Torah Or Parshas Mishpatim | Maamar Lo Tehyeh Meshakalah, By Rabbi Yossi Paltiel 5782

[Music] rabbi sheila who lived in montreal who passed away a little more than 20 years ago he was a hasidis he was a very warm passionate serious hosted and in a way he was like from the earlier generation and he worried about such things as ms as doing things for the right purposes for ideal reasons so his son about a laser who's the rebellion tells a story about how once on a sim castera when he was a boy his rebbe says his son his father says them come we'll gain some we're going to go to the rebel be assured satellite had had a considerable amount of lachaim it was after a sim castera and they followed the rabb upstairs and they went into his room after davening which is probably around quarter to three and he followed it up into his room the rabbit turns around and he sees that he's got company and he gave gives him a million dollar smile and says to me sure what do you want i want to serve god at least with a bit abyssal a little truth and he bursts into tears and he starts to sob he saw not adam lazin who was probably less than 10 couldn't understand why his father was so emotional what he could possibly be crying about so passionately so intensely because at that age it was hard for him to understand the meaning of the word ms and the pursuit of it and the obsession for it we are servants of god we worship god we serve god we do what god wants and naturally obviously there's a lot of different types of servants of god there's many different methods of service and servant as their individual people calls it hana status when it comes to the spiritual dimension of judaism he writes the introduction to the tanya and it appears again at the end in the beginning of chapter 5 44 muhammad that there are as many distinctive ways of serving god as there are individuals and certainly one ideal that is so to speak at the high end of the spiritual pursuit is the the desire for the truth to serve god because he's true because he's real because he's the real deal and we want a connection to the emmis because in our relationship with the emis we ourselves have a connection to truth a great gone and a great hostage and a big sadiq was is considered by the base debbie the greatest of the al-qaeda talmidim came to the altareb in lajna as a 14 year old and he had a yakidas he had a private audience with the altarebe and he wrote a little note as was the custom when you go into yahidis and the note said quote a truly lowly soul how can it approach the ancestral got so excited he took the note and he ran out of the edits and left about him standing there and he said to the hasidim standing in the room outside used to call it behold a boy came and asked a question that none of you thought to ask what's unusual about the question is that it's very ideal the aspiration the wish the hope that this question indicates is a desire to have a connection to the truth it's brought for example that when the altar introduced he made emes the pursuit of the truth a priority there's an expression that yamiyama that says in effect nisht as which means it's not only that you do what you do in truth but the truth itself is the service or is a method of service and it says to the degree that he did he would have thousands of more hasidim we have a mahmud in front of us which we're about to learn of course with the help of god this my mirror is a strictly avoid environment it's mom it talks straight to the heart not that it talks to the heart as opposed to the mind but it talks to the person as opposed to the intellectual in other words this myme is strictly about how we do what we do in order to have a relationship with hashem not a relationship with hashem that's about reciprocity in other words i be good so you treat me good i'll be righteous so you don't make me suffer but with a reward for the service of god is the service of god itself which is in the most basic sense emes and this mymed which is based around the possibility interprets the words of this particular passage in entirely spiritual sense in other words in no way is our interpretation consistent or the same as the literal interpretation the literal interpretation is about god giving us the material blessings about children the mahmed interprets this passage in entirely metaphysical terms as a way of enlightening what avoids hashem needs to be or what we need to do in order to serve hashem and specifically to serve hashem as they say mitanemus for the sake of truth for the sake of the service itself and most fundamentally if a person is going to serve god and have a relationship with god on a level or in a context where the reward for the service is the service itself and the point of the service is the service itself they must understand one thing fundamentally whatever spiritual success we have is generated by the power given to us by our creator in other words our relationship with god is not even our own our relationship with god is god's gift to us because of our desire and our pursuit and the argument of this monument fundamentally is that a person who thinks they'll have a relationship with god their relationship with the truth through their own efforts it's precluding that possibility it's making it impossible and the structure of the my mid is agricultural in other words the model the metaphor is agriculture why the things grow not because we plant seeds not because we plow not because we irrigate but because there's something called but it's the power of reproduction that god has planted in his earth that allows that when we do the things we do the earth will give us its bounty similarly we do many things in order to be aroused and inspired in a relationship with god but in the end the earth gives us the bounty and the earth isn't us the earth is the divine blessing that comes to us from on high so we have an avoidance in other words everything about this my mind is about being a human being who is a servant of god on an altruistic level and let's begin laitiya there won't be any women who will lose their pregnancies or who will be barren infertile in your land which means an energy slow es mispayame god will fill the number of our days these are of course two of the three most basic blessings of a human being children health and sustenance in this particular passage you have uh the first two of those three abundant children that women are not going to lose their pregnancies nor will they be infertile means in the holy land and we will live long life which is the idea of but our my mid interprets this pasik in completely a metaphysical way based on the following premise it's known just like down here there's an earth and the earth is the seat of fertility there's a reason they call it mother earth because the earth nourishes and sustains by producing life as a mother produces life as a female produces life there is a metaphysical parallel to the physical earth which is a spiritual earth a a land of life on high she'll be manu nishba from which flows muslim life and sustenance lawlessness israel to the collective jew to all of us as a whole as a unit as a body for the purpose of inspiring us to be spiritual people the heavenly earth the earth