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So this is the very end of the extra section of the 7th chapter of Tanya and today we're going to start the 8th chapter of Tanya, which means that since there's only 12 chapters in this entire sefer, we're within striking distance of the end, which is Baruch Hashem a very big accomplishment. So let's finish up. As we've said, we finished off last time talking about the Bechina of Memalei Kol Olamin, there's. light that fills up the entire world. If you recall in Tanya, last time we said that there's Memalei Kol Olamin and there's Sovav Kol Olamin. There's light that fills up the world and there's light that surrounds the world. What's the difference between the light that fills up the world and the light that surrounds the world? The light that surrounds the world is still in its infinite form. So it has an impact on the finite, but it's still in its infinite form. But the light that fills up the world, what makes it into what it is, what makes a rock a rock, that light is finite. So when we say that there's nothing else outside of Hakadosh Baruch Hu,
it's because that finite light is connected to the infinite light, but it's still finite, it's not infinite. So last point, וְכָּלְכֹּחּ וְמַּדְרֵגָּ יַחֹל־לִבְרֶה בְּרְעוֹן כְּפֶּי בְּחִנָס מַדְרֵגָּ זוּ So this light that Hakadosh Baruch Hu created, it is finite. גם לְאִם כֵּץ וְתַּחְל־ס בְּכָּמוּסָם וְאִחוּסָם לְהַחְיּוֹס אַדֶי אַדְ So this light is limited, right? Remember, the light we said became the letters, and the letters, each letter, like, went down, right, to become other letters, חִּלוּפְּי אֹסְיּוֹס וְגְּמַתְרִיּה, right? But when it gets to that level of light, where it's ma'mali koloman, at that point it's finite, but it has the capacity to create an infinite amount of stuff, right? So in other words, let's say it fills up the world. It surrounds the world. So now when we say Mamali Koloman, let's say Hakadosh Baruch Hu created a Kayah that could create rocks. They're both, one's finite and one's infinite.
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Correct. So the Mamali Koloman, the fact that the energy goes into a rock, right, that's what makes it into a rock. It's what gives a rock its quote-unquote rockness, right? So that's obviously going to be finite. Why? Because it fills up the rock. That power to, so to speak... Is it even between the two? So it... Is one of the same. Again, they're related to each other because there's a process, right? The light goes... Would you mind turning off the AEDs a little too much? There's a process, right? It goes from the Hevel Piv, it goes from the breath of Hakadosh Baruch Hu into the letters. The letters can then switch with other letters or switch with Gematria. But every time that's a clue, that's a klipa. I wouldn't call it a klipa, it's a tzimtzum, right? Every time it's a tzimtzum, exactly. And so when it transits into the world, that's a tzimtzum.
Right, and at the point where it's, correct, at the point where it has the capacity to come into being, that's now finite. If we would pull it back all the way to its source, it would be infinite, right? It's all deeply connected back to the source. So now, that kayah, let's say to make rocks, could make as many rocks as it wants, right? Not as it wants as if it's separate from Hashem, I shouldn't have said it like that. What I mean to say is it's not limited in the sense that it could make a million rocks, two million rocks, a billion rocks, it doesn't matter, right? But what it doesn't have the capacity to do is, it doesn't matter how much, in terms. of the quantity or the quality of creation, it could be mechaya rocks forever, right? So how do rocks come into being? Rocks come into being because this divine light fills up those rocks. So it doesn't have the capacity to create other things aside from the thing it's supposed to make. In other words, so once it is the power of creating rocks, that power cannot animate.
an animal, right? So there's a divine light that is Mimali the world, but it's what makes it into it. So the capacity for a rock cannot then go into an animal and make the animal an animal. You understand? And obviously because it's on this limited level, right, because it's not coming from the actual original letters that were made from the 10 utterances, so it's not going to have that same kayah, because that's obviously on a much higher level. That's not yet gotten to the level of Mimali Koloman. But once it has the capacity to be Mechaya, a rock. then it could be Mechaya as many rocks as it needs because the koach exists. So just think of it like this. I'll say it one last time, make sure everyone gets it. All the rocks in the world are animated, so to speak, even though a rock doesn't move, but they come into being from the same koach, so those same letters that make rocks. So every rock is connected in the deepest sense because every rock is connected to that same source that makes rocks into rocks.
