Tanya: Shaar HaYichud V'Haemunah - Shiur 7

2:19 of presence of Hakadosh Baruch Hu and this reveals Hakadosh Baruch Hu's presence. That's a nace that the Torah should speak about. And the same thing when it comes to the Tzaddik. What is the role of the Tzaddik? As we said last year, our job is to bring Hakadosh Baruch Hu into the world. Who does that? Those that are low. Namely who? Those people that are striving to be known. Those people that are striving to behave appropriately. The Tzaddik who does no averas, what's his role? His role is the revelation of Hakadosh Baruch Hu in this world. He teaches us. We look at the Tzaddik and we can see this is what it means to be a true, authentic Yid. We look at him, it's inspiring because it's revealed holiness. Like, for example, my cousin told me that when he had a meeting once with the Lubavitcher Rebbe and the Lubavitcher Rebbe said to him, May God Almighty, yeah, that's what he spoke, May God Almighty, he had a thick Russian accent. So when he said God Almighty, my cousin's reaction, Like, his physical reaction was, hey, that's the Eberster he's talking about.

3:20 That's what he told me. He said, like, when some people say to you, you know, like, God bless, the word God is just like, it rolls off their tongue. It doesn't per se mean anything. When some people say the word Hakadosh Baruch Hu, it's like the ground shakes. You know, there's a presence that's filled up in the room. When you see a tzaddik like that, it has an impact. V'hineyal ze'amru b'zayhar d'la'ayla b'sitchu d'kiddusha ila is y'mineh v'ismayla Above, right, in the sitru d'kiddusha, meaning on the side of kiddusha, above, ila, above, there is y'mineh and there is small. What does that mean? D'haynu chesed v'gvura When you look up into the aylamas al-yaynu, when you're looking in shamayim, so to speak, you have to understand that there's a right side and there's a left side. What does it mean? It's talking about chesed and gvura. Now, we have to, what we're going to discuss now is we're going to discuss, the nature of Hakadosh Baruch Hu's character. Okay, but... Without getting into the details here, but right now, we're just going to assume Gvura means, I'm sorry, Chesed means the espash tus alaykos,

4:23 right? The giving up of Hakadosh Baruch Hu's, meaning giving off Hakadosh Baruch Hu's reality. And Gvura means the constriction. Okay? Now, Perish, the shtey hen midas alaykos, l'ma l'miseich alanevram vasagosam, de'iyu ve'garmei ochad ba'ol l'ma atzilos. Okay, now, what does this mean? Both Chesed and Gvura are real. Okay? They're divine attributes. But they're not something human beings can comprehend. Meaning, we have Chesed and we have Gvura. Right? When we speak about Hakadosh Baruch Hu's Chesed and Gvura, we cannot comprehend what they mean. Why? De'iyu ve'garmei ochad ba'ol l'ma atzilos. Explained like this. What causes Hakadosh Baruch Hu to think? Nothing can cause Hakadosh Baruch Hu to think because there cannot be a cause outside of himself. and he and his thoughts are one. Is there even thinking if you know.

5:31 Right, exactly. So like the Rambam says, When we human beings think about Hakadosh Baruch Hu's thoughts, it's difficult for us to, it's not difficult, it's impossible for us to imagine Hakadosh Baruch Hu's thoughts. Why? Because we think. Something causes us to think. So something happens, we find out about it, that's a cause, we think. When it comes to Hakadosh Baruch Hu, there are no causes. It's like when people say, What caused Hakadosh Baruch Hu to create the world? What's the answer to that question? Nothing. How could anything have caused them to create the world? If something caused G-d to create the world, which would be G-d? The cause. The cause, not him. You understand? So when we look at Hakadosh Baruch Hu and we say, that G-d had a taiva to create the world, what is the Magistrate really saying? What's taiva? Taiva means me, right? If I have a taiva for ice cream and somebody says to me, why do you like ice cream? What's the answer to that question? That's me, right?