on high uses its fertility to produce vitality life abundance sustenance that gives us love of god allah says commits faith through all those commandments which of course man must do and as the terror says through yiddish we live and he translates life khaima meet him real life meaningful life permanent life which means to say we're not concerned with things that are immediate and short-sighted but things that are permanent and absolute namely mitzvahs and the relationship with hashem now this supernal this heavenly this metaphysical earth that nourishes us with a desire to have a relationship with god as is the case with the physical earth down here it produces all kinds of pleasantries behind to provide life through them for never the life of all living things but this is of course talking about physical life and just as the physical earth produces agriculture which ultimately sustains all living things there is a spiritual parallel of that that produces a spiritual fruit which in effect means inspiring within us passions and feelings for this but for god almighty allah and if not for the earth in king there can be no existence nor sustenance of life to all those who live in the world because you can't eat gold and silver killer yellow hain all the wealth of gold and silver and sustain if they won't be production from the earth there's a famous story one of the rothschilds who got locked in his safe and he died of starvation in a room full of gold and he wrote in his own blood a note that said in effect you know this is what money can buy and this is the message of the maimed that you can't eat gold you have to eat food similarly in the spiritual terms abhishe has sustained us with spiritual vitality and life and nourishment which is feelings for just as it's true physically of agriculture whatever spiritual vitality comes to a person literally for studying serving god it's all hawaii it's flowing from the land of life on high or commercial kosovo as apostle there's lands of life which are the source of life for us down here line nine vernicular basement edits it too is called the earth as is the case with the physical earth though the truth of the matter is that production reproduction has to do with the earth but it needs a stimulus element you have to seed if the plant seeds and when you plant the seeds the earth uses the power of reproductive procreation which it got almighty possessed it within it and that they should be through the earth growing and sprouting all possibilities of reproductive life that comes from it so there's a combination of the earth's possibility and the stimulation that comes from seeding and so forth is true also of spiritual life that come to us and that flow to us from the land of life the spiritual land of life which is of course god almighty the source of all living things he provides strength the audits and the earth life to make things grow similarly the heavenly earth provides for us spiritual life the thing that's so powerful about this and significant about this is the talmud says which means an effect that we all believe that free will is something which god has given man we're now learning that the effectiveness of one's free will in other words the degree of success we will have in serving god has to do with god hashem decides like it says in the past hashem decides how much how much godliness how much is going to come to yankee so the understanding is that our capacity to be spiritually sensitized in tune and successful is a blessing but it's not unilateral it's not arbitrary it's not singular we have to do our work which is plough and deceit so the blessings the power for avoider comes in fact from hashem but it comes from hashem in a context of our hard work so both of these become requisites necessary we must know that hashem provides us with the power for avoider and at the same time it doesn't happen in a vacuum it has to do with our efforts but we mustn't get too carried away with our own efforts behind me cause it says and the positive age is the law that is the light which is planned for the righteous hashem plants a light in his earth for sadiq and sadiq over here means this doesn't mean exclusive unique distinctive personalities who are real tadican but all jews are called sadiq in this particular case the word sadiq righteous person in this context does not mean the precise use of that word the mother gets me to the true concept of saddam hussein is explained at length especially in tanya elena saying the labor what we mean when we say they could mean every virtuous person every person who cares they say lama this means madre yes the step and level of a righteous person of honorable man or woman this is up to our free will and when one exercises his free will to be virtuous do good things they are called atsadik and hashem plants a light for a toddler and he interprets what is this light that hashem plants in the supernal earth that we harvest through our efforts of planting and plowing hashem plants in a supernal earth the possibility to love god and when we attempt to love god we plow we seed in order to access that love that love reaches us and it flowers in the form of passions for hashem the thirst for god almighty which is drawn to a human being it's planted in fact in the heavens above in the world of life which is metaphysical allah to the righteous person this means sadiq to be righteous um attached to god almighty the dove gabe to attach oneself to him so the effort we have to make is to want and to invest in wanting to love him and of course this indicative from the continuation of this minimum this is through what we call meditation his bonanus but the passions that we experience come from adam alivia line 17 a person must remind himself he has to know thoroughly i remember moon islam and really believed any kind of love and fear may love which come to the person is not his own success and efforts per se but huma upon him on its countenance in other words there is a very delicate combination we have to make an effort but we must know that our success has to do with the edits it's not from the efforts of the person doing the service by himself so a person is walking a tightrope they have to do everything they can to have a relationship with god and believe that the measure of their success is a gift from god almighty volcano therefore line 20. the essence of a person's service it shouldn't be to love god as they want to love god in the subjective way in other words ye who even he should be considered the servants of god the servant of god he is the lover and so forth another person is an ego may say just as one person wants to be loved by a sports hero or by an entertainer or by a politician he wants to be loved by god so he loves god so god loves him and there's egocentricity in his whole effort he says that will fail but rather commissioner cause of the test and the passage service of god has to be to worship now this is a very weird passage because we have to serve god which means to say help god you serve a master who needs your help and of course goes on to say uh peterslavep to interpret as literally is impossible because god needs our help is he deficient without us if we're righteous are we actually