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So the Alter Rebbe explains here, as we learned last time, there's Memali Koloman, there's Seiv Koloman. So let's just hazard what Seiv Koloman means. Seiv Koloman means that Hakadosh Baruch Hu surrounds the world, right? But here, the world, as opposed to, remember we said there's Memali Koloman, Seiv Koloman, and Kula Kamei Kalei Chashav. Kula Kamei Kalei Chashav means that the world doesn't exist. From Hakadosh Baruch Hu's perspective, you don't look at existence and think it's real. So Seiv Koloman means the world is real, and Hakadosh Baruch Hu surrounds the world. But he's interacting with the world, right? It's not just that he surrounds it, right? He's not just... Memalikol Oman means he's imminent, he's in the world. Sevev Kol Oman means he surrounds the world. So how can this be explained? What does it mean to surround the world, to encompass the world? When a person thinks about a davar chachma, he's thinking about an intellectual concept, okay? And he's thinking about it with his seichel,
or he's thinking about a physical object with his thoughts, right? So he's either thinking about an intellectual concept or a physical concept. So his mind surrounds the idea. Do you guys remember last year in Tanya we discussed the idea that when you're learning Torah, you are tofes, the idea. The idea is tofes, you, right? Double oneness. Let's spell it out real quick because the Altar Rebbe is referring to that here, I believe. When a person learns something, your mind grasps the idea, which means your mind consumes the idea, right? But at the same time, the idea grasps your mind because you think about two things at once. No, so when you take a picture of the brain, so to speak, in that moment, when you take a picture of the mind, it's consumed by the idea. So the idea consumes the mind. I'm sorry, the idea is, right, the mind consumes the idea, and the idea consumes the mind. That's the double oneness, that's the intimacy of learning, okay? And since Hakadosh Baruch Hu and the Torah are one, right, So when you're consuming Torah, what are you consuming?
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God Himself, right? This is very inspirational when it comes to guys saying, like, I'm learning Gemara, but I don't feel it. Yeah, because you're not focused on the fact that this is the will and wisdom of Hakadosh Baruch Hu in a sefer, right? Hakadosh Baruch Hu and the Torah are one, so when you consume the idea, right, and the idea consumes you, that's the highest levels of intimacy that a person can achieve with Hashem. So now we're not talking about that. Let's say we're talking about a physical object or an idea in your mind, okay? So in a certain way, Even though we say your mind surrounds the idea, right? But it's not mamish surrounded. It's not really surrounded. What does it mean? It's not, in other words, it's not physically surrounded, right? It's just that the mind encompasses the idea. So, for example, let's say I was thinking about that sweatshirt, right? And I'm really focused on that sweatshirt. Is my mind surrounding the sweatshirt? In my mind, my mind is consumed with thinking about the sweatshirt. But the sweatshirt remains the sweatshirt, right?
However, God's wisdom is not like our wisdom. Why? So when Hakadosh Baruch Hu thinks about something, it's not like when a human being thinks about something. Because when I think about that sweatshirt, the sweatshirt remains over there and I remain over here, right? Just the concept of the sweatshirt, my mind is encompassing, right? But Hakadosh Baruch Hu, everything occurs within him, meaning his makhshava is different than my makhshava. Why? Because everything that he thinks about is what. Reality. Yeah, meaning it's him, right? So when he's thinking about the chair, who's he thinking about? He's thinking about the chair that exists within him. Every single nivra exists, right? Where me'ayin liyesh, right? Coming from what? Coming from Hakadosh Baruch Hu. So when Hakadosh Baruch Hu thinks about this cup of water, for example, he's actually surrounding the cup of water. As opposed to me, when I think about the cup of water, I'm not actually... Surrounding the cup of water. I'm focused on the cup of water. You understand? So it's true that for a human being,
the highest level of intimacy is to think about something. But that pales in comparison to the way our Kaddish Baruch Hu thinks about something. You understand? Because the way our Kaddish Baruch Hu thinks about something is there's like, I think about it as like me and the cup. And how does our Kaddish Baruch Hu think about it? He's mamish surrounding the cup, meaning it's real. Because he's the one making that cup constantly, me, I, and liyash. So it's really surrounded by godliness. So Soviv Koloman, what does Soviv Koloman really mean? This is much deeper than we said it last year. What does Soviv Koloman really mean? It means he's really surrounding every single thing. When our Kaddish Baruch Hu thinks about something, he mamish surrounds it. I forgot about the cup of water until I used it in the mashal. Gabbos, make sense? Yeah. Yeah? What do you think? Interesting. Yishai? Hosh? You got it? Ezra.
