Torah Or Parshas Vayechi | Maamar Osri Lagefen Iro | Class 4, Rabbi Yossi Paltiel

[Music] in one of the recent films that was disseminated they had a clip a part of a talk that araksharon gave in bad in the early 1970s you can hear his voice he's very youthful and his figure is also considerably better than the arak sharon of recent times and [Music] he relates about his recent trip to america he had been sent by the israeli government the united states he traveled all over america was on many college campuses and spoke to the young people trying to explain israel's position i believe it was between the six they were in the yum kippur naturally during that visit he met that ebba he had a relationship with he had had a tragedy a child of his was killed and he had very warm feeling towards the rabbit based on the support that ebb had given him at the time there's a letter it's a famous letter i think it was in hoftest 1969 but something around that time and he came to see that ever and did asked him what he thought about america and about the future of yiddish in america and about his trip and so on and he told the rebbe how much he agreed with what the rebbe is doing he's an israeli and i guess he couldn't call him a politician in 1972 but nevertheless he was a leader and he appreciated the need for strong jewish identity and that's how he we that was the kinship that was the common ground if you really found with that how important it is that haid should be proud that he should have an identity i believe the exchange was quite deep that ebba asked him what he saw himself as and he says i see myself as a jew and it's the most important thing in the world and the jews are the chosen people and so forth in other words notwithstanding he may not have been from but [Music] in his daily life he has a very strong jewish identity and he told whatever how much he values and appreciates the work that lebanon does you know the regular thing especially when you travel and so forth and the river told them something very basic which is what he repeated in his return and taraba said to him that if you want to secure jewish identity it is not enough to inspire people with the spirit and the passion of yiddish guide and he explained to him that a generation of jews who went through a particular hardship or a generation of jews who were involved with you described from the generation before could be encouraged to value their jewish identity simply by the spirit of it when you get to the next generation to their children that spirit doesn't hold anymore and they never talk to him very very much about the need for mitzvos myceus ritual behavioral methods doing mitzvos how it's imperative it's a must that when you engage in an effort to strengthen the identity of the jewish people especially of course amongst the young the next generation and to give them a sense of who they are where they come from and therefore where they're going it's not enough to encourage them through inspiration and words and and the history and stories but it must be linked to mitzvos mices and the devil said this is why in my movement and my endeavor and my initiative i place incredible premium on action on mitzvos and mice this is what he repeated but alex repeated on his return to israel in repeating that abby's words now he didn't at the time suggest whether he agreed or disagreed but it clearly was a very positive experience for him and he certainly sounded very much in agreement with the rebbe now of course yiddish has been long accused of being the religion of ritual and i really hate those words because yiddish is not a religion it's the truth in the words of the rama there's no correlation there's no comparative stuff this is the only truth but it is true that in yiddish there's an incredible emphasis on mice and action to be sure yiddish right is a combination of faith and action of spirit and deed the action which is void of the moon a void of faith void of belief avoid the feelings of love and fear and so forth are empty actions but there's no question that in yiddish guide the idea of doing mitzvos myself is very very important as the ram writes that one of the core teachings of yiddishkait and something which he brings again in the laws of mashiach arguing that this is true even after mashiach comes is that mitzvos must be done actually the idea that mitfits are a metaphor and they represent ideas and that you can replace the behavior with the meditation or where the philosophy is against halachan there's never a point in which we don't do mitzvahs behaviorally actually in fact we do mitzvahs and while i'm on this topic i'll mention specifically including carbonus mashiach comes rama writes explicitly the idea that somehow that amam said i don't know where that comes certain mitzvahs specifically cabanas become ideas and meditations is just wrong it's just not true um all tayag mitzvahs were are and always will be mitzvahs mices that need to be performed behaviorally ritualistically the circumstance may change and therefore the kavanaugh changes the the meditation the spirit behind the misfit changes but the need to do the mitzvah behaviorally physically actually is a constant never changes and um there is an idea that must be made very clear and that is that when you look at a mitzvah myself they need to do a behavioral medicine physical midfield you can if you chose to approach it in one of two ways number one you view the physical myth as a symbol as a semel a representation of something that the ritual represents an idea or a feeling or experience or historic event or you can look at the behavioral mitzvah as the divine command where the midst of itself the ritual itself the action itself is the will of god and the action itself is divine it's godly and of course the former the first thing i said is wrong and the second thing i said is true it's it's heresy it's apocalypse it's against our toyota to see the mitzvos as symbols of ideas to the contrary when we talk about mitch's having reasons we're talking about kavona's mitzvahs the myths the reasons for which was evolved they change over time and every generation and every period of our history the same mitzvah can have a different meaning based on the circumstance because there