How to create Good Luck מזל Blessings וה׳ פקד את שרה New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class on this. We're going to be learning a beautiful discourse in the Rebbe. The name of the discourse is called Hashem Poked Sarah. The Rebbe said this discourse on Shabbos Parshas Vayeira, which was that year was the 20th day of Marcheshvan, which he knows the birthday of the Rebbe Rashab in the year Tavshin Mem Gimmel, 42 years ago. So again, the discourse is based on the verse where it says Poked Sarah Amar, Hashem remembered Sarah like he said, Vayas Hashem L'Sarah Hashem did for Sarah Asher Deever like he spoke. So the the the Rebbe Rashab, who's celebrating his birthday in a discourse, a classic discourse Rebbe says on this verse that was printed when the Rebbe said this in in Tavshin Mem Gimmel. So he brings where it says in the Talmud that it says Pekida. The expression of Pekida by a woman, like it says in this week's like it says in this Parsha, Hashem Poked Sarah. And it also says Pekida when it comes to rain. Like in the prophet says, Pekudas Sarah Tishakayun. Also, it says over there that it says birth by a woman, and it says also birth by rain. In other words, just like when it comes to the the the physical land, when it rains, which we know rain is called Gishmei Bracha, it's rain of a blessing. So after the rain, the things grow and you have the blessing. And like it says clearly in the Torah, "When I stop the Gishmeichem B'Itam, I'm going to give you rain in its time." Then the Nosna Aretz Yevula, the rain causes the blessing. So the same thing also with a woman, first she has Hashem remembers her, and then you have the idea of giving birth. And like it says, Hashem Poked Sarah, Hashem remembered Sarah like he said, which is referring to her becoming pregnant. And then it says Vayas Hashem L'Sarah Hashem did for Sarah that she actually gave birth. And like Rashi explains this idea in in in in in in in in in in in in in in in in in in in in in in in in in in in in in And he explains in the city discourse the connection between we're connecting the two, a woman and the earth. What's the connection between a woman and the earth and the earth? So, he brings based on what it says in Hazal that when we we when when the blessings of to have children, to have sustenance, and um so that doesn't come based on merits. It comes only in Hebrew it's called mazel, on luck. In other words, this idea of remembering the woman that she should come pre- pregnant and food that comes from the earth, like what says eretz earth that from the earth food comes out through rain, so they're both dependent on mazel. So, the connection between woman and earth is that both woman giving birth to children and the earth giving forth produce is coming from mazel. You need to have proper luck. And that's why it says it's not doesn't come from your meritorious actions, but it comes from mazel. And he brings the question that asks the commentary in the Gemara, what do you mean? We know it says the elsewhere the ain mazel Yisrael, there's no luck for the Jewish people. In other words, we have no mazel. So, what are we saying that the the the the the the the the the the the woman get becoming pregnant and giving birth and the earth giving off produce is coming from mazel. We know it doesn't we the Jewish people are not dependent on mazel. That's what the Tosafists asks. So, he brings over in that discourse this that we say that the Jewish people don't have mazel. What does that mean? That we don't have luck? In other words, he's referring to it that regular basic luck we don't have. That's correct. But the luck that the Jewish people have ain. Ain can also mean from ayin, from a very very high level. Hashem is called ayin. It's it's it's like so high that's It's like for us it's compared to nothing, which means it's higher than the histalshlus. Our love doesn't come from petty stuff. Our love comes from Hashem himself, ayin, the infinite part of Hashem, higher than all the different levels. In other words, in other words, what does it mean ayin? That means anything below it, that Hashem is like you can't even compare, it's off the charts. In other words, what does it mean ayin? That ayin means that that someone materialistically, someone physical, someone down this world can't grasp it. And when you can't grasp it, you can't explain something. So, what do you say? Ayin, I don't know. And that's why it says that when it comes to having children, and comes to having a livelihood, and comes to having sustenance, it comes from mazel. What mazel? Well, I thought we said we the Jewish people don't have mazel. No, it comes from mazel of the ayin, which is above the level of histalshlus, and from there the Jewish people get all the blessings, the blessings of children, the blessings of sustenance, the blessings of abundance. So, our blessings come from where? From ayin, from the infinite part of Hashem. So, basically in this everything you're going to explain what a teaching from the Rebbe Maharash that that when the Rebbe said the discourse, it was actually 100 years from his passing, that he says a very powerful idea, that sustenance, livelihood today, in other words, before Mashiach's coming, is just like the mana that we received from heaven. Why? Because when it comes to parnassah, like we just learned, it's coming from the from the from from from the source of mazel. In other words, what what does it mean