giving him anything which literally means we have to give something to god on a chat level it doesn't seem sufficient it doesn't seem reasonable god doesn't need anything and incidentally before i even continue there are many my mother hasidis that use this very pasik and taka my mottom of the past that discuss the question of avoided the idea how god benefits from our terror mitzvas because if god does not benefit from maternal mixes how do you explain the prosthetic but not in this passage in this moment this moment says doesn't mean that you're helping god it means you're helping yourself through how do you explain you see another world and the creation doesn't change him whatsoever the ghoul the command all of creation relative to god almighty is clock shift is of little and no value whatsoever and to which the world is totally inconsequential and 46-47 do i know in other words she is that godly's presence and awareness and potency should be manifest and fixed by me in the brain and the thought of the person passionately felt and grasped basically in one's mind i'm learning turn to page 26 line 26 in absolute truth instead i'm doing something so that the transcendent infinite god becomes personal to me so it's about me and my desire to have a connection to him my desire for the emes says the key to getting that is recognizing that we get it from god this is a humility and he continues on line twenty six val d'er just as we interpret this one particular passage are ways of helping getting him to help us serve him through our efforts as is indicated in the past and the same is true who say that all the allusions to god and there's many many times that we praise him for example we call him the god of abraham it doesn't mean the god of means the personal god of abraham hagado means the god of kindness which is unique to me vahu and so forth in other words means the idea that the transcendent god should be invested in my personal my individual and my specific identity and this is what the gemara says line 28 wherever you can identify the greatness of god in other words if you are able to see that god is great you're seeing his humility why the true greatness of god is beyond comprehension and if you're able to look at what god has done and say he's great that means he's sufficiently reduced his presence so that it should appear to you to be great because the truth of the matter is everything compared to the absolute truth of god this clock shift has no value is in manifesting in the various different attributes is a humility he's descending from his absolutely infinite place to have a relationship with us i am trying hashem is helping me succeed i'm i want the truth i want to feel god i want a relationship with asham i want to have intellectual and emotional spiritual stimulation it's a gift from hashem which i make myself a vessel for and i have to remember both of those things which is the basis of how hashem so to speak rewards us for efforts with a spiritual attachedness that a physical brain of a human being should be able to build the kabba vulva to grab and to um grasp gilead kusi guillermo divine revelation says that our duty and our job is to open ourselves up to experience the passions of god and not to forget that those passions come from him vinnie because when a person uses his mind to have an intellectual attachment hashem they'll develop their passions and their emotions because they will give birth to me this year the attributes of love and fear viniq may to be called birth so the analogy continues right the person is an earth in which hashem and passions for god sprout forward and grow the source of that sprouting forth and growing is the sprouting forth and growing of the heavenly audits and in both cases we have to prepare ourselves to receive these passions through our own efforts at um his abundantness and internalizing god and so forth and so on but we must remember that it's all about god's help and he says why do we call the passions in the heart children a son is love and a daughter is fear it doesn't mean that it's psychologically this way they mean they mystically represent the sun represents the desire to be close to hashem and um the daughter represents the fear of being separated from hashem ibrahimos ben love is like a son which means the male let's do it it's a good sign for children so in conventions interpreted to me if you have a daughter first they will help you raise your sons and so forth and so on but here it's stupid very simple that if you want to serve hashem with the proper framework of emotions first you have to have yidd and then you have to have ahab first you have to have one fear and of course other places means tanya chapter 41. the beginning of being a jew is kabbalah the kamada tells a story in gittin which is a uncomfortable story it really is an uncomfortable story in that yamada there's a personality by the name of which means the man of the south there's many opinions as to who this was but he was an unbelievable warrior so great a warrior that he wasn't afraid to engage the romans the gemara describes his personal prowess he could leap incredible distances and with one swipe of his sword kill innumerable romans so the mother says that he told god you don't have to help me just don't help my enemies which is of course the epitome of arrogance so the iguana tells us that he went to the bathroom and he was bitten by a scorpion and he died and that was the end of him and unfortunately the end of the jews the single number one enemy against any kind of success in any area and certainly in avoidance hashem is arrogant and the greatest tool for having success in a bajaj hashem is humility and of course the point of this moment is that even when it comes to religious matters when we say hakabide shaman it's about also not about god there it's also true that we have to allow god to help us and that is the basis for our entire success college had a talmud who was very frugal who pesach went to such lengths to make sure that his house was kosher that he wouldn't even eat in the table of his own rabbit episode cut it so one year pay sacrifice called him to the seder and he refused he says are you meeting myself and he called them religiously for every meal twice every day of yomtif by night and by day three times on shabbos and each meal this talmud said by myself you know i'm so religious i can't even trust my rebel on the last day of pesach he was invited to the last meal of pesach and of course we know that in we have a third meal even if it's in chat not chavez called the music and he invited his disciple of his to join him for the last meal of pesach and again he turned him down so the perch had told him to take a look in his water barrel get a barrel which he had personally selected and collected water from a well and he had sieved it i don't know how many times to make sure the water were pure and kosher lapis he looks into the barrel of water and at the bottom of the barrel there's an actual wheat a kernel of wheat which could have cracked open and become hummus and made his watercolor which meant that his whole pesach was in great jeopardy of being a total failure he was so devastated he came running to his rabbi says