HOW TO ACCESS G-D’S TREASURES באתי לגני אחותי כלה ה׳תשכ״ו 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 the discourse is called the Reb said this discourse in the year exactly 60 years ago. Now thisidic discourse is a classicalic discourse. It said in memory of the previous passing away in honor of the Reb taking over leadership and because this is an inaugural discourse in here they bring from all the theb obviously hisra from theto from the mid and it's all woven in beautifully into the discourse again the discourse is based on the verse in the prophets where it says I came to my garden my sister to my bride and the previous rebba who is celebrating his the anniversary of his passing. He brings in theic discourse that he published before he passed away and he brings what it says in the medish bosi I came to my garden. So it says the medishuni what does lagnuni mean to the place that I was there fully present in the beginning. Why is that? Because the main the what the the presence of Hashem was fully revealed in the lowest level. But unfortunately when the Jewish people when they sinned starting with the first sin the primordial sin the sadas and the sins afterwards theina left from the earth to the first heaven the second till it went up to the seventh heaven. afterwards by starting with au started the process where theina started to come down to this world and he brought it down from the seventh heaven to the sixth until and we know the seventh is always the most beloved and brought the back down into this world and that's what it means to my garden the place that I was there before how does that happen it happens by the work of the Jewish people and we know the Jewish people were all called righteous people and like it says in the verse that will inherit the land and and they'll dwell in it forever. You know, what does that mean? That they inherit the land because why do they inherit the land? Because they cause to draw down and they bring down a dwelling place for the essence of Hashem to the holiness of Hashem. That should be a dwelling place for a dwelling place for Hashem down in the lowest level. And that's why after mob came along and he gave us the commandment of to make a mdash to make a sanctuary. can dwell under there that the of should be in the world and not only in the world but in every single individual. How does it happen that it comes into every individual into every single individual literally so by doing the process of a shakanti literally in the mishkan and we know the mikdash and the mishk sometimes the mus is called the mishkan the mishk is called a mikdash and like he explains afterwards in theic discourse and that's why this work in the temple was one of the main work was bringing the carbon the sacrifices and what's the what's the spiritual work of the sacrifice Like it says come from expression of from close which means you go and you elevate you come close to the infinite part of and you bring all your powers close to Hashem that is the kabonics but also the mishk itself was established through a woodan that stood up straight and from those they made the crush and the planks and for the mishkun and like he explains over there what does it mean practically that from the silliness and this the silliness of the of the opposite of holiness and that's generally speaking the whole world is the opposite of holiness and because we know it's not the true world it's actually a false world and from this from the silliness of the world and from from the falsehood of the world we make planks in the mdash and that's why this the planks stood up straight like he explains literally in reference you have a a beam that connects the floor with with the tall ceiling until it becomes one who does this spiritual work that does the Jewish people as we know all righteous people and that's why the Jewish people are called we're soldiers in God's army what is what does it what does mean there's three insights to it one is literally you're a soldier a soldier in God's army the second insight referring to time we have time in this world to do our job and the third is come from the beauty um because idea beauty comes when there's when when there's a unification from mult multi- different facets and that's what every single Jewish person has the Jew that fulfills their work as a soldier in God's army to make from this world a dwelling place for Hashem and we do our work in time and in in space and the way where we're totally unified and we totally inclusive and he continues on to explain in the in in the chapters afterwards that in order to be successful in the war and be successful So you need to have the treasures. The king has to give us treasures and like we see clearly when it comes to being successful and obviously that applies in the highest level. So when it when so over there the attribute of is very very strong up until the point that the king who's the greatest and we know the king is considered the greatest he's higher than everybody else. So by him the greater he is even stronger and like he explains over there there's two different types of wars. There's a war one type of war where it's all about just amassing wealth and getting spoiled for the war. But that's not the main war. Real war is where you want to overpower the enemy. And you see literally that when you're dealing with a war about getting spoils and and and and creating and creating assets, that's not the main war because you make a whole calculation. Maybe it's not doesn't pay to do the war. How much are you going to invest? How much you going to how much you going to get out? What kind of spoils are we going to get? But when the war is to get rid of the enemy, then there is no limit. every treasure that the king gathered [snorts] and what his parents gathered and for generations they