Sort of. Again, just spell it out. If I'm focused on the cup of water, is my mind surrounding this cup of water physically? Not really. From a mental perspective, what would you call that? Right, because from a mental perspective, I would say, I'm focused on the water, the water is being consumed by me, right? It's from a physical perspective, right? From Hakadosh Baruch Hu's perspective, where is this cup? This cup is only coming into existence every moment that Hakadosh Baruch Hu wills it to exist, right? But even within existence, it's still within Him. So when Hakadosh Baruch Hu thinks about something, so to speak, He's really surrounding it. Its whole existence is wrapped up in His. You understand? So when we say Soviv Kolom, what do we mean? Soviv Kolom means mamish. Hakadosh Baruch Hu really surrounds the entire world. Not physically, really. You hear the difference? Okay, weiter. What's Memali Kolomen? U'memali Kolomen hi b'chinas ha'chayus ha'mislabeshest ha'etzam ha'nevra.
Memali Kolomen means that God fills up the world, which means all of the chayus, all of the life force that is meluvash, that is adorned, that is worn, within a particular thing, meaning everything has a life force, right? That's what makes it it. It's what makes a fire a fire. It's the chayus, it's the life force of the fire that's within the fire that makes it the fire. If it had a different life force in it, it would be a different thing. So when we say Hakadosh Baruch Hu's Memali Kolomen means he animates all things to be exactly what they are. You understand? Now, how does Hakadosh Baruch Hu, so to speak, get into an object? So this is where the concept of Tzimtzum comes in. Because Tzimtzum means that Hakadosh Baruch Hu will diminish his light, so to speak, in order to allow this thing to be filled up with godliness, so that it can become what it needs to become. So what makes a fire a fire? It's the Tzimtzum of Hakadosh Baruch Hu that makes that fire into a fire. And it's now the chayas, the life force of that thing.
What made it into a fire? Hakadosh Baruch Hu made it into a fire. You understand? But it's not like Hakadosh Baruch Hu made it into a fire from without. Abracadabra, you're a fire. It's the chayas, it's the godly life force, not God, it's the godly life force that goes into the fire that makes it a fire. Comprendez-vous ce que vous plaît? Oui. Yeah. I'm the only one that speaks French here. The correct response is oui, not bonjour. I said bonjour for a community purpose. Ah, okay. Comprende-vous si tu plays means do you understand? Yeah? You say oui, yes. Jehub, I don't just teach you Tanya. I teach you French. Kane, very good. I've taught you something. Jehub, I mean, that might be the extent of it, but okay. Jehub ba'al gvul v'tachlis v'kamuso v'ichuso, dahaynu ma'alasa v'chashivuso Every single entity in the world is a ba'al gvul. What does it mean to be a ba'al gvul? It means it has boundaries. v'tachlis v'kamuso v'ichuso And it's totally infinite.
both in quantity and in quality. So, meaning, the value and the worth of any object comes from where? Comes from that which Hakadosh Baruch Hu said, this is going to be what you are. K'gom. When you look at the quantity of the sun, yeah? Now, the quantity of the sun, it has a gvul, right? It has a gvul. It has a boundary, right? The sun is not infinite. How big is that boundary? 167 times the size of the earth. Who said that? The Rambam said that. Very good. The Eichusa Omailusa Hu Oro. And what is the quality? What is the quality of the sun? What would you say the fundamental quality of the sun is? The warmth, the light that it gives off. Dam Kei Nyeshal Gvul Ad Kamayuch Olaher. But that's also boundaried. Why is the sun boundaried? Because if the sun was farther away,
we would not reap the benefits of its light, right? The light of the sun is not infinite. So the size of the sun is not infinite, and the quality of what the sun produces, meaning the life force of what it gives off, is not infinite. Ki Lo Yair LeBilti Tachles Me'ach Heshu Nivra. It can't shine forever, right? That's not the purpose for which it was created. It's a finite creation, so it could do a finite thing. So far so good? Now. And all creations, everything, the nature of creation is what? If it exists, it's finite. I can touch the table, I can interact with it. Why? If it exists, it's finite. Because existence itself means finite. And that's why it would take you 500 years, according to the Gemara Chagigah, 500 years to go from Shammayim to Eretz. Right? As we're living in a finite system. The Imkein, and if that's the truth, if that's the truth, that everything in this world is finite, both in quality and in quantity,
Think about how many tzimtzumim it would take for an infinite life force to come into a finite thing. One second, let's finish the paragraph and then I'll come right to you. Yeah? He tzricha tchila lehitzam tzem, tzimtzumim rabim v'atzumim ad she yishava mikocha v'ora, etzem ha-nevroim k'mo sheim baleh gvul v'tachlis It's even more than that. It's not just that, think about how many tzimtzumim it would need to go to to get into this finite thing. It's how many tzimtzumim does it need to go through so that this thing can be a finite thing. In other words, what makes this cup of water a cup of water? It's the godliness, it's the godliness that's invested in this cup of water that says thou art a cup of water. You understand? So an infinite light, you getting this? An infinite light has to be mitzam tzemitzav it has to diminish itself ad k'dekach that now the cup of water says I'm a cup of water. You understand.
