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Okay, just to recap what we said yesterday. Up until now, we've been speaking about the existence of creation, as being fueled by Hakadosh Baruch Hu every moment, and that's why the existence is not so real. Yesterday, we took it a step further. Today, we're going to finish this up. Yesterday, we took it a step further, and we said, even the Gvura that hides Hakadosh Baruch Hu's presence in this world. is Gvura of Chesed, because the Chesed of Hakadosh Baruch Hu is to create us, and the Gvura is what allows us to be us. So that in itself is a Chesed, okay? And that's what it means when we say that, in Shamayim and Oretz, Ein Oed. that in the heavens above and in the earth below.
there is nothing else but Him, because in Shamayim and Oretz that in itself is from Hakadosh Baruch Hu's perspective even though we experience Gevurah from Hakadosh Baruch Hu's perspective it's all Chesed even the Gevurah is Chesed and therefore there is nothing else there's no vision of Oed, so now we say what does Oed mean? Oed means that it's secondary. it's Tafel to that which is real. I'm not going to get into the details of the Gemara and Kedushin. But the Gemara and Kedushin says that they can bring a Raya because this is the way they did it in Yehudah. And the Gemara says you don't need to bring a Raya from the way they did it in Yehudah. Why? Because it's a Beferish Aposok. So what's the deeper message of the Gemara? The deeper message of the Gemara is like this. If you have the primary, don't bring a Raya from the secondary.
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So when we say Ein Oid, what are we saying? Don't bring a Raya from the secondary. Meaning this is Tafil. This is Tafil. That's what Oid means. Yehudah Ve'Oid Likra. It's a Tafil thing. It's a secondary thing. So what can this be compared to? We've spoken about this many times. I just want to speak this out a little bit. What is the idea of the relationship between a guf and a neshamah? Obviously, a guf is the tafel, and the neshamah is the ikr. Now, up until now, the way we've been speaking about it is that a guf is important in the sense that the nefesh at Bahamas will become subservient to the nefesh at Lukas. So many people have said, and I don't like this, Mashal, right? I'm sure when you were growing up you heard this. What's the ikr part of a car? The engine or the... Metal that the car is made of, even though today cars are not made of much metal. But whatever, the body of the car or the engine?
What's the main part? So everyone always said the engine, and I never liked that. Why? Because an engine in a scrapyard is just an engine, right? It's not until it's put into a goof, right, that it actually has the capability of going somewhere. So the goof is important. Nobody's saying the goof isn't important. And the truth is that there is an aspect of you that is goof-oriented. Not only does the goof have certain desires, but the goof enables us to express certain mitzvot. But at the end of the day, the goof ought to be an expression of the soul. So the goof... is necessary, right? And therefore you can't say that you are not your guf, right? That's why the Ramchal says in Derech Hashem that when is the ultimate pleasure? The ultimate pleasure in Eilem HaBoah is when the guf and the neshama are both getting pleasure. The neshama is getting pleasure in Eilem HaNeshamos, but it's an incomplete pleasure. Why? Because the guf isn't getting any pleasure in Eilem HaNeshamos. So it's not until after Tchias HaMesim that the guf and the neshama come together,
and in that coming together they can both mean then it means So the guf is important, but the guf is the expression of the artistry of the neshama. Just like the engine of the car drives the car. It's not to say that the body of the car is not important. Of course it is. Without the body of the car, the engine doesn't have much, capability of expressing itself. So the neshamah's relationship to the guf is that the guf is tafil. So too, when it comes to this world, when it comes to this world, what's the way that... We say, don't define the world by what appears to be this odeness of the world, this moreness of the world, the sense of being. Because that should, relative to Hakadosh Baruch Hu, where it's all chesed, that doesn't really meaningfully exist. Yeah? Any questions? Okay, good. And this is what the Pasuk means, when it says,
What does it mean when the Pasuk says, Where do you see the Eloikai? You see the Eloikai with the Oid. Yeah, and where do you see the Chayes from? From the Shem Havaya. Meaning, when it says in the Pasuk, the Shem, that's the Shem Yud Kei Vav Kei. What is Yud Kei Vav Kei? That's Chesed, as we said. That's the giving of life into this world. Where do we see the Oud? What appears to be secondary, the external, the expression, the Gvura. That's when it comes from Eloikim. That's the deeper meaning of the Pasuk. It's not the Pshat that the body is not real compared to the soul. Why? Because it's not like the soul creates the body. That's important. The soul doesn't create the body. The body is the body, the soul is the soul. So, the... The nature of the soul-body relationship. is that the soul-body relationship is the soul is ikr and the body is hafo. But it's not the pshat that the soul creates the body. Hakadosh Baruch Hu with the shame Havaya Yud Keh Vav Keh Kulo Yichesed Right? Even the Gvur of Chesed is Kulo Yichesed creates the body Me'ayim Liyesh something from nothing and that's just like as we've said up until now the rays of the sun relative to the sun from the perspective of the sun the rays of the sun are Batel Etzlo Mamish they're Mamish a nothing. Okay? So our existence.
