Maamer Meraglim Shlach 5715 #7

Good morning everybody. Welcome to our Thursday morning's class on this wonderful Thursday morning, the seventh day of Tamos, 5781. June 17th, 2021. Okay, now the on Zoom, just give me a thumbs up that you could see me and hear me. Beautiful. Welcome to everybody who is joining us here and thank you for gracing us with your delicious presence on this wonderful and bright, beautiful morning. or evening or evening indeed for those who are joining from Sydney, Australia or from Melbourne, Australia or wherever you're joining us. Good afternoon, good late morning, good evening, good night etc. So we are up to Page 147 section VV chapter 6 we have been exploring the mimemer of ShabasLshasv those of you who uh want to follow inside which would be advisable please open your source sheets if you go to the yeshiva.net net, you'll see the class of Thursday. It has sword sheets above the video, below the video, above the video, you view them. Below the video, you download them. And when you open them, you go to 147 uh if VV. So I'm afraid if I give a summation this morning, you know what happens, right? We remain in the summation for another few days. So I'm just going to urge everybody to uh listen or relisten to the classes on this mment. We already had quite a few classes and as I always say, if you need you can do it in double speed. I know some of you are allergic to that. Some of you are big fans of that, but double speed serves a purpose or at least 1.5 so you can get through the material if that works for you. But this is uh there's a lot here in this mimer. It's extremely profound, powerfully relevant and really gives us I would say the spiritual science of the human personality etc. Especially in terms of the development and the relationships between our uh cognit our cognitive faculties and our emotional drives and our primal drives and as a result our behaviors. So after a long discussion about the relationship between midis and seah stating that midis which I translated as the primal drives of a person are really rooted in a much and far deeper space in the human nephesh in the human soul than se or to use the terminology of the mimer while the soul possess possesses seel. The soul possesses seel. The soul is midoshel is something that the soul possesses. Midosis are a mirror into characteristics that are rooted in the essence of the soul itself, so to speak, the chemistry of the soul. And in that sense, midosis are much deeper, much more rooted in the eye than seel is something that the soul has. Midos is what the soul is. After explaining this at length and showing also its origin in kaba when we talk about Hashem's I'm just quoting the we learned earlier. I'm not going to get into the explanations. For those who were the earlier classes, you know, you you know this expression he also discussed the other side where we find that seal has so much of an impact on midas. Number one, in terms of the fact that there is always an awareness, an idea and a thought that precedes an actual feeling, an actual emotion. There is a cognition. There is an idea and a thought that is the engine that gives life and rise and births. It's it's birth. It birthes an emotion. What is more he discussed primal drives midis exist in every single person exist from the day a child is born an infant is born we can see it it's displayed and he explained why because mid will never differentiate because as long as the person there's a soul there is midas and the soul exists in every person no matter the level of intelligence and exists in every single person no matter their age. Nonetheless, the mid go through stages generally three stages yika m which are based on the development of the mind and the development of our awareness processes and they affect midas. And the Reb said even though it's true that the mida itself is never created by se that's true mid themselves are part of the soul I have my drives and you have your drives and these drives are very deep it's almost like the genetic makeup of the soul it's my primal drives what does points a finger and gives labels to reality so that the mid are triggered and aroused as a result of the it's not that the birthers the reality of the mid. It just brings it out from a state of concealment to a state of revelation from a state in which it's dormant to a state in which it's fully expressed and manifested. It's not that it birthes the mid from nothingness into somethingness. No, it birthed it in the sense that it brings it out. It brings it to the form because without without any awareness, without any thoughts. The mid may be there, but they're triggered. They're aroused when seel points to danger or seal points to safety. When seel says there's a treasure or seel says, "Oo, that's dangerous territory." So seel brings out the primal drives into an emotional experience and an emotional visceral feeling that I can really feel in a very palpable way in my heart in my body and it overtakes me. There's always a behind that. It never creates the mida out of nothing. The mid was always there. But he calls it is a mimus means references footnotes. When you write an article or a book, you have footnotes. The footnotes tell you look there if you want to understand this concept. See there for an elaboration. So he uses this word that is a maram. Seel is like the reference point. the ref the center for references like the information center. Midi turns to Sel and says where do I look to find danger? Where do I look to find comfort? Where do I look for attachment? Where do I look for where are the places that undermine my my my primal drives? So gives labels and categories whether they're right or wrong. They may be completely right, they may be completely wrong. They may be partially right, partially wrong. That's not our discussion. But that's the role of SE. Furthermore, that's just a maram. Furthermore, he said with the development of SE, the whole the whole system of the midas develop and grow. After