Tanya: Shaar HaYichud V'Haemunah - Shiur 16

2:32 that Hakadosh Baruch Hu is able to create and to animate creations. When Hakadosh Baruch Hu creates things that are from the pristine initial letters, it's going to be of a different caliber, both on a quantity and a quality level, than those that are created from the Zirith ICS. Again, in the Asar of Ma'maros, there's original letters, right? Those things are going to be of a different quality and quantity than those things that came into existence, through k'chilu fe'aysin, through switching this letter for that letter, which makes sense, right? Because the closer it is to the Hevel P'evah of Hakadosh Baruch Hu, the higher quality it should be, because it's closer to that original life force and animated force that exists in creation itself. Clear? Okay. Sh'bahen mislabesh Hakadosh Baruch Hu b'chvoy dayu v'atzmay shehein mida'isav. Because in the initial Asar of Ma'maros, in the original ten utterances that Hakadosh Baruch Hu made, that was Hakadosh Baruch Hu being mislabesh the mida'isav, meaning his ten attributes, so that there could be these things in creation. So the closer it gets to the original point of contact with Hakadosh Baruch Hu, obviously the greater, quality it's going to be.

4:07 Sh'bahen mislabesh Hakadosh Baruch Hu. Yeah, because it's part of the finite world. It's a different type of finite, but yeah, it's part of the finite world, right? That's the B'ez HaMikdash, is that state that exists like in between, but it's definitely partially here. Less, right? Anything that's not a Kaddish Baruch was going to involve Tzimtzum. Yeah. Couldn't it be like, because like we said, like when a person like went into the Kaddish Kodachim, like the person, like when they dug out, like, you're totally pure with Hashem in that place. Mm-hmm. And so, like it was definitely like, also like you said, like the dimensions didn't physically fit. Right. Like how did that whole, how does that fit into Tzimtzum if it's like you're going in and it's... See, see, Eshay, it's the same, it's the same point, right? Because... Even if the dimensions don't fit, so it's not the sim-sum that we're used to in our finite world. But there's still dimensions there, right? Whatever that means, again, we can't understand what it means, but whatever it means, it's still physical.

5:08 Are levels of sim-sum. Yeah, for sure. Okay, fine, so that makes sense. Right. You're not, again, it's the pinnacle of creation, but it's still together creation, right? It was still something you could interact with and engage with. The Beis Hamikdash also expanded, right? Every time anyone bowed down, the Beis Hamikdash expanded. Sim-sum. Yeah. When we're in Olam Ha'aba, there's going to be a lot of aspects that are physical, but overall, it's not going to be so. Is it going to be a feeling of finite or infinite. So, again, first of all, it depends. What you just said is true according to the Ramchal and the Ramban and that. School of thought. Not everybody agrees. The Rambam seems to indicate that it's still the regular physical world, but let's go with your assumption. So the Ramchal does describe how the physical and the spiritual, Again, Chassidus is the same way, how it becomes like this merging. That the physical retains its identity, right, and yet it's also spiritual at the same time, right?

6:13 Because if the upper worlds come down to the lower worlds and they eviscerate the lower worlds, so then there's no harmony, right? It's the synthesis of opposites. So the Tachtainim still need to retain their identity as Tachtainim. So Eylem Abba, it still has to retain its identity, right, as Tachtainim. It still has to retain its identity as Deir eb Tachtainim. Otherwise the whole purpose of creation doesn't come into being, right? But it has to be that Elyeinim come down. Yeah, you Shai. So that still stays, like Mashiach comes, that's Olam Abad, right? And so in Olam Abad, is that still dear to Taqtaynim, or is that... Yeah, that's the fruition, right, exactly. It retains its identity as Taqtaynim, but Al-Yayinim have been Yardum al-Taqtaynim, and Taqtaynim have been Alim al-Yayinim. Once you complete the... Oh, it's almost like a puzzle, it doesn't look like anything, and once you complete it, it's totally transformed.

7:19 That's right. The transformation is that now the Nefesh ha-Bahamis reveals the Nefesh al-Ikis, as opposed to conceals the Nefesh al-Ikis. Yeah, my question was, like, I kind of didn't ask it, but answered it. Basically, it was saying, like, what's all this work for, if not to put its... Once it's completed, totally changed. Right, but it's not that you lose it, right? It becomes a part of it. All the pieces. That's right, that's right. The ha-Kheshbun mayre al-miyat ha-ar v'ha-Khayas. Now, Gematria is different than Chilufei Eis Yais. When you have those initial letters that we spoke about, those are the initial letters that Hakadosh Baruch Hu put into the world, those are the Asar Ma'maros. Things that come directly from those initial letters are of course going to be of a very high caliber and quality. When you switch them for another letter, obviously there's a Tzimtzum, one Madre G'dem.