is so feeble it's so nothing relative to the truth of Hakadosh Baruch Hu's existence. Okay. Now we're going to get to the punchline. This is a big punchline we've been waiting to get to this day for a couple of, Shiurim already so now we're coming to the big punchline. If you remember in the very beginning, what did we say? That you have to stress, the Torah has to stress. You should know, you should know today and you should take it to your heart, yeah? That there's nothing else but Hakadosh Baruch Hu. What does this mean? Do we think there's a secondary God? So now he's going to explain. Should not come into your thoughts. What is the consciousness that a person could slip into, Hakadosh Baruch Hu? That this world is separate and other than Hakadosh Baruch Hu. When you look at the Shamayim, right? When you look at the heavens and all the galaxies, the stars, the moons, right? So you look at it and you think to yourself, it's separate from Hakadosh Baruch Hu.
When you plumb the depths of the earth and all the science and you're getting down to the guts of the earth, a person could, Hakadosh Baruch Hu, very easily, make a mistake and think that this is something that's... Separate and other than Hakadosh Baruch Hu. And that is really all of our existence. When we're walking around in our day-to-day existence, what's the feeling that we have? The feeling that we have is, psh, look at me, I exist. So that's why the Pasuk has to be very, very stark. It has to have a big Azhara. The Yadah, the Hayayim, the Hashayval, the Seleuval, the V'Lachah. Know this today and return it mamishti har. Get it inside of your guts. You are not a Dover bifnei atzmo. You are not a Dover nifrod. You are not separate from Hakadosh Baruch Hu. God fills up the world like the Gemara Bracha says. He fills up the world just like the Neshama fills up the body. And all he does is he plants growth in the world. He plants the idea of growth. And all of the orbits of the Galgalim. Yeah? All of the orbits of the different sun, the moon, and the stars.
And all he does is he directs these different things according to what he wants. Just like the neshama directs the body. So when we look at the world and we see the order of the universe, what do we think? What do you need Hakadosh Baruch Hu for? What do I need Hakadosh Baruch Hu? Look, the world exists very nicely without Hakadosh Baruch Hu. All the stars and all the suns and all the moons and all the planets, they exist in these galaxies and everything is orbiting around each other. Everything works, right? What's the pshat? Yeah, everything works. Why? Because what did Hakadosh Baruch Hu do? He created it to work in that way. But of course, everything is constantly everything is coming from Hakadosh Baruch Hu. Right? And when you live in this world, what's a worldly consciousness? A worldly consciousness is what, G-d? So what's the natural human tendency? If you're not learning Chassidus and if you're not constantly reminding yourself of this Pesach, what's the natural worldly tendency? The natural worldly tendency is, look at me. Look at what I'm doing.
Like an insane person who's standing in front of a traffic light directing traffic. Why do people stop when the light turns red? Because the light turned red, not because the person held up their hand. Why do people go when it's green? Because the light turned green. That's why people go. We live in a world, and again, somebody's going to jump and they're going to ask me, but a person doesn't need to make a Heshtadlus. Of course a person needs to make a Heshtadlus. But a Heshtadlus doesn't do anything. You need to make a Heshtadlus because that's what it means to live in this world. But just because you made a Heshtadlus doesn't mean that you got the money. So a person says, I believe, that Hakadosh Baruch Hu, he has a Gzeira and Rosh Hashanah and Yom Kippur of exactly how much I'm going to make this year. So I better work, because otherwise, it's not going to happen. No. You should work, you should do your Heshtadlis, because the Rabbeinu Shalom wants you to do your Heshtadlis. But who gave you everything that you have? Who woke you up this morning? Every breath that you take, every moment that you exist, it's really all what? It's all Him. You understand? So the consciousness of the world is, I exist. And there's an arrogance, to exist. This is an arrogance of walking around going, pshh, I exist.