everything said and done, after all these explanations, the Reba comes to a major question. How is it that seal has any impact on midas when midas are rooted in the much deeper place? In chapter five he explained you're right can't affect midas only after midas went through a weakening process after they have been diluted and compromised. after they have been uh weakened what he calls khalishious when the midn are in their primal place when they're in their primal space in their intensity there's no hope for and I would say in a in in a brilliant clarification the Reb said this is for two reasons first of all he said in Yiddish what was the expression in Yiddish as Allah boss of midas. It's like you're not my boss. Sorry. I was here before you. I was here before you. You're not my boss. Then he said something much deeper. In the world of real mid doesn't exist. It's not like we're competing but I'm the boss. I was here before. In the world of real mid doesn't exist. And he explained why. Because way impact somebody is through pious not I'm using terms that we explained in the previous class. It's an not an which means it has to be enclosed and manifested in the parameters and the identity of that which receives the but can't enclo itself and therefore impact the real world of midas. So it doesn't even exist. It's not just it exists, but you're not the boss. Don't tell me what to do. In the world of primal midas, the Reb said does not even show up. It's irrelevant. It's like you never existed. What a powerful uh description of what happens in the world of real primal midas. When the midos go through a process that they're weakened here, they're in their position in a position where can wield and yield influence can show up and affect them in the ways that we described above and in the previous parts of this m in six. He says it's still not understood because even if this is true, how do the mid ever become weak? So you're going to say the midas become weak because Seahul makes the midas weak. Seahhel puts a check on midas. Seel calms them down. Seel relaxes them. Tells them not to be so serious, not to be so intense. Right? me this huh calm down calm down don't take it so seriously when midas are weak can impact it but how do they become weak so you're going to say through they become weak but he says that doesn't make sense because when midas are in their primal state no can have an impact on them as we explained so how is it that they become weak through SE. Now we come to the final piece of this minor per VV page 147. How many lines from the bottom? One, two, three, four, five, six. Six lines from the bottom. The line starts one, five lines from the bottom. opinion who the explanation and all of this is now this is a very deep very subtle explanation and it's where we see I would say you if you get this explanation you see I don't know how to put it differently but the richness the infinite richness of of and how spirituality and psychology are not just a that you know we could put them together and there's sometimes overlaps but rather that the All psychology if it's true real psychology which is the study of the soul is really the study of spirituality the study of divinity who the explanation in all of this is somebody wanted to ask something who the explanation is. Now I just want to translate this is a very common term inidis in my mimm I usually say the explanation is doesn't actually mean explanation means in is like the theme and is like when you're talking about a theme or a topic so you'll say the so this is to get this full picture of this theme is as follows The real reason that mid can become weaker and therefore open to the information of is because of something we call which is even deeper and higher than bina. When we say higher, we don't mean higher in a spatial sense. Bina is on the first floor and is on the is on the bottom floor and is on the top floor. We're not talking about physical space. Means it's rooted in a deeper place of consciousness in a deeper place of the eye. BMA which desire says is a combination of two words the power of what the core of is of no as the alterb the founder of Rabbi Alman of known as the alterb the elderb writes in Tanya bah in a footnote note and this is Tanya chapter 35 in the middle of the chapter sometimes there's a footnote and in a footnote called writes these words I heard from my teacher of blessed memory the teacher was the maggot of misri this is from the only places in Tanya that he quotes his teacher the maggot mameish from the only places in the entire Tanya that he quotes his Reb, the Magged of Misrich. The Mag of Misrich was of course the prime disciple and successor of the Balshmp. Bump passed away in 1760. One year later, the Magid assumed the leadership of the young young fledgling movement and he served as its leader for 12 years until his passing in 1772. The alterba went to the magg in the year I thinkal when he was almost 20 years old that would be 1764 and he had a relationship with the mag for the next decade. So says I heard from my teacher an explanation and a reason to the statement that's written in the tree of life which is one of the classic works of transcribing the major teachings of his teacher Rabbi Isaac in the 16th century says that the light of infinity, blessed, the light of the infinite one, blessed be he, does not connect even in the highest world of is only by first being channeled through the faculty of what is the meaning of these words and what is the reason for these words? He says two things. First you always want to understand the meaning of the words then we could understand and try to understand the reasoning for it. She says what is the meaning and what is the reason for what teaches ink that even in the world of what is the world of the world of we discussed many times but very briefly in the four worlds we live in is the highest world which means the highest paradigm which means when you put on the lenses of you see absolute oneness is it's