god knows how particular i am about pesach how could god have done this to me how could god allow me to fail at a basic level we all need god's help and we all have god's help this is especially true pesach when the issue is mashup a microcosm microscopic or microscopic is inappropriate but a small measure of how much is an issue so we can only do it with god's help unless we say to god i'll manage i'll do it myself when a person says to god i'll manage do it myself god says by all means show me that you can do it and then you can end up with a vassal with a wheat in your water and that's the message of this moment and i continue reading on line 35 as opposed to when one doesn't serve god in this way ub zoo in this style in other words he also wants the truth but he wants the truth to be his own invention he also wishes to love god that'd be passionate with love and fear of god almighty but ever to love god then be in or of god but as his own achievement rather than humble himself and recognize that god is helping says the person will fail the kinds of passionate feelings you'll have to god will be considered fantasies that are futile in other words the emotions will be so peripheral so skin deep so superficial it's not going to translate as practical life at all shuddavasha in la kim has no survival al-aphisha it's very momentary and therefore the nikra brain means a woman who loses her pregnancies she elaborates very very she buries she gives birth to and she buries and of course the nymphs we're talking about a person who's meditating in the greatness of god because he wants the truth he's developing passions for god because he wants to feel the truth but he wants that truth to come from himself those emotions die like a rabid those children who die in in birth and that's the chat like your avoid as hashem shouldn't be such that all of your passions should die and then of course there's the infertile woman the barren woman the person has no passions whatsoever so means you have feelings for god that pass economy means you can't develop any feelings for god and the root of it is your arrogance and self-centeredness this is the meaning of the past like shouldn't be people who lose who have stillborn children who don't get pregnant what is the reason that this person's spiritual passions for god are either going to die or never be born in the first place they're in your own land in other words supposed to come from the higher land it's supposed to be that our passions come from hashem when you say misha i can love god on my own i can develop passions and feelings for god almighty so to speak the help of god then quote he doesn't help and then either we get emotions that are short and short-lived and peripheral or we don't get the emotions at all and then there's a third madre again line 40 there's even a more severe case of infertility in spiritual terms which is a person who not only can't feel god can't emotionally feel connected to god consistently but they can't even intellectually relate to god which is the mother calls it apostate of love and she has no children i feel the basel of the english she doesn't even have a uterus in other words sometimes a woman is infertile god forbid it should never happen because there's a problem with with fertility with the production of eggs with the way the uh you know the the the the aspects of the biology are designed and constructed to affect the maximum likelihood of of fertilization and so forth there's all kinds of explanations why women don't get pregnant but there's a woman who simply doesn't have the plumbing she doesn't have the necessary organs that allow for pregnancy this is a much more severe case of infertility what does this mean spiritually which means they were completely closed off there's no pathways there's no channels internally that allow for the possibility of fertilization peter islam the person is so closed up it doesn't have a space where the pregnancy can actually manifest altogether the same is true in spiritual terms what does that mean spiritual to be infertile to the degree that you can't even have the possibility of fertility in the yes but there is the parallel of this in our spiritual service of god which not only can't they feel the truth in their heart and not only the truth that they feel in the heart deficient short-lived and fleeting but they can't even have god in their mind in their intellect who as it is to hold so means someone who has passions for god that pass a qatar either means someone who has an intellectual sense of god and no passions or a worse kind of an akata where they can't even have intellectual knowledge of god in the beginning of chapter 18. we call the cup of salvation in other words we are spiritually tuned in because we make ourselves a vessel to receive that spiritual intuneness a vessel to receive supernal kindness a vessel which is meant to hold blessings which could in theory receive the one that gives joy which begins with the meditation into the greatness of hashem and ends in the feelings and passions for hashem new empty and broken broken vessels leak they hemorrhage it's not good shattering itself is not good but an empty vessel means humility you allow and what does he want as a selfish egocentric being a relationship with god almighty would sound quite altruistic and ideal but because you need this to further enhance your ego you're pushing away that possibility well therefore in asaf he really is not serving god but his own interests lame always saying he'd say this is what i desire of a cocktail this is good for me this i cannot do okay and so forth and of course vietnam there's an inevitable number of details about this whole issue we can all relate to this we can all relate to the idea that we can find ourselves in situations where not only are we dispassionate about god in other words we can't feel the truth we're intellectually stuffed we can't even understand it um whether we're dealing with lay people hey the mind is closed not only they can't feel they can't even understand the kaskara said vu is god where is god and he answered that woman whatever you allow him in was visited by two young men who entered into his home which was in tashkent in asia where the home was very low and the the lintel was quite low and when they're walking through the front door they smash their heads against the top of the door and they shall never set to them a person wants god but one in god can be an alternative form of narcissism i want spirituality just like another person wants pizza in which case the minute says what you'll produce in your relationship with god will be misakela short-lived passions akara no passions at all and what's worth a kara a inability to even intellectually tune in and the answer of course is to remember spiritually also not just materially and that's what he follows up and he says how do we qualify ourselves that in fact we should be inspired jews we should be inspired by the truth because we create space within ourselves for god to empower us to love him who commission he mentions two ideas number one that god rests in a place of brokenness the greatest vessel for godliness is humility and i repeat again there's a difference between