Crowned Blessing: From Keter to the Priestly Flow. כה תברכו את בני ישראל, יברכך גו׳ יאר גו׳ ישא גו

Welcome to our class and this. We're going to be learning a beautiful discourse in the Rebbe. The name of the discourse is called Kois Ov Orcho. The Rebbe said this discourse in Shabbos Parshas Nossoi. That year was the ninth day of the month of Sivan the year 43 years ago. So again, the discourse is based on the verse where it says in this parsha God speaks to Moshe Rabbeinu when he says Aaron speak to Aaron and his children. This is how you should bless the Jewish people. Emma you should tell them. That's the first verse. The second verse. And it finishes off as put my name on the Jewish people. I'm going to bless them. So he Rebbe says when he mentions five ideas. Now he's got the first three blessings. That's three verses of blessings. And then he continues on two more blessings. With me I'm going to put my name on them. And I'm going to bless them. Five five blessings in other words. The two last things. Obviously it seems like it's a much higher blessing. Cuz it says Hashem is putting his name on it. Which which name? Hashem's powerful name. And that's I'm going to bless them. I'm going to bless them. I need the same letters as I am. I need the same letters I am has nothing. We're referring to the most powerful part of Hashem. And the same thing also where it says Ov Orcho. So to means literally to bless. But if you take the letters to it's the letters you play you play around with the with the order of the letters to it's with the crown. I know that the the comes from a very very high place in the level of what of Kesser. Now, even though we know that's explained many places, the power of a play a prayer over a blessing because a blessing only can bring to a place with it with it is a there's a room to bring the blessing down. It draws down the blessing that exists. However, we know prayer can bring like in the words of Kabbalah a Ratzon Hadash, a brand new energy, brand new blessings. So So, generally speaking, prayer is more powerful than a blessing. But, we know that the priestly blessing is not in the same level as a regular blessing. And like it's explained in many acidic discourses, and especially in the discourse of the Rebbe Maharash, based on the classical work of the Tzemach Tzedek and Sifrei Mitzvos, that the priestly blessings is much higher level than all the all the blessings. And this also has the power besides of its higher than blessings, has the power of prayer, and it can also do something something very powerful, something very brand new. And that's why it says Kohanim Yevarechu, which has the same letters as Bikisrei, the crown of Hashem, that drawing down the blessing for the priestly blessing comes from where Kesser. And from Kesser, Kohanim Yevarechu starts with Kesser, from there it goes down to the three blessings of Yevarechecha Hashem, Ya'er Hashem, Yisa Hashem, and also the two blessings at the end, Vesom Hashem Shmi Bnei Yisrael, Va'ani Avraham, is comes after that. In other words, as we know, that Alter Rebbe in Likutei Torah in his classical work in Likutei Torah, he says, what's the the order of the of the of the of these blessings? Seemingly, it's not in the proper order. And he explains over there that there's something which is called going milma'ala l'mata, from a higher level to a lower level, and then there's something which is called milmata l'ma'ala, you start low and you go up high, or you elevate. So, the Alter So, the Alter Rebbe in Likutei Torah says, these blessings go milmata l'ma'ala, from the lower level to the higher level. In other words, the the first of all he starts God's going to bless you and watch over you. Which is a blessing which has to deal with the nature of the flow of the way things flow from one level to the next and it has two points. One is God's going to bless you with money, but then he's going to watch over you from people that trying to hurt you. That's the first level. Then we go to the next level God should shine his countenance over you which basically is already a blessing from a higher level. And up to the point that we're dealing with a blessing of grace. Which is coming from a place above limits. And it's even a higher than a place that where you can reach from from here to to to a higher level. And then you go to a higher level show you his his face which basically when you show me his face it's even a higher level so it's three levels starts from the lowest level you your already infinite and then even higher higher than that. What does that mean? You have to explain to this. Tell us that in reference to the blessings so the angel said to Hashem it says in the Torah you don't show favoritism and you're not going to take bribes but you are showing favoritism to the Jewish people cuz it says Hashem showing favoritism. So Hashem says how can I not show favoritism to the Jewish people cuz in Torah it says you should eat and then and then only after you you're going to bless Hashem but they're so careful that even if they're not but they ate the size of an olive or the size of an egg they're already blessing me. So they show favoritism to me so therefore I show favoritism to them it's a two way