a world in which it's very obvious that it's the divine infinite energy energy that vibrates throughout the entire universe. So therefore the entire world is one. It's a manifestation of divine energy. So he says even in that state of consciousness the becomes conspicuous and manifested only when it's first channel through the sphere of listen to his words. [Music] because the infinite one blessed be he is he is the one truth. He is alone and there's nothing outside of him and that is what is and therefore it's only by being channeled through that the can be experienced anywhere because the definition of is words. What's when we speak about Hashem? What's the one thing we can say? It's the one truth that he alone is here and there's nothing outside of it. Infinity means oneness. It means that there's no space devoid of it. It means there's no reality devoid of it. It means there's no person, no experience, no concept, no emotion that is devoid of it. Is it's the one truth. What does he mean one truth? He doesn't mean the one truth that it's the only thing that's true. That's also true. But that's what what he means is it's the true oneness. That's the translation means it's the true it's real. In other words, when you're dealing with it's always all-encompassing. When you're dealing with it's the true it's the if you could say the definition of hem is that it's oneness. Where there's there's there's oneness. Why? Because because everything is an aspect of everything exists in reality. It's for I'll give another word instead of insight. Reality. Reality. What's reality? I don't know what reality is but one thing is clear. Everything is part of reality. If it's reality, it's part of reality. Everything exists in reality. Everything is an aspect. Where is reality? Reality is in my house. Reality is in your house. Reality is in Muny and Sydney and Lakewood. Where's reality in Jerusalem? In Jerusalem. Maybe you see more of reality. But where's reality? Reality is wherever there's anything, there's reality. Reality. I if you're something, you're part of reality. Even a dream is part of reality. So it's true oneness. It's the It's the real He exists and there's nothing that's outside of him because everything everything every thought, every emotion, every atom, every molecule, every cell, every neuron, every electron, every subatomic particle is a kic. It's part of reality. It's a manifestation. It's included. It's subsumed in the and that's the true definition of and therefore it's the real what is Hashem Hashem is that there's oneness there's harmony you don't have to amputate anything you don't have to run away from anything comes says I heard from the this is and because this is the can be manifested in every world only when it's channeled through in other words is the ki for what does this mean what does this mean he says is higher than very briefly in the faculties of a person in the soul of a person we speak about 10 kas 10 faculties that mirror mirror hashem's spheres so to speak and the first one is that's generally the first three which the alterb built his system of by by naming it and maybe here we'll have a little bit of an explanation part of an explanation of why he did that. So is the first you have what's called andad is listen carefully is it's just acronyms that allow us to say the words a little faster. The first three are known as cognitive faculties or the of or in this he calls them which means they're manif they're manifested primarily obviously in the brain which is the seat of cognition and the seat of awareness and the seat of it's often also associated in z with different regions of the brain. says there are three regions in the brain, physical regions in the brain and today with the major developments in neuroscience, we know that different regions of the brain are responsible for different ways of experiencing reality, right? They talk about people the right hemisphere of the brain, the left hemisphere of the brain which is generally associated with and what's the difference between is the epiphany is what's called an sometimes alterb calls it borak maverick. It's like a lightning goes off like the light bulb moment you know. Aha. Aha. It's a spark. It's a revelation and a revolution. Bina is analysis. Bina is development. It's like the father who produces the seed, the sperm. Father is called and the mother which allows that sperm to fertilize the egg and develops both of them into an embryo which then becomes a fetus that can get that can then give birth. So the father is that's the seinal point of something seinal as in the mother is bina taking that nikuda and developing it into a full-fledged child and then after nine months months she births that child which is where and das come out in mid that we spoke earlier about how mid are birthed from a tati and a mommy from even though the child itself is really rooted in a place that's higher than as we explained before. So generally is the process of say is a general idea that pops into your brain. Now the truth is it didn't pop into your brain. It came from unconscious processes happening in your mind known in as or your secret brain doesn't just pop in from outside. It pops in from what seems outside because I don't have conscious access to it. And then the beina can take that idea and further develop it. Das is when the idea becomes of value. It's not just an abstract idea that I understand, I develop, I preach, but it actually becomes a personal value. Das is called intimacy. Which means he had intimacy. He had relations with Das is in chapter 3. You really connect to it intellectually, but it becomes a value. Then you have the world of emotions. the world of emotions in which I'm it's not just an idea but I really I feel I'm excited in a positive way or in a negative way and usually we say precede mid even though this mime it's not really that way because here he's telling us the full truth but generally we speak about emotions as following awareness in this m he's taking