6:32 I couldn't possibly give you a reason for that. It's me. So when the Magistrate says, It's saying, Why? For himself, for no other reason. There is no cause. Wants the world. So when we speak about, When we speak about. The desire for Hakadosh Baruch Hu to be known in the world, to be concealed in the world. Is that something a human being can truly comprehend? Not really, because he and his causes are one in Ayla Matzilus. Meaning in the highest levels, you can't see anything other than God. So there is only him. That's what you were saying before, that it's not God is thinking. He already knows, right? We can't comprehend these things. Okay. Ah, you're going to tell me, didn't Moshe Rabbeinu have the highest level of Nevoah? Which means, didn't he understand Hakadosh Baruch Hu? What's the answer to that question? No. Now let me just explain very quickly what this means.

7:35 Why is it that Moshe Rabbeinu has the highest level of Nevoah? Or to say it differently, who knew better what happened by Hakadosh Yitzchak? Avram or Moshe? Who would you say? You'd say Avram, right? Because he was there. No. Avraham Avinu did not know what happened by Akedah Yitzchak as well as Moshe Rabbeinu did. Why? Gemara says, the difference between the Nevoah of Avraham Avinu. and the Nevoah of Moshe Rabbeinu is that Avraham Avinu said, I am but dust and ashes. And Moshe Rabbeinu said, What am I? Okay? So it explains like this. Let's say, I'm wearing glasses right now. Let's say these glasses were purple. How would I see the world? The world would be purple, right? If it's translucent, meaning if it's clear, then what am I seeing? The world as it actually is. Okay? So there's something called, Aspaklaria Me'ira and there's something called Aspaklaria She'ina Me'ira. Right? A lens that is clear and a lens that is not clear. What is the lens through which we see the world? The lens is ego. okay so when all of us are sitting in this room right now we are not sitting in the same room, right i'm for sure not sitting in the same room as you guys because i'm sitting here looking at each one of you right away i'm the rabbi you're the talmid and that already changes.

9:08 where we're holding right but you could be tired you could have certain psychological, identifications with this room right you could be in a particular mood you could even have something as silly as this white throws you off right everyone's in a different room why because our ego taints our experience this is why when we go to a therapist it's very important because a therapist is a unadulterated party ideally the therapist has a clearer recognition of the truth. why because they're not tainted by any ego in the room like if a husband and wife come in the room they each see the story, The way they want to see the story. Okay, so Avram Avinu's ego was how little? Because the lower your ego, the higher your level of prophecy, right? The clearer your perception of the truth will be. So Avram Avinu said what? I am but dust and ashes. That's exceptionally high, right? It means he has a very high level of prophecy because he has a very low level of Nebuah. But the Gemara says it is not yet Aspachlari in the era.

10:14 It's not just translucent. Why? Because he's still dust and ashes. He gave himself something. So there's something there. But Moshe Rabbeinu said What am I? Ve'nachnu ma? What am I? Meaning his ego is, one second, his ego is? Nothing. Me'mela, what's his level of prophecy that he has? Ultimate level of prophecy. I ask you again. When Avram Avinu was by Akedah Yitzchak, his experience of Akedah Yitzchak was tainted by the lens of what? In fact, he was there. Right. He's there. He's a protagonist in the story with his emotions and his experiences, et cetera, et cetera. But when Hakadosh Baruch Hu tells us what's going on in Hakadosh Yitzchak, that's much truer, right? I'll give you an example. You ever have people who say, I'm sure I told you this. And the other person goes, you never told it to me, right? Or I just said it right now. Dude, I think you said it in your head, but you never actually said it out loud. I said it. You didn't say it. Who's right? Each side is convinced they're right.

11:15 You understand? We can't arrive at the quote-unquote truth of the situation because each side is tainted by what they for sure know to be true. Who's the only person that can tell us what really happened? The third party. Hakadosh Baruch Hu. So, yeah, that would be the ultimate third party. You're right. You're not wrong. It's 100% correct what you said. Hakadosh Baruch Hu, the ultimate in third party, meaning no negiyas whatsoever could communicate that. So Moshe Rabbeinu has the highest level of Nebuah because he has the lowest level of ego. Ma'mele, he has the highest perception of what happened. So when he writes down, this is what happened by Hakadosh Yitzchak, it's the truest version of what happened. Might be a little bit different than the way Avraham Avinu experienced it because it's even truer than the way Avraham Avinu experienced it. Gal. I understand how he's like, that he's a third party and can understand it better, but in terms of him having the ultimate prophecy, just by him saying, what am I, isn't I...

