Crowning G-D as our King. תקעו בחודש שופר A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class on this. We're going to be learning a beautiful discourse in the Reb. The name of the discourse is called the Reb said this discourse on the second day of in the year which is approximately 38 or now going to be 39 years ago. And the Reb went on to release the discourse in honor of the sixth day of the month of Tish in the same year. So theic discourse is based on a verse in Psalm Psalm 81:4 where it says in the month when it's covered over to the day of the holiday and again in this verse is obviously discussed at leic discourses. So the Reb says that the pre the the previous Reb explains with aidic discourse titled Tiku in the year. So it would be 40 years from when the Reb said discourse and we know the rule is that after 40 years when you have full clarity and comprehension of what you were taught 40 40 years before. So tell us from the verse what is the month that is covered up. So that is referring to Rashashana. Why? Because Rashana is when the the moon is totally covered up and that's one idea and also about kessa. What does kessa mean covered up mean? So kesa is actually spelled with three letters a. So it's basically broken up to two two words um case for covering and hey number five. What is five? So five we know is referring to the to the sphere of malus like you know even inev and and malus and what does that mean that it's covered up and rash is called why because spheres a sphere of malus gets covered up and it gets concealed um into the the concealment is like it's called in kabala mean the ultimate concealment and never says Or possibly you can add the connection between the idea that the holiday that of that it gets covered literally because what does it mean literally like we already explained before that is referring to the the month which is which is connected to the moon and we know that the the the moon is the smallest and the moon is what connected to idea spheros. So is malus the moon is malus etc. Now what is the main work of rash is to build malus like it says um I finally tell me mal the ver the verses of kingdom so that I can be king over you so we're trying to build in order to draw down malus how do you do that through blowing the blow um in in the to bring down Ka which we said is the idea of what of of the concealment of Mal and Mal should get revealed. Now as we know the the the the point that the that the our teacher in his classical works brings out on this verse and he asked a simple question. It should have read it reads but really what are you blowing? You're not you're not blowing the you're blowing the so you and you're blowing the seemingly the verse said blow the on the on on on the beginning of the month and what does the explain because a person has to realize in a in a consistent way that everything you do you know it says first why does it means month but also means new that means we have to always create newness in all our actions. That means we shouldn't go into um a routine mode. You know, we why why are we praying? Why are we studying? And why are we doing mitzvah? Because we did it yesterday. That's what we're supposed to do. But no, no. You need newness. You need you need to be constantly excited as if it's a brand new idea. And what does that mean? Says he'd like to explain because since this idea of is not just a specific idea, but it's a main idea of Judaism. It's a general idea of Judaism. As we know, Rashashan is all about making Hashem king over us. So therefore, there's a very very powerful lesson, an important lesson, a global lesson in our general service of Hashem of every single Jew that how should we serve Hashem? It has to be done in one key word in a way of in a way of it should be new. What does that mean? Every single time that you're doing something, even though you did it out 10 times, 100 times, a thousand times, as many times you do it, you should do as if the first time you're doing it with the newness and the excitement of the new time and that is obviously based in the past you can add and that's why he says tiku to blow. What is the idea of tiku? So tik means to blow. But tiku als comes from the expression of strong and established. In other words, a person should have set themselves up in a strong way in a in a stamp in in a in a a solid way that there should not be any change and you're serving Hashem from the first time and you establish yourself to you put yourself in a in an everlasting way and there and what happens then is that just like the first time there was excitement the same thing also every single time you continue you continue with that excitement and say with this you can explain what it says before that the teaching of in other words what's the idea of A miracle. A miracle means it happened the first time. What the second time? The same miracle happens twice. Now you're calling it nature. But the fact is if a miracle happened once a miracle. If it happens the same miracle again, you're calling it nature. But the truth is the second time is also a miracle. But why are we calling it nature? Because it happened already once before. But the point is explaining is no, we have to realize the second time is also a miracle. And that's the same thing also when we're serving Hashem. We do it the first time with passion and excitement. And we need to do it the same time second time as well. and the third and etc. And like he'd like to con connect this with a teaching of the of the BMT that everything in the world gets created and recreated every second. Now, so why is it called nature? Because it was created once before and and it's not the first time it's happening. But when a person meditates and and the fact that everything is really a miracle and everything is really new that gives us the power that in everything that we're doing we should do it in a renewed renewed manner. So this is obviously before we go further I want to recap this ma major point that life is supposed to be always even though we did it and we did it and we're going to do it again. No, no. Every time we're doing it, it's brand new. And why? Because the fact that is recreating the world right now. Okay. And he continues on and in the discourse