us to the back end where mid don't follow m where follow midas but that's the whole discussion If mid are really higher than m, how is it that mid are impacted by m when they are really the parents of m is really the child and mid are really the parents. So why is it that in reality we often talk about m as the parents and mid as the children were really the parents are children and the children are parents which is by the way what happens in many homes. It looks like the parents are the parents and the children are the children and really it's the other way around but I'm not going to get into a very painful subject which is not a simple subject where sometimes the parents are being the children and the children are being the parents of a what is in a deeper way let's go one step deeper what is really says Does the is bit? Why? What is it that allows the epiphany to enter into my mind? And the answer is an openness to transcendence. Always a new idea flies in comes into your mind only when your intellectual ego is subdued and you could see it because when a person is learning and I'm not getting it, I'm just not getting it or I have a dilemma and I have no solution. I'm struggling with something and I have no way out. I'm trying to learn something and master something. What do they say? doesn't go in. The parameters of my brain are not allowing the new idea to come in. The new idea is too large. What is really bit? It's the kayak that allows me to say ma what? What? The curiosity, the inquisitiveness and the humbleness of becoming frustrated with my present intellectual ego and opening myself up with complete commitment and dedication to a truth that I cannot wrap my brain around. a truth that I cannot fit into my brain. Is the openness to transcendence. The real idea of is that the eye seizes to exist and because the eye seizes to exist, it creates an open space for something that transcends the eye to be able to come into the space of the eye. That is really what kma is. The deep energy of is and that's why it's it's the ability to say what the ability to question everything. It allows me to go outside of my present comfort zone because I get frustrated with my present comfort zone because I don't understand also means it's a about which we say ma we say what is it? It's not clear what it is. The PK says in Mishim, we gonna find you gonna find it in the street says no. It's a statement, not a question. Is the bridge from gives you access to. What isness, not nothingness, no thingness. meaning it takes you to a place where there's no thingness where the thing is not yet a thing. It's preththingness. It's we call it nothingness because we have no access to it because it's not in our box. We have no way to describe it. So we call it is giving you access to that ion inside yourself. And there's always one prerequisite for that. I have to silence all the static. I have to lay still. I have to go into a place of ayen in order to access ayen because if I'm in a place of yes thingness I can't access anything in a place of no thingness is absolute silence is absolute blemma is absolute self-nullification in the healthiest and most beautiful way opens me up to infinity says and alterb quotes from his teacher that's why teaches us ink that a will never be expressed even in the highest world only by being channeled through because all the other faculties as beautiful as they are and as significant as they are they all are mitus and they are all mitus mitsus means they have identity and identity by definition can't channels the true true oneness which is infinite because identity means I exist and that's what makes them pick has identity has identity gur has identity identity what is the identity of that it has no identity what is the very definition of the very definition of is my openness to is the vessel is the kal for the true what's the true that can be felt and experienced in and that's why you'll see when does a person have this type of epiphany only when he or she is thinking about nothing else but the idea to the point that you're not even conscious about the fact that you're not thinking about anything else because if you're thinking about the fact that you're thinking about nothing else but the idea. You're still occupied with yourself and you're never going to have that real epiphany. often happens in least expected moments. But you'll realize that you were completely immersed in the idea completely dedicated to try to understand the idea and then suddenly out of nowhere out of iron, out of nothingness, you created a there is a revelation. There's an epiphany. There's a lightning that goes off in your brain which gives you access to your own unconscious that you couldn't have access to before. Why couldn't you have access to it before? because there was too much static there was too much ego there was too much there was too much I and that's the reason why when a person has an epiphany there's such clarity it's like aha I got it and I say to you what did you get I can't talk now I can't explain it to you I know I got it but I can't explain it to you why can't you explain it to me because the truth is you didn't get anything. It got you. You didn't get it. It got you. There was no you. So that's why it came in. That was bina is I have to reassert myself and bring the and assimilate it into my kum into my vessels into my identity. So what's the real of the real of is not information. The real of is to and therefore you have new access to information that you didn't have access before. You have access to data to information that you didn't have before. The the real core of is not info. It's not brilliance. It's not wisdom. It's ble it's openness to it's because why only because is and only is for again I'm quoting the chapter 35 from what he heard what he heard from his teacher let's go further the angel You can compare this to how affects the way affects mid we said is how affects mid it has to go into it. It has to manifest itself in it. It