street. Just one second see if we're after to stand. Because we are so careful that even though we don't necessarily have to make a blessing cuz we're not full, but we ate the size of an olive egg but we go and make a blessing. So, that's why Shem is going to show favoritism. What does that mean? And then it says, "Well, understand this way with based on the question, why doesn't the Torah say this whole idea that the should eat and then you will be satiated and then you're going to bless Hashem?" That the only time you have to bless Hashem is when you're satiated. >> [snorts] >> But why? What's What's the question? Cuz we find the fact is that in order to consume something irrelevant with the size, you have to make a blessing beforehand. There's no There's no measurement. You want to eat something, you got to make a blessing. But when it comes to the blessing afterwards, that already you do have That already There There There There is a size. So, how come there is a specific size to make the the blessing after you eat? And like it says clearly in the Code of the Jewish Law that there's different sizes when it comes to eating to make the blessing at the end. And obviously it's all dependent on when the person's full or not. So, why is that? >> [snorts] >> So, it says we know that the teaching of the Arizal The Arizal has a very powerful teaching based on the verse in the Torah where it says that he that the person doesn't live on the bread itself. But what does he live on? He lives the part of Hashem on the part of God that created the bread. In other words, the the God's name in the bread. But the question is, why do I have to rely on the godly energy in the bread? God gave me godly energy, too. So, it's explained that the godly energy in the bread is actually from a higher source. And because it's from a higher source, that's why it fell down to a lower source. Cuz the rule is anything that comes from high, when it falls, it falls lower. So, because in the bread there's godly energy which comes from a higher source, and therefore we need the bread to go for that godly energy. So, we should be able to receive the sparks in that godly energy that fell so low. So, that is what comes to food. The same thing also applies to garments, clothing, and housing, which are under category of bread, because that's it goes into the category of the things that we need. Because as we know that a garment makes makes makes you look presentable, gives you honor. And like we know clearly the Talmud says of coal, his clothing is honor. And same thing also when it comes to a dwelling place, it affects the person. Like it says clearly, a person doesn't have a house is not a human being. Now, how is a person going to know if he already elevated enough sparks to receive the energy from it since it's all about going after the sparks in the house, in the clothing, and in the food? How do you know? Ah, how do you know if you already elevated all the sparks with you say satiated? If your physical body is satiated from the food, ah, that means you got the godly energy that was in there. And then you can stop. And that's the reason why the grace after meals only comes after the savata. So, why are we eating? We're eating for the godly spark. So, when you're not satiated, there's more godly sparks to you elevate. Because the whole idea of a blessing is to bring it from a higher level. And the higher level comes when you elevate the spark. And that's the reason why the the savata, it means you finished you satiated, it means you elevated the sparks. And that's why we make sure that the savata, even if it's a level if we only ate the amount of an olive or the size of an egg, because the the the Jewish people with our spiritual work, we even reach a higher level place than actually being satiated, and we elevate the sparks that's in the the food the size of an olive and egg. Like um the way it's explained that kazayis, the size of an olive, is actually referring to what? The name Adonai. And egg is referring to name Yud Kay Vav Kay, which is on practical level it's referring to the higher level being in Olam Ha Shem and the lower level of Yud Kay Vav Kay in Olam Ha Shem. Higher level of intellect, lower level of intellect. So you see it's the whole eating is all spiritual. The olive is Adonai, Yud Kay Vav Kay, the God the higher level of Olam Ha Shem, the higher level of intellect, the lower level, etc. Because what does that mean? That we're doing with the mishmeres ha din, we're doing doing even more more than we just have to. And that's why when it comes to receiving favoritism, which is basically a very high level, then then Hashem shining his countenance. In other words, it's basically in Kabbalah it's called yeshua leida, where it comes down from high, which is higher than with the one that you receive from here. And when you do your work in such a high level, then you then you reach the highest level where we receive the the blessing from Hashem. Now, that's amazing getting all these blessings, but the the the world has to be a vessel for it. And that's why he says viyasem l'cha shalom. God's going to give us peace. Because in order to go ahead and connect the revelation on high, which is higher than