brokenness and humility a shattered person isn't a vessel for anything a humble person is a vessel for everything empty and not shattered will commercial um like a person who wishes to design a vessel that can hold things out of a raw piece of metal or wood or stone she said some of you beat it around and around with a hammer to create an empty space a person must also be beaten via and he should lower himself least to be humbled in other words shalayitz vs malcolm clowley shouldn't define his own relationship with god based on his own ego in other words that he should make himself into an empty space evac although he weren't there and that invites god's blessings and in this case the blessings the god of my mind is addressing is the blessing of the blessing so the first answer to the spiritual dilemma of i want god and i want to feel god is that it shouldn't be about my ego it should be about god himself it should be about humility and then there's a second one which says i think i'm small monkey says that when i visited the al tadab for the first time i decided quote vasas wilson's own minister whatever i desire i shouldn't have which is called this cafe bending oneself is very very plain and very basic if i desired something material i should not have it this was not the muser model of siguf infliction and suffrage and punishing yourself but this was it it says want to break lust in other words we all have weaknesses our weaknesses are not just individual weaknesses but they make us weak human beings if we want to become strong people we have to overcome all our weaknesses the alt-right has philosophy was that in order to overcome all weakness said in other words in order to be fully empowered to be in control of their own lives anything that makes them weak isn't good for them so they desired it they shouldn't have it and that becomes the second point how do we open ourselves up for passions for god which god empowers us with uh by not being weak and we're not weak but not giving into our temptations another idea of how we make ourselves vessels to receive the blessings of god for feelings for him which is masha'allah where the mother says the vessel that holds blessing needs to be rinsed and what does it mean to be rinsed to be in control of our vessel in who and this means let's say a person is naturally humble to get you a person is poor family method doesn't have any arrogance and conceit to say i am going to serve god as i o there's a second requirement that qualifies and allows for a human being to open themselves up to the blessing of god of loving him which is he shouldn't permit himself even things that are materially permitted nothing in the material world is a lot of distract him to the degree that he's obsessed with it or preoccupied with it you can do all of those material things without any passions line 56 because the imhita liber niksa leath behave when one indulges in material things and becomes engaged and preoccupied with them he actually has cliched you can't be a vessel for godliness achieve until one purifies himself it says which is one of the oldest muslims for him fire and water can't cohabit allah for god the love of materialism can't cohabit either and therefore in order to love god and have intellectual sensitivity to godliness we need divine help and what we need to do in addition to the meditations themselves is humble ourselves and discipline ourselves through the muslim you wouldn't want to put water into a dirty glass do you rinsed it a woman can't conceive and get pregnant i feel yesterday's vlad even if she has a uterus and all the rest of the necessities be purified from her earlier cycle of tomah and only then is there a possibility to conceive and have a baby and of course this represents that we can experience passions for god through our humility and through our discipline this is the basic my merch and the basic says that in your passions for god beware of the passions being short-lived or not manifest or we don't even have the capacity to be intellectual about god and the the ways to prevent those things are is by remembering that god provides us with those possibilities there's one more point that this bible brings basically there's an interesting story that i heard from my mashpinya in yeshiva where the previous labor once walked outside in a frigid afternoon in the middle of the winter in and his church sleeves and he sees a boy of the yeshiva walking around in his shirt sleeves and he calls the boy by name and he says shmeddle let's just say for the sake of argument favors questions why are you walking without a coach you can get sick and of course it seemed incredulous here that ever incredible that himself is without a coat and the rabbit adds mere heatmen i'm being guarded the end of the story was that this boy never left yiddish kite and it turned out that the devil didn't mean you're gonna get physically sick he meant you're gonna get spiritually sick and he said i'm being guarded there's another idea that is shemitah shmita means guarding or preserving once we establish priority one which is i want a relationship with god and priority two i want a relationship with god because it's the truth and priority three that this is only possible with the help of god and if a priority force i have to humble myself i have to preserve that i shouldn't become arrogant later i have to protect myself again getting into trouble once a person is engaged and involved with god and if you think about these issues and certainly if you've attempted these issues if you're serious about these things this is totally realistic you could just so mayan has to my modem tesla to talk to the bentoyra to the scholar to the rabbi to the pious one to the husset and he says the beginning of the collapse of the chastise hashem is [Music] he notices that he's arrived that he's achieved that he's great that he's a champion you know the famous hasidic quote god serve god for 80 years and he became a tsuduki a heretic a sadducee how can one serve god for 80 years in the holy of holies and you kept him full and the answer is mushani served god for 80 years vanastuki became self-righteous he became ethic in his own mind and that was the beginning of his spiritual collapse and once a person has achieved a plateau of avoider where they study god and meditate and experience passions for hashem they still need a shemitah they need to be protected against getting caught up with themselves and being a graduate husset which is the beginning of the end of the hasid and that's what the mind may now continues and he says after you've cleaned the vessels and you've rinsed it and as a result there is space in you for god to give you the gift of passion to be in love with him and seriously impassioned with his truth has been after there's one more thing that must be added which is represented by the idea of line prayed for a son in the beginning of samuel as we all know but listen to the words precisely prayed on god and she cried it should say el hashem which means to god it doesn't say that al hashem above hashem so although this is a figure of speech you know this is not such a great question on a shot level but hasidis observes and accentuates this nuance why did it