has to be enclosed in it. It's an not an hisopus means there's two ways of impacting you. One way of impacting you is from above. Islopious means the only way I can impact you is when my ideas become yours. They become yours. They redefine your identity. Mash can pull. And that's why we said that can only affect midas when they're weak. The way affects midas is not. It's not from by an argument because of introduces in a very profound system introduces my primal drives to the reality of B. It opens up midas to the truth of B. And that's the idea that creates a weakness in the midst. It's not because cognitive ideas are more powerful than midas. They're not. Midas are much deeper than. And that's why Bina would never do it. Has an Indian of B in it. And when my primal drives can inherent, they can experience B, they can experience ins that touches them. That touches them because because everything is bit. You want to go to the MS of it. The weakening of the midas that comes from is not because of it's because of the isneled through even on its own. Even though the very theme and texture of is but that wouldn't affect the midas because is called a sphere a characteristic. It's part of identity. It's part of my eye. We all have the capacity for in our soul. But by definition opens itself up to the light of infinity that is channeled through the way it's expressed in our soul is that opens you up to the core of your soul which is which is a channel of infinity. The effect of of the core of the soul is not by arguing with the midas and manifesting themselves and expressing their identity in the identity of the midas till that becomes identity of the midas. know is that the creates a in the mid because it takes the mid back to the source of everything which is which is infinity and that affects the midas that is the real weakening that we're talking about. What does this mean? There's no way that seel really impacts midas in their primal state because midas as we said represents the primal drives of a person and it's really a mirror of characteristics that are embedded in my essence. And therefore, all the arguments in the world, all the reasoning in the world, all the explanations in the world, all the rationalizations and justifications in the world are not going to be able to hold up to the world of midas. They're good for a paper on philosophy. They're good for an argument in the B medish or in shul But in the real world of mid when mid are in their prime they can't hold up to it and therefore there's no hope for them. As he said earlier is not a balabos. It has no say. I'm deeper than you. I'm bigger than you. I'm stronger than you. I'm older than you. I'm more powerful than you. And when you're dealing in therapy especially or in real in real and real introspection when people go into that space of mid it's very clear that has no say you're talking about forces that are primal they're preverbal they're preak he says you're not just pre so what happens what's the issue What's this? What's the I'm not going to say what's the solution. What's the process that created? There's something called and what is at its core at it is not information. On the contrary, at its core is aligning my information with a place that transcends any information I have. It's going into a space of utter silence. in the presence of infinity which no brain can wrap itself around infinity because if I'm wrapping myself around infinity it's not infinity it's contained it's defined it's limited the only way you can access infinity is by this sessation of any static of self but if infinity is everything if a is all if all reality is means what's the part of me that can open myself up to that? The answer is kma. And as as long as the other faculties are aligned with they can have access to it through that's the real nud of there is information arguments deduction induction reasoning discerning beautiful arguments great explanations what should be what ought to be how things could be why they should be this way and how they're going to benefit your life. It's not affecting midas. There's one nuda that affects midas. Everything comes from everything. My deepest primal drives, my deepest primal drives, let's say my my longing for attachment. Let's say my gur, my longing for authenticity, which is based on boundaries, based on strength, based on discipline. There's there's gura is attachment. Gura is authenticity as we explained in previous classes or any of the other midas the primal drives in a person's life. Ultimately is an expression of an and gur is an expression of when and sense when they sense ble when they sense the angel. Oh, this touches them because this is not a threat that's going to undermine the primal drives. Seah doesn't touch midas because midas are much deeper. They're more real in their world. They're much more real. This is me. This is who I am. You want to tell me not to be me? Okay, tell me not to be me. But that's not going to help me not be me. It's gonna help you think that I'm somebody else or it's going to make me mug and erotic. But when can introduce midas not to the world of to the world of to the world of oneness to the world of if brings that into the picture and how does bring that into the picture only through and not as a faculty but as a channel of bitma itself. is a conduit that says I don't exist when exists midas will be much more powerful if they get into a wrestling match if the heart and the mind get into a wrestling match the heart wins hands down the said hands down don't think you're going to win your midist you're not going to change you you're not going to change your wife you're not going to change your But if my own is a channel for B to the that's the that's the flow. The reason they're so primal, the reason mid are primal, the reason they're so intense, the reason that in their primal state they're non-negotiable and they are absolute is because they come from a very very real place in my soul. And ultimately they are a reflection