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This is what the Zahir Hakadosh means, starting the 7th parakh, that when we say Shema, every single day there's two levels of Yichud Hashem, Shema Yisrael Hashem Elokeinu Hashem Echad, is called Yichud HaIla, an upper unification, in the higher level of unity. And Baruch Hashem Kaveh Ma'chusoy Le'olam Va'ed is Yichud HaTatah, is a lower level of unity. Okay, so we're going to explain what this means. It's a very, very deep concept. We're now already in the second half of the Sefer, so it gets much harder. Ki Va'ed Hu Echad BeChilufei Asvan, What is the word Echad? Echad and Va'ed are actually the same letter. Remember guys, we spoke about this concept of, Chiluf E'eis Yois, that you can switch letters. There were different ways of switching letters. So Echad and Va'ed, the Vav can become an Aleph, because both the Vav and the Aleph come from this part of the mouth.
And the Ches and the Ayin are both more guttural in nature. They both come from the lower part. So one of the ways that we switch letters is where the letters come from in your mouth. So the word Va'ed and Echad are one letter, are one word. So when we say. that's a va'ed is also a type of echad. So Shema Yisrael Hashem is the higher level of unity and. it's talking about the lower level of unity. So in Kriya Shema every single day a person actually has two levels of consciousness when it comes to the yichud of Hakadosh Baruch Hu. And now we're going to explain. Simtsum v'hester hazeh Shehister v'helem Hakadosh Baruch Hu es achayi shel oylem kadei shahaya oylem niradavar nifrit bevnei atzmei. As we've said many times, what was the cause? What was the sebo, what was the cause and the reason for the Tzimtzum and the Hester of Hakadosh Baruch Hu?
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It's so that Hakadosh Baruch Hu can hide the divine energy of the world so that the world feels like it's separate and other from Hakadosh Baruch Hu. So far so good? We've said this many times before. Now, Ki Hinei Hu Yadu Al HaKal Everyone knows. Ki Tachlis B'ri Asa Olam Hu B'Shvil Hiskalos Ma'chus Ayis Barach De Ein Melech B'loi Am The whole Tachlis B'ri Asa, as we've said many times before is that Hakadosh Baruch Hu should be revealed in this world. This is called Ma'chus. Ma'chus is the revelation of Hakadosh Baruch Hu in this world. So when we say Ein Melech B'loi Am that there's no king without a nation it means that the Ma'chus of Hakadosh Baruch Hu demands recognition. It's not that Hakadosh Baruch Hu isn't Hakadosh Baruch Hu without a nation, right? In this world, a king is not a king without a nation. What it means to say is that a king, part of being a king, is the recognition of another, yeah, of the subject,
that the subject says, I am a subject of this king. Make sense? So when Hakadosh Baruch Hu creates the world, what's the Tachal Sabria? As Hakadosh Baruch Hu is melech, the world recognizes him. You understand? It's not that if the world doesn't recognize him, he's not melech. But what it means to be a melech is to have subjects that recognize you. So Hakadosh Baruch Hu, as melech, creates subjects who will then recognize him in turn. Now, these words, Ein Melech B'lo Am, the word Am is going to be critical to us. What does it mean, Am? So Ein Melech B'lo Am officially means, Am means a nation. There's no king without a nation. Listen to how the Alter Rebbe explains that. Pi Rish Am, Mi Lashon Oimimus. Am also comes from like Lashon of He'elam. Am means to be hidden. So this is Ein Melech B'lo Am means, She'im D'varim Nifradim V'Zarim U'Richaykim Mi Maylas HaMelech. When we speak about the Oimimus, the hiddenness, what we're saying is that in order for a king to be recognized by a subject,
what does the subject need to be? He needs to be separate, other, and distinct. There needs to be a hiding, so to speak, from the king. Because if it's close, if it's a close relationship, then it's not really being Mamlech Hakadosh Baruch Hu. So there needs to be distance in order so that there could be the relationship of subject and king. Because if they're close, then he's not really a subject. If he's not really a subject, then he's not really mamlichim. Does that make sense? So again, when we speak about am, we're speaking about in this world, there has to be the feeling of separateness and other from Hakadosh Baruch Hu in order so that we could recognize him as melech. If we're too close, then it's not impressive to be recognizing him as melech. Okay? As we'll see, he explains. Ki ilu afilu hayulo banim rabim ma'od even if the king has many children, lo shayich she'm melucha aleihim. You can't say that the children are mamlich their father. Sons are mamlich.