gathered without the war. No one would use it. You wouldn't even see it. But when you have to be successful in the war, all the treasures open up. And not only that, it's given out freely. And the main thing is because the goal is we got to win the war. In other words, even though you're going to say the treasures are given to the officers, the generals, the leaders in the war, but they intended it should go to the foot soldiers, the one that the soldiers are waging the war. The the the people that should be successful in the war. And why is that? So, we know that the war so there's a physical war. What's what's the main point? The war is to transform the the falsehood of the world to make a plank for the Mishkan, for the dwelling place for Hashem. And over here he explains that these treasures is something which is concealed a concealed treasure. And to order to understand in depth of the of the of the preciousness of these hidden treasures. So he explains at the beginning first the the beauty of the revelation and that's why he starts explaining what it says in the zy that the infinite part of that's on the highest level on the lowest level. And like he explains before the idea that from the concealed part of the Tyra now what does that mean the infinite partner shelf in one hand it goes to the highest level it goes to the lowest level and the way it comes down on the lowest level. So that's what he explained that's the the synopsis of the first 15 chapters of the discourse that was given out in memory of the previous reb now in this chapter chapter 16 um he starts explaining a whole new idea. In other words, yesterday explained till now that infinite param was high and low. So that was that that that those weren't [snorts] [clears throat] in the in the in the in in the infinite in the infinite light himself. Till now he explained the way high and low the way it went high and low. Now he's explaining the on the highest level and the lowest level is in in in retros in reference to the light itself and know it's not like we explained before that the goes into the highest level and it goes to the lowest level but he says the light itself the way the light is there's a component where it's very very high and then the component way the light itself is very very low. What does that mean? And he says as follows that even the way that it's the level of the light which is infinite it's two levels and it's two levels that there's you can't compare it's all the way the highest and all the way is lowest. So what is so what does that mean? So we're trying to now understand what does this mean? Obviously we're getting a treasure. What's the treasure? It goes to the highest and lowest. What does this mean? It goes to the highest and lowest. So he says first we're going to do process elimination. It can't be. We're talking about the the potential. Why? Because even in potential there's what does that mean? There's a part that gets that could be revealed and a part that can not be revealed. Part that goes down, part doesn't go down. But you when it comes to potential is the ability you can say it's two levels because means you can do both things. That's what means you have the power to go up and down. You couldn't, you cannot. So that's one part in it's not two levels. And even that you're going to try to somehow explain it's two different ways. It's two different attributes but even though it's one idea but you can't say that there's let's say it's two but you can't say it's it it's totally extreme opposites because there is not it's not a major difference because what's means it can and it can. So it's really in the same world. So over here obviously we're not dealing with the the potential that's a much higher level. It's really all one. So but based on that we have to understand because if in other hand we're calling it we're saying the is infinite and like the algebra explains in many many places doesn't mean over here that the light come from but we're saying the light itself is infinite and we're talking about real infinite and what does it mean if it's really infinite doesn't have a head doesn't have an end so how can you call it I'm wondering you're saying it's infinite then you're saying it's high and it's low if it's infinite then it doesn't have levels doesn't have high and low so what does that will understand it based on what the alter teaches in the uh [clears throat] discourse called to understand the idea of infinite and he explains even though the light itself is infinite but nevertheless it's called light why why if it's infinite why is it called light because he wants to underscore and point out we're not talking at the mo or the source of light we're talking about the light we're talking about ray of light because why? Because what's light? Light means it's a ray. That's what it is. So even though from the perspective of the the source of light and that's the real power of potent that you the ability because in the source you can do everything you can shine and not shine but over there you can say high and low in the source of light. [snorts] But you can say that in the source of light you have the ability to to shine, not to shine high. You can go high and low. But you can't say it's two levels in the source of light. And you can't say there's a big difference. So where can you say that it's a ray and it's high and low? That's specifically in. So on one hand it's infinite. On the other hand, it's light, but it's not the it's not the source of light. And like he explains over there in the discourse that it's called light but not shea not flow. Why? Because shea means that you're taking something from one place and you're moving it to another place. So it's the thing itself that's being moved. And the same thing also with the other titles. But when we call it light, it's