of Hashem's or Hashem's Hashem's Hashem's and since everything is an expression of and everything ultimately is part of that one truth. So therefore when channels that now mid can open themselves up to not because of the argument in but because of the bit that flows through the B that flows through the is where there's a in the midas. What do we mean by in the midas? that the midas open themselves up. My primal drives don't have to remain completely stuck in their own identity. Why? Because their identity is not being threatened by some outer force that's coming to compete with them. Rather, their identity is being opened up to their own source of identity which is also bitt which is also incipy. Because primal drives too are a manifestation of infinity. And he says to understand this let's look at the difference between and desire and pleasure. Rutson and Tainu both come from the essence of the soul mitsus cl. What does it mean they come from the essence of the soul? That they're not a mitus. Anything that comes from the essence is not defined by mits by thingness. They're also known as which means they're not that limit themselves into a particular structure. But they're still different. We explained earlier in the mimer that mid reflect rats. You remember what is ratsen? Ratsen is not an identity outside of you. Ratson is you. Ratson is I want I desire. Seel is not I want. Seel is an idea that I may have developed. And therefore even after I'm done with it, I write down an idea. It could stay on and it could live for eternity and have tremendous influence. The ideas that were developed and cultivated years ago, maybe thousands of years ago, can still have an enduring impact even when the person who conceived them or developed them first or maybe the only one who ever developed them is long gone. Rutzen doesn't work that way. Ratsen is about me. Rutzen is I want that is Rutson. If there's no I, there's no want. The definition of roten is I. That is the definition of roten. It's very different. That's why we explain in relationships. If you cannot respect the ratson of your spouse, then you can't have a real relationship with them. Is all about change. It's all about the fact. It's all about the data. It may come from me, but it's not me. On the contrary, the more me, the less. The more subjective, the less objective. Rutzen is all about subjectivity. Ratson is I want and he said that midos reflect that and then he said it's even deeper than we learned that earlier in the Bible. So now he says there's both reflect I the essence of the eye unlike the other faculties unlike but there's a difference is the state of the core of the soul and is where the soul gravitates to is the description of I and ratsen is the eye in a state of longing of yearning. What is tan? Tanuk is pleasure, ecstasy, delight. This gives me pleasure. Rats is my soul is yearning for something. It's running. It's gravitating. It's driven. I want I desire. Tinug is not I desire. is my pleasure, my delight. is I want and that's why is deeper than in fact it rules will be a reflection of my this is my pleasure hence I want this and that's why and are difference are different they're divergent also in how they have an impact The way that works, the way it affects us is through closeness, through drawing in. Ratson works through a commandment, which means respect, distance. Rutson is I want. It's like a commandment. I want and that I want it dictates everything else because if I desire something that's what I desire so therefore because I want my roten so that roten dictates but the way it dictates is as a dictator it commands from a distance tenug doesn't command tinug inspires tenug warms Too says this is who I am. This is what makes this is what gives me pleasure. This is what gives me delight. It operates in a different way. And is just like in the it's the core. Therefore, it ultimately rules over is the if you go one step lower, this will explain the core of when is revealed, it emerges as the is who are midas. When rutsen is revealed, it comes out as midas. You have tinug and ratsen. The way Tynug and Rutsson evolve or devolve into lower expressions of the soul, Rson is manifested in mid and is manifested in the therefore and that's why the has an impact. It opens up Because the tunes into which is the core of the soul and therefore it opens up the world of mid to that's what we mean when we talk about the weakening of the mid and once the midas experience this type of now they can be open to the mentorship and to the guidance of both in terms of being birthed and in terms of developing maturity as he explained the different levels of impacts that has on midas. But it first begins with and the pimus of which is the which opens up the midas to the world of B. And to explain it more he said and midosis represent the channels of roten and tanog. Midosis is ratsen the way it's manifested in primal drives and emotions. It begins with ratsen and then it becomes midosis the way ratsen trickles down it becomes mid but essentially all midos are really my ratson. It's I want that's what it is. Even if it develops into a whole emotional experience, but if you go deep deep down, you're going to get to rats. This is what I want. Yeah. And that ultimately comes from a deeper place which is this is who I am. This is what I want because this is who I am. And that's tinug. Tinug is this is who I am. This is what gives me the deepest pleasure. This is what makes me me. It's what makes me tick. That's called inidas. Don't get confused here with pizza tastes good or ice cream tastes good or chocolate tastes good. Yeah, it does taste good. But it's also a tiny. There's delicious food that's pleasurable. Yeah, for some people cholins is tyuk or lasagna is tinuk or rip steak is tyuk. There's the timing of a cup of wine. It's also tight. It's pleasurable. There's the pleasure of taking a hike, of seeing nature. It's also pleasurable. There's the pleasure of see reading a book, great book. Your mind