8:14 What happens when you go into the world of Gematria though? So, Gematria is a greater symptom than Achille of Osiris. Okay, so when a letter goes from being an aleph to a one, that's different than when a letter goes from being an aleph to whatever other letter. You understand? Because it's still within the world of letters. Letters are higher than numbers. The numerological value of something, or the numerical value, is the right word. The numerical value of something is... No, numerology is right, but I'm speaking about the numerical value. The numerical value of something is greater... I'm sorry, is a greater symptom than the letter itself. So look what he says. The Hegevim, whenever it switches into a numerical exchange, so that represents a greater diminution of the Or and the Chayis. One after another, meaning one miyit after another miyit. Until you get to the point where the smallest amount of R and chayus remains.

9:21 And that is, when you get, if somebody says to you, the gematria of this is this, right? What are they telling you? They're telling you the most minimal aspect of its R and its chayus, right? So if something comes from gematria, that means it could be that it's gotten to the degree where it's the last possible minute, right? That it could exist, and it's filled with the R and the chayus. That's what makes it into it. How much hydrogen is there in this gas? Every letter has a certain amount of Or and Chaios. The letter merely indicates the amount of Or and Chaios that's in that thing. Like a periodic table, so to speak, but of creation from a spiritual perspective. Clear? Yeah? Clear? Not so clear. One more time. If we're coming, let's say, from Asarim Amaros, that's going to be the highest quality and quantity of Or and Chaios that's in an object. If it gets downgraded, let's say, to another letter, now there's been a tzimtzum, right?

10:55 If it gets downgraded into the world of gematria, where we're no longer focusing on the letter, what are we focusing on now? The number. Now, what does the number indicate? The number indicates only the amount of Or and Chayos that's in that thing, right? So it's not a quantity indicator. I'm sorry, it's not a quality indicator. It's a quantity indicator. Is that not washed down? It's just looking in a deeper, different way. Yeah, but the point is that there's been a diminution of Or and Chayis, meaning if you're only relating to it on the level of... Oh, because you're not looking through the... Right, exactly. Obviously, everything, if you go back to its original point, is going to be that original light. But the point is, to get to the coarse physical thing, it goes through all these different modalities. If it's already gotten to the realm where it's represented by a number, if it's brought into creation through a number, so then it's a very coarse physical object. Its Or and its Chayis have been diminished, like a rock. A rock doesn't have a personality, so to speak. So its Or and its Chayis are severely diminished. And that's what we're going to say right now.

12:03 After all these... כאשר גזר חכמה סייסברך, אז הקב' דקריד הוא שהיה יכול העור והחיוס להסלבש גם בתחתינים כמה אבנים ועפר ועדינים now after all these tzimtzumim, so what happens to G-d's oar and the chaios? so it becomes the physical world, it becomes literally the avanim, the stones, the aphor, the dirt and the domim means the things that don't move, basically it makes up the coarse physical world. so remember that the author Rebbe is writing here because he's talking about how G-d is imminent in the world that was the homo-achalikos between the Baalatanya and the Gra, I know it's been a while but that was the homo-achalikos between the Baalatanya and the Gra, is G-d imminent? so the Gra said, no, hashkacho from above, in Chassidus we say imminent, from within how does G-d get, how do you take infinite G-d and bring Him in to the finite world? the answer is, al yadei these tzimtzumim, khalifei Isaias, gematria, then you get into the coarse physical world.

13:09 physical world. And then he really, he mamesh, spells it out. He says, Ki even, derech moshel, when it comes to the word even, which is what, a rock, sh'ma meireh, ki sharsha mishem ha'ola, ban b'misparei. Okay, so an example of this is that the root, the shairish, of the word even comes from the word ban, right, which is the gematria of 52. Nun is 50 and the, and the, I'm sorry, nun is 50 and b's is 2, okay? Now, v'oyd alef noy sefes mishem acher letam ha'yadu ol'yoytzerim. Aye, so then where did the... Evan come from, right? Because that's just Ban. So where does the Aleph come from? So he says, that's al-Piqabal, those that know, obviously Haldur knew, obviously Berg does not know. Yeah, he says Yaduah here. He doesn't mean me. Yeah, there was a reason that was known only to Hakadosh Baruch Hu. Yeah, meaning to those that knew this wisdom. Yeah, that's why the Aleph came in there.

14:13 But Be'etzem, where does it come from? It comes from Be'eznun. Stone comes from Be'eznun. Now if you trace back, Josh, this was your question before, if you trace back that original letters all the way to the top, yeah, you would see that a stone is really connected to the highest spiritual essence. So how did it get to be a physical stone? How did it get to be such a low-level thing? So he says, In order to get this incredible energy, this incredible light and life into a stone, to make it into a stone, right? To make it into a person, there's a lot of animation, right? To make it into a bird, there's a lot going on. So how does it go all the way down to become a grub of stone? A very, just a coarse physical thing. What's the answer? It goes through all of those tzimtzum. But really, really, when you look at a rock, if you would trace back its physical shires all the way to the top, it would come from those initial letters, Bez and Nun.