You understand. What light? Where is that source coming from. So that, again, when you go back to the top, right? So we start off with the breath that comes from Hashem's mouth. I'm talking about the closest to the rock. We're saying that all rocks are connected through one source. One divine light. One, right. Where is that? Like, where is that. Those are the letters, right, that have been trickled down from those initial letters. So the initial ten utterances of creation have trickled down into other letters and then those letters, that composite of letters, that Beis and that Nun, that then become the – and the Aleph, of course – then become the . Then, okay, now light goes, shines to all those rocks. Correct. And it has the capacity to be Mechaya, as many rocks as necessary in this world. It's not limited in that sense, but it is finite.
The light needs to be there in order for it to be, in order for the rocks to be there. Without the light, the rock doesn't exist. What makes, what gives the rock its rockness, its rockitude . And the light needs to keep on shining in order for the rock to appear to be there. That's correct. Without, if the light were to decide that the light, that the rock should be there . If Hashem were to decide that the light should be removed, there would be no rock. I read that there are some that said that Hashem watches over us and appoints angels to – We're all using the same terminology, but here the light the light is Hashem's. desire that these things exist. It's just a question of the refractions that it goes through in order to get here. Okay? Okay. Weiter. Parachas. Now the Altarev is going to go back to something we spoke about before, okay? Remember that we spoke about a concept that Hakadosh Baruch Hu has different attributes. Chesed, Gevurah, Teferas, Netzachot, Yisod, Malchus, right? But those attributes are one with Hakadosh Baruch Hu, right? Not like us that we we are we and then we have, right? We are who we are and then we.
have Chesed. We have Gevurah, right? Not only that, we mentioned that Hakadosh Baruch Hu has names, right? Hakadosh Baruch Hu goes by many names. But all of those names indicate different powers, so to speak, of Hakadosh Baruch Hu and they all, exists under the banner of His Oneness, which is difficult for us to understand. So the Ha'adur Rebbe in this next chapter is going to explain these concepts in a very deep way. Ready. It's the first chapter in Yisra'el. Yes, yes. That's impossible. Okay, so that's what he says. V'hinei ma shekoseh v'Rambam za. What does the Rambam say? Shekodesh boruchum ahuso v'atsmuso v'dayto hakol echad mamish. God, meaning the Holy One, blessed be He, His essence, v'dayto, and His wisdom are all one mamish. They're actually all one. His unity is pashat. His unity is simple. And it is not morkav, meaning it has no components.
It has no parts. So the highest level of Hakadosh Baruch Hu, so to speak, is the pshitus, the simplicity, of Hakadosh Baruch Hu's existence. All existence that is complex is going to at some point fall apart. So for example, let's take this water bottle that I have here, right? So let's just talk about the simple level of parts that this thing has. So it has here a cap, right? And the cap has a screw that's holding it on. It has here a holder, right? It has here a top with screws, and then on a simple level, right, you just screw on the cap, screw off the cap, right? Those are parts, right? So there's two parts, the water bottle, the cap, and then within the cap you have the screw on top and you have this, right? That's what it seems like the parts are, but actually the parts are much more because even all of this, right, which is steel or whatever it's made of, this metal, yeah? It's also made up of a zillion parts. There's molecules and atoms that go into this, right? So, when we look at this, we think it's sort of simple because it has only one, two, three, four parts, right?
But it's really much more complex than that. Now, why is this water bottle going to break eventually? What's going to be the first thing to break down on this water bottle. Screw. The screw, let's say, right? If this screw starts to become loose, right, and the cap is going to fall off, I'm going to need a whole new top. Probably what am I just going to do at that point? Buy a new bottle. Buy a new bottle, right? Anything that has a part, eventually what's going to happen to the parts? The parts stop working well together. Why does a human being die? Because the body grows old and what happens? The back goes out. Right. All of a sudden the parts no longer work. So right now, Baruch Hashem, we all have hearts that are capable of pumping blood to the rest of our body. Right? But what happens as my heart grows older?
