How to access Rashbi Power. להבין ענין רשב"י ל"ג בעומר A New Kabbalah class Rabbi Yitzchok Minkowicz

Welcome to our class on Seder. We're going to be learning a beautiful and deep Hasidic discourse in the Rebbe. The name of the Hasidic discourse is called the Indian Rashid of Shimon bar Yochai. The Rebbe said this Hasidic this discourse in the year 38 years ago, and the Rebbe went on to certify and added this Hasidic discourse in honor of Lag B'Omer, the 33rd day of the Omer in the year 35 years ago. So again, the Hasidic discourse is is called the Indian Rashid, to understand the ideal of Shimon bar Yochai. And the Rebbe said it's known the Hasidic discourse of Lag B'Omer from the Rebbe Maharash, which is the fourth Chabad Rebbe, who's known as the person that was was kept was strong on the idea of river, which means when you're going in in life, so people deal with life, and you have an obstacle, you you you go over. The Rebbe Maharash would say let's begin with go go over the top. So the Rebbe Maharash brings what we what do we find in the Zohar Kodesh, that it says in reference to Shimon bar Yochai, that they used to praise him with tremendous amount of praises, very very high praises. Like for example, he brings in the Zohar, the Zohar says Reb Yehuda would call Reb Shimon bar Yochai you know what he called him? He called him Shabbos. Shabbos? He Reb Shimon bar Yochai nicknamed him Shabbos. Or for example, it says Man Pnei Adonai. What is the face of our master? If you want to know what the face of our master Hashem looks like, it's the Rashbi of Shimon bar Yochai. So they called him Shabbos, they called him the face of Hashem, etc. So So to understand this the the the the the the the Rebbe Maharash says, we'll understand it from the praises that we give to Kadosh Baruch Hu, that we give to Hashem." In other words, what's the question? The question is, "Hashem doesn't need our praises, but nevertheless we praise Hashem." Why do we praise Hashem? So, it's known the explanation, since all the worlds can't compare to Hashem, and in order for Hashem to go ahead and give energy and life force um to these worlds, it's a downgrade for Hashem. Hashem is infinite. So, in other words, so in order to awaken Hashem, that Hashem, the infinite Hashem, should give us energy and give us what we need in this world, so therefore we go ahead and praise Hashem. So, Hashem really doesn't need the praises, we need to praise Hashem so Hashem should give us what we need to to sustain the world. And that's why it says in the Talmud that a person, before you go ahead and pray, you should praise Hashem. The first part of prayer is praising Hashem. Well, the question is, why do you have to praise Hashem? Why do we pray? We pray because it's a it's a it's a a biblical commandment, a positive commandment in the Torah, that when you whatever you need, you ask Hashem. So, we pray, the biblical commandment is when you need something to ask Hashem. So, prayer is to ask Hashem what he needs. And once there's a commandment of the Torah to do something, that gives it its life force. So, why do we have to add praising Hashem before we ask Hashem what we want? But the Why do we do that? Because by praising Hashem, we awaken within Hashem the will that he should want to go ahead and provide us with whatever we need. So, in other words, just to recap, why do we praise Hashem? Seemingly, there's no reason to praise Hashem. Hashem doesn't need our prayer. And the answer is, we praise Hashem so Hashem should want to give us what we need. And even when it comes to prayer, where it's a biblical commandment to pray, we praise Hashem first so Hashem should want to give us everything that we need we need. That's in terms of Kadosh Baruch Hu, in terms of Hashem, and then in terms of prayer, praising Hashem. So the same thing applies in reference to the Rashbi or Shimon bar Yochai. In other words, because of Shimon bar Yochai was so powerful and was in a very, very high spiritual level compared to all the other Tana'im from the Mishna and the Talmud, you know, he was totally off the charts, much greater than them. So since we're dealing with such a powerful person like the Rashbi, or Shimon bar Yochai, and we want the Shimon bar Yochai to give us his blessings, so therefore they went ahead and praised them. So they're comparing Shimon bar Yochai, so to speak, to Kadosh Baruch Hu. Just like we praise Hashem or Hashem should bless us and give us what we need, the same reason they used to praise Shimon bar Yochai, because he was so powerful. And the Rebbe says, you could say this that this that in the Siddur discourse we compare the praising of Shimon bar Yochai from the fact that we praise Hashem, it's besides the point that what the simple reason is because in order to awaken Hashem's blessings, you praise him. Same thing also, in order to awaken Shimon bar Yochai's blessings, we praise him. But the second point that the Rebbe brings out is also to try to point out how how great Shimon bar Yochai was compared to the other Tana'im, with the other rabbis of that time, just like you can't compare the the creations of Hashem and the creator. Just like Hashem is so far infinitely greater than us, the same thing also, Shimon bar Yochai was so far infinitely greater than all the rabbis of that time. And that's why it says in the Siddur discourse they would praise him with tremendous The the expression is shvachim nora'im. Awesome awesome awesome awesome awesome praises. In other words, what does what does nora mean? That you can't compare, up to the point where it actually brings um a