say she's diverting on hashem and of course the answer is she's trying to reach beyond the divine name hashem al means higher than hashem the collective jew the spiritual collective jew has many names each name represents a different notion when it's in a state of procreation which means to produce passions for god which are called children nikita bashem abundum who's the mother of the children however when she's barren and infertile we're talking not about the physical condition of a woman but the metaphysical condition of the collective jew whose barren in other words no children and of course there was actually a physical hana who physically didn't have children who physically prayed and was physically blessed but the issue of the my mid is that we're explaining this metaphysically that there is a jew who has no children which means to say he wants the truth and his dispassion he can't have that truth and then of course he may acquire it and get the passion as our mind described but now he has to preserve it and the solution is not just that she should have children there but once she has children other ones she develops passions and feelings for hashem she should preserve him and maintain well in line 64 the idea is which we know as the supreme or primary name of god is still a name of god that denotes his relationship with creation because moira indicates how shame the idea line 65 now the divine name yut kevkay has many interpretations one of them is yut kevki means the divine name of god that creates as i told you in previous classes the three letters which means to create and the yud with the shava indicates present tense constantly created the shame there and the divine name of which is the divine power invested in creation is baha'u'llah exists in each world that's a creation of the divine the distinction between one world and the next is only allah says one is a different type of a creation the rule all of them are creations and all them need to be sustained or muhammad is creates them in liege from non-existential existence into actual existence and that's what hawaiian youth means the divine investment in creation but to be sure this name of god almighty and truth does not apply to god as he is by himself alone but allah is only in his relationship with worlds when god is creating worlds you can call him which means we talk about god is alone which we frequently call atmos he in relationship with himself you cannot call him because avaya means creator and as much as he's concerned not only is he above the being invested in creation the creation itself is not a world it's him the kula kame all next to him has no worth fossil it's like in relationship to the private truth of god they have no value but get them to see his clown a self-contained entities whatsoever kamehameha says first of all ania violation you see i have i haven't changed in other words i made a world and as far as i'm concerned i'm still as one as i was before creation just as god was alone prior to creation he is alone subsequent to the creation in other words creation is a perspective to us the world is real to god the world continues to be god the divine name of hawaii is godliness only in as much as there is a world and that is god is alone now i want to confuse you just for a moment okay so if if the following confuses you the confusion will end soon so don't worry about it too much the rabbi has a letter written to rabbi zevin who was writing the encyclopedia on sheamus and the rabbit wrote him this letter and zeven told the rabbit that if he would send him the idea and some sources he would include it in the encyclopedia it was one of the few cases which brings from in that particular letter that ever brings three translations of the lowest translations of ayahuasca the creator the second translation of is a violation of year higher than time which goes on insof and the third is shema the name of god himself and there's actually [Music] and i think it's also mentioned in a little bit in that explains why you can call atma savaya clearly this member doesn't agree with that and it's not akash this my mid is going with the presumption that avaya only means a creator and therefore you cannot use the illusion you'd keep accepting relationship with the world so be aware that in other my modern there's different versions of this of course it's based on the kabbalist foreign which is what hasidis quotes when i want to talk about this is not relevant to us what is relevant to us in other words the version of hawaii and this mime it is that avaya only means you can only call god having as much as he's a creator line 71 without mother gospel and according to our minimum that you can only call us as much as he's a creator we can explain what says in medish before creation he and his name were alone it doesn't say because this moment wants to separate when you say you don't mean the name you mean something is higher than that peter levat you mean the idea of god's name as god's name is by himself that the divine name we don't even know what it is no criteria of being a creator and a sustainer of life cloud whatsoever elohu lovation in other words god has a name and we don't know what that name is because it's not reflected in the creation the highest name we know is hawaii but you can only apply that name to god in as much as he is a creator what about him alone he has a name we don't know what it is because it's beyond havaya al hawaii says the divine name is alone and only hawaii is invested veniska who this is the possible right you praise god kiniska of the name is alone his ray his glow his shine comes down into the earth and in this context what is invested in the world would be called hawaii and what is not invested in the world would be called shema which is higher than avaya viniskev who made a la flaga he said the word niska which is translated in english uselessly as exalted don't feel bad if you don't know what exalted means nobody else knows but it means being higher then and it's higher but that flag and abs in in in in an extreme way in an awesome way so muffled the only investment of hashem in his creation is not himself not even his so-called name but only in the name havaya hey dialer a certain ray of his possibility which is called avayam that create is invested in the creation but he alone and even shema allah removed from the creation altogether penis just means she named to give life to heaven and earth now that ray and shine which comes forth to give life to heaven earth would be called in this mind and the truth of god almighty's name is unidentified he has a name we don't know what it is because it's not all represented in this world so hawaii which is the favor the highest name of god as we know in the city and so forth and so on is in this particular moment limited to god's relationship with the creation now the next couple of lines have to be seen as an aside as a tangent hashem separates a horn a beam for his people save the tater says this means in other words that even though the entire investment of god and creation is hawaii not the divine name which is god's name alone the jewish nation through mitzvos access not just the creative power of the creator but the name