Tanya (Part 10)

Good morning kesh to welcome back to 10 minutes of meaning. Tanya please help yourself to slushy coffee pastry. Want to thank our series sponsors Marilyn Michael Fedak for sponsoring Tanya and so much more this morning. She was sponsored as well by Mendel Manakimson in honor of Shaina Bazbona for her and all of us to feel the divine presence of Hashem. A very special happy birthday Fox celebrating 101 birthday 101. Wow. We should all be za and beyond. This morning we begin the long awaited second per of Tanya. That's right. We finished the first peric of Tanya and we are up to peric bay of Tanya. And per bay of Tanya picks up with the second soul that a Jew has. The first perk was the nephish bahami. The animal soul the animal soul that we and non-Jews are both endowed with. The animal soul is the soul of kipa. It's the soul of the ego, the egocentric soul. It's the soul of the senses with which we experience the world in a very superficial fashion and manner. And the animal soul is not intrinsically or inherently bad or negative or evil. The animal needs to be trained. It needs to be elevated. The animal soul, the superficial, the external, the senses can experience the elements of the world and it could bring out something negative within us or it can bring out manifest something positive. That's up to us. But that is the baseline. That is the animal soul. And then the Tanya continues perfeing of the Balatana who is endowed with this second soul with the godly soul. The non-Jewish world, the non-Jews have the animal soul. But this unique godly soul is endowed on the Jew. We'll speak about on Shabus. The theme for Shabus this year is why the Jews all the sh revolve around it. And our uh and our topic, one of our topics, our opening topic is are the Jews the chosen people or the choosing people? Is the Jewish soul superior to the non-Jewish soul? That's what we'll start with on Sunday night. And the Balata has a very uh strong opinion on this subject. So is Batana specifically says I'm addressing the Jewish people, the Jewish soul and the Jewish soul has this second soul. Point number two is the reference to the number two is it's called nephesh the second soul. Now if you were going to describe an animal soul and a godly soul, which would you call the first and which would you call the second? One would think that the godly soul is the first soul, the primary soul, the central soul. And one would think that the animal soul, the natural soul, the sensory soul, the ego soul is the second one. And yet describes here on nephashisel, the second soul is the one is the one from God. Why is he referred to as the second? So in his commentary points out that first of all chronologically this is the second soul because tell us that man is born with a har and only later do we develop a hat. In fact, that positive inclination, the inclination that comes from that godly instinct, that godly soul, that godly discipline, that godly sovereignty only truly fully develops at the age of maturity. When a boy becomes a baritzvah, a girl becomes a barbasitzvah 12 or 13. So chronologically first and we see that the human being the child the immature child has an animal an ego is narcissistic only wants their their own happiness is focused on the self the capacity to focus on the other that that's only developed later so chronologically chronologically the we'll talk about in a moment the godly soul is shinus it's chronologically the second the second one in fact a tangent quickly for a moment So it's okay will be mo that the rebba points out where do we learn that a boy becomes baritz at the age 13 what is the source that a boy reaches the age of maturity at 13 because the pak says that when shim and ley go out to defend the honor of their sister Dina they are derive that they were 13 and says you see from here that what does it mean to be a what does it mean to be the age of maturity it's when you're not only thinking about yourself but you See the pain, you see the danger. You care about the other. To be a gul, a katan only cares about themselves. And it begins from an infant, a baby. They wake up in the middle of the night. They wake their parents in the middle of the night. I'm hungry. I'm thirsty. I need a diaper changed. All I care about is me. What I want on my schedule. And what it means to develop and grow and mature. What it means to become a gul to be the age of bar mitzvah is to say life is not about me, the ego, the animal soul. That's when we realize and we develop the godly soul. And the godly soul is not an egocentric soul. The godly soul is not concerned about what I want on my schedule. The godly soul says, "What's my mission? What difference can I make? How can I improve and repair? How can I make the world a better place?" So the Reb says, "We learned from Shim and Levy the way they defended their sister, the age of maturity." Because the definition of the age of maturity of what it means to be a God, what it means to be a God is the capacity to care, to demonstrate concern, to intervene, to intercede on behalf of another. So it's called the second soul because chronologically first we get the we're all born from our youth we have this ego that drives us my happiness my want my desire and then the shi is the second soul at the age of maturity hopefully sadly sadly there are 100 year olds not fox it's a paradigm of a but there are people you could be aundred years old and still be like a kotan where all you care about is yourself and you can be a kotan you could be under the age of 13 and already you act like a gudle because you care about others but the age that we have is 13 but the goal is become more and more of a gudle throughout our lives. Care less and less about the ego. Ego is the enemy. Ego is edging God out and care more and more about the other. So number one chronologically. Number two, he says, is because the animal soul must come first because the godly soul requires a cle a vessel that