trembling That's how that's how far apart it is. Okay. So, what did we just learn? What we learned was that to that that the to to understand of the power of Shimon bar Yochai, that what they would go ahead and praise him. So, they praise him for two reasons. One is they praise him so he should because you want to praise so he should give the he should be able to produce the blessings. And number two is since he was he was so great compared to them and that's why they praise him. Just like when it comes to Kadosh Baruch Hu, we praise him to receive the blessing. And also because Hashem is what is off the charts compared to us. Now, the Rebbe is going to go into deeper into this like this. Based on what there's a verse that says that he suddenly might stay out of it. The power and the strength is of the foundation of the earth. So, Eson comes from the word strength. But Esonim also comes from the same word of Tana'im, the the great rabbis of the Mishna. And they are the ones that established the the the oral law, the Torah Shebaal Peh, which is called on the level of Oretz, Earth. In other words, the idea is that the Tana'im they would bring the strength into Torah Shebaal Peh, into the into into into the oral law. And the Rebbe says to quote you, it's possible that that so who the Tana'im brought it into Torah Shebaal Peh? And who gave the strength to the Tana'im that they should bring it to Torah Shebaal Peh? That was the Rashbi. The Rashbi is the one that gave him the strength. Because he is the intermediary between the real power and the Tana'im like it's explained at length in that Chassidic discourse. So, in other words, you have Reb Shimon bar Yochai who's the source of the power and he gives it over to the Tana'im and from there it goes into the Torah. And the Rebbe is going to explain this as like this. It was the connection between Esonim, the real power, and the real strength with Reb Shimon bar Yochai. So, we know the Rebbe says that brought down that the Eson Eson is the the term for real power, but Ason's referring to what's the real power, the essence of the soul. Now we know in the soul there's five levels, Nefesh, starting from the lowest to the highest, Nefesh, Ruach, Neshama, Chaya, and Yechida. So Ason is referring to the essence of the soul, which is the level of Yechida. What does it mean Yechida, oneness? That it's one with Hakadosh Baruch Hu, up to the highest level of union. So again, Ason is the essence of the soul, the oneness of the soul, which is one with Hashem. And this is the connection between Ason that we just learned before and Rabbi Shimon bar Yochai. Why? Because Rabbi Shimon bar Yochai was in the level of what? Of Yichud, he was one with Hashem. Like he said upon himself, "I'm not Shimon bar Yochai, I'm just like a sign, really it's everything from Hashem." He didn't see himself at all as an independent entity. Rabbi Shimon bar Yochai saw himself as one with Hashem. Like the other expression in the Zohar, "Bechad Katira Katana Bevei Kuchi." Cool. He was totally one with Hakadosh Baruch Hu. And like the Zohar uses other terms, "Be Yechida, Be Lehita, Be Istafka." All expressions of becoming of of one. And total unity, and total connection with Hakadosh Baruch Hu. And Rebbe says in a in a side note, and like the Rebbe's father, we know was a big Kabbalist, he explained every one of these levels in detail. But the gist of all the three levels is that he was he was totally um he was totally he was totally he had a total level of bittle of acceptance. And he he was totally one on the level of Yechida. So again, so here he's bringing out the idea of Ason, which is the real power, and the real power is referring to Yechida, and that's the connection of Shimon bar Yochai, who is basically Yochid um Yochid, he's one with Hakadosh Baruch Hu, with the idea of Ason. And that's why Rabbi Shimon bar Yochai, who was in that level where he was one with Hashem, he had no independent existence. He was totally nullified to Hashem. That's why he was the source of the inner part of the Torah, pnimius haTorah Chassidus, which we call razin de'razin, or the secrets of the Torah, which is actually the neshama de'razin, the soul of the Torah. Or, to take it even a step deeper, razin de'razin, which means the secrets of the secrets, or the soul of the soul of the Torah. In other words, and in the soul of the soul, what's included of there that is included the level of Chida. So that's what Hashem connects with pnimius haTorah. But not only that, the Rebbe says that even when he learned the revealed part of the Torah, the the Chumash, the prophets, the writings, the Mishnah and Talmud, and that's what actually most of us learning was the revealed part of Torah, the way he learned it was was on the same spiritual level like you learn pnimius haTorah Chassidus. In other words, what's the difference? The difference is when you learn pnimius haTorah, you actually it's like almost bringing in a big light. And it was in the in the words of Kabbalah it's called milamala l'mata, it is bringing in a very powerful light into this world. In other words, cuz we know the big difference between learning the revealed part of the Torah, which is Mishnah, Talmud, Medrash, etc., and pnimius haTorah Chassidus, Kabbalah, etc., that in the revealed part of Torah, what are you dealing with? You're dealing with materialistic things. An animal, a person, a dispute, something physical, a contract, what whatever may be, something physical. Why we dealing with physical things? Because the purpose of the Torah is to transform and elevate the