are various there are numerous times reasons for the same mitzvah the thing that never changes is the act because the act is divine to act as godly the ritual is when a person does a mitzvah that's whatever brings in tanya an aesthetic is a piece of godliness when you shake it and perform a mitzvah and when you do a mitzvah through that physical thing and in that physical action you are bound up you're safs of your woman you become with us in other words number one in yiddish physically doing mitzvahs is very very important and we will continue to do all of the mitzvahs even after mashiach comes and even after ensues as the rebel explains in some of his series and that the behavioral performance of those mitzvahs are not symbols for some ideas it is the action itself which is the absolute connection between the person and god and this never changes the problem of course becomes that um we don't see god in a mitzvah isis in a physical mitzvah this is the famous story of this russian tsar who had the habit of leaving his palace and going out into the countryside you're going into the local tavern meeting commoners meeting ordinary people and of course he was disguised he didn't look like the king and making their acquaintance and sitting and schmoozing and forbidding with them this was his way of finding out what people think of him from from close personally anyway he came into a certain tavern dressed as a businessman and he met a farmer and they talked about what he does for a living and he said that he's a farm and he's a i guess a cowboy you would call him and then he would take jobs and various different farms doing what needed to be done that's how he made a living and he asked him one of the things he did was he cut wheat and he was paid 50 cuppacks an hour to cut wheat and he asked him in this tavern what were to happen if he were to be offered a hundred carpets an hour to cut wheat and he said he would certainly take that job would be a what as they call a 100 increase and it'll be very very worthwhile for him and it were a day or two later he was summoned to the palace this time of course he met the actual king and he was surprised to discover that he had spent the evening drinking with the king in disguise and the king said okay i would like you to cut wheat for me and my palace i'm going to pay you 100 cupcakes an hour an hour 100 increase from the 50 cup excellent hour he was used to he brings me this gorgeous gorgeous room and just cut wheat gave him a sickle cut he said but there's no wheat there's no grass there's no forest he says so simulate make believe act as if you're cutting wheat i'm going to pay 100 100 carpets an hour to do the motion of cutting wheat although there's no weed to cut so this fellas is fine within a minute or two or three he sits down he's not cutting wheat and this art says to him if you don't cut wheat i'm gonna send you back to the field we earn 50 copics and i was just fine send me back to the field i'll work 50 cupcakes an hour this i cannot do he says i don't understand what difference does it make to you you're working you're earning money you're earning double pay why would you not want to do it and he says in russian which means i can't see my work when you do something you want to see its effect when we do mitzvos miceas we do behavioral methods of course there's the kavana there's the meaning the meditation we put into the mitzvah and assuming we approach a mitzvah properly we find great meaning in the mitzvah based on how it's interpreted in the various form there are various different reasons for mitzvahs on various different levels and as i mentioned before as time passes these things change they evolve they develop they change but the actual mice the ritual the deed the performance of the physical act when we do a physical mitzvah the godliness or that physical act we cannot see it and we're not going to see it till us all the time and beyond when we'll see not only the meaning or the symbol that the physical act came to symbolize and represent but the godliness of the act alone and accordingly we live on faith why do we put on to fill in because we believe that when i put on film to the tops of myself that physical act connects me to atmosphere in an absolute way we shake a rule of anesthetic it's the same idea and so forth but to see the godliness of that connection that mitzvah that connection which is achieved to the physical ritual the physical thing is not possible nowadays we just learned a minor which of course finishing with hashem's help this week that discussed and explored the principle of simrace for the joy of imitation and explained that doing a mitzvah connects you to god the joy of the mitzva reveals the connection when you do a mitzvah do it joyously with animation with energy with excitement with love with passion that joy of course is reflecting your true feelings is revealing what's going on inside of you but as i discussed with you last week one of the criteria that's true about simcha is that joy reveals and when a person does a mitzvah does them it's with joy the midst of itself is atmosphere itself is the absolute truth the joy that he invests in the performance of that mitzvah is what he or she is able to experience the delight of godliness associated with that midst of itself the joy of them is and of course this was what we discussed at length last week however the joy of the mitzvah which brings godliness to you is really revealing the godliness of the meaning of the mitzvah in other words there is god in a mitzvah but when you say there's god in the midfield there's two aspects to god being in the midst of god being in the physical act and the god being in the spirit which is invested or connected to or inspiring that physical act the joy of the mitzvah will reveal to you the godliness within the kavanagh but the goddess within the maison mitzvah cannot be revealed until mashiach comes this is where we're holding in the moment what i just shared is not only introductory to what we're going to learn it's really a summary but we're going to learn the next few lines that nowadays when we do a mitzvah even though we're doing an action along with the kavona the action doesn't show itself to us we experience the kavanagh