is stimulated. Some people read mathematics and they're so excited. A complex mathematical issue or dilemma, problem that they have to solve. There's the timing of music. What's the timing of music? Some people who are very sensitive to music. You hear music and your soul is it's one of the deepest pleasures in the world. What music stirs in people? Nothing can stir in people especially the young. There's something about music right it creates a very deep pleasure. There's the timing of the tening of ideas. There's the tining of relationships the timing of love. These are all manifestations of what we call pleasure. He says, "But to go back, back back. The core of Tyug is not what I want. It's who I am. This is me." Just as in Midas and in Rutzen, just as in Midas, there's the way things trickle down and are manifested as a result of various forces that come in between. The same is true with Tynug as well. But if you go deeper and deeper and deeper, Tynug is not what I want, it's who I am. Rutsson is what I want. What I want is based on who I am. So he says tinug is deeper than the way that's manifested in a lower level of consciousness. He says that'sma versus midasma is not an idea in its core. It's not an idea. What is he says essentially? He says when the is revealed that's there's an expression in the pimus of that is that is the core of tanuk I'll explain this a little more in the next year which hopefully will be the last year in the mimer but the point here is that is not the faculty of it's the B of it's the of and that is a flow from the deepest tanug in the person the deepest core of the person mid is a reflection of the rutsen of a person that's midas I want and that manifests and trickles down in the world of midas. Just as affected by tug, midas are affected by not because has information that it gives the midas. The midas are much deeper than any information or data or proofs. The midas, as we said, are a reflection of the eye. What I want, they're my primal drives. But real which opens you up to the world of Tino what I am and that's the BL of because who is who am I what is the deepest TU I am an I am one with an I am infinity I'm a channel for infinity I am part of oneness that is the deepest deepest High doesn't scream. Doesn't command. Opens you up to that ecstasy to that state of pleasure and then the mid melt. Not because you overpowered them. Tinuk doesn't control Rson. Tinuk is the core of Rson. He says Tinuk speaks with Rottson speaks with Rottson speaks in commandment. This is what I want. It dictates and it controls. When you want something, everything works. When you don't want, nothing works. Too is a little different. It's like between the wind and the sun. You know the argument between the wind and the sun. They both argued which one is more powerful. So they decided somebody is wearing a coat. Who could get him to get take off the coat? So the wind started to blow to blow off his coat. And the more the wind was blowing, the more he put on the coat. The wind blew more. So he made the coat tighter. And the wind blew more. So he tied the coat. And the stronger the wind, the stronger the wind, the more he was forcing the coat to stay on despite all the difficulties. And then the sun told the wind, "Let me show you how you do it." And the sun started to shine. And it became warmer and warmer and very hot. And slowly the person took off one layer and another layer and removed the coat and removed the other garments. Tinug doesn't speak through commandments. It speaks to us this is who I am. So in the deepest place mid goes back to goes back to when speaks to mid it doesn't command the mid doesn't say you are primal drives you're not good you're destroying my life I'm going to convince you and show you that you're wrong that's not what it does it opens up the midas to the world of bittas to their real source which is and therefore the midas become become weak. Weak not in the sense that they're scared, they're weak. Weak in the sense that they're not stuck anymore in the form of their own identity because tug opened them up to the in. So now what happens? So now at last the midos through are now open open to a conversation of but only when that conversation began with introducing the mid to b to not by fighting with the midas through giving them information but rather opening the ruts into the tuk opening the midas to a deeper place not what I want not what I'm driven to which is midas and but who I am and now once you once the mid experience that now healing can begin now now seel can impact the midas in the ways that it has to impact the midas whether it is the maram makim allowing the midas to trust in order to show them and label and categorize life and even allow the to create development and maturity in mid. The challenge of course in all of this is that distortion happens in very deep places. And this is where the fight of the 10 miragulum emerge as he will explain in the continuation of the mimer. The last piece of the Bible question. I find this series to be fascinating. Everything we're learning is both intuitive and dizzingly confusing. So many practical questions. But I have to just sit with the conclusion for now. Brilliant explanations. I second that. Intuitive and dizzyingly confusing. Forgive my misprononunciation. Next question. I translate Indian as concept. Okay. So what's left of one's self if bit has been optimally attained? Well then the self becomes deeper because your self becomes a channel for the insight. It's like what's left of God's self if he's infinite yourself becomes much much deeper because it's attuned with the ins. Can you give an example of what BL flowing through can look like in every person's life also when you say that is who I am it's the pius of does that refer to the mimal and also how can I find out what my mid are okay these are great questions excellent excellent questions so we're gonna We're going to delve into this a little deeper and hopefully with some more clarity in