world. However, when it comes to pnimius haTorah, the Chassidus part of the Torah, Kabbalah, that's not about that's not really engaging in in transforming the world. But that when you learn pnimius haTorah Chassidus, the main thing is not for transformation, but it's to draw in powerful lights into the world. So again, the revealed part of Torah is about transformation, and the concealed part of the Torah is about bringing in the light on high. However, the Rebbe said he was that even when he learned nigleh Torah, which is about transformation, he did it in a way where he brought in a powerful light into the world. So, in other words, by the Rashbi, even when he learned the revealed part of Torah, what what was shining was pnimius haTorah, the light of the Torah. Up to the point that when he learned the revealed part of Torah, he was literally drawing in godliness from on high down to this world. And that's the real power that Rashbi had over all the other Tana'im. Why? Because all the other Tana'im, the teachers in the Mishnah and the Talmud, their main occupation was either either in the revealed part of Torah or in the concealed part of Torah. Because we know that most of the rabbis in the Mishnah and the Talmud, they basically were busy with learning the revealed part of Torah, Mishnah, Talmud, Tosefta, Midrash, etc. In other words, that they would there was very few that were into Kabbalah, etc. As you know, for example, of Yehudah, it says everything he was busy with was with nezakin, where he was all about damages. And these this part of Torah, the revealed part, is dealing with the materialistic physical world, literally the materialistic world. Damages, false false claims, etc. And and the purpose is to to transform and elevate the physical world. However, those that learned pnimius haTorah, chassidus, and those the the the the ma'aseh merkavah, the way the chariot works, um etc., they didn't they didn't preoccupy themselves with the materialistic physical part of the Torah. Like, for example, he gives an example of Rabbi Nechunya ben HaKana that he basically he he he he was he wrote the book Sefer HaKana. So, the fact is in in in in in the revealed part of Torah, you hardly find him. You have two extremes. It's either revealed part of the Torah, which is most, or you have the concealed part of Torah. However, Rashbi was unique that besides the fact that he was very very involved in Pnimus ha'Torah, which means he brought down godliness into the world, um but it was on a whole different level, and he actually brought in that level into the revealed part of Torah as well as well. Like like the like the famous verse that says "Divani airpa." So the So the the spiritual insight is that um through the Rashbi, he was able to heal, and he was able to nullify the division between the revealed part of the Torah and the concealed part of Torah. Up to the point that by the Rashbi, the revealed part of Torah and the Chassidus world was all the same thing. So in other words, what we just learned, that generally speaking, you have the revealed part of Torah that's about transformation, concealed part of Torah is about bringing in the light. If the all the Rabbis that were involved in revealed part of Torah really were not involved in the concealed part of Torah. Those involved in concealed were not involved in revealed. The Rashbi was unique that on one hand, he was involved in Pnimus ha'Torah, which means he brought down godliness. He was also very involved in the revealed part of Torah, but on a whole different level where he brought godliness into the world versus the transformation. So based on this, the Rebbe explains, now we'll see the real power of the Rashbi over all the Tana'im, up to the point where you can't even compare. And because he was so powerful, and he was off the charts, so in order to awaken the Rashbi that he should that he should create blessings and flows of energy, they had to go ahead and praise They had to They had to praise him so that he would that he would that he would that he would share the powerful energy that he had, the powerful light. I know it's a little like this. This that we're saying, that the Rashbi was on the level of Echad, which is Yechida. So when you're dealing with a Neshama, again, to recap, Neshama has five levels: Nefesh, Ruach, Neshama, Chaya, and the highest level is Yechida. So the the the energy and the and the the um quality of the level of Yechida the highest level over the four lower levels Nefesh, Ruach, Neshamah, and Chaya is off the charts. It's not like 1 2 3 4 5 1 2 3 4 and then wow, Yechida is much higher. And like you see that it's called Yechida. What does Yechida mean? It comes from the expression of Yachid oneness. In other What does real Yachid mean? Yachid doesn't mean this is one and you have two. Yachid means that there's no there's there's nothing else like it. It's unique. It's unique. So Yechida is off the charts. In other words, you're going to say one second. The fact is Yechida is also a creation. It's in the it's in the Neshamah that's created in this world. And the fact is all the five levels including Yechida is connected to the soul which is in the body. And it has a name. Like it says there's five names Nefesh, Ruach, Neshamah, Chaya, Yechida. But nevertheless, Yechida even though it's one of the five names even though it's the soul that's in the body but it's connected to Yachid. In other words, it's connected to the to the spark of the creation which is connected to to the spark of the creator. So therefore, so what do you see from here? When we're dealing with