than doing our work, that has come down into this world, we need peace. What is peace? That's referring to Torah. Because someone that learns Torah brings peace between the higher levels and the lower levels. And the same thing also in the world, like the Ram writes, that the whole purpose of Torah is to bring peace in the world. And like it says clearly, Hashem ozi v'zimras Yah, Hashem gave power to the Jewish people through the Torah. Hashem yevarech, he's going to bless the Jewish people with peace, which is referring to Torah. And and which is connected with Yud Kay Vav Kay, the powerful part of Hashem. And that's why he says v'samu es shmi al bnei Yisrael, which is my name, which is basically most powerful name of Hashem, the use the explicit name of Hashem, the essential name of Hashem, that should be revealed in the temple, and then he finishes with "I mean I have a rough him." Hashem is going to bless us. And we said "I mean is the same letters as I am." Which could comes from the comes from the highest level of Kesser, which is the level of I am. And that's the connection between the beginning of the blessing "Give a rough him." Specifically when it comes down in the lowest level, "Give a rough him" in the lowest level of nature, we're able to bring in the highest "I mean I have a rough him" the highest level um from from from the beginning all the way into the end. And then he would like to connect these five levels in the priestly blessing with the five levels of Torah that's explained before. And like it's explained in the length in the discourse in the Shavuot in the year tough race Shavuot on the verse that it says that in this verse he explains these five levels. The verse in the prophet says which is one level, that you shall surely be with the second level, is a third level, which is actually the fourth level. And in other words, even in this verse it comes from the high level of Chokhmah of Kesser. That's why you actually want to Chokhmah of Kesser the highest level. And like he explains over here of our who which is coming from Kesser. "I mean I have a rough him" to to I am which is comes down into the into the lowest level like he's going to play with with a surely be with Adam that even according to Torah it's a low level. And it it but on the other hand you're playing with with Adam himself. And just like he explains over here that the idea of Kesser is that it comes down to the lowest level and this blessing is connected to Torah. And like we said Torah is connected idea of peace and all five levels from "Give a rough him" until the level of "I mean I have a rough him." Now, since Hashem looks in the Torah and he from the Torah he creates the world, so just like this five levels in Torah, the same thing also in the world is five levels. How do you have five levels? You have the four worlds Briah, Yetzirah, Assiah. And higher than you have the fifth level. And the same thing also it says that there are four levels that he's going to give to you and the fifth level is the power of you. And the same thing also you have the four letters in his name and then you have the dot on top of the yud so you see all over you have the idea of the five levels. But they ever finish it off and he says like this, we do the will of Hashem that when we do our our actions and our work and especially when we go to finish it off then we do more than what we're supposed to. What's going to be fulfilled what it says with Shmaya Hashem is going to put his name which means we're going to have the revelation of Yud Kay Vav Kay. Just like Hashem has written that's what he's going to be called. Not only not only to mention but that's going to be Hashem's name forever. That anytime it's going to be it's going to it's going to be in in the level of concealment. So any level of concealment what we're going to have there we're going to have the revelation of Yud Kay Vav Kay is going to be revealed. And he says one second, don't think it's not possible because when God gave the Torah that happened. And like the author explains in Tanya and you can say that when it says Olamim it's plural that means there's there's two two insights. One is that it gets revealed in all the worlds of Atzilut Briah Yetzirah Asiyah. And the second part is that the revelation is an an everlasting revelation until forever. And when is that going to be totally revealed? In the seventh millennium. Like the author writes in in in Tanya in the in in the footnote. And in in length in many many places of Chassidus that the ultimate reward reward is going to be in the seventh millennium. However, to your mouth Chaim Zocher we're able to taste it down and we're able to taste from every single dish even in the sixth millennium on Erev Shabbos. And the main thing is this to happen in the era of the Yemai Mashiach literally in our days with Bias Mashiach Tzidkeinu Mamosh with the coming of Mashiach. See we have a beautiful Chassidic discourse but the power of the priestly blessings can bring from the highest places to the lowest lowest levels and ultimate goal is we should have the coming of Mashiach. Next class will be in Yerushalayim may it come speedily in our days. Have a great and blessed week. Shabbos Tov. >> Mhm.