of god as he is alone the truth of god almighty lies that his nation that's close to him lee is craving my love should be close to him but at me as he is by himself karma may love to bring them close to him included in his oneness commission it says incident and it's explained at length in tanya chapter 49 and before that chapters 46 and 47 hamlet a great and abundant compassion that length at length means tanya perik memphis and before the point is that all of the investment of hashem and creation is only avaya and when it comes to yiddin there's something much deeper the notion of god's name as it exists removed from the world is made available to the jewish nation the result of this is as follows um a person recognizes this and says i'm not interested in the world and therefore i'm not going to be satisfied by the godliness which sustains the world which in this context is hawaii and therefore the hashl negative one once there's prepared to throw away his life in as much as he's a physical being limb saying after the sacrifice one soul this is sanctified the name of god repel mamish in actual fact in other words it doesn't mean and longing and expiring hashem to god but over here can't mean hawaii has to be higher than avaya that my spirit should join with the spirit of god which is disgusting i don't want to get into it the i knew in other words that the person says to himself i want the truth the truth is not what i see in the world the truth is not material reward or spiritual reward the truth is god and the truth is not even godliness and as much as he's mahavish the truth is which is even higher than that the hainu in other words she called it all of a person's thought speech indeed should be singularly connected to the marshal the thought speech indeed that god wants us to be involved with which is uh his commandments from the depths of our soul buddha and what it speaks about is that when a person doesn't have something they want it even more in the darkness of the night the desire for god becomes increased because of the distance and when we recognize that all of the divine investment in creation is quote only hawaiian mohave you want to get past that you want the truth which is the meaning of this passage that chana's prayer is not simply to have the truth of god who is the creator but the truth of god as he is alone higher than hawaii the word feel that the prey means to be attached you wish to become attached to the truth of god perish in other words to give away everything we have to have him as he is alone so there is the pursuit of god and what we want is to intellectually fill our minds with god and to spiritually emotionally fill our hearts with god which is called in the tanya nest the mystery of being a jew or if you will the personal dimension of being a jew everyone is different the mind and the heart as it says in fact in the beginning chapter 44 that i mentioned a moment ago and then beyond that there's the recognition of i want the truth of god that's even beyond what the world provides and this is going to provide a shemitah here's how michael from the truth of god that's higher than god available through creation you bring forward great compassions i'll need to silicon tribunal and one soul what's the prayer what's the compassion for the soul what's my soul doing in this world you know the middle that ever said the famous quote shortly before he passed away he became he went into advacus and worried about him they asked him if he heard what he said and he said quote i'm i heard what is such a lofty soul doing in such a lowly world and every one of us is to some degree in that space and when one reaches al-hashem in other words the recognition that there's truth to god beyond the world you say it's my soul is trapped in the world cries to arouse these incredible mercies to access something which is beyond the limitations of the world line 84. which is the meaning of allah the king who is removed and alone is beyond the very notion of time and the worlds that are time based and framed who in other words pitch this means who in other words he's is and above the criteria of worldliness which means time and space and limitation we say to god almighty you have mercy on us great mercies as you are capable of mercy beyond the limitations of the world now when you see the divine soul which is trapped in the framework of the world you know better than us what kind of rachman is what kind of compassion should be disposed towards a soul that comes from god that's stuck in a framework of a world that you are above because you're above the limitations of time aden beyond being understood so god labeled the truth of god has a much more profound sense of the compassion in all of the worlds even the highest worlds even the highest canadian or the mila mila higher and higher room you know the mental footage used to say was meant steam of the holstein right things that are secret from those who who are secret he says this is the truth all of the worlds relative to the truth are insignificant it's not them and therefore only god has the full sense of rahmanis of compassion and all the world's kikulam shephelam and so they're all insignificant to him this is which i'm not going to get into but the one that's relevant to us is that there's a cloud that says a great person has great capacity for compassion because compassion has to do with seeing person from a distance when you're far away and you see the the pitiful existence of the person it arouses a different kind of compassion so the moment is saying only god knows what kind of rahman as it's on us so the crying that khana is doing is to arouse me from hashem on her and her offspring which is the abba which she arouses and of course the point is as a smither like i told you before the worlds themselves cannot pity themselves in the way god can see our insignificance in pitias the lower in the chain of worlds one descends one's perception of what is real and therefore the degree of compassion one could feel for one's loneliness is diminished to the degree in our physical world we have no sense of none of us feel bad about being physical beings in context of god because we don't know him even in the physical world as we are part of the world we cannot feel that compassion line 90 kia rahman is waiting the argument is compassion comes from one who is greater to someone who is lower and because he's above he has a fire far better perspective he is exalted beyond search his compassion for us are abundant that though he is afghanistan from the world altogether mikhail came at the same time though he's completely removed from the creation he can invoke mercies on the creation if we arouse them cries out for the truth of god which is beyond the god of the creation that god should have rahmanis on the creation that's why she cries the god of the world should have compassion on us and here's the point ubakusha say nu who the reason we're asking hashem to have mercy upon us and by the way in the my mother deity you have a similar idea since we don't have a perception or a possibility of perception you should arouse those mercies upon us for what purpose shall i need we shouldn't drown then become immersed in this world he