It should be He lets me. Yeah, exactly. Every moment that I exist is only because Hakadosh Baruch Hu says, in this moment you are needed, you are necessary for the process of building the Yir B'tach Tainim. So if a person asks, how am I worthy of asking Hakadosh Baruch Hu for anything, what's the obvious answer? If you exist in this moment, you're obviously worthy. If you exist, then you're worthy. So if you exist, so who else should you turn to to help you fulfill the mission of the Yir B'tach Tainim? Not Hakadosh Baruch Hu. When people ask the question, am I worthy, the lack of self-esteem comes from the pshah that they think they exist independently from Hakadosh Baruch Hu. You understand? So the whole generation that's growing up without God, it makes sense that they're also the generation that's suffering from the biggest lack of self-esteem. Because if you don't believe intrinsically that you are worthy of Hakadosh Baruch Hu's love, so then you exist as a separate being from him, and then existence is very heavy. It'll weigh you down. So life comes from Shem HaVayah. Existence comes from Elikim.
And if you buy into the lie that you exist separate from Hakadosh Baruch Hu, that's naturally going to lead to depression and narcissism and arrogance and all the things that come along with existence. Make sense? All of Yiddishkeit, in a certain way, is to pull you out of that. To pull you out of that consciousness, that it's about us. It's about him. It's about what he wants. And just like the sun, the moon, and the stars go according to Hakadosh Baruch Hu's will, our neshama, ideally, directs our body in the same way. Just like Hakadosh Baruch Hu fills up the world and he moves the world however he wants it to be moved, ideally our neshama is moving our guf the way it wants it to be moved. However, really there is no comparison between the soul and the body and God and the world. Can't really make that comparison. Why? Because when you think deeply about it, the soul and the body are really two separate things. They're really two separate things. You understand? They're really two separate things. So really when you look at the soul and you look at the body,
you say the soul is really separate from the body. Because the soul, as we said, is not... Not the source of the body, right? The soul is not the source of the body. Rather, what? The soul energizes the body. But the body exists without the soul. El ami tipos ava v'limo. The body comes, as we said, from the union of the father and the mother, from that seed. V'gam acharei kein ein gi'du lo menishmasai levado. And even after the... Original creation of the child. The child doesn't just grow because of the soul. What happens when the seed is implanted in the mother? The mother nourishes the child with her food in utero. And the child grows for nine months. And then what happens? Child is born. And then what happens? Child begins to eat and drink. And that's where the growth happens. So when you look at the child, the child's growth is not because of the neshama.
What's the child's growth because of? Because of the food that it eats. It came from the father and the mother. It eats in utero. It eats after the child is born. This is where growth happens. So really, when you look at the neshama, is the neshama growing the guf? No. The neshama and the guf really are two separate things. However, this is not true when it comes to physical existence. When it comes to this world, everything, every tznuwa of this world, every growth in this world, only happens because why? Because Hakadosh Baruch Hu wills the world into existence in that moment to grow in this way. Yeah. So two things that are two separate entities could... I'm just trying to think of how to... Two separate entities could be. separate from each other, and then... But they're not perfect until they're put together, even though they're two separate entities.
When you're looking at the neshama and the guf, the neshama, in order to express itself in this world, needs a guf. In order for the guf to take on meaning, it needs a neshama. But ultimately, the guf is the guf, and the neshama is the neshama. But when we look at Shamayim Ve'aretz, if a blade of grass grows, why does the blade of grass grow? Because the Malach is on top of the blade of grass, saying grow. That's what the Gemara says. So every single growth in this world, it's not there's a Hakadosh Baruch Hu and there's a world. No, there's only a world. because Hakadosh Baruch Hu wills the world into existence. So as opposed to the Neshama, which fills up the body, meaning it animates the body, it gives meaning to the body, but the body exists without it, the world does not exist without Hakadosh Baruch Hu. So their relationship is more intrinsic, right? Because from the perspective of Hakadosh Baruch Hu, there really is no world. If there is a feeling that we have a world, it's only because Hakadosh Baruch Hu says we should feel like we have a world.