15:19 So did the grub think that tzimtzum stopped at human beings. No, he didn't say that he's not dealing with that concept at all, meaning from the gross perspective, which I don't want to get into, I want to stay in the world, I don't want to start doing the comparing, contrasting analysis, but just remember, here he's speaking about what's imminent. From the gross perspective, he's not dealing with imminence. G-d forgives from above, not from within. Okay? So now... וְזּוּהִי נֵפֶש הַדוֹיִמֵם הַמַחַי וְמַהַבַּיִשְׁ מֶאַיָן לִיִשְׁ בָּכָּרֶגָה And this is, because remember, according to the Alte Rebbe, everything has a soul, right? Just like your body has a nefesh hava hamesh, also a stone, or a doymim, any physical thing has a soul. Now what does it mean it has a soul? It means that's what sustains its existence in every single minute. So what's sustaining this table right now? This table, so to speak, has a soul. It doesn't mean that God is in the table, that's kvira. But is there a godly power here that's sustaining this table, a soul, so to speak, of this table, if you will? The answer is yes, right? And that soul, how does it get down into the world? I, up in, ilam ha-sa'el yainim, it's so high, it goes through all those tzimtzumim,

16:26 starts off in its initial letter, ch'lu fe'ayis yais, into gematria, until it comes down here. Last line and then I'll get to you. כְּמַּשֶׁן אֶסְמַּר לְאִיל, as we explained before, וְזְוּי בְּכִּנָס מַמַּלֵי כָּלָּאָמֶן, וְזְוּי בְּכִּנָס מַמַלֵי כָּלָּאָמֶן, וְזְוּי ב. בְּכִּנָס מַמַלּאָם, וְזְוּי בְּכִּנָס מַמַלּאָם, וְזְוּי בְּכִּנָס מַמַלּאָם, וְזְוּי בְּכִּנָס מַמַלּאָם, וְזְוּי בְּכִּנָס מַמַלּאָם, To make a bracha. Correct. Deal with the cup in the way that Hakadosh Baruch Hu wants us to deal with the cup. Yeah, Yoshi? No, because every single element of this table, right, it's not there's a this table has a soul, right? Anything that exists has a soul. Every molecule, every atom has a soul, so to speak, that makes it into what it is, right?

17:39 So when you combine certain things together, it becomes, let's say, a table. You take wood and you change its form. The essence is still the same thing. So I'm not making more, I'm making less. But how do I engage with this table? You engage with the table, kefi, the way that Hakadosh Baruch Hu wants you to engage in the table. Well, how does Hakadosh Baruch Hu want me to engage in the table? So the author of Rebbe is saying, look at what's memale, the table, right? If godliness is memale, the table, then I have to use the table in a godly way. If godliness is memale, a basketball, right? There's such a thing as a basketball, right? So then, what am I supposed to do with that basketball? Exercise with that basketball so that you could come back and learn and serve Hakadosh Baruch Hu. That would be a good thing to do with the basketball. B'mekadosh shem shamayim, use basketball or even, dare I say, hockey, right? It's not so much, but I'm trying to speak to everybody in this year. Some people fancy themselves goalies, okay? I'm not saying anybody in particular. I'm just saying boyim. Yeah, a person fancies himself a goalie. He has to ask himself, what's the tachlis of my goalie pants? What's the tachlis of this? Is the tachlis simply I stop pucks from going in,

18:42 or if it's yeshiva league floor hockey, right, I stop balls. It's hard to believe that people call it a sport, right? But is that really the tachlis of the pad, or is this a modality of exercise? Is this a way of playing ball with Talmidim in order to reach their souls, right? Does it have a greater tachlis? That's why a young man asked me, again, a young nameless man, asked me on an interview, should I mention the fact that I'm a hockey player? I don't want to get into this camp, right, located in Beit Meir, right? I'm going to call it a colo, maybe run by NCSY, right? Should I mention, I'm not saying anyone in specific, should I mention to them, should I say that I'm a goalie? I don't want to get into camp, because I'm a goalie. Oh God, it's okay, it's okay, he's still here. It's okay, thank you. So he was mentioning, maybe this is assuming I should stop, but I'm not going to stop. Should I mention to them that I'm a goalie? So I said, of course.

19:48 I told him, you should mention you're a Goli because Lamai says so many people are trying to get jobs, you should say that which distinguishes you. But I realize now, I said the wrong thing. I said the wrong Itza. The thing I should have said to him was, you should say you're a Goli. That was from, you should say you're a Goli. You should say you're a Goli. Why should you say you're a Goli? Because that's also a service of Hakadosh Baruch Hu. What do you mean, I'm going to use that? It's going to be part of my, it's going to be part of the way that I reach these Tamimim. It also has a godliness to it. You understand? So you have to look at all things. I'm a Mali Kol Oman. and that inspires you to connect to Hakadosh Baruch Hu in this world. But if there isn't a service of Kol Oman, that Hakadosh Baruch Hu relates to this world in a way of Misaviv from around, that's different. That's different. That inspires us to transcend our creation. Okay, we'll stop here.