the kawan is done with joy it's revealed kavanaugh only after mashiach comes can we see the godliness not only in the midst when the joy of the mitzvah but on the act itself and the physical ritual itself and this is where we're holding we're discussing carbonus sacrifice and we discussed in the first shear on this mind carbonus means to slaughter to have shaykhted an animal have his blood sprinkled on the mizbayach parts of the animal are given to god and the rest of the animal is either eaten or whatever the particular carbonaca is all kinds of different types of carbonace when you do a carbon when you bring a carbon you're using a physical animal during a physical event physical act or a series of acts and then you're physically eating the meat and so forth nowadays we don't have carbonates instead we say when the shalma foreign we give our lips instead of the actual animal and when we dive and take this border when we do chuva we're accomplishing a similar idea as gabonese accomplished moreover not only is it accomplishing a similar idea but it's accomplished it has advantages over components because you can bring your carbon any time day or night man or woman any carbon there's no limitations and restrictions that exist when you're bringing an actual carbon you have to be a cayenne you have to be obligated to bring this carbon you can only do it at a certain time and for a certain amount of time nowadays any carbon can be brought any time by any person there's no constraints no restrictions however so the rebel asked the question the question is if it's true that nowadays because there's no basement there's no carbonaros we can daven and have the relationship with hashem which is equal to carbonis aren't we better off with arabesa make those doesn't the base amita hinder us you can only come by day and it can only come if you're pure you're gonna come if you're male in some cases and you can only bring certain animals and so forth isn't it preferred that we don't have a basement and davin instead in which case we're much more free to connect hashem in many many different ways and we're not so bound by the narrowness of the ideas of the halaqaras of carbonas and of course the answer is going to be very simple it's true davening may have advantages over carbonus but the physical act is missing and it is the physical act that god seeks because in the physical act you have a question himself the abhishek himself is in the physical ritual so we begin to read online 108 and this is the answer to the question that was asked near the beginning of the moment why do you need to have mitzvos myself why are we waiting for mashiach to come and bring carbonis is it not true that we have to fila and it's actually advantageous it's online what is it the very very beginning of the mirror 12 13 fourteen would have asked this question so the answer begins on line one hundred and eight beginning we just discussed a yid learning tate and doing mitzvos and we discussed when we had learned satan does mitzvahs it's not enough to do it but you also need wine and the wine is going to bring joy into that data and mixes and the joy that's going to attain in mitzvos reveals the godliness of the cavanaugh of that mitzvah moreover if a person is about show we talk about two types of wine the first type of wine is the wine of chuva yaina meshachen and after a person is purified and chewed so to speak they have yayana mesame which brings joy so we discuss our prayers and does the mitzvah nowadays and along with the midfielder there is a joy in this joy reveal which of these connections says nowadays that notwithstanding how meaningful it is but still even though shaitis ascends higher and higher still to experience the shine of the eden says so you're experiencing in a revealed way the godliness of the yiddish you're performing still nevertheless the ultimate end of the coming of mashiach is um to do all limits this and specifically what our miami is discussing specifically the actions of karbanas and this means very plainly actual sheep actual cows as opposed to thousand sheep in the metaphor and gam kane in the times of meshiach when we do a carbon they also will be nikhlalim will be included and elevated one height after another is going to come we're going to have actual carbons and again as i said to you before the idea that doesn't say this or says the country is simply not true we're going to bring kabbalah and in other places and then when you do a mitzvah after mashiach comes you can see not only the godliness which is revealed by the joy of the mitzvah of the rookies of the mitzvah but the goddess of the mighty mitzvah itself and he says nowadays ef shalom it's impossible for a human soul to connect them to elevate them them meaning the physical things well the kashmir to tie them and make them in their source because there's time down below the physical world nowadays is not subject to being overtly raised up and become included in a college borough avalyama as opposed to the messianic time it will be realized what apostate says the glory of the revealed not only do we see with our physical eyes not only do you see with our minds our spiritual eyes we see with our physical flesh in other words which people are going to be in a much higher level state then and it's going to be as mana time will be of doing the physical mixes and doing more work in elevating the sparks chanaful which fell la filou habahemis even the animals in other words it's going to be the elevator and the physical thing itself line 115 just as it was before the original sin from the eating of the tree of knowledge of good and evil that adam and eve sat in ganesh and whatever form of kabanas they brought but those cabanas were physical garbanese prior to the creation of man for all them i in love with this game and there's nobody to work the land and of course working doesn't mean to farm work the land means to find god in the land and god almighty made a man to work it and to guard it this means to say to do mitchell to strengthen ghanaian and to to make it more whole through mitzvahs myself says but that changed very quickly in other words an adam akava wearing a negan idea of doing physical acts whether with the same acts or different acts that means