It is no longer capable, right? God willing, it will happen after a long time. But it's no longer capable of pumping blood to the rest of my body. Mimela, what happens? Mimela, if the body needs the blood, right? Because that's the... That's what sustains the body. And the heart can't provide that, so what happens? Mimela, you die. Right, right, right. Now I need to add in new parts to strengthen the heart in order to do what it needs to do. Right? Same thing when it comes to, let's say, the mind. The mind starts to diminish, right? It doesn't have the capacity to do what needs to be done. Right? Cells start to become cancerous. This is... Whenever you have parts, parts mean breakdown. Right? So when we say Hakadosh Baruch Hu is perfect, what does that mean? He's got no parts. No parts, which means that God's existence is absolutely simple. Simple means the lack of parts. That makes it complex for us, though. For us, yeah, but it makes it impossible for us to understand. But it makes sense, right? In other words, for example, let's say today you have 3D printing machines, right? What's the value of 3D printing machines.
It's all one piece. Less parts. So today, it's a crazy thing, engines for planes are being made from 3D printers. Which makes sense, right. 3D printing metal. Yeah, for sure, 3D printing everything now. What? Oh, yeah. But even... Then the laser melts the metal, then it prints it like that. But even the plane itself eventually will be made by 3D printing. Because right now, the plane, what's the design flaw of a plane? It has parts. A lot of parts. It has a lot of parts. The more parts it has, the more it's going to break. So if you made one thing, right. Yeah, but that also means that if... The more parts, the less simple, the more likely, the more imperfect it is, right? Just because something is complex, we grew up thinking complexity means, right, it's better. Maybe a car. You lose one piece. Very often.
But you can also fix that one piece. Okay, good. So you're talking about the mechanical engineering, I'm just talking about the theory of it. Okay. So when one says that Hakadosh Baruch Hu is achdosh pshut, of a low-mercantilist cloud, it's a function of Hakadosh Baruch Hu's perfection. Kein ha'inyan mamish b'chol midosah shal Hakadosh Baruch Hu. And that is true of all of the midos of Hakadosh Baruch Hu. Meaning when we say Hakadosh Baruch Hu is chesed, right? Does that mean that Hakadosh Baruch Hu has a part of him that's chesed? But see, that's the problem. This is where he's gonna go crazy in a second on me, because he's gonna say, Whoa, whoa, whoa, slow down. He's saying, you're telling me that G-d is one, but you're telling me He is a Bar Chesed. That's a part, because when I think of Chesed, right, for me, that's a part, right? So that's what we're gonna see. Very good. ובכל שמושב הקדושים והכינויים שכינו לו הנביאים וחכמנו זה And not only when it comes to our Kaddish Baruch Huzmidos, but when it comes to all of his names and all of the Kinoyim. The Kinoyim are like nicknames, but it doesn't mean nicknames in this case. It means like the attributes that the Nevi'im said that our Kaddish Baruch Hu has. כגון So what are examples of this? Things that we say every day in the Avonim.
When we say that our Kaddish Baruch Hu is חנון No, we're not even getting to that yet. כגון חנון ורחום וחסד וחיות שבהם When we say G-d is compassionate and He is righteous, you know, and He's merciful, right? All of these things, so all those things are Midos, right? Or Kinoyim of what the Nevi'im said about G-d. But as to it now, we're making him a binary. No. Obviously that's not true, because when we say these things, when we say that G-d is... When we think of it, when we do it, we're thinking about it in the finite sense. Right, we shouldn't be... That's the only way we can. Right, but we're making Him finite in our own minds. Right, that's what we have to not do. When we think of it, we have to think of it in a much deeper way, so that we shouldn't think of it as finite. So for example, וְכֵּֽן מַשֶׁׁ נִקְרֶחָחָם בְּחְשֶׁב וְגַּמְוּחַחָם When we say G-d is wise, does that mean G-d thinks the way we think? God doesn't think the way we think. God is not merciful the way we are merciful, right? God is not righteous the way that we are righteous. None of these things are, it's all different. We're gonna have to see how this is true. V'chein rezono, and this is the big one. And also when it comes to God's desires.