12:08 No, no, he was saying, he wasn't, he wasn't saying, meaning, I don't even know what I am. Meaning, as far as I'm concerned, all there is is Hakadosh Baruch Hu. But you're saying, I understand. I mean, he questions the fabric of existence itself. That's where Moshe Rabbeinu was. He was living from a place that we said, remember there's He was living in Kula Kamei Kalei Chashev. He's looking at the world and going, I don't get it. Yeah, but if he's coming from the place that there's nothing, nothing else besides Hakadosh Baruch Hu. Oh, so that's what he's saying. It can't be that he's mamish, mamish that level, because then what will it be? He'll be God himself. No, but not even coming from that, but just saying, what am I? Recognizing that I'm part of this world. That's why he says, So very good. And even the level of understanding that Moshe Rabbeinu has, which is the highest level of Nebuah, right? You can't say it's You can't say it's the highest level. Remember, what are the four levels? Right? Atsilos is transcendence. Beria is transcendence. Is the beginning. of creation. In the world of God and his causes are one, but in the world of Bria, what is there already? There's the experience of Yashos. There's something there.

13:20 So Moshe Rabbeinu's Nebuah, as high as it was, is only in the realm of Bria. L'maysa, he's part of creation. So it's saying what you're saying. Yeah? So Moshe has the highest level of Nebuah. What was the point of the Midrash with Rabbi Akiva? That by itself is a two-hour shiur. I have a shiur online. You can go check it out. You're 100% right, but that's already a very... What did Moshe Rabbeinu mean when he said you could give it to Rabbi Akiva? It was because of a specific Avvayda by Rabbi Akiva that Rabbi Akiva knew how to darshan the vavs of the Torah. He knew how to include. certain things. So it seems, that Rabbi Akiva had something that Moshe Rabbeinu didn't have, but again, you have to understand these things in its depth. Online, I think it's by Yaakov Bukuda, I have a shiur on that, but not for now. It's a very good question, but not for now. Yeah? Say there again, all of those things need to be understood in this context. In other words, you're right. When you grew up, what were you taught? Maish Rabbeinu hit the rock. He got very angry and he hit the rock. Now you can understand, having this piece of information that we just learned, there's probably a thousand levels, a hundred thousand levels of depth.

14:22 to that story that need to be uncovered because the Little Medr says version of Judaism, right, leaves something to be desired for the adult mind. Fair? Okay, good. So Moshe, right, so he wrote, you know, that he hit the rock. It's part of his view. Right, exactly. And Maish Rabbeinu also wrote that I'm the greatest un-of of all time, right? He was, it's just the ultimate and un-evil. But again, not for now. Okay, let's say there. Let's finish. And not only that, even Moshe Rabbeinu doesn't really get chesed and gvura in the world of Bria. Right? He gets chesed and gvura as they come down. through the worlds, meaning through the other midos. So let's review. What are the seven emotional midos that are spoken about in Tanya? Chesed, gvura, teferes. Netza, choy yisoyd. And Malchus, Malchus might be on the top, not for now. But the point is that Moshe Rabbeinu is getting Chesed and Gevurah as they're filtered down through the remainder of the Midos. So when we speak about Hakadosh Baruch Hu as Chesed and Hakadosh Baruch Hu as Gevurah, just to understand how far removed this is from us, we're speaking about Chesed and Gevurah in Eilem HaAtzilus.