like it says like for example, let's take the they get the sun. The sun is the m the source of light and then you have the ray that comes from the sun or you have the soul and then you have the light that comes from the soul. So it doesn't mean that when you have the ray it's it's the essence of the sun. No it's only a ray of the sun and same thing also your soul you have the soul you have the ray of the of of the soul. [snorts] So the same thing also we're saying over here it's a ray of the infinite part of hashem and like he says in the discourse at lent that this of the ray of infinite could create infinite worlds and not only that it can create infinite sphero but since it's a ray and it's a revelation or it's at least a source of the ray of revelation be so because it's a ray you can say it's high and And it's two different levels, two opposite levels. And not only that, that it's not only [clears throat] a difference, but there's a huge difference between them. So clarifying here as follows. We're dealing with not the source of light, not where the thing is moving over. We're dealing with and because it's a light like a ray of it. So it has the components of but on the other hand because it's only a ray it go there there's there's the part of it which is very very high and the part of it very very low and like he explains [snorts] so he says that this idea that we're saying that the light can go to the lowest level so [clears throat] it's not like we explained before in the worlds that it goes into the lowest worlds up to the lowest world and in the lowest world in in in the world where where wicked people are like he explained before. However, over here he's explaining the idea of on the highest level infinite like he explains from the discourse where it says over there as follows. mean and he so now he's bringing from the I explained to you he's going to bring from all the different different and the all the so he's bringing out from from the Reb explains in his classical works that when we say it's highest from all highest and concealed from all conceals so he brings as follows not only according to the explanation that is referring to that level that he says before that you're one and you can't there's no there's no calculation it's it's one truly one but he says even in that level there's even a higher level which is called even higher and it's higher and it's even more concealed so in other words what we're saying is it's even higher than the concealed that even was when you have concealment is concealed compared at a lower level but not where it's concealed on its own because since he says that it means there is no calculation. So it's obviously including even what he says in that we say Friday night intellect but that's not what he's defined by or maybe understand and it's not that that we don't know my my understanding which is referring to obviously the 10 hidden su like he explains the entire so there you have but you still have 10 sphero there's 10 not nine and not not 11 and then he says no it's one not the counting of the sphero means means it's even higher than the test spirits of so we're saying is it's even higher the level of and the highest level that's according to one insight of of of but even according to the second insight that after he says it's one and without calculations he brings a lower level that what what's lower level which is higher and stealed so he what still what does he explain what does mean um like what he explains in reference to the source of light however However, now we have it's even higher and concealed which is including also the level that unless no one can comprehend it even the level of of which is a very very high level which is also includes in there all the concealment that's possible to be which also includes the 10 hidden spheroids even according to the second insight. So what do we see from here? Whether it's the first or the second explanation and like he explains in the discourse from from the previous that when we say high and the highest level concealed on the highest level of concealment that means it's that's even higher which means that it's not only from us it's concealed but it's totally concealed on it. It's it's it's it's from its own perspective it's concealed which means you can't even reveal it. So when when we're saying it's so high it's so deep it's high in sphere it's high in it's a level that can't even be concealed on its own it's concealed and from here he starts playing he starts explaining that there's two levels in stema in concealment this concealment and concealment of concealment what does mean it's concealed and concealment of concealment so he explains that's the difference between when it hovers over And what does that mean? So he explains that's you have something which hovers over which is close and something which hovers over which is far. What does that mean? He explains like this. He says well understand it there's an expression in always my flesh I'll see godliness and how that's down here in this world. So he gives an example that when you when when you have a brilliant teacher that's teaching a a student. So the intellect of the teacher you can't compare to the intellect of the student. But nevertheless, he goes ahead and contracts his intellect and he organizes it so the students could comprehend it. So when the teacher teaches it to him, so there's a part that the student 100% comprehends it and he he gets it and he he understands it and it becomes one with him and like the author explains in Tanya in the fifth chapter all the different details the way the child comprehends it, the student comprehends it. But afterwards [clears throat] because he's the student and you learned from your teacher teacher there's a component that the teacher has that you didn't fully grasp