should protect us this is a shemitah a shmita means we should remain spiritual beings whose interest is spirituality and we shouldn't become caught up in materialism and the context is even once a person has achieved an understanding of god and feelings for god which are a gift from god we say protect me from becoming satisfied with my spiritual achievement and becoming materially distracted but he from all kinds of objections uh objectionable things so the point is there is avoiding that's rooted in the recognition that everything we have god gives us and above that above is the preservation of that avoider which we access by asking hashem to show us infinite mercies from his truth which is higher than our reality to protect us and keep us spiritually in tune and everybody knows how real this is you know nissan nemanja who lived well into his eighties uh i read in his biography that his greatest fear was to become what he used to call the old naza fartaker to feel like i have a spiritual i said a graduate casitas ends when you're a graduate and that would be catastrophic terrible because gratitude never ends avoiding never ends relationship with god never ends and the shemitah that this my man is describing is a very important part of that delta finishes a couple of final thoughts and all woven into the fabric of the but let's preface was here in tafsir came to the nebu that was the first time they had a chartered plane come into the devil it was a big deal and he wrote a diary of that visit and in his diary he wrote that is a person who watches every second of his time called rega he sent a copy of his dire into the rabbi and that ever actually made some corrections and one of the corrections that ever made was that he crossed out the word raga and wrote the word dhaka he had written deborah guards every second and the never wrote that he guards every minute it's an incredible story because it brings out how serious that is in other words there's nothing to be exaggerated about that episode i don't preserve every second but i do guard every minute and by taking away from his description of the debut precise measure of time he's indicating that in fact this is the degree to which the ebola watches his time a minute the story goes that everyone was once standing outside the friday's room in new york waiting to go into ejides and a fellow was in front of him and the rabbit said uh he said to the rabbi you're after me how much time do you need with the devil he says to our deb and the rabbi says ten minutes he says okay go ahead of me i can spare ten minutes so hour is said 10 minutes 10 minutes is a lifetime they were shocked by a person being prepared to just sacrifice 10 minutes the one of the last points in the maimet is right don't allow your desire for god to become self-centered in which case your ab hashem will be short-lived or you won't have it at all or you won't even have the capacity to have your ideas hashem allah you have to use every minute fill every moment with goodness says was old and he came along with his days peter's the meaning of being old is that he had wisdom um says aged people sages have wisdom and ghazal interpret that as one ages as we age we become more subtle that's a fact of life i mean empty people become more crazy as they age sophisticated deeper people become more settled as they age the hyena this means that when one service of god should be because constant and collected all of one's days must be whole and for one's days to be whole they must be consistent and settled questions that every single day of abram's life was accounted for imagine a person living 175 years and saying i know where every hour went because according to the years that's been pre this determined for us to live we were not given in vain even one extra hour al hashir over the measure which was measured upon high kam needs to make himself whole and one of the keys or one of the measures of successful avoid is how time is maximized in other words in addition to the intellect and the passions there needs to be the full accounting of time and a masculine should give any intuitive person or reconsider to re-analyze every thought speech indeed of their entire day and vinya yamim and the days of our garments which were supposed to fill with judah's kite it's garments that we study and do each day his soul over the souls of jewish people of usher melon to give them light passions through these garments so now there's another point we have to serve god based on god's empowerment and we make a vessel to receive that empowerment by doing mitzvahs and filling every moment i will fill the number of your days peters the days that we possess shameless are vehicles to carry light it's incumbent upon each one of us to make them um whole and then um and the number of days and i guess the word misplaced in the words they should show and shine and glean like sapphire or beginners i have to fill every moment of my time with this light to maximize the inspiration that we're going to get from on high so you have to be careful to serve god with the understanding that god empowers us and we have to fill every moment to maximize that empowerment and that access and the last thing is remove every kind of illness and that never finishes the moment with this point and this is the highest idea what's an illness a deficiency what's the concept of an illness the tiniest deficiency the most theoretical deficiency so mahla means not an actual illness but the very source of any concept of spiritual deficiency which will offset this access this inspiration in as much as staying away from something no good oh man he says first i removed all illness from within you peters this means the notion that an illness can attach itself to the person what kind of illness not an actual sin vohinian which is the most theoretical concept of sin what is that indian maimin the talmud says there are people who died because of the eights of the nokias only because of adam they're perfect adam and eve sin and that's why they have to die what did adam and eve's sin effect they're perfect there is within them it's a trace of the filth that comes from the original serpent shall you allah is good for him and he makes compromises and as much as this is concerned in casinos this is called the murgus murgis means being in love with god passionate about god but noticing it it says that it says watch the clip of um and that's the most theoretical illness is just being aware of my own greatness says it's good to eat from the tree of knowledge that's the source of filth the source of all temptation say i'm being self-centered i'm aware of myself as opposed to god may negative a positive for themselves they had a sense of god's truth vidal and that original sin introduces the theoretical illness of self-awareness which ultimately can devolve into arrogance and self-absorption which makes it impossible for a person to have a relationship with hashem and the message of the mind is clear the relevance this mind made to us of course has many levels for many different people but we all understand that the bottom line is we need god's help not just in our material lives but in our spiritual lives as well [Music] [Applause] [Music] you