as we perform to the reveal the godliness of those acts related to the physicality of like the mice itself ella but it's only the only the problem is only afterwards and afterwards means have pushed it a few days like oh they just saw another game of man was divorced from ghanaian claim in other words we lost our identity as other and because we lost our identity as other when we're thrown out of ghanaian the idea that when i do a physical act i reveal the goddess in the physical thing is no longer true it is true but it's true in a level of faith you know i teach boys and girls young people and they don't take philosophy as explanations for real hard questions and one of the questions that the kids always ask me is what does gillian alakos mean gilligan's means divine revelation what's helen the hester developers divine hitness and concealment new so you tell me what's a different thing guillaume willoughs and hello master holocaust you do a mitzvah you reveal godliness what changed nothing god submitted a person doesn't have hater and he conceals godliness what changed nothing because the godliness in the physical act is now concealed and gannaden it was revealed and we've thrown out of god naden this idea that we can elevate physical things and see the godliness within the physical itself became in effect no more and instead became necessary it also became his mission not to elevate his body he could no longer elevate his body it became his task to elevate his soul and the rabbit discusses this idea that man will be perfect and whole and elevate everything that's do with him will give everybody perfection and correction my servant will be intuitive and wise he should be uplifted vinosa means exalted bhagavan hai they ate very much and the and hasidis explains that the word as the word adam and adam of course stands for three words are in the word adam stands for adam david the beginning the middle and the end so to speak of our history in the times of mashiach other be a perfection the wholeness of a person who's man that becomes the time not only to also do action but the time in which the action can be done most completely now we also do mitzvahs after mashiach comes we're going to do the same with us again and has fish almost make any distinction but then we'll see the god that's revealed through the act that now we can simply only believe she's will offer up sacrifices but it will be committed to desires in other words not only will we be able to perform physical carbonus and mitzvahs as we did in the time of the first place i make dash but we will actually see the actual godliness not only of the kavanaugh but the actual mitzvah itself and this is the beginning of the word that mashiach comes they will be hakrav is karbanas the offering up of carbonis hashem truly desires it number one we're gonna do the act number two there's gonna be the meditation and the meaning behind the act and the joy that goes with that and number three the godliness so the act is itself going to be revealed masha ainken bisman hagos as opposed to the times of ghost which is now we must do mitzvos and of course the most important thing is the physical act however ain't ha though we're doing the physical act and the most important thing is the physical act the mitzvahs we perform it as not entirely or not absolutely as is his will because the revelation of godliness is not on the physical thing but allah only in the iliya nephesh television shaman which is linked to the mitzvah we talked about last week that the human being should be corrected in terms of experiencing the joy and the spirituality of godliness in other words instead of being a non-person or a person who doesn't exist to be able to serve our kardash the person should exist because his neshama has been elevated but in this life in other words until mashiach comes the godliness we reveal is the joy of the mitzvah which is connected to the carvonna the rookness of the mitzvah the godliness of the physical act is only going to be revealed and mashiach comes may be very meaningful and in certain respects it has advantages over cabanas anybody can do it any time any place and so forth however nephesh only elevates the neshama and not the guff and again in the language of this mahmed that's the highest aspect of that is the mitzvah which is the corresponds to physical carbonus however there's still a need for actual physical components because kisham because only when you have the physical sacrifice is called layla may say it elevates all the words including the lowest levels of the world's bakla even the animals is this physical world the physical carbonates are not only elevated in the shaman the spirituality of the person they elevate the physicality of the person and they reveal the godliness of the physical thing itself now we're on line 125. at this point we're ready to go back to the passage on which this mimer was based the maimer taught us about the godliness of yiddishkait number one the revelation of the godliness of yiddish number two and the revelation of the godliness of yudhisthira in the physical act number three the my mirror also taught us that revealing godliness involves something positive joy but on occasion it involves a cleansing what the maimer called it a wine that intoxicates in order for wine to reveal godliness you have to have the wine that cleanses this is more or less the ideas that our mimer gave us let's remember the pasuk yankovino is giving yehuda the first few circum of this blessing are about his genealogy the first few such of this bracha describing how in uh this family they will always be kings or leaders and so forth until mashir comes then it says which means basically that you will strap to an animal a donkey geffen a vine which means a branch beneath to also also means to a donkey and then the second half of the passage says by in the bushes he will have washed his clothing with wine vidaman and the blood of grapes suse is also a garment and of course the last passage is further about also talks about wine what's the meaning of this passage so if you can recall the first class that we had on this maimed this means basically that in the land of yehuda there will be abundant grapes and very good wine and the grapes are