the Yechida even though it's part of it but still in all it's it's off the charts connected to the infinite part of Hashem. So when you're dealing with the Yechida Haklalis the general Yechida of all the levels of of of of of of creation and how much more so Torah. So obviously it's much higher and you can't even compare even from the soul of Torah. And how much more so from the revealed part of Torah. In other words, the the the laws of the Torah which is called the the the the the the body of the Torah. So therefore, since the the Rashbi was in this high level of Yechida where it's off the charts, so in order to awaken in the Rashbi which is called the ace on the real power the real strength the level of Yechida and especially the internal part of it. You know, words, concealed which is totally concealed, not concealed to reveal, but the essence of concealment that should come down into the learning of Torah, into the revealed part of Torah, up until when you deal with damages, etc. The the the Tana'im that learned these halakhot in a way that they have to transform the world. So, in order for them to bring down from the level of they have to praise him. Why? Because in order to awaken within that he should want to give all a flow of energy which is off the charts, the way they accomplish that one is by going ahead and and praising him. Okay. So, now the Rabbi asks a simple question. He says, "Okay, guys, one second. What did we just learn? Rabbi Shimon was off the charts from all the other Tana'im, from all the other Rabbis. So, if that's the case if he was off the charts and they're down here and they're trying to praise him so he should give off the energy so they could help them with with their learning of Torah. So, the question is how could it affect them then up to the point to create something to that he should want to do it? I mean, if they're off the charts, how are they even going to reach him? That's question number one. More nervous he says, "You have to understand, let's look at the praises that that they that you praise Hashem. We praise Hashem so that Hashem should give us energy. What's the purpose? The purpose is that to awaken the will within Hashem that he should want to give us create creations, he should want to give us energy. But, the fact is when you're awakening the will of Hashem in Hebrew it's called ratzon, the will, is where you where you're trying to reach Atzmus Ein Sof, the essence of Hashem, which is what? Off the charts. In other words, the goal is when you praise, you want to reach the essence of Hashem and the goal is that to come down, that essence should come down into the Sefirot. So, the question is just like the answer of my life, how come how were they able to eat my life? The question is, how's it possible that when we praise Hashem, we're going to reach the essence of Hashem? We're we're we're finite. We're nothing compared to Hashem. How can we reach so high? So the Rebbe says, it's known that this that in Kabbalah is called when we when there's an awakening from below, we're trying to reach on high. So when we do our avodah, it's called halas man, mayim nukvin, female waters. So this that the female waters, man, mayim nukvin, female waters of the ones that are created are created by Hashem, also our praises. This that we have the power to awaken that Hashem should want to give off give off energy is because not because we really have the power. Technically, we don't have the power. We're finite. God's infinite. But the reason why we're able to reach Hashem is because that was that's what Hashem wanted. Hashem wanted. And Hashem chose that when we reach out to Hashem, when we praise Hashem, we that's something which is important to Hashem. So it's not that we we're reaching out to Hashem and we reach him. No, Hashem set it up that when you reach out to me, I'll respond. And if Hashem didn't set it up that way, how could we reach him? So in those practically speaking, even though God's infinite, we're finite, how are we reaching him? Cuz Hashem, the infinite God, said when the finite human being reaches out to me, I'm going to respond. That's the rules of engagement that Hashem set up. Not only that, when we reach out to Hashem, which is Kabbalah is called halas man, the mayim nukvin, the female waters reach out to Hashem, um so what happens then is not only does Hashem respond, there's actually a change in the light that A, we reach Hashem, and B, that this infinite light, which is really infinite, will change in a way that it can come down to this world, even though in theory it has no connection to this world. Now, why is that? Why is it that that Hashem created in such a way that we should be able to reach him? And how we reach him, that the light will come down and actually be be a be able to come into this world? And the answer to this explanation is very very simple. Since we know that Akodesh Baruch when he created the world, I'll say it in Hebrew cuz it's the foundation of a big part of mysticism. And it says in this alma Akodesh Baruchu liyo is loyis baruch dear with a toyina. Hashem had a a desire. Now, a desire means there's no logic, there's no reason. Hashem's desire was that he should dwell down in this materialistic world. Now, again, a desire means no reason. Above reason. Like the Alter Rebbe says, and I'll say it in Yiddish, that's the the language the Alter Rebbe said it. If I tie If I tie this kankasha, there's no question about a desire. When someone has a desire to do something, you say, "Well, gosh, it's off the charts." And yeah, someone had a desire. Hashem