Sons can't be mamlich their father. Why? Because they're too close. There's no melucha relationship. The prince is always what? He's always the son of the king. He's not Mamlech the king, he's the son of the king. His relationship is too close to call him Melech. You understand? So even though it's true we have a dimension of our relationship with Hakadosh Baruch Hu, that is as son to father, there has to be another facet of our relationship with Hakadosh Baruch Hu where we feel distant from Hashem, and only when we feel distant from Hashem can we actually be Mamlechim. So if we were just children, we wouldn't be able to be Mamlechim. Because the son doesn't look at the king as the king, he looks at him as his father. Right? And similarly, let's say he just had these officers, right? I mean, people who are the officers of his kingdom, so to speak, right? All the royal dignitaries and so on and so forth. It's also not melucha in that sense, right? You're mamlich the king when the king comes to the lowest subjects in the world.
and they treat him as king. So you need the feeling that you're not connected. By the way, this is why when a Jew is not connected to Hakadosh Baruch Hu, what do we see? We see a gevaldika opportunity, right? Kolo that we're close, so we could be bebechinas sarim, we could be bebechinas banim. But when you're distant from Hakadosh Baruch Hu, what's the opportunity? Okay, I could be mamlichim. What does that look like? If I'm distant from Hakadosh Baruch Hu, if I feel distant from Hakadosh Baruch Hu, but I still keep his commandments, then you know he's your king. If you're only doing what he wants when you're close, then you're not really in a relationship. You understand? So now, Whenever we talk about Adonai, right? What does that mean? That he is my master. That is the expression of Malchus in this world. This is called the Shem Adon. That Hakadosh Baruch Hu is our master. So when we say that word of Adonai,
yeah? It's a reference to what? It's a reference to Hakadosh Baruch Hu's Malchus. Because he is the master of the entire world, which means he's the king, okay? So when it comes to this midah of Malchus, as said in the Sheim Adnos, that's what brings the world into existence and is Mekayimit. So the Sheim Adnos and the Sheim Malchus. gives us the feeling of what? Of otherness, and it sustains that feeling in order that we could be, Mamlich Hakadosh Baruch Hu. So when we speak about Machusoi and when we speak about Adnos what are we really saying? This is the thing that gives the world its key that says you exist. To be a world like we have right now which totally exists, and it acts totally independently from Hakadosh Baruch Hu and it's not batul. meaning it's not batul in its mitzias. So the world feels like the world why? Because Hakadosh Baruch Hu is Melech. If you didn't feel like you were existing outside of the realm of Hakadosh Baruch Hu, so then what would you say? You'd say there's no, room to be Mamlech Hakadosh Baruch Hu. The whole Tachlis HaBriya is for us, ain't Melech B'lo Am is for us to be Mamlech Hakadosh Baruch Hu Memela, what do you need? You need to be separate and other than G-d. So far so good? Clear? Yeah? Okay.
Because if we were to lose the shame Admos, if we were to lose the Malchus of Hakadosh Baruch Hu, the world would return to where? To its source. Why? As we've said many times. Because this world is sustained through the Dvar Hashem, through the Ruach Piv, through His utterances. And from the source of Hakadosh Baruch Hu's Piv, from those words, that's like standing on the sun, right? And then the rays of the sun are batal. And it wouldn't be called a world. So just to sum up what we've said so far. The world exists independently from our perspective. Why? Because this gives us the opportunity to recognize that Hakadosh Baruch Hu is Adon Kol Ha'aretz, that he is the master of the entire world, and to be Mamlich Hashem, to recognize him as king. This is a function of Hakadosh Baruch Hu's Malchus. I am Melech. Melech, there needs to be others that recognize me as Melech. So there's the creation of the feeling of otherness. But if there would be a removal of Malchus and Adonis, what would happen? The world would return to its source, meaning all we would have, as we said, is the Dvar Hashem Ve'Ruach Pev, the words of Hakadosh Baruch Hu that sustain the world. And from that perspective, the world is Batul to Hashem. So far so good? Okay. We're going to have many relationships with that Kodesh Baruch Hu. Right now we're focusing on one.
In this relationship, it's a master to a servant. Correct. A master to a servant, a king to a subject. No, a father to a son would be too close. You're not mamlich, your father. But we are supposed to have some type of brother like that. It's true, but again, that's a different dimension of the relationship. Yeah. You might be not in the right, I might be getting ahead of myself, but from what we said the last couple of Shurim, you said that the world doesn't exist unless he's outside of the world, right. He gives it its feeling of existence. The world exists within him. Right, so if we don't have that feeling of... Otherness. Of otherness where we have to serve. We have to serve him and it's not. So if you don't recognize that, if it's too obvious that he's the king. then there's no point.
We wouldn't be able to see the world, right. If we don't have the feeling of otherness, then we're like a father to a son, right? And the father to a son, the son doesn't look at his father as the king. That might be the position that he holds. But he's my father. So there needs to be the feeling of this is beyond comprehension. The feeling that the servant would have, the feeling that the subject would have when the king came to his town is one of exceptional awe because what's the sheikhas between me and the king. Right, so I don't know if this is, if I'm right or not, but from what we said, I think last week, if we were to be like too close, would that mean the world would just not, it wouldn't be for the world, right. Yeah, there's no room for it. There's no room for it. Exactly. Okay. When we talk about world, what does world mean? World means time and space. Without the world, there is no such thing as time and there's no such thing as space. That's what world means. Time and space. What does it mean? What's space?