going to be so luscious and so large that an animal that could count carry hundreds of pounds is going to carry one cluster one vine one small quantity of grapes because it's going to be so extraordinary in other words this is a speaking in metaphor and in repetitive order saying the same thing twice describing the incredible blessing of grapes and wine that yehuda is going to have of course for so many reasons it's impossible to say that this pasta is talking simply about grapes and wine it has to have a a nice a spiritual a higher a deeper interpretation a metaphysical interpretation and at this point in the moment with all the information we have about mitzvahs and about revelation and about simcha and so forth we're prepared to revisit this puzzle but there's one thing i want to tell you up front and that is the first half of the pasta speaks in present tense and the second half of the apostle speaks in past tense means you will tie indicating the present like f the second half of the puzzling is key base which means you will already have washed but yay and levus so that ever will interpret i'm giving this to you so to speak up front ahead of time that although the order the sequence of the puzzle begins by describing the divine on the back of the donkey and the sarika the branch on the also on the back of the donkey first but because of the tense because the first half of the puzzle is present and the second half of the puzzle gets past tense is going to interpret this passage as follows this passage is describing what's going to happen when mashiach comes when mashiach comes in but the reason when mashiach comes in it's already happened before mashiach came that there was ki bishop in other words before mashiach comes we did the chuva associated with the susie and we experienced the simha shal mitzvah associated with the words ki bispa yaya and levus meaning to say we experience the joy of yiddishkait associated with the when meshiach comes you will have the first half of the passage which is and of course what is going to do is interpret every word of this passage but each word is going to be explained spiritually and mystically as opposed to simply being about wine and grapes and of course one of the obvious things that's going to emerge is there's no repetition here you may recall how i mentioned the idea that a lot of have a tendency to say about sukhim especially those that are written in rhyme in shir that it's kapha devoted by militant it's the same thing twice and that seems to be the surface interpretation is the same thing twice in terms of how abundant the grapes are going to be in levush is describing how abundant the wine that's going to come from those grapes is going to be this interpretation which is entirely mystical metaphysical amongst the many things that it provides is an interpretation where words that seem to be rhythmic and repetitive are saying two entirely different things so now let's begin on line 1 25 vine regarding the grapes and the wine which we talked about before and before we described how the wine and the grapes cleanse they perch and they bring joy the pulsar says is going to come we will strap we will tie a grape cluster grapes a vine literally means to the back of a donkey but the altar interprets this plastic entirely differently peter's in other words man will have achieved a wholeness and a perfection which means number one he will have elevated his nephesh which is currently achieved through tefilo and consequently his beholding in a madrega where he can actually elevate the physicality of the world and reveal the godliness within that physicality consequently all the eu claudius all the collection of jews will be misaligned with my lawyer will achieve a much higher station much higher in other words there's going to be an abundance of grapes and wine which brings joy basim hash almost for the joy of the mitzvah but it will not only be the joy of the spirituality of the mitzvah like we understand that now that we don't have carbonates we only have to feel them and we can have the joy of the rochnias of the mitzvah but we'll be able to have the actual physical carbonace and have the joy not only of the meaning behind the carbonates but the meaning of the physical act itself the godliness of the physical act itself will be revealed as wine represents the idea of joy in revelation the gaam moreover yiu isri in addition to isil agent the dharmashiya will be able to see the godliness of the physical act it will also be the word isri itself which is we will strap will bind to the yod interprets the bishop of allows that we should have revelation which is what wine and grapes represent and joy of the mitzvahs of the godliness of the midfielders even on the physical level themselves the you'd affect or you see la geffen and where are you going to see it you're going to see it in iroi ira literally means an animal but the rebel interprets as follows line 1 29 says hey look at everyday as a consequence there will be iroi means an animal but he interprets it entirely differently it is the word iroi can mean a donkey is one interpretation and the rabbi says it as follows the first interpretation of either that goes on an animal a donkey that's a metaphor for peta or them for for being feral wild untamed uncontrollable and then you have the idea that the word ede means a city and specifically kim means the city of god so again we're interpreting this entirely spiritually metaphysically and the word ayid or ira which could mean wild like an animal can also mean tame and orderly like a city specifically the city of god then he interprets what this means and it's good and better that's how you understand it says man is born feral wild now of course superficially ayat or i believe the devil would always say you volleyed connotes wildkite crazy out of control but here in this mayhem interprets ayat para other in a much more refined way he interpreted as follows peter the way you're born means any human being who's serving god who's doing good things but within the parameters of his birth and his nature in other words shallaine is happy the person has not effectively transformed his emotions as they are naturally lame it can negatively which would involve changing his