had a desire. He wanted to have a dwelling place. God should be revealed where? Where God is concealed. Now, so since we're dealing with a desire and a pleasure a pleasure from Hashem, and what was Hashem's desire? To have a dwelling place in this world. And what does it mean this world? In tachlis, in a place where God's concealed in the in the lowest levels of concealment. So therefore, since God wanted to have a dwelling place there, so therefore, when when we go ahead and reach out to God in the terms of Kabbalah, alos mon, female waters, when we reach out to a God, then we affect the light that Hashem we reach Hashem, and the light is transformed with the trans- the light the infinite light can come down to this world. And everything you can see me you can you can add as follows. This that all the most of the the praises when we praise Hashem So for example, when do we praise Hashem? Every single day in the prayers, before we say the Shema, it's called P'sukei D'Zimra, we praise Hashem. What's the pra- what are we praising Hashem? We're praising Hashem that Hashem gives energy to this materialistic world that he created. Why is that? Cuz besides the fact when you pre- praising Hashem, you want to praise something that you're trying to awaken to happen. So in other words, you're trying to awaken that Hashem should keep on giving energy to this world, so you praise Hashem that Hashem is that Hashem is a life force to the world. And when we go ahead and praise Hashem that what happens then is that Hashem gives actually life force to this world. And and we praise him the way he gives life force within the world, through that we awaken and we reveal God's desire and pleasure to have a dwelling place down to this world. So again, so so far we just learned about Hakadosh Baruch Hu. In other words, the question was what how are we reaching Hashem? And the answer is because Hashem ma- allowed it to happen, that's why we reach him. And then if the light changes. Why did Hashem allow it to happen? Because since Hashem wanted a dwelling place in this world, so therefore when we praise Hashem about the way he when he when he when he created the world, maintains the world, about what he's doing, that will cause Hashem to give more light and energy into this world. So that's in reference to Hashem. Now the same thing applies in reference to the praise of Atik Yomin Yichai. In other words, this that they praise Atik Yomin Yichai what do they praise him? They praise him so that what was the goal of praising Atik Yomin Yichai? They praise him so that he should allow the flow of energy and what is the energy of the ace on the real power the real strength the heater and and through that the energy should come down in in learning of Torah all the time knowing at that time when they learned they revealed part of Torah to transform the world in other words why is that that's because there is a quality in transformation of the world another words in transferring the world and that is the the will and the pleasure on high of transforming the world so in other words like this on one hand what do we say so high yes true but the time knowing what were they doing they were busy transforming the world and the goal is to transform the world so when they praise they reach his that he should give energy to the time knowing that are busy transforming the world and that's why it says by a son in which we said is the the letters of time knowing the rabbis that the learned in the Mishnah and the Talmud moist the the foundation of the earth now earth literally is translated as earth but earth also comes from the word of will not only that earth is will but earth is also associated with the idea of a true car a yearning like you ever quote the verse so earth is will and a yearning that means the will and the yearning and the pleasure on high is what moist the earth so earth is like it's like takes you a knows the the earth one hand is will and yearning and the will and the yearning is earth the physical world in other words transforming the physical world and especially transforming areas of damages that happens through how does transformation happen through the son in the the the rabbis in the Talmud that are the foundations of the earth through the fact they reach the Rotzon the time knowing to bring down the energy into this world. Now, when they draw in the light of Pnimiyus ha'Torah, which is above transformation, we say that's that's Malchut d'Atzilut, which is the Torah, the teachings of Rashbi, and he brings that into the days sun, in which are moist they are, so and through that you have a a greater power and transformation. So, what happens then is the light gets elevated. Why? Because there's greater power in the light that comes from transforming the physical world. Not only that, through the fact that the light comes into the sun and moist they are, which again are the people that do the transformational part, and it comes from the energy, the flow of the Rashbi which is from the light which is above transformation, so you have both qualities. You have the quality of Ohr Yashar, which is the quality of Rashbi where the light is coming in, but you also have the quality of Ohr Chozer, where the light gets transformed up to the point where it says, "La'asova tzaddikaya b'tiyuvta." You can have a tzaddik, which is Ohr Yashar, but tiyuvta is also going to do teshuvah, so Ohr Chozer. And those you have the quality of both, of a tzaddik, Rashbi, and the quality of of the baal teshuvah, of the tanoim that are basically transforming the world. And the Rebbe says, he'd