grasp and that remains hovers over you but nevertheless it hovers over you in a way which is called it's close mean you you you you can relate to it and like he brings the example where it says it takes 40 years to have full comprehension of your teacher what does that mean that after 40 years you're going to comprehend it so what does that After 40 years, you have to go learn it again. No, you don't have to learn it again. Well, you learned 40 years ago all of a sudden, wow, I get it now. So, what does that mean? You had a relationship to it, but it took 40 years to fully grasp it. So, the part that you understood that you took premius that you understood the part that hovered over that was hanging around for 40 years, that's mark of a curve and eventually you got it. And after 40s, you'll fully comprehend it. But on the other hand, since the teacher, you can't compare the teacher's brilliance, understanding to the student. So there's still things that by the teacher that even after 40 years you're not going to comprehend. What's that called? It's called and we're not talking of things that you have no connection to because then then it's not called Mak not even but even to the ideas that the student does comprehend it stays in the way of what of so what [clears throat] does that mean? So we're going to explain it now even a step deeper. says how can you say in something which is it hovers over but it's called Mak if it's hovered over why is it still called Mak what is it so he explains based on what the teaches in init and afterwards later on in the commentaries that he um generally what is the idea of mak we see it down here in this world so he gives a beautiful example from the examp means will which is the lower level of ketar which you want something know as we know every limb has its internal power. Every limb has an internal power based on what the limb is. And know you can't compare the energy in intellect versus in the heart or in your hand or in your feet or in any part of your body. And you have the power in your your vision to see and the power to your feet to to walk. And everyone is different and and and and it comes in based on what what what what the job of the of the internal power is. There's a power in the eye. gives you power to see and the power to your feet to walk. So that's specific. But then you have the general idea the will. Now how does will work? The will to see and the will to comprehend and the will to walk. So even though in reality comes out you're seeing and you're comprehending and you're walking and you're doing etc. But we the the will when it comes out it's just it's just it's just a will. It's not enclosed to that specific to that specific action. You just want something and like he explains the way will affects your your your your your intellect or your your your hands etc. What what really makes the hand to move or the feet to walk or the brain to work that's the way it comes internalized. But what causes it to happen? What pushes it the will? Even though it doesn't get internalized because if it if the will got internalized then every will will be different and the will for for for walking and and seeing and and and comprehending will be different. So what do you see from here? Like this you have you have the mak the one that hovers over which is close and you have the one that's far basically is a mak it doesn't get internalized but it has an effect on everything and like we see in a simple he was going to give a physical simple example and like he brings in the in the in the commentary that the difference between a garment a jacket pen shirt that you wearing and a house because both of them are called a mak both hover over you. It's not you. But the garment which is close to the human being which is his clothing. However, the which is called however the house is a but but it's called it's not based on your measurement and like he explains at length in the that the measurement of the garment is based on on on the size of the person and the country if it's not going to be based in your size not only it's not going to help you it's going to actually be confusing because a garment has to be based on your measurements and based on each limb that you have and if not it's not going to fit fit because a per a garment has to bring a benefit. It has to actually make you look better. But if it not, it's it's it's not going to do anything and it's actually gonna destroy. So that's when you're dealing with a garment. However, when it comes to a house, on the contrary, the house is not based on the size of the person because you can have a house which is huge and then and it can go a lot of people in there and it's not supposed to be based on the measure of the person. Literally in one house you can have many many people that actually think and operate differently. And so this will this will be an analogy in reference to the idea of that we just gave before and like brings to and in the in the end of May that even when it comes to the work of there's two ways and he explains to that's the idea of NASA we're going to do and this one we're going to hear. What does NASA mean? I am gonna do what Hashem wants. I'm also gonna do what Hashem wants. So what's the difference? Because NASA means I am gonna do what Hashem wants. That's action. Action. I have no will of my own. I have no will of my own. And that's why because there has to be will of will. What does that mean? Which is higher than even the will. It is not like when it comes to hearing. Because when you're hearing, you're changing your will. you're you're nullifying your will over here. You have no will whatsoever. When you're doing because that's what I was asked to do then boom, you're done. You're doing it. That's the will. But when you're hearing now already has to go through the