All the different directions. Up, down, north, east, west, south, right? All the different directions. That's what makes up the world. What's time? Meaning, was, is, and always will be from the perspective of Hakadosh Baruch Hu. From our perspective, it's called past, present, and future. So whenever we speak about space, we're speaking about the directions, north, south, east, west, up, down. Whenever we speak about Zman, we're speaking about past, present, and future. we don't talk about from the perspective of Kedusha from the higher Kedusha we don't speak about space and we don't speak about time because space and time are what we only speak about the realm of time and space when it comes to Hakadosh Baruch Hu's Malchus but when it comes to Chesed and Gvura for example we don't speak about time and space why? because all the Midos, are manifest, as we're going to explain,
through the midah of Malchus. Here we're going to start to fly off. Let's just make sure that we're all on the same page. Remember that when we speak about Hakadosh Baruch Hu's midahs, what are we speaking about? Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchus. The six midahs above Malchus, don't really exist in this world. Malchus brings them into this world. So Malchus is like an activator of the midahs that are above it. But Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, we don't speak about them within the confines of time and space. Only when it comes to Hakadosh Baruch Hu's Malchus, which is what gives the world its feeling of otherness, can we start to speak about time and space. Remember, what gives us the feeling of otherness? The fact that Hakadosh Baruch Hu is Melech. Otherwise, what would it be? We wouldn't exist, and therefore what.
There would be nothing. So only Malchus gives the world its feeling of existence, namely time and space. And therefore you can't talk about Chesed within the world of time and space. You can't talk about Gvurah within the world of time and space. You can only speak about Malchus within the world of time and space. How are they going to use time and space. Slow. You're way, way, way ahead of me. Way ahead of me. Right now I'm just trying to understand how a Kodesh Baruch Hu could be one and the world could exist. Let's get there first and then we'll come to Mashiach. Okay. When we speak about the Midah of Malchus, only in the Midah of Malchus can you say that Hakadosh Baruch Hu is the Melech in an unlimited way, in every single direction. Right? North, south, east, west, up, down. What does it mean when we say God was the king, is the king, and always will be the king? And that's in the world of Zman. So whenever we're speaking about Malchus, what are we speaking about? Time and space. Wherever you go in this world, there Hakadosh Baruch Hu is Melech. Whatever time it is, past, present, and future, there Hakadosh Baruch Hu is Melech. Can't talk about Chesed in that way, because from the perspective of Chesed, the world doesn't exist. Only from the Midah of Malchus.
can you say that Hakadosh Baruch Hu exists. So that the world exists. This might be completely off. I'll let you know. But is this line sort of coming from or sort of connected but not really to Eno and Melvado. It's very much connected. That's because we left off last time discussing Eno and Melvado. There's nothing else other than Hakadosh Baruch Hu. So now we're saying, so how is it that Hakadosh Baruch Hu exists in the world? That's only in the Midah of Malchus that we can sort of speak about Hakadosh Baruch Hu in this world. But in terms of this and what Uri said with time and space and Eno and Melvado, wouldn't it only be HaShev Melech instead of the others. No, because remember that when we speak about Hakadosh Baruch Hu in terms of Zman, right? What do we say? He's Hayah Hovaviyah. He was, is, and always will be. Meaning we could relate to Hakadosh Baruch Hu's Malchus in a particular Zman, as we will see. Right? But in terms of him, he is above Zman. So he was, everything about Zman is contained within him.
So this is showing that this is without time. That's right. In other words, the fact that we have time, that Hakadosh Baruch Hu creates time, that time exists within Him, that space exists within Him, means that all of time and all of space is going to be permeated with Elokos. So there's not going to be a place that's devoid of God's presence. There's not going to be a time that's devoid of God's presence because the entire concept of time and the entire concept of space exists within us. But that's, again, that's only within the midah of Malchus. Because from every other midah, what world? You understand? So it's only when you're speaking about Hakadosh Baruch Hu as Melech, so He created us to feel other than Him, that now you can start talking about He's Melech in this space and in this time. Other than that, you can't talk about it. Because Malchus is Him. Malchus is us. Malchus gives us the feeling of reality so that we could be Mamlechim. If we were staying, if we were speaking, let's say, before Hakadosh Baruch Hu as Melech, let's say, as a father to a son, the feeling that the son has, in a certain way, is I don't exist relative to my father.
His entire existence is so wrapped up in his father. So in a certain way, the son is too close to feel like he exists independently. Children feel bad, naturally, to go against what their parents say. It's too close. You need distance in order to create Malchus. So when Hakadosh Baruch Hu is enacting his midah of Malchus in the world, that's what gives us the feeling of otherness. There's a level of connection that is like father to son between us and Hakadosh Baruch Hu. Do Goyim also have that. Right now we're just talking about the world. I mean, they're not children. We're all children of God, right? But they're not children in the same way. There's a different type of relationship. Last year we were discussing how... So we say that the world comes not from Hakadosh Baruch Hu's thoughts but from his mouth. That was the distinction.
that I made. From his thoughts. So there's a more intimate relationship. There's a closer connection in that way. But that's like not what we're talking about. No, not right now. Okay. Now, so it comes out the life of any particular place, or the life of any particular time which brings them into existence. What takes time and space into existence? It's coming from the midah of Hakadosh Baruch Hu's Malchus and his Adnos. I mean, that's what brings. the world into existence. That's what gives time and space its feeling of reality. Okay, we'll pick this up tomorrow
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