like to connect us with the teaching of the Zohar. The Zohar says like this, that there was the there was a there was a zimna chada hava tzarah al alma, there was a time, there was a drought, and the world needed rain. People are going to get dehydrated, they're going to they're going to start they needed nourishment, they needed rain, they needed water. So, they came to Rashbi, Rabbi Yisa, Rabbi Chizkiya, and the other chevraya. So, Rashbi, Rabbi Yisa, Rabbi Chizkiya, and the other guy. So what happened it didn't rain. So what what did he do? He went ahead and he taught them the verse. He named how nice and how beautiful it is everyone sitting together and while the rain came down. So that's the zone. So the in the teachings of the the third brother and the fourth brother and he says like this. Even though had the bring the water down. He basically taught Torah. And what's Torah like we learned before especially teaching it's more he brought it down from high down to low. So if that's the case who did it? It was the other guy. So but nevertheless what does it say when they came there was there and the other other guy as well. Why is that important if it's all about the teaching why is it important to tell us about all the other people in there? And the answer is because they needed the other the arrested a group to create the man the awakening below and to praise him and by praising him they actually created an upgrade in like we know the famous teaching that says that through the students you have much greater impact much greater energy. Now So so you see again you need this to make it happen. And then it goes on to say the following. What's this connection specifically of bringing down rain because in reference to rain it says as follows in the in the Torah. Because there was no water and it says that all I am not there was no one there to work the work the earth. What's the question there's no rain what's the work in the earth? And the answer is because rain comes down through doing when we do our work and especially when we do what work The the work of true work. When we turn to Hashem, like the verse says in the Torah the key, so the commentaries tell us that when we go ahead and break so to speak our our back, we do our avoida, then rain comes down. However, when it came to the the rain from the which came down without any tremendous effort, but you also had there the the awakening the lost money my am no come from the students which is so you had both qualities. You had the mile of teaching and you also had the water of the the students doing the avoida the avoida down here. And Rebbe says possibly you can add as follows that drawing down the energy of which is the real power the into the moist um the the who are the foundations of the earth to transform the physical world. It's it's it's just like it's explained elsewhere in reference to the of the soul. Like we said before there's five levels. Another words this that the other gets spread out over the four cubits of every single of the person and that's how we know that according to Jewish law if you're standing so and something falls within your four cubits that's your that's your space even if you don't know. It lands in your space it's yours because the spreads around. Why is that? Because it's there to acquire something that's in your space and it has to acquire something material material physical outside your literally your physical body. What's the reason? The reason is to transform what you're we're acquiring for for the sake of Hashem. Because when you when you we transform something physical you actually reach the essence of so you see from here that the Yechida on one hand is powerful, it's the highest level, but on the other hand, the Yechida creates a space, a physical space that comes to yours that you can acquire things so you can transform the world. So, the same that's on a physical level, the same thing applies to the Yechida of Torah, the Torah of Rabi, that what's the purpose? The purpose is to go ahead and create a transformation in the physical world. So, the Rebbe says like this, based on what we just learned, now we'll understand why that the praises they praise Rabi, that like it's brought down in the in the discourse, to to awaken within him that he should give the flow of energy. Like for example, we said that the one rabbi called him Shabbos, while the other one says, "Who is in the face of Rabi?" Because in in these specific praises of Shabbos and the face of Hashem is you have in it on one hand, you're drawing it from the highest level, which is totally disconnected from the from from the material world, and you're bringing it down here, and not only that, but it happens what? Through our avoida. So, there's two two major points. One is, you're drawing it down, and B, it impacts the world. And we see these two things are connected to Shabbos and Hashem. Why? Because in reference to Shabbos, what does it say? Shabbos says, "Koidesh she." It's holy. What does koidesh mean? So, that we learned before in a different discourse, this koidesh that means something is holy, that it's a something that's holy, but koidesh means it itself is holy. Shabbos in itself, the expression is koidesh milo degami. Shabbos in itself is holy. In other words, Shabbos is totally disconnected, and you can't compare it to the six days of the week. The six days of the week and Shabbos is not like a seventh day, it's off the charts. Koidesh, it's holy. But nevertheless, what gets drawn down from Shabbos gets drawn down energy to the days before Shabbos, you're preparing