of of the previous in the year of Zion, which is 40 years before the Reb said the discourse. And he explains what is it also comes from the expression of a time which is time and in a a set time. In other words, there's a set time and a finite time to bring down Malus. What does that mean? It explains as follows. Now, he'd like to explain the connection between we just learned the new idea of what is cessamine. First we learned ka means it's concealed but now he's saying it's a it's a time to to the idea of rash based on a teaching of the of the mag the famous teaching of the mag which is brought down in the discourses of the albba which is actually printed in the with the teachings which is written through his son the son and the one that took over leadership afterwards that time is a creation and therefore what do we see from here just like shana what what happened in there's a newness in the whole creation of the world like it says clearly this day referring to it's the beginning of your your actions and it's a remembrance to the first day of creation. So the same thing also it's something which is totally new not only is trying to create the world but also in the whole um DNA of time and space and everything that existed everything that exists because the fact is we know time and space that is world and there's a newness in time and space as well. What does that mean? They're explained as follows. We know the point that's brought out in brings it out in the in his classical works in the para and he says as follows. The fact is what what day did Hashem create the world? We're celebrating Rashana. It's Sunday. Hashem created the world. Hashem created the world six days before on on the 25th day of the month of Rashashana is the sixth day of creation. Why the sixth day of creation? What happened unique on the sixth day of creation? That's the the day that mankind was created. And if that's the case, what does it mean? We say today is the beginning of your actions, our remembrance of the first day. The the world was created six days before. So what does the alter explain? That even though that when Hashem created the world, it all happened on the 25th day of the month of um which is the beginning of the six days of creation. And like it says clearly in the Tory barcious in the beginning as in the beginning Hashem created the heaven and the earth. And how much more so that every part of creation in the whole concept of time was created then space was created then the existence of time and space was created then but the fact is even though it all happened on the 25th of A but the completion of the creation only happened on the sixth day of creation why because that's the date mankind was created and that's why even though again creation happened on the 25th what what do we call the beginning of your action the beginning and it's a remembrance of the first day that's specifically when the sixth day of creation because that's when mankind was created and baser explains he says now we'll understand why this day the day of is called kessa where it's covered up and like we also learned it's a time and and it's a place because even though that the creation of time and space and its whole existence wasn't the beginning of creation six days before but nevertheless this day the day of rash the day mankind was created That is the completion of the whole existence of the world, time and space. Why? Because that's when mankind was created. Why is that? Remember explains powerfully? Because mankind was created, he affected completion in the whole creation. Why? Because until then the world was there, but God wasn't revealed. But when God created man, mankind, Adam, he drew down godliness. And like we're learning here the terminology, the kingdom of hem in the world. And that's why that's why the first person that was created is called Adam because he's compared the word he's compared to on high. What does that mean? He brought down, he draw down godliness into this physical world to make a dwelling place for God down here in the space of time and space. Now just like this happened in the first time created the world that mankindashana affected completion in the creation of the world and also in time the same thing also every single year through the work of every single Jewish person which we're all called Adam because we're compared to Hashem in other words every one of us by doing our spiritual work praying studying Tyra doing mitzvah we draw down godliness into this world. And on the contrary, there explains that's why when it came to creation, man was created alone. Why? To teach you that whoever keeps a human being alive is and you you bring a human being into this world is if you're keeping the whole world alive. In other words, mankind is created alone because he's compared to almost the one one Hashem because the power that every individual has to make this world a dwelling place for Hashem. Now explain this idea. In other words, what what happens in Rashashan is we're drawing down God the the kingdom of Hashem and it's and it's connected with a specific time and also with our spiritual work. So know basically there's two things that happen in rashana. One is that we are doing the work and we're doing it in the finite physical world. Why is that? He explains we know that the ultimate intent why God decided to create the world was to create a dwelling place for Hashem down here. I'll say it in Hebrew. The ultimate intent for creation of the world is to make for Hashem himself a dwelling place down in this world. In other words, what does it mean practically? That God should be revealed down here which means where God is concealed. We should reveal God where God is concealed. And it should be in a level of literally in the place where that that that does that rejects God should start welcoming God in the in the in in time and space and to make a dwelling place for Hashem down here. And who does that? The Jewish people do that. And because of that, the drawing down is specifically in in in time and specifically through the Jewish people. And that's why the Torah says that you said today and we know that the teach powerful teaching of the and in this discourse they in the year and which we know is known