We do not desire things the way that God desires things, right? We desire things, well I should say it like that, we desire things, right? By definition that means parts, right? I want a sandwich, right? That's a thing and something that's separate from me. By definition all of God's desires are gonna be what? They're not going to be thing oriented. They're going to be about Him. If God and His desires are one, right? Then it's going to be something about Him. By the way, the Alte Rebbe just gave you an amazing insight. Remember, what is that, what medrash does the Alte Rebbe quote? Why did Hakadosh Baruch Hu create the world? Nisave. God had a taiva. to have a dir betachtaynim, right? So if you say God and his ratzon are one, then what does that tell you? That when God had a taiva for dir betachtaynim, it was him, right? Hear the difference? It was him. When I have a taiva last night, I took my daughters out. I know it sounds so cliche. I took my daughters out last night for bowling, pizza, and ice cream. We'll do a night with the girls. I took the four girls out. They went bowling with bumpers, yeah?
What am I supposed to do with these kids? Yeah, they're not Americans going bowling. No, they didn't have the thing to push down, right? I did not play. I was not going to be melech leich myself by bowling with bumpers. There are certain standards I still have. No, they go up. They, what's it called? They're like mechanical. I didn't want to, like, hack them every time, right? I said, I don't need to play. I had a good time watching them. And then I took them into Mishul Hashem for pizza. And then the ultimate dad move, I took them to Katsafet, right? It's okay. I didn't have any myself. But... When my father and my mother joined us, I was in there by pizza and I was smart.
Why? Because I know if I go out with them and there's pizza and ice cream, that's danger zone for me, right? Because what's a serving size of pizza for me? A pie. Yeah, a pie is a serving size of pizza for me. And what's a serving size of ice cream? A tub. Yeah, so a pie and a tub is how you get to where you don't want to go. So, Bergen knows he's taking out of his kids for pizza and ice cream, what does he got to do? I get flasheks. Momma didn't raise no fool, so Mlava Malka, I made sure to have a burger. So then I'd be flasheks. So now I'm sitting there and I'm looking at my dad. My dad's got my favorite type of ice cream. He's got peanut butter chocolate ice cream. I'm a big peanut butter chocolate guy. When I break my diet, I know what it's going to be. It's going to be on like a peanut butter, like Reese's peanut butter cheesecake. I know where it's going, right? And I'm lactose intolerant, but I don't care. I'll go for it anyway, right? Lactose intolerant is just, you know, for like wusses that like can't push their way through to buy a pizza, right? What happens afterwards, we're not thinking about, right? The ultimate ADHD. No impulse control. What's happening? I don't know. It doesn't matter. Anyway, so...