for Shabbos, and days afterwards, like we know that from the from Wednesday already is considered before Shabbos, and until the following Wednesdays after Shabbos. And besides the fact that we know that Shabbos blesses all days of the week. So in other words, so Shabbos on one hand it had its own on its it's holy in its own right, but then again, Shabbos spills into the week. The same thing also in reference to human beings. In other words, even though we know Shabbos is holy in its own, comes seventh day, Shabbos, it's holy. You don't have to do anything. Why do you have to do anything? Not like Yom Tov. You have to do Rosh Chodesh, you have to you have to establish a month. There's no establishing nothing. Shabbos comes, it's holy. Why? Cuz Shabbos is on a very very high level. Like we said, Kodesh Shabbos is holy on its own. And and so therefore no no one can really touch it. You can't really mess with it. By Yom Tov depending on when that you make your Rosh Chodesh, so you can play with what day Rosh Chodesh is. But Shabbos you can't play with. But nevertheless, even though Shabbos is holy, but Hashem gave us the ability and the power to add in Shabbos. Like it says clearly in the Torah, "Zochor es yom haShabbos lekadscho." To remember Shabbos to make it even holier. Up to the point that we add in the pleasure of Shabbos. Like it says clearly, "Kol ham'aneg es haShabbos." Whoever makes Shabbos holy, makes it make makes it enjoyable. So that's what in terms of what Shabbos is. On one hand Shabbos is very very powerful, but then we have the power to add into the into the physical world to make the make the world on the level of Shabbos. That's first example. We gave the praise of the praise of Hashem. The second example is, they said, "Man pnei Adonai Hashem." Who is the face of Hashem? Verse B. Why is that? Why do you use that example? Cuz pnei Adonai Hashem, they use the term Yud-Keh-Vav-Keh. Yud-Keh-Vav-Keh is the essential name of Hashem. It's the same in the Hebrew it's called Shem Ham'forash Hayuchad. It's a very very powerful name of Hashem. So that's on one hand, Yud-Keh-Vav-Keh. But nevertheless, the other term they use P'nei Adonai This that Hashem is called Adonai, like a master. And so, like it says in in in the Talmud, l'cha na likras Adonai. Why is Why is Hashem called Adonai? Because he is the master on all the creations. So, in other words, Adonai is really connected to which sphere? Sphere of Malchus. And not only that, in Malchus itself, do they come down to the world of what? Of Briah, to create the world and to be a ruler on on on everything in the world. So, in other words, so from the from the expression of of Chazal that you're the master of the world, so means that you're the master over things that were created, simple creations. In other words, it's like a master is a master over servants. So, when it when the other hand, when it says P'nei Adonai Hashem, so what are we doing here? So, what are we taking? Adonai, which is a master over the material stick world. On the other hand, it's Yud Kay Vav Kay, the infinite part of Hashem. So, when we say P'nei Adonai Hashem represents Rosh Bi, it's the unification of Yud Kay Vav Kay, the essence of Hashem, and the part of Hashem which is the master of the world. And that's why, when it comes to the mitzvah in the Torah, when it says a person has to go um see Hashem, it says Yei Ra'ah Kol Z'chur'cha, every male has to go up to see Hashem, it's P'nei Adonai Hashem. It says use again the term Adonai, which is the way Hashem relates to the world, and Yud Kay Vav Kay, the infinite part of Hashem. And like it says, just like a person is coming um to see, you're coming to be seen. In other words, besides the fact, when you go up to to to to to to Yerushalayim to do Aliyah L'Rogel, you literally saw Godliness. And and we know that seeing is much higher than just saying they literally saw Godliness. And up to the point when you saw you saw the essence of Hashem. Like it says, Yei Ra'ah, to see the the face of Hashem. So not only that, the seeing of the godliness was in a way we saw godliness, mil ma'ala l'ma'ala. In other words, just like you just like just like you see it from on high. And just like just like you came to see, you were seen. Like it says Yashar Yachaze Pnei Elokim, that that the seeing from on high and the seeing from below, they're equal. They're equal. So that's why it says Ee Raya Pnei Adonai Hashem. In other words, cuz you want to have the unification of seeing from down here with the way you see it on high. In other words, the idea is you have Adonai Hashem, you have the union of Adonai, the part that's connected to the world, and the infinite part of Yud Kay Vav Kay. So again, so we see that both Shabbos and both Pnei Adonai Hashem have both components. On one hand, it's connected to the highest, but nevertheless, it's connected down to on the lowest level in terms of materialistic world. And the Rebbe said he'd like to add when it comes to the mitzvah of going to see to the temple three times a year, it's also in what's part of the mitzvah, you have to bring a sacrifice. It's called Olah Shlamim, you have to bring a sacrifice. Like it says clearly in Torah, lo yero'u panai reikam, you can't come empty-handed. You have to bring a korban. So there you see the tremendous quality of transformation, that by bringing a physical sacrifice and not only that, according to many opinions, you can't just bring it from a bird, it has to be literally from a from an animal. And that's uh specifically by bringing a sacrifice, you can see Hashem. In other words, how