as river know to begin with you go off the chart and he says that when you say there's actually three translations the first translation and the and the important translation is comes from an expression of and praise and pleasure. So is referring to again praise and pleasure is referring to what rash in other words is referring to drawing in pleasure on rashash and like it's explained elsewhere that's also why comes is also the idea of pleasure like it says is from the expression of mim beautify pleasure so what do we see from here that what's the main work of rash We're getting ready for what's the motive to accomplish? We have to complete the pleasure and the enjoyment of Hashem that Hashem wanted to make a dwelling place for himself down here in this world. Now, how does that happen? It happens through the Jewish people. And he continues on to explain the discourse that the idea of building malus which we said that takes place in making god as a king and like explained at lent in the in the writings of the Arizal. How does that happen? It happens through we do the work of saying God we want you to be a king over us. Now in order for that to happen for God to be the king over to us we have to take away anything that concealment anything that's not allowing that flow to come in and he'd like to explain the the flow of these ideas based on we what we learned before in other words since what happens in rashashana um um what rashashana be the malus kingdom gets concealed and gets elevated so what does that mean we have to bring make god god over us humbly So in order to create that reality of God should be king over us, we have to nullify any concealment since since Malcolm was concealed and it went into a state of hiding. So we have to go ahead and break that concealment so that God God can come once again revealed. How do you do that? So you have to basically nullify anything which is stopping and breaking that to happen and get specifically sometimes the body gets in the way. And what it means by the way if you're not wealthy so therefore everyone should have healing and should have have a healing very very quick a complete healing and up to the point when you have the healing it should be like flying the stream which means a double healing because if you heal then you're about to bring godliness into the world and after you take away the things which are which are not allowing to do our work because as we know that's the idea of refinement of the vessel so that so that's the first part you sur you got to clean up you got to clean up so there's nothing blocking, bringing down godliness. But then you have to do it by rats and with will. And as we know that when you do it with will with the with the sphere of rats which is the lower sphere of kesser then it becomes very very stronger even stronger than by just by cleaning the vessel. So one you have to clean the vessel then you have to have the will to do it and like explain the discourse that's the whole idea of of of accepting God as the king literally which has to be done in a way of we accept it with our will and when you accept it with your will obviously it's much much more powerful and so do when we do the work of a nullifying anything which is stopping the flow from coming down and then that's taking away the evil which makes sure there's nothing in the way and then doing the work of with will. So then you build mala. So the saying there's two ingredients to building malus. One is you have to stop anything that's getting in the way of allowing the flow to come down and then you have to want it. And up till we have the ultimate comp the completion where we're going to have the union of kv the infinite part of hem and elim the final part of hashem the union of the light and the flow and up to the point that even the concealment of elohim which is the idea of malus that itself will give off the light and that's why malus is is is built in like almost like an image in what's what's the image of the of of malus versus like a donovit because it's basically bringing in powerful light like it's explained in that discourse at at length and he continues on of it to explain that's also an explanation in the blessings of what when we make the blessing on we say here is the voice of the blast of the Jewish people with compassion so what does it mean trua truer means to basically break anything that's coarse anything's physical any of the arrogance. So true is the the the true or the sound that you're hearing is to chop up and to break anything that's physical and coarse that's not allowing the flow to him come in and then you're able to accomplish that the mal should be in a way that's revealing the light and therefore what happens is since they is to break with anything that's in the way that's one of the reasons why when falls in Shabbat and like when the rebash Rash was on Shabbat. Not not this year but that year it was. So then when the Rashan falls on Shabbat we don't blow the why because explain something beautiful because on Shabas you don't have to break anything because we know Shabas you're not allowed to go ahead and differentiate between the good and bad etc. Why is that? Because Shabas is the ultimate completion and that's the ultimate the truth of materialism and therefore you don't have to go and break anything. You don't have to you don't have to weed anything out. However, so that's that's that that's why we don't blow the chauffeur in Shabas. There's no reason to break anything. However, he continues on say the fact is asking why do we blow the chauffeur in the temple and he explains because the fact is in the beta mikdash the materialism is just the way it is and it's obviously on the highest refinement of level and know the the materialism is is perfect. There's no issues over there. But nevertheless, we blow the sh from the mdish shabbat because it's not about transforming it or weeding it out, but it's actually taking it well to a higher a whole different level of refinement. I never say possibly possibly can you can add based on what it's known that in the holy of holies. So we know that the pl the holy of holies the place where the ark stood it didn't take up space. In other words, they had no limitations because the fact is