is sufficiently developed and sophisticated to channel and express it. Could God endow a rock with a mamish? Okay, God can do anything. But would it be meaningful? The stone, the rock is not a clay can't be the vessel to house to host to manifest the godly soul. So the animal soul comes first because through our body and through regulating it and operating it and navigating this world, we become the vessel to now receive and to host that godly soul which will direct it. So says it's called the second soul. It's uniquely Jewish and second because chronologically and also thematically it comes second. And what is that second soul that we have so far? We've only done the first three words of the second paric which is why buckle up. It's going to take us a long time to learn together. So is the second soul of a Jew, the divine soul is the a peace of God. The the one above mamish. What does the word mameish mean? Literally. Literally. Now, why does the balan use the word literally? Literally. Literally. Mamesh can be an acronym in another context of someone we won't talk about now, maybe another time. Mamesh, but mamish. Why here does the balan use the term mameish. The second soul is the godly soul, the divine soul. Mamesh. Because the balana, and this is not his own language here, Ra Miller in his commentary quotes first of all from Vital. The soul's light arises and flows from the light of the 10th spiros. The second soul is the godly soul who comes from God. The application of the Pik, a piece of God above to describe this attachment of the soul goes all the way back to the great Makub of Moshe Cordo. The ramach the author of Tomo and goes all the way back to the Ramach student revelas used this phrase in his popular work that appeared in 1578 and it became a standard reference after that appears also in the chef. So he references we see this notion that the second soul is the godly soul but with that word mameish. Why with that word mameish? Because this is not just some neoidb you know nice feelgood idea. There's god in you and god in every person and see the beauty and see the god and love them. This is not just some esoteric nice drussia material kumzit fabinion feelgood that we all have a godly soul. Mameish mameish. There's literally a piece of God in each and every one of us. So I'll tell you how this hit home for me because think about the following. We're all in search of God. There's God in search of man and man is in search of God. We're looking for the and we find we look around this world and we say try to find him in every coincidence. Try to find him in everything that seems random. Find him in every piece of nature. Find him in history. Find him in our destiny. Look around this world and where do you see Hashem? You see Hashem in the miracle we just had of the six day war. You see Hashem. I was just thinking this morning because I I I myself don't want to get over it. But the miracle of the beeper episode, I don't think we begin to begin to begin to appreciate what had to happen and everything that went right for that to occur that literally sidelined Hezbollah who were a bigger threat than kamas. These are miracles. So look around the world. Look in history and look in nature and look in in people and look in in coincidences and in chance and random things and look in the blessing. We're all searching. We're looking. We're looking. We're searching. Our antennas extended. We're trying so hard to pick up the signal. We say, "If only Hashem revealed himself. If only like in the time of our prophets, he spoke to me." We're looking and looking and looking. Comes along the balata and he says, "You know where Hashem is found most? In every person in you. Stop looking outside of you. Stop looking everywhere else and just stop and think because inside you that consciousness, that moral compass, that memory, that place of your experience, that's a piece of Hashem. You're looking everywhere else. Can't find them. I don't know. I have doubt and uncertainty. I'm weighing. I'm debating. Looking everywhere. All you have to do is look inside yourself. your consciousness, your thought pattern, your experience, the brahas in your life, the gifts, the talents, the innate skills, the opportunities, who you are, where you come from, not not theoretically, not hypothetically, not some idea can be found. We are a manifestation and expression. Now, this is very complicated because infinite, omnipotent, he is eternal. He is immortal. He's not part of our experience. So how can the infinite God be inside the finite me? What does that mean that I am an expression and a manifestation of Hashem? What does that mean? This explains I promise we're going to go on. This explains the every says the mourers kadesh kadesh is associated with mourning. Only if you look at the text of kadesh you don't find any reference to death or mourning. So why is kadesh the prayer the of the mourner when there's no reference to death or mourning in kadesh? Think about the words of kadesh that come from the nviadeladesha. May God's name be made great. Kadesh is the prayer for grief and mourning because it is the ultimate affirmation that the loss of the loved one meant that a mamish in this world is now gone. There's a piece of God that has been extinguished. A piece of God, not a piece of God, extinguished. There is a manifestation, an expression of Hashem in this world that no longer is expressing itself through my loved one. Hashem was literally found in that loved one of mine. And now that they're no longer here in body, he is no longer expressing himself in that way. There's an absence. There's a vacuum. There's a hole. So, Hashem that your name that has been diminished through the loss of my loved one, that your name is made great again, that you manifest and that you fill that space with your godliness in another way. And therefore it's completely appropriate as the prayer of the mourner because it's not just my loved one was an expression of