Ha ha. On tape. Anyway, the... So what's the... You can edit it. Yeah, it doesn't matter. I won't edit it. Let everyone hear. So when I was sitting there and I had a taiva for ice cream, is that me? No, because I'm so pathetic, and all human beings are, I have two typhus. Typhus number one is peanut butter and chocolate, right? And typhus number two is I want to be fat, right? It's competing typhus. What's the third type of the break here? To break here? I guess you don't want that as usual. To do what? Because you're flashy. Yeah, I guess any person can have a third typhus, even though I made myself flashy because I should violate my ethics. By the way, it's not such a crazy thing, right? If you're a real foodie, right, even though it's aser, but especially we'll still have like a desire like, but yeah, this can taste so good, right? So I know people that don't believe in theft, but l'mai sasteel, right? People can have competing typhus. Why can we have competing typhus? Because we're not one with our typhus. There's us, and then there's the typhus we have. But if God is one with his typhus, then what does that mean when God wants you? If God says, Misavach kodesh baruch huliyo sholeh yisbarach diru b'tachtaynim,
God wants to have a dwelling place in the world down below with you, what is he really saying? He wants you. It's really his will, not like my will. My will is not really me because I want things all the time that I don't want. You understand? Right. Because he is one with his Taiva. Okay, but say that we could ask that question, but the point is that when I want something it's not necessarily me. I want pizza. Is that me? No, I don't want pizza. But you just said you want the pizza, right? Sometimes I want, sometimes I don't want, right? Depends on. what mood I am. You understand? You want it to be a part of you. Right, but good, but it's a little micey. It's not. Because I'm human, I have parts. This is a part. Okay. So, and we see this. He wrote the Hashem Yisra'ev. What does G-d desire? G-d desires those who fear Him. Pasuk in Telem. V'chafei tz'chesedu. And what does He desire? He desires chesed. V'rotsa b'Shuvah Shem Sh'o Rishayim. And He wants the tshuva for Rishayim. He wants people to do tshuva. V'eino chafetz b'mi'sasim v'rishasim. And He does not desire their death and He does not desire their rishas.
U'tahareinayim me'raos b'ra. Right? And those who are, as Pasuk in Chabakuk says, those who have pure eyes don't want to behold evil. Right? They don't want to see it. So G-d has desires. His desires are real. So when we say G-d wants you to do tshuva, what does that really mean? Not like I want you to do tshuva. Because there's a part of me that wants you to do tshuva and there's a part of me that doesn't care. Right? And even if I wanted you to do tshuva, I'm not one with my desire. You understand? But G-d is one with His desires. So when we say G-d wants you to do tshuva, what are we really saying? He really wants you to do tshuva. When we say G-d wants you to do chesed, what are we really saying? He really wants you to do chesed, not like me. I don't really want you to do chesed. I have a ta'iva, a desire for you to do chesed. That is his desire. Yeah.
So we get the mission of us to make your will his will. But that's already even, that's just talking on a human level. Since God wants me to be a ba'al chesed, I want to be a ba'al chesed. But even my desire to fulfill his desire is not going to be like his desire for me to fulfill his desire. Because his desire is him, and my desire is not me. Yeah. This question is on topic, but it's sort of all over the place. I'll let you know if it's beyond the scope, yeah. If God knows our ta'if conflict, and he really, really wants us to go this one way, but we obviously not knowing, and us not going one way or the other, we choose a way that's... Not God's way, but obviously there's no such thing as not God's way, so in terms of that... Let's say you're going to get into Yoshi's Tahum Raba, free will versus not free will, and I don't want to send Yoshi any further off the baruch.
So there's no such thing as going against God's oneness of wanting you to do so. Are you always doing that. Right. So, like I said, all I know is what I know. There's two levels. There's before the fact and after the fact. Before the fact, I know exactly what God wants me to do. He wants me to do a mitzvah. He doesn't want me to do an aveirah. And then obviously I can't go against God's plan, right. So do we ever really have the competing factors within ourselves. Yeah, because God gave me the feeling that I do. The feeling. Right. But not really, really. But the feeling is real, because that's the way God created me in my human form. Uri. I'm just clarifying. You're saying that because Hashem really wants it, it's not... We're doing it from a selfish point, even though we do it because Hashem wants us to do it, it's still a selfish point.
Right, but God really wants us to do it. Uri, when it's 6 o'clock and I want you to give me dinner, do I want you to give me dinner? I want to give you dinner. That's nice of you. And I want to take dinner from you, right? But I can't say, I want you to give me dinner, because my desire is not me. There's this thing that I have, it's called taiva, and I want bolognese. You already had it today, it was delicious. But if God would come to you and He would say, I want you to give me bolognese, He would actually want, He would want the bolognese. You hear the difference. We're just saying, everything that we want, even though, let's say we want it because Hashem wants us to do it, it's still coming from a selfish point. Forget selfish for a second. I am not my desires. That's all I'm saying. There's a gap between me and my desire. Right. With God, there's no such gap. So can I say, I really want chicken? No, I desire chicken. But God and his desires are one. So when God wants something or doesn't want something, he really wants it or he really doesn't want it.