We said that last year with also making a bracha on water. Correct. And now when I'm making the bracha of water, I'm speaking to, so to speak, the godly aspect, not that God is in the cup, but the godly aspect that wills this thing to be a cup, that divine light that is inside of all things, that's where the bracha is focused to. But the point is, here we're not speaking about my avodah for a second. We're just speaking about how the cup become a cup. The cup became a cup because God is imminent within this cup, saying, thou art a cup. So how much tzum tzum we have to go from infinite, not just into a finite form, from infinite into a, into making the finite express a specific thing. Yeah. No matter can. I'm not sure I understand. Basically, like, there's no new matter, physical matter. Like, physically speaking.
Yes, everything is just the repurposing of matter from other places. So how does that relate to this. I mean, like, the way I'm relating is that, Right. So he's saying there's nothing else outside of this. Whatever was, it's already been. It's already been, so it's always just in a circle. I hear what you're saying. Okay. So now, let's finish. Let's do one more. Again, it's so helpful, those guys that have been with me since the beginning, you'll start to marshal the stuff you've learned in moving forward. Now he goes back to a concept that we've spoken about many times before. What is the source of all of this? What is the source of all of creation? What did I say? Marshall. People have been here since the beginning, so we were joking yesterday about how I'm still the new guy. You're not the new guy. No, I'm not the new guy. You're like a week in. It's been over a year. A week late, you're not an OG.
They're like, how many OG guys are left? They're like, three guys. I'm like, come on, how many OG guys. You should know, you should know. In Landers, in the very beginning of Landers, so when we first showed up on day one, the building wasn't ready. And when I say not ready, I mean Mammish not ready. It was like a shell. Like last year. Yeah, like that, but even more. There's Mammish a shell. So we showed up, and they're like, okay, so all we need is to get approval from the fire department now. And we're like, what? And they said to us, it's going to be ready in 48 hours. We're like, there's no way you could finish this building in 48 hours. It's like not a building yet. And they're like, no, you'll see. We're going to be finished in 48 hours. But in the meantime, we're going to rent you hotel rooms in a hotel in Borough Park, and you're going to learn in Borough Park, and you're going to have your college classes in Mahon le Parnasse,
which is a division of Turo in Borough Park. So we were like, okay, it's only 48 hours, I got lucky, I got the presidential suite. Me and Yissi got the presidential suite in this hotel. Kitsu, we were there for over a month. So there were guys that came, like, after Sookus, and there were guys that came in January for second semester. But forever, if you weren't in Borough Park, you weren't an OG. So I don't think that's true about you. I came, but we were still in the base, so I think I still qualified. I just qualified. I think I qualified as an OG, but I came, but we were still in the base, in the original location. To all the people that are listening to this on Itzotzos, I, Paskin, as the Rebbe of this year, Firmin is an OG. And for the girls that are listening to this, you can hit me up for a Shadach, he's a good boy. Because he gave me a nice picture of the Rebbe. Kimikara! We like to have fun here. The source of all this life comes from Hakadosh Baruch Hu's mouth, from his words,
that are the ten utterances that we speak about in the Mishnah in Perkei Avos, the ten utterances, those ten divine creative statements that were mentioned in the Torah. And the word of Hakadosh Baruch Hu was able to spread out infinitely. And to create worlds infinitely. Both in quantity and quality, and they would be sustained forever. And it could have very well been that our world would not have been created at all. Just like Hakadosh Baruch Hu is infinite, so too all of His attributes, which are really Him, are infinite, and therefore anything that He causes must also be infinite. So how did it become a finite world? Therefore the energy that flows from the Midas of Hakadosh Baruch Hu, all the things we've discussed,
all these things are infinite. And when this infinite energy is mislavish in the divine words of Hakadosh Baruch Hu, God says, and it shall be, right? God says, and it shall be. And God created the world through the infinite capacity of His chesed, right? Because God and His chesed are one, which means, what do we say about God's chesed? If God and His chesed are one, it means God's chesed is infinite. And so what became the instrument of expressing this chesed, right? God is infinitely giving, right? So if He's infinitely giving, what does He want to create? A world that He can bestow goodness upon, right? So where's the vehicle for that chesed? The vehicle for that chesed is the Asar of Maamaros, the divine words that Hakadosh Baruch Hu spoke. This is what it means when we say, you see it in the English, according to the Medrash Rabbah, the energy of the Asar HaMamaros is infinite. What is that like? It's like the snail whose garment to the shell that hides it is part of the body. In other words, by the snail, it's part of it, right? But it also hides it. So you have here the chesed, right? Of Hakadosh Baruch Hu is being expressed, through the Asar HaMamaros, but at the same time, what hides that and allows it to come into existence.
is the Asar HaMamaros. So it's both the covering and the garment. You understand? So, just to sum up, really, all of this Memali Koloman, Seiv of Koloman is coming into the world through these Asar HaMamaros, and really, it could go on infinitely. It's only the chesed of Hakadosh Baruch Hu that is allowing the world to come into creation through these Asar HaMamaros. We'll stop here for today.
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