the next class on this mimer which will be Monday morning. Just to say a few words here as an answer to your question. Bit flowing through kma is every moment that I completely suspend all my preconceived notions. my confirmation bias which we all have you know they call it confirmation bias which is basically a bias to confirm my previous beliefs it's where I silence my comfort zone all my resistance and I open myself up completely to a new idea that's the ble that flows through and that's the uniqueness of it's why children by the way remember and retain everything in ways that adults don't know how You know, sometimes your child reminds you something that happened 10 years ago and it was like an event you don't even remember, but they remember it so well because they really know how to absorb. They're like wet sponges. They absorb everything. When we absorb things, it's always with an opinion. You're hearing a sheer, it's brilliant, it's boring, it's excellent, I get it, I don't get it, I heard this already, it makes sense, it doesn't make sense. We listen to things with an assertive opinion. Children actually listen. They listen with an emptiness, with an openness. That's an example of there's an expression in gay. Gay is gay alf. I'm sorry. Gimmel. I I stand corrected. Gimmel from the word ga. Every arrogant person by definition is a fool. Because the greatest foolishness is arrogance. The definition of foolishness, the worst fool is arrogance. So is when I can really open myself up to that. Is this connected to the Yeah. In Tanya it says that the soul comes from Hashem's and the dwells in the of a person's soul. This says in Tanya chapter 2 and chapter 18. He says that's where amuna comes from. Amuna doesn't mean blind faith. Amuna means the recognition that there are realities that I cannot I cannot wrap my brain around. I don't have to wrap my brain around them. They define me. I don't define them. That is amuna. That is of the person's soul. And that's really the very well said. But more about this we're going to have in the next year. I know a lot of new stuff here. and a lot of abstract things. If you understood everything in today's mimer, then either you're deceiving yourself or you're a very very very deep and sensitive soul. Now, I know we have here many deep and sensitive souls, but even if you're very deep and sensitive soul, there's so many new stuff here and so many intricate ideas and so many deep ideas that you really have to sit with this. as uh the chatter said, one of the chatters said. So don't rush into uh trying to understand everything. Learn it, review it, review it again, meditate on it, apply it to yourself, open yourself up to this flow of consciousness and more and more will become integrated. I see a lot more questions. Let me see another question here. There is its oneness and singularity. It contains potential. There is it is still a world of only oneness, not singularity. It contains potential. So what you're saying is deceiving with all due respect. It's fine. I just don't understand exactly this comment. We are still seeing reality. So it's not oneness. It's duality albeit in potential. We thought was only a desire in Hashem. I don't know. You have to explain more. You have to explain more of what you mean. This is a sobering thought. The free choice at creation cannot affect the primal drive. A lot of different comments on the yeshiva.net. You have to be a little more clear. Next question. So when we experience aha moment, is it that God made us see it that way? Well, yeah, but it what we're saying is that it opens us up to to a flow inside of ourselves. Okay, I had a question or comment. Yeah, go ahead. Um Rebie mentioned that um HMA um when there's vits up an incredible um opportunity access to So I was thinking I was thinking that um like let's say secular versus secular subjects versus Torah subjects. It seems like a different type of ble by secular subjects. We have to ble to see possibly even breaking down a paradigm. But by Torah learning, we don't have to be bitt that way. We have to be bitt more to just accepting the Torah as it's given to us rather than the paradigms are we know the paradigm of Torah is true. So we don't have to we don't have to deal with the tress of Torah. We that's accepted. All we have to do is open ourselves up to Torah. But with with other secular subjects, we have to analyze to see if it's true or not sometimes. Beautiful. Yeah, that's beautiful. That is beautiful. I somebody on the chat asked where they could find the mimemer. So, I just put in I just put in in the chat a link so you can open that up and and and find the mimer. Okay, I definitely did not understand everything. Glad to know that I'm not the only one. I have to listen again. But I love how we explained the idea of listening with a sense of emptiness. I'm going to try to do that when I listen again. Okay, that's wonderful. Okay, thank you very much everybody for being here. Thank you very much for your feedback. Thank you very much for being such exceptional students and friends. Yes, but I I open the link that you put and it's only in Hebrew. My husband doesn't Oh, yeah. But I I read it through in the class if you go to the previous class and I translate it into English. Uh so there's no translation of the mama to English. No. Huh? Maybe somebody wants to write it. I translated I think every word but I don't have it written. No, I know. But then we cannot, you know, we cannot prepare ourselves for the lesson, right? Review the lesson, right? Yeah. I don't know of a translation. I'm sorry. Thank you so much. Pleasure. Where are you from? In where where from? Where? Saying where are you tuning in from? Are you in New York? New York. Yeah. Okay. Pleasure to have you. Thank you so much. Thank you everybody for joining us. I wish you all a beautiful day. Shabbat shalom. We're going to resume this class Monday 7:30 in the morning. Bye-bye everybody. Thank you. Have a good day. Thank you. Thank you so much. Ready in.