comprehension part and therefore how does that come down practically we serve Hashem in mitzvo. So he brings us two types of mitzvah. So then you for example you have certain mitzvah are called garments like it says in reference they was he came in his days that if he was missing a mitzvah he would be missing a garment and that's in general but then you have specific mitzvah in general you need to have all the mitzvah then you have specific mitzvah what does that mean there are certain mitzvah which are connected to the will like we say clearly god commanded us it's connected to the will of hashem But then there are mitzvah for example for examp of that you forgot something in the field. What is the mitzvah when you don't want it? Because if you want that's not that's the opposite of forgetting because it means you had a will to forget it. And like he brings in reference to um to leadership. Whoever runs after honor the honor runs away for you. So you can't look at you can't want honor because it's going to run away. So there are certain things that you want and certain things that comes when you don't want it. And that's generally the difference between toyra and mitzvo when you compare the two because mitzvo are called garments and toyra is called like the house and like we see clearly that a a a house can protect you even without garments because even though it's far away from from the from your measurement you can be all be much greater than the person and it can be many many people there but nevertheless it protects you from colds from heat from rain whatever it may be and and and it and it it protects the person like he explains over there at length. So the same thing also when it comes to even though it's far away but nevertheless it hovers over because it does have an effect on you but the way it has an effect on you is not in a revealed way like we explained before that um the when a student after 40 years boom he gets it that's called but even when you didn't reach that level you comprehend that there's something which is much much more powerful the teacher has But however, when it comes to not only don't you see it and you don't even feel it because totally you know you feel like you can get deeper and yeah after 40 years you'll get to it. That's called means totally far. You don't even realize you're missing it. And he brings a beautiful example of intellect. In other words, there's certain levels of intellect you can explain to somebody. But what happens if the the person is very very small in comprehension? So you need to have a lot of explanation to explain it. You need a lot of words, a lot of language. Like for example, we give the difference between the the language of the Mishna and the language of the Talmud that the when you learn the Mishna, it's very very short. Why? Because they had a brilliant way of comprehension. So you gave it a few words, they got the whole idea. However, when it comes to the Talmud, they people already were weaker. They weren't as brilliant. So you have to spell it out so much. Even though there's nothing that's not in in the mission and the price, it's all there. But but then there are certain ideas is the level of it's concealed because it's totally concealed and it gets revealed in a concealed way. How do you reveal something which is totally concealed? That's that's called the parables we have in the Tory and that's why they would praise that he was able to give 3,000 parables and like we like it's explained in in the discourse of the of the previous because he had he was able to connect to the deepest intellect and you weren't able to reveal it even by giving many many explanations and many many uh many many insights. The only way to re to reveal something so deep is by a parable and by a riddle. Why? Because a parable and a r riddle you draw in from an external place. Know it's not that you're expla explaining the thing with tremendous depths or in a in a or in a lower level. In other words, it's a parable know what is what does this compare to? So you use a total far off and a total external idea and you're not even explaining it but you totally it comes through the parable. What's the reason? Because there's no other way to there's no other way to a person to receive it. It's too deep. It's too comprehens too too complicated. And that's why we say in reference to the stories in the Torah that the stories in the Torah externally is a story. And but specifically through the stories that's how you get the the main point and you can't you can connect it through for example the of the Tyra or through comprehend through comprehending it comprehending it. How do you comprehend it specifically to the stories? That's the real power of stories within the stories. The greatest light is in the stories and that's why the whole tora is called a parable. Why? Because it's it's such a deep level which is so concealed and in order to comprehend it the concealed level like it's called from and it's totally closed up. How do you how do you comprehend it? You comprehend it through the parable and then through the parable you get the whole idea. You literally can grab the whole idea. Why? Because it's so deep. Try to explain it. You're not going to explain it. But through the story, you're able to get it. And that's why when they praised King Solomon, what did they say? He needed 3,000 parables until the person could comprehend it. And Afters went down to 300. And after went down to uh multip multiple more and then he had the um three three parables. Why? Because in intellect itself, you go from one level to the next until it's not enough one parable, you don't know. Two or you need three until you need to go up to really 3,000 parables. So based on this we'll understand the teaching of the balshanto like remember I told you we're going to bring