15:43 And even Moshe Rabbeinu only understands Chesed and Gevurah in Bria. And even he understands them only through what? Only through the flow of energy as it exists down in this world, which is through Netzach, Choid, and Yesod. Okay. However, the tzaddikim in Gan Eden have a particular award, which means that they have which means they have the pleasure. of understanding, right? Because what's the greatest level of pleasure is understanding, right? When you have a deep connection to something and you understand it, that's a tremendous pleasure. And what do they get? They are getting. They're getting an understanding of chesed and gvura as they truly are by Hakadosh Baruch Hu. Okay, now. And that's what it means. Take a look over there. I'm going to get into it a little bit now, but not a tremendous amount now. This is the food of the soul in Olam HaNashamos. Okay? There's a difference between Olam HaNeshamos and Olam HaBa. I'm going to just say this very briefly so that you get this idea. In Olam HaNeshamos, the experience of the soul, the sustenance of the soul, is limerat Torah. In Olam HaBa, it's going to be from your Maisa Mitzvos.

17:17 Okay? So it's different. You need both. But it's different. In Olam HaBa, as it is from Olam HaShamas. In Olam HaShamas, there's a Tainag HaSaga, right? You appreciate Hakadosh Baruch Hu's Chesed and Gevurah. That comes from what? That Tainag HaSaga comes from those who learn Torah and Lashma in this world. A person who doesn't learn Torah and Lashma in this world is not going to be Shaykh to have his soul sustained in the next world to be able to understand Hakadosh Baruch Hu. In this world, we can't understand Hakadosh Baruch Hu. But in Olam HaShamas, where you're connected to Hakadosh Baruch Hu, you can understand. However, you need to be a vehicle that what? That in this world prepared yourself, so to speak, for that HaSaga. What's the way we do that? Through Limar HaTorah. But when it comes to Olam Haba, what sustains us is not the intellect of learning, but the mitzvah of learning. And not just the mitzvah of learning, but the mitzvah of chesed, and the mitzvah of everything. So a person in this world is preparing themselves actually for two levels.

18:19 One for the tainag ha-asaga of Olam Ha-Neshamos, and also for Olam Haba. And this explains, just the last point, and then we'll finish up this parit. This also explains, as we said last year, here, that just like the body needs to be sustained, so too the soul needs to be sustained. What sustains the body is food, right? What sustains the soul is learning Torah l'shma. If you recall last year, that's what we said, the mind ingests. You guys remember this? The mind ingests the Torah, and the Torah ingests the mind, and that's the double oneness of Limud. That's why the Adar Rebbe speaks a lot about learning be'ion. The more your mind is invested in something, the more you're wrapped up in it, the more it's wrapped up in, and that creates the ultimate intent. Okay, good. Let's finish up. This is lots of Kabbalah today. From this energy, from chesed and gevura, that stretches down into the world, right? And it creates the rakia, the firmament in English, over the souls of Gan Eden. And that's what gives the souls in Gan Eden the capacity to learn Torah in Gan Eden. This firmament is called the secrets of Torah. And this is really the secret of the 22 letters of the Hebrew alphabet. Who learned the 22 letters of the Hebrew alphabet?

19:52 Anybody know? Rav Akiva learned them from who? From Nochem Ish Gamzu, his Rebbe. He learned this secret Kabbalah of the 22 letters of the Aleph Beis, and that's why he spent 22 years by Nochem Ish Gamzu. Each year he learned a different letter of the Aleph Beis. Again, we don't need to get that into right now. Get into that right now. HaNesunim Mishneim Midas Eilu Kedachsiv Mimino Eish Das Lama, Umeraki Ezeh Noitev Tal L'mazan HaNeshamas. From this firmament comes this Du, right? From the firmament comes the Du that comes down. By the way, this should give you some inspiration when you're saying the same Tal U'mata Levracha. You understand you're not just praying for physical Du, right? But the Du that comes from this firmament comes into Gan Eden and nourishes the soul. Again, a lot of this is way above my pay grade. This is the 22 letters of the Aleph Beis, right? It comes from this place of Das.

20:56 And in Gan Eden, what do you have? The Torah is the food, and the mitzvot are what? Are the garments that they wear, okay? Which is different, as we'll see in Ayatul Ma'aba. Gimel, all of this has been explained in the Zayah already, so if you didn't understand what I'm talking about, you're certainly welcome to go look it up in the Zayah and understand it.