nature says to be sure that's the entire purpose of a person which is la made negativity akash they stand up against one's nature which is so hard and to transform it because of one's love and fear of akkad if a person is serving but he's not serving a way which goes beyond this nature but within the parameters of his nature says the holy rabbit you cannot call that perfect whole complete final avodah and therefore the nikra i repair adam is still called feral wild like an animal what this means is this follows we all know from the countries on the essence of hasidis where the rabbi discusses what hasidis is about and one of the things it says in that essay based of course on secrets and so on is the idea of a human being is teva me deserved which means say for a person to go past his nature the lower level is to go against your nature and the higher level is to use your nature but on the other level to a degree which is unnatural what does this mean now first of all for the kabbalist keeping square at home teva is the world of yitzira seiko which is the alternative to tava is the world of brie this is an idea which i'm sure we have shared but it's worth repeating what is a nature a nature is a series of characteristics that usually go together in a package so to speak that was given to us by god nature is neither good nor bad it's natural for example people who are very very happy and precocious and free are quite generous not so calculated much more forgiving but they're not very disciplined and they're not very studious so is it good or bad to be of a fresher disposition of a positive of a joyous disposition and the answer is it's nature the nature involves good and involves not so good or a person who's naturally very responsible and very studious and very exact who's also prone to depression and and being frugal and very calculated is it good or bad the answer of course is it's nature so when a person serves hashem there's two basic levels one level is serving hashem with one's nature which means to say i love god i fear god i'm ex excited about my religion within the parables of the nature god gave me says when mashiach comes serving hashem on the level of yatira which means to say serving hashem not just ritually or ritualistically but with passion with feelings and excitement but it's within the limitations of the nature the ibishda gave me that's called ayat an animal it's considered not sufficient we all wish we had that problem now that we were passionate about based on our nature so many of us find ourselves without passion when mashiach comes even if a person is passionate about serving the neighbor god almighty but his service is limited to his teva that's considered animal-like and therefore it's described by the word aya which denotes wildness a lack of fine-tunedness and focus and so forth and so on it says that i'm reading on the end of line 132. the consequence of strapping to this ayah to this animal defend and of geffen of course means the the grapes and bakin from the wine which comes from the grapes and of course the wine that's produced by these grapes has a whole process and there's different levels and the process of creating the wind is aided by stepping on the grapes um and it's from the grapes closest to the ground which are the sweetest and the most plentiful in other words you take your animal and in this case your animal doesn't mean you eat so harder you never shall bahamas it means you're serving based on your nature and you intoxicate it and you give it the joy of wine it becomes a whole new thing the idea is that when mashiach comes and we serve our kardash after having don taylor mitzvahs with simcha mitch with the joy of amit and now we wish to elevate not just our nephesh but also our goof so when we connect the mitzvos we do when mashiach comes to this joy we're able to exceed we're able to go past our nature and to serve hashem in what's called hasidis in fear and love which is not based on our nature but based on our mind or like it says the other russian that the medestivium should be instead of my servataka this brotherhood being based on my measurements my medici which are teva my nature it should be godly godly means free completely from my free will not from anything which is defining me and he interprets the word era as follows is considered great when it descends into the city of god and the connotation of the words means the divine animal is i guess how i would interpret it in context and that means in other words where the animal is not an animal anymore he's been transformed into a seat for a can when you serve hashem based on your nature it's also a wonderful thing but it's called a wild animal when you go past your nature and you transform your nature and you refine your nature to be serving alcohol based on your mind as opposed to on your teva then the animal is transformed into the order and to the ear of allah and that's how you interpret the three words with the power of the youth we strap geffen to eru which means mashiach comes after all the avoiding we did before mashiach and it allows us to elevate not just our nephesh but the physical mitzvas that we're doing and with the help of the geffen it becomes which means to say we're not only serving hashem based on our nature based but rather based on our creativity our mind our freedom if you will and this helps reveal the godliness not only of the spirit of the mitzvah or the myth itself now we continue on line 136 veloce this is a lower level then here's how hine say a thin branch via other which is youthful there's few grapes a day in still um and therefore very little wine now this is a bit of a discussion of vowels i know very little about anything to be sure but the the mysticism of the nucleus is really obscure this has the hebrew letters and there's also has but very little now in the case of shuduk there's actually two letters two vowels are exactly the same shuruk and malupum right shurik would be three dots on an angle malupun would be a vulva nadat and what from what i found in hasidis about shrutik and melupim i sort of extrapolated from that to all of the vowels that the vowels go in three groups the vowels that are above the letters like for example the vowels that are inside the