in the teaching from the balshan the mid we'll understand the teaching of the balshanto which is brought down in kasanto in reference to the stories of the so he gives an example it's like the king that had an only son and he wanted more pleasure from the from the son so what did he do he sent his son far away and because this king son was far away he forgot about the king up to the point the king went and sent high officers a respect ful officers to bring him back so he can speak to his son. And he sent the the officer in order for the officer to reach this child, he had to change his garments and he had to change his language and he was able to connect to the [clears throat] the son of the king. the way on his level where he was far away the spiritually on all many many levels and because he was able to go down in his level he's able to bring him back and that's the whole idea the stories of the stories of tourist to get us we can relate to it on our level we connect to the deepest places so what do we see from here that king that to the king he has a tremendous pleasure from his son his only son even when he's him but so it's amazing he have a kid there what was the problem no he wants a greater pleasure but in order to greet the greater pleasure. He has to bring him. He has to send him away and he has to bring him back from the stories because if not the the king the son's not coming back and there's no reason to send him away. How you going to send him away? Bring them back. You're going to need the stories to bring him back. No, you're sending away not to he should leave. You're sending him to bring him back. How do you do that? By changing your garments, changing your language. And that's the whole idea of the stories in the Torah. And what does that mean? Because it has to be not only regular pleasure. You need greater pleasure and like we're gonna explain later on and know in pleasure in Tog there's different levels and whatever level you can say there's there's a higher level but it has to be on the highest level and that's what's the highest level of pleasure the highest level of pleasure is called simple simple simple pleasure so based on this will understand what the magaz bring me we did the mag and he brings based on what says in the Torah when the Jewish He want to leave said they went to Paris said we want to leave for three days. In other words, what why do they want to leave for three days? The ultimate goal was to receive the Torah and he explains that the giving receiving the Torah was with speech and but in order to be speech you need to have thought because speech comes from thought and because they went three days three spiritually referring to three worlds that were given to the Jewish people. So you have three you you had you end up having the action which is in the world of action and he explains over there that tora and mitzv are are found in every world every according to that level and whatever level you're going to a higher level you see the toyra and the mitzv obviously with with with less of a contraction of light and that's where we explain what says that that that that um that there was when he gave them a gild was there was no limits however They gave they gave a limit. Why? Because the higher you go, there's le there's less contraction. There's less limit and and there's le there's there's less there's less finite in there. However, when you go down down lower up to this world, so every mitzvah has a an amount has a quality quantification. It has all its limits. So what do we see that even the level of tenuk pleasure gets goes down as you go down from one to the next because on the other hand if there's there's less of a tumsum there's ob the there's obviously a much greater ting the more timson the less tining less tum greater ting and what happened through the three days we're going to go in the the desert so it came down into this world so knows basically when coming down to this world they connected the physical world together with the world of speech and the world of thought and what creates what creates what creates that that union like we see when you have two things you want to connect have no connection and they're opposites so we the connection comes from tum because that's what unites opposites tites opposites that's basically a teaching of the mad of mez that create opposites you need to have taken says one second seemingly we don't understand who needs who needs who needs action if we're just saying that through action you're taking away the ting who needs action Since tin is more greater where in the world of speech and even more in the world of thought and the thought consist before God gave us Torah like he explains over there at length and way in every world when it's come down it gets it gets gets more concealed and therefore in the the Torah in this world is less tex so who needs it but on the contrary like we'd learned before from the teaching of Alanto in reference to the analogy of this world how do we that that specifically through the stories of the Torah which are specifically in this world. So you need to have greater tanug to to unify it and like what's understood from the teaching of the Banto that there's much greater t you must have you must have a pleasure which is can't compare and in order to receive this that's where specifically we're in this world. So one end we're saying it goes down but on the no in this world you have a greater ting you need a tool the tools are stories because the fact is on the higher level wherever it may be so that pleasure height based on what what we're dealing with so the thought based on that that idea speech but that idea and you take the only the pleasure which is basically based on that world however in the world of which is basically the parable before when you go down