G-D’S TREASURE… באתי לגני אחותי כלה ה׳תשמ״ו A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class onus. We're going to be learning a beautiful discourse in the Reb. The name of theic discourse is called Lagani. The Reb said it on in the year 40 years ago. And again, this is a classic discourse. So since it's in the honor of the previous Reb passing away and the Reb taking over leadership the Reb brings from the from the BMT or teaching from the Balshto from the M from the explaining the previous Reb's discourse that he gave out before he passed away. So again theic discourse is based in the verse in the prophets where it says I came to my garden my sister and my bride and that's the beginning of the discourses of the uh uh discourse that the previous gave out before he passed away and he brings over there from the medish the med says what does mean what does it mean and he explains that the main the main presence of hem was down in this world and unfort Unfortunately afterwards through negative things that happened and there was seven negative things that happened and theina left they left this world and until it went into the heavens went to the seventh heaven and afterwards there were seven righteous people that's mentioned all the details in the medish that brought down theina from the seventh heaven down literally to this world and we like the brings in theic discourse the seventh which we know the seventh is always beloved which is mobu he brought theina down into this world and this is also connected But the idea of making the mishkun through and before that the idea of of the receiving thera and we know the mishk is made out of aaca wood that was stood up and they made the crush the planks in the mishkun like it says clearly in the crush you should make the planks the mishkun standing up and because of that you're able to create that the the presence of hashem will be in the world forever the the presence of Hashem will be found in all the worlds and doesn't mean it left. It means on the contrary that it's that that it's felt present and the the is going to be in this world in a way that stalus it's found in a way of hovers over the world and it come and this comes in a way that was internalized the gets wells in there and was obviously it's referring to the idea that the will be in a way of nitz everlasting. What does that mean practically? So the Reb explains that's what we create by doing that is dwelling down here. Not only is he dwelling down in the Mishk but in every single Jewish person when a person serves Hashem um in the two ideas where he was given a I am God your God which means you do all the positive commandments you're not going to have any other god gods means you're not going to transgress any of the negative precepts which is called going away from evil and doing good. So when you go ahead and do that, you create the bond in the world that the world we know from on its own is not a true world. And the contrary, it's a false world we're living in. And we go ahead and we transform the the world for um from the false world to a to a beam for Hashem. And you make the beams for the Mishkan. And by doing that, you create dwells in not only the Mishkan but in every single person by us doing our work. And this also affects of the mdash starting with the mishk and afterwards in the first bas mikdash and the second base mdash until eventually in the third base of mikdash and like the rama brings in the laws of bas building the temple that what's all included even the third one's included in the commandment of making the bas mikdash even the third bas mdash and like he explains over there at length now in order to make this happen and to transform the world it should be a dwelling place for Hashem before like before the negative stuff happened on the contrary should be even stronger [snorts] because since we're going to have when Shia comes he's going to cause even the sadikim to go do chuva so you need to have a tremendous war it's a real war it's a spiritual war and that is connected with a tremendous work where every single person has to do in effort reference to doing mitzvah and like the Rambam writes that it has to be in a way you have to serve God your god with with joy and with gladness of heart which is a big work to serve God with that's a big job and like the explains at length and up to the point without any calculations that means when life is good to be happy big deal but even when life is tough you're still happy and that's called serving God happiness without any any limits we're going to be happy whatever it takes and like like he finishes off over there and this is like what the similar to what what that that was in the ties of King David the king messiah that he was he was jumping he was happy with all his power and he brings over there um in [clears throat] in in in in it's Jewish law and the way every single person has to be happy and these are the people that are the people that are people in the soldiers in the army that are running the war to fulfill the will of Hashem that we should make Ghani Luni we should make the garden of Hashem and the place where Hashem's was originally down in this world. And in order to do that, we need power. We need power to be successful in the war and to be successful really in the war the way Hashem wants it. And that's connected to which attribute the attribute in the sphere of the sphere of and like we know the king has a strong attribute of and like he explains in the in the continuation of that discourse and like we see by a king of flesh and blood that he has tremendous treasures. Not only that, it's treasures that's from its from its ancestors. He doesn't touch it in reference to running the country. Not only that, he keeps it in a locked up treasure. It's totally concealed. He doesn't show it to anybody. and up to the point that when it comes to when Nets the attitude of being successful in the war is touched. So the king goes ahead and totally lets go up to the point that he willing to go ahead and put his his life on the line [snorts] and self understood that obviously this treasure that he that he put in his ancestors put in and even though no one ever saw it just the opposite happens. He gives it out to the people fighting the war through the the people in charge of the war so they can be successful in their mission and being successful in in in being successful in the war. And that's connected to the idea where it says the power that we have to be successful to be successful for the king which connects us to the king in the most deepest powerful powerful way and that's why it says that everything is what from heaven besides being in awe of Hashem because that is the treasure of the king that he doesn't use [clears throat] and even all the parts of the war and over here he goes ahead he'll never use he takes it out and he and he gives it out to everybody. Why? Because that comes that's something which we need to have and that's the treasure which is higher like it says this powerful treasure the king goes ahead and gives us we can be successful in the war and that's the introduction for the first 15 chapters in this discourse and and then we come to the chapter which is corresponding to this year the 16th chapter and it's explained every single year we explain one chapter and it was explained once before they explained this chapter 20 years before but now on the second second round when taught this one which is called when you have double you have double double energy and in the in the in the 16th chapter which we learn now for the second time um of the of the previous reba so there in that chapter he revolutionizes an idea and he explains this treasure that we're getting in the highest and lowest level we're