So they're two separate entities, but they're not completely mustard together. The Neshama, again, the Neshama is perfect in Shamayim, except what? It's childless. The neshama doesn't have the capability of creating, doesn't have the ability of participating, doesn't have the sense of otherness that comes with being in this world. That gets into a very big yesayit about, Yaakov and Rachel and Olam Atikon and Olam Ato and why Rachel Imenu said, Ve'emayim meisa anaychi, that if I don't have children, I'm not alive, right? Because the whole neshama, the value of the neshama in this world, what the neshama learns, is having children. That's why not having children is such a painful thing. Because the neshama comes into this world, so to speak, to have children. You understand? Because there's something that the neshama is, even though it's perfect, it's missing in experience. One time in your life, you should take a look at the introduction to Shari Yosha from Rishim and Shkap. It discusses this idea at length, the idea of being a mayan versus being a wellspring. Okay, I'm sorry, versus being a well versus being a river,
I believe is the two things he says that I haven't seen in a couple of years. this is why Baal Shem Tov said if you go back to the very beginning what do we say in the very beginning that what fuels all of creation the letters of creation the words that Hakadosh Baruch Hu said are fueling creation they're there constantly why are they there constantly because the relationship is not like a soul and a body rather every moment. that the world exists it only exists because it's being fueled by those letters. this as we said like we said earlier is like when you're standing on the sun and you see the rays we're not going to get into that now but it's the same as we said earlier. so now if that's the case that all of Shamayim and Aretz are not like Neshama and Gof.
and Shamayim and Aretz only exist because, because they're constantly being fueled, then it would not be appropriate to say that this could exist independently of G-d. כַּמֹשִּי אִשְׁבָּרְלְה כַּמֹן כְּבִּטְל אֹרָה שֶׁמֶשְׁ בַּשֶׁמֶש As we're going to explain later on, when it comes to the אֹרָה שֶׁמֶש being bottled to the שֶׁמֶש itself. Okay, so he brings here a quick summary. We're going to read the summary just to make sure everyone's on the same page before we go through. If you take a look at the bottom over here. G-d creates the world, unlike the soul which does not create the body. G-d creates the world continuously. The world remains subsumed within G-d, like light rays within the sun. And lastly, the divine energy which creates the world is itself totally merged with G-d. So no matter which way you look at it, you can't say that this world exists independent from Hakadosh Baruch Hu. In every facet of creation, we're intimately tied to G-d Himself. G-d Himself. Except that when we speak about The mida of gvura, which diminishes, hides, and conceals the divine energy,
which goes into creation, so that we could feel like we exist. Because of Gevurah, what do we feel? We feel independent from Hakadosh Baruch Hu. And that's the way it should be. Gevurah gives us the capability of having free choice. Gevurah gives us, calm down, Gevurah gives us the capability of having free choice, and therefore what? And therefore we feel, I'm a davar bifnei atzmo. And there's value to that. But as we've said, this Hester panim of Hakadosh Baruch Hu. is only for us. It's only our experience. Hakadosh Baruch Hu, As we said last year, guys, remember this? There were three levels, So from the perspective of our perspective, we say Hakadosh Baruch Hu is He fills up the world. So means he surrounds the world. The infinite energy penetrates the world, right? In its infinite form. And then the last one we said is, None of this is real. It's all From the perspective of G-d, when he looks at the world,
what does he see? Nothing. What would he possibly see? Which doesn't mean that creation isn't real. Because we live Tachas HaGvura. And Gvura and Simsom give us the feeling of being real. But really, it's Koar HaShemesh BaShemesh. It's like the light of the sun relative to the sun. The Ein Midas HaGvura MaSteres HaShemesh BaShemesh Ki Ein Nen Adavar Bifnei Atzmel Hashem HaAleichim You can't HaShemesh BaShemesh say that the Gvura does anything to G-d. It doesn't limit his experience in any way. And that's what it means. Ki Hashem Hu HaAleichim As we said yesterday, that Yud Kei Vav Kei and HaAleichim is all one. Because HaAleichim is also a function of Chesed.
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