to the king when the king went sent to get the son you take the purest panog and the highest level of tug and that's where you have it specifically in this world and that's why the the the reb writes and he explains at length in discourse he explains the two ideas of which basically of and that's why he explains also discourse of the previous reb and like we when we when you teach intellect to a child and you and uh when he and he comprehends it and then he comprehends it after 40 years that's what it's it hovers over but it's close but then there's something which basically it stays by the teacher but it does have an effect on the student and that's why it's actually called that's why it's called even though it's now then you have something which is even higher and that is the true level of which a student has no connection to it at all and like he gives the the parable on a deeper that even when he learns what when by himself and when he gets more comprehension and more understanding. So you have to have obviously more light the more relation. But when is that that's when we're dealing with intellect which is a level of relation and and where is that? That's in the part of where it comes down to the lowest level and where where it gets revealed. But on the other hand the idea of it's like we explained which is basically on the highest level in the person. So in the level of the the the person learning that it's all it's all concealed on the highest level and it's totally concealed. But when we give him that that gift so we don't add in the revelation everything stays in the concealed world in a concealed level but in order to receive it you get it how through a parable. So he's saying is that obviously yes what the student gets is all revelation stuff. What he doesn't have is the essence. How do you get the essence through the parable? But and here you have the quality like he says in the discourse of in many places that when you grasp the intellect in a revealed way you're only grasping a ray of the intellect but you're not getting the essence of the intellect that says by the teacher however when you take it through a parable then you have it all and that's what he's trying to bring out in this in this here that all the things you have and you have it now and in 40 years it's amazing it's revelation but the part that you don't have which is the essence That is the essence you get only through the parable. And then he finishes off the way it's also in the infinite part of Hashem. And that's what that that's what we have that all the things that come down that come down in a revealed way and even when it comes down from from the highest level the my cat the way it's totally concealed which that's the true treasure that the treasure is totally concealed not only concealed in reference to the one receiving it but it's it's the highest level and it's to and it's it's totally concealed but when is it concealed when you don't have But when you need to have when you need to be successful in the war against the then they give you the essence they give you the treasure and they give it to you how through the stories in the Tyra and that's similar to the parable and by by doing that you're able to receive with the parable with the with the teacher you're able to get the intellect itself and not the way um and that be and that's something that the student can receive because you can use from the war and be successful in the war in the war. And and with this you have like explained in the previous chapters treasures that was stored away for years and for generations and they become yours and they become all those treasure becomes yours and he says well understand it's based on what the teaches us that discourse it was 100 years from the passing now it would be and he explains in based on the word it'll be when you listen and tell us that the reward reward that's going to be in the in in the end of days like now and he explains doesn't mean the end of days like in the future we're going to get rewards but we're going to we're going to only receive award which is fitting for now like it would be now like it says in the medish the famous story or that when someone gave him wheat to watch and then the person disappeared so what did he do it's going to go to waste he went and he planted it and he watched it and it grew and he he made fields out of it so when the person came to get He thought he's going to get back his wheat, but he said, "No, these are all your fields are yours." And the same thing also Hashem is going to do for us. That generation after generation comes and doesn't mean that we're going to get the reward just like when you did the mitzvah, but the the ward is keeps on growing and keeps on growing until we have this huge powerful treasure. And that's why it says that this treasure is given over to the people in charge of the war. What does that mean? The goal is that every soldier should get it. And so we should be able to fulfill being successful in our war. And then we're gonna be able to to accomplish the will of the king, the king of the world. It'll be successful in the war until we'll be able to accomplish that God is going to be revealed. Every flesh is going to seem that hem is the one speaking. So here we have a powerful beautiful discourse in honor of and showing us that we have the power to receive from the from the highest levels the infinite light itself that will give us the power we need. We get it through the mashim through the parables the stories of the Torah by learning to we have the tools that we need to overcome the challenges of exile. Hope you'll enjoy this amazing class. Let's hope that we tak have the power to overcome all the challenge of exile by the coming of Msiah. The next class will be in your have a great and blessed way. Shabua talk.