If you want to work on something within yourself, let's say, I want to stop being whatever, I want to wake up for davening. Let's say. If you're working on that yourself, is it something that's not you, that you're trying. Right, exactly. That's a part of you. Exactly, that's the point. It's just a part. That's why it's so hard to wake up for davening. Because there's only a part of me that wants to. That is different to something that's not a part of, that's not... By God, there's no such thing as not doing what he wants because he is what he wants. He and his wants are one. So what are we? Good question. We are the unique condition of what occurs when Nefesh HaBahamas and Nefesh HaLukis meet. That's why we have competing desires. Because the Nefesh HaLukis wants what it wants and the Nefesh HaBahamas wants what it wants. We... Well, I wouldn't even say that, because that would imply that we're our desires to some extent. We're not our desires at all. No, no. Desires are merely a part of us.
So what are we? The thing that occurs when Nefesha Bahamas and Nefesha Lukas meets. A tzaddik who has a great connection with his Nefesha Lukas is still not Hashem. I'm saying, but his, what he wants, wouldn't be him. No, because it's still a person, and a person at the end of the day is not his desires. By the way, there's good news here, right? Because when we want inappropriate things, it's not you. But we're nothing then. You finally come around to my way of thinking. There's nothing else there. Yeah. So nothing's us. What does that say about us. What does that say about your accomplishments? The good things. Rabbi, what is us. We are an authentic person if this doesn't mean we are authentic about it. No, I don't know. The good things are for Him. If you want something, then it's authentic. Everything in us is a part of us, so really nothing is us.
It's a part. God gave me a part. Parts meaning that... What's the essence? The part that chooses. Everything's a part. That's right. We're not really... So nothing's really us. That's all we are. We're not really... Compositive parts. Even things that are not a part of us. That's right. And then you get to choose. It's like a choose-your-own-adventure. So which part will you be? Every day I'm going to wear a mask, right? Shiloh is what mask I'm going to put on. Today I'm going to put on the Nefesh Elokis mask. Tomorrow I'm going to put on the Nefesh of Bahamas mask. Every day that I put on the Nefesh Elokis mask, I am... Yeah, but you're saying that there's an I. There is no I. There's just masks. You're a hollow shell. What's the problem with that? I don't have the words to describe it. I don't know.
It bothers you, right? Yeah. Why. I guess because I've been putting on the wrong masks. I don't know. Maybe. And sometimes when we put on the wrong masks, we feel uncomfortable. Because we say, that's not the best version that I can be. But the reason we get to choose... There's no eye. The eye is fluid. I agree. But Isha, that's why there's such a thing called teshuva, right? You have a desire for teshuva. And yet, that part of me that God gifted me with, called the nefeshalokis, desires teshuva. Whether I like it or not, it's a part of me. What was that. It goes to Shamayim, the battery. The nefeshalokis part of me, after I die, will return to Shamayim, to the Olam HaNashamos. The nefesha Bahamas will return to the dust... That's a part. Right. The nefesha Bahamas will return to the dust from whence it came, and I will not exist until Tchias HaMasen, when both of those parts rejoin together.
Someone who doesn't have a nefeshalokis, a guy, right? Right. When he wants something, since he doesn't have two competing... Well, he has the competition, but he has the competition from a different place. He has the competition only from the Nefesh Abba Hamas. So, would his wants be his. No, the choices... Would they be his. Same thing. The choices are between... The difference between the Nefesh Lukis and the Nefesh Abba Hamas is the choice to be good versus bad, versus human versus transcendent, right? So, the Jew has the opportunity, because of his unique Nefesh Lukis, to be on a uniquely divine mission. That option is not available to Gentiles, who were not endowed with that mission. Now, they could convert, and maybe they could get that soul, or maybe they always had that soul. It doesn't really matter for the purposes of this conversation. But the point is that... Either way, yeah.
