.

And the bashantav asked him, what's the din about this chicken?

And the boy starts talking sugyas all the star dev this and that.

And he's not kuia that.

It's that it was, if I believe correctly, that he said it was.

And then he said, the oaf is kasher, the kasha check in.

And he said, fine.

Afterwards, said, go back to your bed.

And they brought him back to his bed and he laid down fine.

He goes back to Suda and he says, what's the psha?

What was I trying to do?

So we know that there was a very big sadiq, the person who wrote the tua shore, the BAAL tvua shore.

It was a very big Sadiq, like probably 200 years earlier or whatever.

And one time he was on the way to the mikvah and a woman asked him, mishaelah, oh God, is this chicken or kasha or not?

Okay.

And basically he says he was like, too like you rush.

I'm not sure I can, like, deal with it.

Here's some money.

Go buy a different chicken.

Just Ms. Safik, don't deal with it.

So he says, what ended up happening?

That that chicken ended up getting a din of iser and it never got its tikka right, the baltuah, sure.

And at the right time, he was nefer.

He goes up to Shemayim, you know, they were elevating his neshama and everyone's saying, okay, Bring him into Ghanaian right away.

And then this one is Shama comes and says, no, no, no.

He prevented me from getting my tikka.

I was supposed to be on a beautiful suda for shabbos to elevate myself this oath.

And he stopped me.

He answered it.

He answered it.

He tied it to ASR.

So they wanted to say, okay, so maybe he should go down, back down to this world to be matar a chicken in order as a deacon.

But they said it's not really fair because like by coming down, maybe I'm going to end up messing up.

I'm going to do all the this world.

So what was the.

You're going to come back down in a way that you're not going to be engaged in anything.

You're going to be disconnected from the world, so to speak, until you have your own.

Your makum for tikan.

What was the makum for tikan?

When there was a sh about this chicken and the b realized that this boy was the nishamo of the batu ashore called him to the suda, martyred it and they ran him back to his bed and he told the father, your son's going to be nefter and you should know that you're the schus of having a son who is about to fall ashore.

And now he just got to seek them.

And the reason why he said this maif is that this is the pshat is that as much as we have to be macha the Indian and abdut's the psha, why chazal say that is because after everything, what you're basically saying is I can't touch anything.

But that's not the avodah of this world is to engage in the ole magashmi and in a way to be Malay for kedusha.

It's easy to ask everything that's not a good postage doesn't answer everything.

Fuck here.

When you need to, you need to, but if not, you're not.

And that's to mitz hashem.

We'll continue, we'll finish this and we'll mitz hashem viter.