talking about what what type of what type of treasure it we're talking in the light the light is in the highest level this light is in the highest level and it goes down to the lowest level, the light itself. In other words, and he explains like this, when you're dealing with light, so you have internal lights and you have lights that hover over that that's the general difference between my law, which is hovers over and it gets internalized. And in this chapter he explains and he adds and he explains how in the makave itself different levels and he gives an example and he gives an example of a teacher teaching a student and he's teaching him very very deep deep stuff and before that he brings from the words of kabala and he says that mak from the light that hovers over is connected to which spir of kesser kesser hovers over and kesser we know in the language of kabala and also in the etc. So in kes there's two levels. There's the higher level the lower level [cough] comes from y which means it's totally disconnected and it's far away which is called in the language of kabala. And then there's which is the lower level which is comes into y into days and over there it's but still in the level of which means it hovers over. So you have and is and generally he explains the two ideas of which is close and which is far. Soak and he gives he gives an example the way it's down here in this world and under and and and basically is the way it goes down to the lowest level and he gives the example what's the difference between so he gives the example of a garment on a house because a garment that you're wearing that's it hovers over you but it's close to you and that's why it's based on based on your measurements based on your measurement that's how the garment is but then there's a mak which hovers over what is that that's a house cuz a house is basically it's a machave but it's mach that m multiple people can be inside and it's not based on your measurements or even the measure of people that are in the house and like it's explained elsewhere at lens the difference between a house and a garment and especially through the alterba and through the in the in classic works and through the river at the end of classical work of Mayim and there he explains the difference between garment and house and till way it's explained that a house is referring to the oral law and like it says the wall that's and like it's explained from the the the topic of itself is referring to which is basically [clears throat] and then you have obviously all the different all the different and from he similar to this he brings another example which reference to lighten straight lighter and like he explains at length from the from the in the Theic discourses for they're based on the difference of the oral law and which is from in the difference between and the end of the difference between two different levels what of so he says says we'll explain it based on what's explained in the classical works in in the ham of t of so he gives over there an example of a um a flow of intellect where a teacher teaches a student obviously with this teacher is obviously a high level teacher and the student's a basic student. So in order for the teacher to teach a student he has to contract the the comprehension or he understands it because the way the the teacher has it the student's not going to be able to comprehend it. He has to make it then the students should be able to to comprehend it and then when he able to make many many multiple contractions then the student is able to understand it and he gives it over to him and he explains that this intellect that the students able to comprehend the way it's way the teacher is teaching it. So even though it's mach it's hovers over and it's concealed but it's concealed in a way that you really can have some kind of revelation and because and because it it it it's able to revealed through multiple tsum tsum and contractions you're able to deliver it what does that mean it's concealed concealed compared to the student however the essence of the intellect of the teacher that the student can't comprehend so what comes out from here that even in the intellect of the teacher even after he concealed it there's two levels of makif In other words, that the intellect that the that the students able to be able to receive which is a finite light that's mak but it's of a curve. He somehow he'll get to it. But then you which is called he can get it. It's a straight light. He can get it. But then you have the essence of the of the teacher which is the infinite light. That's it's it's too powerful. He can't get it straight. and more specific be in every one of these levels of Makave because the in even the intellect which the student could comprehend which is in in the teacher's comprehension. So there's two components. In other words, on one hand it's able to comprehend it. But the way it's included in the teacher is and the same thing also even in the essence of the intellect of the teacher because through the Simpson you're able to comprehend it. But [clears throat] but since he's making room for the student so you have something which is called mark of a curve he's able to comprehend it. Now in the light which is finite, you also have laa very very high mat very very low and pi in other words you have the way the light but then you have the way the light is it hovers over even compared to the teacher because it in the teacher's level there's a part where it's totally concealed and when you add more into you go deeper into the or which is connected to so then it's much more concealed like it says but then you have when you have the par which basically means you have the separation you have the contraction light and like he explains it lens in order so it will be revealed so even though the way it's by the teacher it's it's [clears throat] it's a a level of intellect he's able to comprehend it and it can come where the student will understand it but nevertheless it's still ms over and that's what it means matan on because the way it's compared to the teacher and that's basically the idea in this chapter and then he goes on to the way to explain the way it's on the spirro and how the way it comes down to to to the to the soldiers in the war and with all the three um insights in in the the idea of a soldier one hand we call it a soldier like he's a soldier he's a soldier in God's army and he took the Jewish people out of Egypt and [snorts] the the Jewish people obviously on high level of of a soldier. But nevertheless, um the the the the soldier is is tied to time and space. And that's also what it means ta from the expression of a ta on on this world a finite time and like it finishes off everything is given a set time and like it finish off in the discourse everything has a set time and then you have to do your work in this world and you have to be successful in the war and um it's called which means basically a third insight is that when you have the unification of all the Jewish people and all the types of ped people from the head to the simplest people and you have all different colors that creates the ultimate beauty and this will affect the ultimate success till the ultimate success. We'll have the redemption, the true redemption, the complete redemption. A redemption which there's not going to be any more exile afterwards and it's going to happen very very soon, very very quickly through Msiah. He should come and redeem us and he should take us to and should happen in our in our time. So here you have another beautiful civic discourse from the Reb about the power of the treasure they give us to be successful in war and let's hope we have the coming of Msiah and we'll all go toesh have a great and blessed week.