do you going to see Hashem? Bring a sacrifice. On one hand, it's physical, but on the other hand, you're getting to see Hashem. In other words, you get get to see the internal part of Hashem, and the way of seeing it up to the point like it says Yashar Yachaze Pnei Elokim, through the physical sacrifice, you get to see the essence of Hakadosh Baruch Hu. So now, the Rebbe is going to explain beautifully, and he says like this. Based on this, the Rebbe says understand in reference to the when the Rashbi's the Rashbi Hai's passing, what's the connection? We know Rashbi Hai passed away when in in the Sefiras HaOmer, counting the Omer. Not only that, the day of his passing, based on the Jewish custom, we ask them, "When is the day of the passing of Rashbi Hai?" They'll tell you, "Lag B'Omer." The 33rd day in the month in the counting of the Omer. So, you see that Rashbi passed away in the Omer and is associated in a strong level with the idea of the Omer. What's the connection? And the Rebbe explains like this. What is the avodah of the spiritual work of Sefiras HaOmer? The spiritual work of Sefiras HaOmer is transforming our emotions. Emotions of who? Of the animal soul. So, the what we do in the Sefiras HaOmer, we we transform our animal soul, all the emotions of the animal soul. But nevertheless, and on the contrary, that's why specifically in this mitzvah we say that through that we go ahead and transform our animal soul, all the emotions in our animal soul, it says, I'm quoting and I'll translate it, "Yushpa shefa rav d'chol oilamois." There's going to come down a tremendous amount of energy in all the worlds. Why is that? Because when you transform the physical world, you transform the physical world, transform the animal soul, you reach the highest level. And from there you bring down a heavy flow of energy. Not just a light which is a ray, but literally a shefa, a tremendous flow, the essence of it itself. Not only that, like it says, shefa rav, a tremendous flow. And because you're bringing down a tremendous flow, because it's so strong, it's all over the place. It's all over the worlds. Up to this physical world and in this world in the on the lowest level. So, again, so you see that what's the avodah of Sefiras HaOmer? On hand the transforming our animal soul, but through that we reach tremendous heights to bring down tremendous blessings. So, the Rebbe says, this is the connection with Rashbi Hai with Sefiras HaOmer. And in that itself, the day of the 33rd day of the Omer, which is basically the end of the of the uh heavy work of spiritual Omer in the in the in the main middos. So, for the first 33 days of the Omer, we deal with the main middos. And afterwards, we we still deal with the middos, but the main ones are taken care of. And what's the connected idea of Rashbi? Because what's the What was the spiritual work of Rashbi? The spiritual work of Rashbi was to heal and nullify any division between anything godly and anything physical. And to bring in Rashbi's power was to bring in from the highest level down to the lowest level. From the level of Atzmus Yechida down to Aretz down to the earth. And this is in a stands in a revealed way. On the day he passed away, on the 33rd day of of Omer, like it's brought down the holy letters from the from the Alter Rebbe, that on the day of a histalkus, they someone passes passes away, all the work that they worked their whole life stands in a revealed way, the way it's in its source. And let's explain that length in the discourse Lag B'Omer in the siddur of the of the Mitteler Rebbe. So, the receive the Rebbe's connecting the idea of what? Sefiras Omer transforming the animal soul brings down all the blessings. Rashbi's goal was to bring from Atzmus from the highest level Yechida down into this world. And the Rebbe finishes off and he says, "This idea comes down literally to what on a physical level to the level of simcha kemashma'o." You have real materialistic physical joy and happiness. And from here, from this simcha, from this joy, will continue on to the greatest simcha, the greatest joy. And as we know, the Rebbe says, "Simcha has the power to break any boundaries." We're going to have simchas oilam, really simcha in this world, which breaks all the boundaries. And what's the most important boundary? The boundary of golus, the boundary of exile. And it's going to bring the true and complete redemption through Moshiach Tzidkeinu, cuz we know Moshiach is going to bring the tzaddikim to go ahead and do teshuvah. And that's connected with what? With spreading chassidus like we're doing now. We're learning and we're teaching chassidus all over the world. And like it says, "A massaic assima l'chi yaftzu mayanosecha chutzah." When is Moshiach going to come? When we spread the wellsprings all over the world. And Rebbe finishes off powerfully, "B'meheira b'yamenu mamash." Should be quickly in our days with a gola didan, right here and right now. So, here we just learned another beautiful, powerful chassidic discourse. Heavy, heavy kabbalah here, heavy insight, but more importantly, to what is Rashbi? Rashbi is on one hand, he's most powerful human being, a son yechida. But, on the other hand, we have the power to reach him. Just like we have the power to reach Hakadosh Baruchu and bring down that powerful blessings into this world. And like the Rebbe says on a practical level, hopefully it should give us all the great simcha and the simcha with the geula amitis v'hashleima. And God willing, our next class will be in Yerushalayim Ir Hakodesh. Have a great and blessed week. Shabbat tov.