letters like for example this malupum and the vowels which are beneath the letters which is the vast majority of the vowels i got comments like and so forth and evidently where the vowel is placed whether it's above in the middle or beneath the letters represent what is the spirituality of those vowels the vowels that are beneath the line are considered lower than the vowels inside the line which are further lower which are again lower than the vowels above like you have twofta vadas versus toef two of us in and twiv is on top it's an example which often comes up i remember once rosh hashanah you say the two of tom vadas said once and of course everything that ever does especially has incredible significance and this is the thought that i had at the time there's a moment in which talks about this the vowels go in these three casings so to speak just be classes the vowels above in the middle and beneath now the fact that you have two vowels that sound exactly the same they both are pronounced ooh if you put them with an olive but one is in the middle of the letter and what is beneath the letter is odd why do you have to have two vowels to represent the exact same thing and of course the answer is grammatically there's no need it makes no difference but mystically makes all the difference because the mulupem which is in the middle of the letter is representing a higher idea while the shurok which is the exact same sound or the exact same vowel but beneath the letter is representative of a lower madre here we're going to juxtapose the shurok not against the melupim but against the segal the segal is beneath the line and the shooter gets beneath the line so both of them represent if you will the lower cast of vowels they both consist of three dots three points but their arrangement is different in the segal there's a symmetry you have two dots on top and one underneath it's a combination of a ceiling and a hedge if you will in the case of the schroder you have three dots on a diagonal line progressing downward the obvious difference between these three dots arranged in a triangle or arranged in the diagonal lines when arranging a triangle it represents kind of a unity some kind of cohesion the dots relate to each other the data on the bottom is related to the one on the right and on the left and so forth well the straight line denotes a progression downwards but i sort of speak less unity less integration and the altitude is going to argue that the letter said the vowel segal i'm sorry is superior spiritually and mystically to the vowel because of the shape and it goes on to say it's fellows he negative let's talk about geffen first we have a description of a vine repeat it twice in the same puzzle the first allusion to the divine is the word geffen the second allusion to the word to the vine is the word sarika so the dev is now going to say that geffen and sedeka represent segal and shuruk now that said represents srila kazavias it's the same root say they cause the shin smallest for sure same word essentially but what's the connection between geffen and the segal and the answer is going to be the geffen goes on the jewish people and specifically the devin goes on the three of us and the jewish people and particularly the three of us our patriarchs represent a level of jewish people that's on a higher level and in a state of unity and accordingly the geffen represents the concept of the vine that we're going to have a mashiach comes in a higher state than how the shurok will represent that same vine when mashiach comes so let's first read about the segal name the vine is in the shape of a segal why no explanation is going to be forthcoming but the idea of course is that jeff and represents the cloud of yiddin as he says in the next line and specifically the office and yidden on the level of the office are three but in a triangle they're all close vegam additionally the individual vowels under the individual letters of the gimbal and the pay of the word geffen are also sales so there's the word geffen is a segal because it represents the jewish people on a level of that kind of unity as represented by the shape of the segal and in addition the vowels on the individual words is also a second okay the jewish people are carried out of egypt and the jewish nation is referred to as geffen and the power of this geffen which is carried out of egypt is kisu harim sila they cover mountains with their shadow with their shade and he interprets what this means pirus chilo is the word seal denotes shade which caused the deposit of the shem and the shade comes what do you need to have shade tough shade you need two things you need a light source and you need an obstructor of that light source if it's dark there's no shadow there's darkness if you have light particularly a bright light and then something stands between a surface and that bright light it creates shadow darkness and of course we say about the shadow that it represents the light in an inverse way because the only reason during the shadow is because of light which is being blocked and it says in the puzzle that in this darkness is present godliness god himself in fact there's more presence of god in the darkness than if the obstruction were not there and the light were to shine by itself so sail represents an inverse presence of god it's dark but the darkness indicates the presence of light which is covered over and that darkness not only is the light present but in a way in that darkness there's a higher level of god than is present then a delight would be overtly available and when you say kasu it means to say a light which is blacked out creating a shadow descends on high um it's covering even the mountains of this mountain goes on the others so means to say that there's a level of the office and the level of it is made dark by a superior light and the power for this there are three others and the three of these are segal they're arranged in a circle they're close to one another so this is so to speak a mystical series of correlations geffen which goes on yidden is going specifically on the office and the power of geffen is that it could create darkness even over the obvious which means to say it represents a very high level of light so when you say isri lag