God. They were godly and who they were mameish. They were literally literally and when we say literally we mean literally literally a manifestation and expression and a piece of Hashem. And how do we know this and where do we see this from? Where do we see this from? Because the pik tells us that Hashem breathed into his nostrils the breath of life. When God created Adam, when God created man, he took the materials, he molded, he shaped, he made this golem. But that anyone could do in Prague, they did it, too. You can make a golem. You can make a golem. Some of you at this hour of the morning look like a golem. You can make a golem. How? Sorry. You need an ice path. How do you How do you bring a golem to life? How do you bring this golem to life? You can make a wax figure. How do you make the wax figure animated alive? Because the says in braces he breathed he blew into the nostrils the breath of life. The breath of life and the ramb there writes that what did he breathe into man that gave him life? The divine soul. He breathed the divine soul into man. We see this also in the we just said this morning and you breathed into me God the soul you gave me was pure you breathed it be into me you breathed it into me what's the significance of God you breathed it into me and here we begin to understand what it means to have a godly a piece of God in us how did God create absolutely everything else in creation. Wo is Hashem's method of creation speech. God created the world through speech which our generation can appreciate. Begin to scratch the surface of appreciating more than any that came before. Because all that came before said, how could you create something through talking? Talking is talking. That doesn't create things. But we live in a time that you can talk and then your car picks you up. You can talk and it changes your thermostat. You can talk and it sends a message. You can talk. We understand speech recognition who spoke much more. There was no world. He spoke and he brought the world into being and he spoke and there was an animal and he spoke and there was a son and then he spoke and there were a river and the seas. He created the entire creation through speech. There's one exception to that rule which he created not through speech but he created through breathing into our nostrils and bringing us to life and that is man. That is man. Now what's the difference between speech and breath? Speech is superficial. I'm not out of breath from speaking because all I'm doing is moving my lips and I only have to conjure up a very superficial amount of breath to express myself through speech. Speech is surface. Speech is superficial. What is breath? I'm not out of breath through speaking to you. But if you asked me to sit here and blow up 20 balloons, I might hyperventilate. I'd ask you to have hot on notice on call. Why? Because where does breath come from? Deep inside yourself. If you ever had to blow up balloons, you could find yourself, what's the big deal? You're sitting still in an air conditioned room. Why are you sweating? And why can't you breathe for blowing up a balloon? Because you're you're taking the breath from deep inside you to blow up that balloon. So what the Torah wants to communicate says the balata is that everything else Hashem created through a very superficial use of speech. But when he created us, he did it by taking a deep breath within himself and blowing it into us. Which means what did he put in us? A piece of himself. I saw this come alive. writes, he says, "An example of this is if you ever seen someone blow glass, the glass blower, the glass blower takes a deep breath and they take the breath from inside themselves in order to blow up, expand, and then shape the glass." I was in Italy once, flex. I was in Italy with my family. Morona, Gona, Barona, what's it called? I don't even remember. Barona. Morona. Morona. And there was a glass blower went to see the glass. It's amazing. You blow into this thin pipe and at the end a big expand and you mold it and you shape it till the glass hard. Wow. Wow. And all I could think of there was the nepher who takes the same zor based on the same p in the same sense. And when you see the glass and then he falls in love. This glass that he blew is a piece of himself. It's not just it's not 3D printing. You type and then you 3D print. I'm sure there's a one I'm going to get emails from all the people who love 3D printing. I'm sure whatever you 3D print is a piece of yourself. You're emotionally connected. It's beautiful. God bless. God bless. But when you blow glass and you took a piece of yourself to create it, it now is a piece of you who took a piece of himself when he breathed into us. He took a deep breath from within himself and he breathed it into us and he made he put a piece of himself inside each and every one of us. inside each and every one of us. That's why what's the word for soulsh but and what's the word for breath because with every breath with every breath I praise you because with every breath I remember that you're inside me not you're inside me in a cute nice way you're literally mamish you are literally when I want to give up when I want to say, "I'm hopeless. I'm helpless. I'm invisible. I'm inconsequential. Why am I here? What's the point of my life?" I take a deep breath. And with that breath, I affirm you're in me literally. And if I believe in you, I believe in myself. Writes that we all know that you have to have a moon and belief in Hashem. But an extension of belief in Hashem's existence is to believe that he's in us. the belief a person has to have in themselves to know that we're here. So, we've barely scratched the surface of the second per, but at least we got it started. Nephesus is the which God breathed into us and we'll pick up with next time and where did he take that breath from? Where did it come from and how did he put it inside us and what does that mean for who we are? We'll pick up with next time. beshu. Hey