you could measure 10 amotes from each side. And the fact is the ar the ark technically took a place which we know it says in the Torah it was two and a half um uh in the length two and a half in the width and and and one and a half in the height but nevertheless didn't take up place. Why? Because you because the materialism wasn't the highest level that even finite was infinite. So just like the art didn't take up space. So technically you measured it should take up space but it didn't because it was the highest level and that's the same reason why in the mdash it wasn't issue of blowing the chauffeur on Shabbat you can say that an internal level that flow of energy which was accomplished in the bet by blowing the on Shabbat that obviously draw down in every single space and every single time and and like that we know that when you don't blow the onash which Shabbat but nevertheless Even though you don't blow the but nevertheless we we say the verses of malot and and which is basically the ideas that would draw down the base mdash because the fact is by saying the verses in every single space every single area every single time we actually draw we draw down the idea of malus and like it's understood from the verses that we say in every place and every time. So how many verses are there? So there's 10 verses. Why 10 verses that corresponds to the 10 spherus? That's how you build mus and which basically by saying the verses you're actually building the bu building. So you could say not only that even more than that that in every single time every single place how how does it come down it comes down through the blowing of the chauffeur that took place in the bet mikdash and said you can say the explanations as follows that we know what kazal teach us based on the verse. So the Torah says make me a temple I'm going to dwell amongst them plural. So the question is in the temple. Why you say plural? Because the fact that Hashem dwells in every single person. What does that mean? And every single Jewish person has within them. Every single person has part of the mdash. And that's why they blew the chauffeur in in the temple in Shabbat. And not only that, this verse of is saying he dwells within every single Jewish person. It's referring to the which Mishka and the tabernacle bid and we know the what built was is everlasting as everything Mosher did was everlasting and especially like the explains in Tanya that every single person has a part of mob with amongst them which is infused within every one of us and it totally consumes us and especially every one of us has the concept of the ark within us because we know the ark doesn't have any limits. So where's the ark? Every single person's internal heart has the B mdash within us and like the alter explains the Torah and as well in the in the discourse of of the Reba. So what does that mean practically? Since we all have within us a piece of mobu and we all have within us a piece of the ark. So therefore, every single one of us has the power to accomplish on of which is on Shabbat to elevate the materialistic world even higher than the ultimate completion that was in the temple by blowing the way they blew down the chauffeur and Shabbat and especially the way it's brought down in the discourses that brings from the zora that on Shabbat that I that point gets spread out. In other words, you have full completion of building malus in a way that it's in it's totally revealed that we can actually see it and experience it. And especially like it's explained in the that that famous discourse that every single Shabbat you can connect to some feeling of just like what's going to be like in the future when Mashia comes. So what do you see from here that when we do our work by blowing the wheness when it's concealed we actually affect building malus on the highest level and up to the point where actually creates in this physical world and it's explained in the discourse that the true work that is even is the ultimate goal is that even the materialistic physical world should be a vessel for the infinite light of Hashem. And that's why it says elim. What does that mean? All we know is the shame of judgment. It's finite. But even elohim gets elevated. It was the finite and limited part of the world that was created through from the name of like it says graceim created from from finite but has to get elevated. It gets elevated. Everything in this world that was created from gets elevated to the level of yudk v. And even the yud gets go gets elevated through the which that's the whole idea of the the union of yud and alim which we're creating a new concept in the world um in the name of where it gets elevated as well as name alim which gets elevated into the level of yk and finish so powerfully he says this as follows. It should be the will of Hashem and for every one of us that all these ideas should come down to this world. And what does it mean practically? That literally on a materialistic level, we should all have aim to we should all be written and sealed for a good year. Alter right away. We should all have right away a good life and we should be written into the book of the old of all the righteous people. And like we know when Mashiach comes even sadikim are going to do chuva and when and and we're going to have the redemption the true redemption the c complete redemption through Mashiau and like it's explained at length in theic discourse that the truer is connected to Yakov and and Jacob the third of the patriarchs and king David and we know David is the the the king Messiah the and the m and with the with the true with the true Messiah the righteous Mashiach and he should come very very soon and very very quickly. So here we have another beautiful powerful discourse in honor of a lot of ideas and I you take away many many different points. I think one of the main points is that we have the power every one of us to do things from a new level. Every single day we can live like as if it's a brand new life and by doing that we'll bring ground the greatest blessings of godliness into the world. will make a dwelling place for Hashem down here and with the ultimate coming of Msiah which will all go toesh and next class will be in your have a great and blessed week.