comes and there's a concept of grapes or wine [Music] the power for that transition comes from geffen comes from segal comes in the kayak of the office on the other hand the shuruk also three dots it's the vowels or the points that make up the vowel letter of the surah and that episode i'm on line 141 also has the three points just like shabbat segal ella but in this case shame there la mata may the one beneath the other and as a consequence first of all the idea of going lower represents a lower idea and more importantly or also importantly there isn't that sense of unity which happens because of the secular because of the relationship between the dots says and the three points would be as follows and there's the interim point which joins the two together explains on other occasions this means you're talking about the state of segal after mashiach comes in other words the revelation of godliness in the midst in one who was in a more inspired state is represented by the segal or by the geffen is more distant and of course after mashiach comes distance has to be understood differently than now now distance means i'm in a bad way mashiach comes what does distant mean he's less passionate [Applause] he's in a state of submission claim in other words bitulai feels unworthy to come close to aqua and he serves hashem from a distance he also has mitzvahs he also has cavanagh he also has the joy of the cavanaugh and he also has that revelation of the godliness of the physical myths that he's performing but it's in the state of shuruk because in the surah the quran is these three points that make up the vowel of the surah mata mezu one next lower than the next claim this means shamash malatsuway he lowers himself mata mata lower and lower still because he sees himself as being unworthy to reach this state but he says of himself who am i to deserve this kind of revelation so in other words even after mashiach comes there's the person who approaches mashiach with an energy with a geffen and the person approaches with the sense of unworthiness says that makes him worthy that humility makes him worthy i'm sorry maybe that instead of being in a state of assam which means a donkey you become a ben a son says we are always hashem's children and certainly when mashiach comes we we should be like children are supposed to be how are children supposed to be in the image of their father like the fire their father close to their father so i guess you would put it this way comes there's all these kinds of revelations there are those who are in a state of gef and they're prepared to receive the revelation of god their associated messiah because of their worthiness and there are those who are in a state of humility and it's their humility which makes them worthy for a similar kind of revelation so the first half of this passage is predicting what's going to happen when mashiach comes that because of geffen and saying you are going to transform ayer into irelichim you're going to transform asan into beni in other words you're going to raise the jewish people up to an incredibly high level but in the word geffen it's about your worthiness from ashiyak and in the word sarika it's because it's your sense of lack of worthiness which qualifies you to receive this revelation and then the bible concludes these transformations that we just described and again i'm insisting on making that link to the point we made at the beginning of the night that mashiach but not only gilead mitzvah but gil acoust of the myself the reason when mashiach comes these transformations can take place is because kiba is before meshech you use these wine and this diamond of them the blood of grapes for chuva and for simmering spiritually kiwis los angeles in past tense we already did the washing as we discussed last week at length the idea that comes we're able to achieve a perfection a wholeness and a peacefulness us a wholeness and a perfection and a peacefulness in person that instead of serving hashem with our nature we serve hashem with our mind and instead of being like an animal we become like a child the preconditions to this is hawaiia de chakra that there already was kib is by yeah and hagolas during the ghost there was the washing of the clothing of the mitzvahs and ghosts as we explained last week the darkness of the light and when mashiach finally makes his appearance taken from the point of that the transformation happens not just spiritually but actually and physically this is a moment it's not a very long moment and it's taken us a long time to learn because there's so many details so many so many points if somebody insists on saying so what is the lesson the lesson is you have to serve hashem listen this joy and the reason the lesson is joy is because joy redeems it redeems us joy reveals it brings god into this world and if nothing else joy lightens and enriches the challenges of our lives and i just recently saw a note of that somebody just showed me when the driver talked about the need to be baseball and he writes amongst other things that when hasidim they bring joy to the rabbi as well and the rabbi spoke you know that in tafsir 1988 and the end of the summer where the rabbis said that one of the many many times ever spoke about the need to bring mashiach and in that particular siege articulated that he wasn't concerned about the kazakhstan he says so many efforts have been made to bring mashiach so many different things were tried the one thing no one ever tried to do to bring mashiach is simcha joy and the never used the expression as a joy for its own sake which is different than stem you know we were learning about the joy of mitzis like we talked about the hadiza it says in kiswe hadiza it's brought in the sierras was an incredible man and a perfect body and a perfect soul but his sword right that is perfect body and perfect whole sword beyond the perfection of his body and his soul to achieve and to access higher hassages higher sense of godliness so it's brought us foreign fearless by travelling in the midfield orphan and a lot and by the reasons just being joyous and it's a very very real and useful lesson and as i say in our culture in the modern world it's also quite therapeutic [Music] foreign [Music] [Applause] [Music] you