We get really bothered by this, but if you think about it, that's the best thing in the world, right? Because... Just because I acted like a two-year-old today doesn't mean I have to act like a two-year-old tomorrow. And the I tomorrow will be one, hopefully, that doesn't act like a two-year-old. In order for us to exist, we need parts. We can't just have one part. Yeah, because then you'd be God. Or it wouldn't even be a part. No, Hashem is no parts. Right. If we were one part, we'd be... What would the part be. See, there's two parts. There's a nephesh and a bahamas. See, already there's two. No, there are. There are. We have two parts. Right. And then we have a multiple of parts aside from those two parts. But we've made two parts. There's a nephesh, a bahamas, and a nephesh. A nephesh, a bahamas, nephesh, elokis, yeah. If they were to separate the nephesh, elokis... Even then I would not be my desires, correct. But I wouldn't be... Even a tzaddik v'tovlo, who totally eviscerates his nephesh, elokis, still has a part of him.
No, but the point is you die and when everyone dies... That would be a very high level. You're going to be... Are you your nephesh, elokis at that point. A part of me is. But you're not there. That's correct. That's why the ultimate reward has to happen after Tzchias HaMesem. If you were your soul, then why would I ever need to come back down? I don't know stories. Don't ask me stories. But the Nefeshalokis, when it returns to Shamayim, it rejoins the Neshamos and the Olam HaNeshamos. And where am I going to be? So I'm up there? You're dead. I know I'm dead. Is there a third part that's me alive? No. And these two parts combine to make that third part. No, no, no. You are alive is the condition of what occurs when Nefeshalokis and Nefeshema HaMesem join together. So let's not use the word alive then. How much longer are you thinking.
I think we're going to be less than two minutes longer. Yeah. Since I made that promise to Irv Glanz, I'm going to ask you guys to hold off. You'll beat me up a little later. Okay. I see you're struggling with this. Good. It's been a while since you guys struggled. Okay. Now, last lines. אין רצון וחכמוסו אומידס חסד ורחמנוסו שם מידוס המוסיףים בו ריבוי ועקבו חס ושלום במחוס ועצמוסו Uri, this is Mamish speaking to you. When we speak about G-d's desires, G-d's wisdom, G-d's chesed, G-d's mercy, and all the midos that He has, those are not ways of... we shouldn't be thinking about ways that make G-d finite. We shouldn't be thinking like that. חס ושלום, right? We're not saying that G-d has parts. אלא עצמוסו, מהוסו, רצון וחכמוסו, בנוסו ודיתו, מידוס חסד וגבורה ורחמנוסו ותפארתו הכלולה מהחסד וגבורה וכן שמידוס וקדושו, הכל אחתו פשוטה ממש. When it comes to G-d's essence, His desires, His wisdom, and when we say wisdom, we mean חכמה, בינה, דס. And when we talk about the midos, meaning chesed, גבורה,
רחמנוס, mercy, תפרס, beauty, כלולה מהחסד that are included in His chesed and His גבורה and all of the מידוס חקדושו, all of those things by G-d are אחתו פשוטה, the simplest level of oneness. Because G-d has no parts. So when you say G-d is a bal chesed, what do we mean? He's really a bal chesed, not like me, who does chesed. וּכָּמַי שְׁכָּסְבָּי רַמְבָּם זָּל This is what the Rambam means, and this is why you guys are having so much trouble with this. שְׁדָּבָּר זֶה דִּשְׁתִּנִי אִם כָּלָךְ בְּפֶּלָאָמֹרו. There's no power in the mouth to say it. וּלֹא בָּעוֹזֶן לִשָׁמָלֶה And there's no power in the ear to hear it. וּלֹא בָּלֵּב הָאָדָם לְהַכִּרו אַל־בוֹר יו And there is no way for the heart of a person to actually get this to its depth.
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