it's coming from mazel? It's coming like just like the bread that came from heaven, but the fact is Hashem wanted we should, you know, make a vessel, we should, you know, do our part. But the truth is, we have to do our part. Yes, we have to make a vessel, but the true the true blessing of of our success comes from from the ayin, which is above histalshlus, and that's and from there you're able to have a parnassa a a livelihood with work with tremendous abundance. Now, so the Rebbe says that this that the the the in the acidic discourse he goes into a tremendous length length. So we see that even the things that come from where from the level of mazel that depend on mazel, so where where do they come from? So yes, it comes from the infinite part of Hashem. Since Hashem wants us to make a vessel, so it comes from our work that we do serving Hashem. And like he brings over the next acidic discourse is many many verses and many many different teachings from Chazal etc. In other words, so to be to clarify, what the Jewish people don't get it from a low level mazel, we get it from the from the higher from the highest level. And that highest level is obviously source for the greatest blessing, but on the other hand we have to make a vessel. So he says what's the a vessel that what's the vessel and what's the work that we can do that that it evokes that powerful mazel, that is the spiritual work as known of b'chol me'odecha with all your might. In other words, like we know what says in the Shema b'chol you serve Hashem b'chol with your whole heart, b'chol nafshecha with your whole soul, and then it says b'chol me'odecha with all your might. So it's explained in Chassidus that the the level of serving Hashem from levavcha and nafshecha those two levels, that's finite, that's limited. In other words, when a person serves Hashem with all his his his part of a soul and all the details, even the way the the the the the the the different levels of the soul are on the level of of of 12 uh um angles etc. Like it's explained at at length in Kabbalah and Chassidus, but nevertheless because it's b'chol levavcha b'chol nafshecha and again with all the the intensity, it's still it's still a serving Hashem from a limited place. What is serving Hashem without limits? That's b'chol me'odecha. and when a person serves Hashem from a place of with your whole might, then you bring in the most powerful energies off the charts. And that's why it says in the in in in the Talmud in tractate it says like this, that when it comes to the first parsha of Shma, so that's called doing the will of Hashem. Now, what's the difference between the first parsha of Shma and the second one? Because in the first parsha of Shma it's with all your might, no limits, and that's doing the will of Hashem. However, in the second one doesn't say. And that's why it says that you're doing the will of Hashem. Another way when a person serves Hashem in the level of which means without any calculations, without any any limits, so then what happens is we actually drew draw down, I'll say it in Hebrew, I'll translate it, rotson chodesh, a brand new will above any levels of the way things flow down from one level from level to the next. And just like when a person serves Hashem, what happens? You draw down from the level of the mazel of the of the soul, which means like we said before the ayin, the the infinite part the part of the soul, and that's which means the the main and the essence essential part of of the soul, and that affects on the body. Why is that? Because since the mazel sees it, so what happens is once the mazel sees it, it creates a tremendous trembling on the body down here. So even though the body's down here, but as long as your mazel sees it, that will affect you. And and and that's why the mazel constantly expression of a noizlim, it drips down from lebonin. In other words, it come drips down and it comes into the to the lower levels. And just like when when it comes down from the highest levels, which comes again through our that you bring in a rotson chodesh, a brand new will off the charts, but it literally comes in penetrates into your life. Now, this powerful idea of "b'chol me'odecha" and you're bringing in this powerful high level above hishtalshelus and iron, we bring it down literally to the most physical and lowest places. And like it says, the first part of Shema where it says "b'chol me'odecha", it says you're doing the will of Hashem. So, it says "ritzoni shel Makom". Now, Hashem we know Hashem has many names. What names are used for Hashem? He uses name Makom. What does Makom mean? It's referring to the part of Hashem which gets involved in physical space. And up to the point you have to say that the that the that the Hashem is the space. Not that the world is having Hashem as a guest. Because you might not think, "Oh my gosh, Hashem is a guest in the world." But remember, even though Hashem created concealment and so to speak that it it's called place, but remember Hashem is the one that created the place. But it literally comes into the physical place and it actually brings blessing and everything. In children, in livelihood, in sustenance, and obviously with tremendous in in abundance. So, what it says now we have to explain that what how is it that through these through serving Hashem "b'chol me'odecha" with all your might, no limits, no calculations, just doing whatever Hashem wants, "ritzoni shel Makom", we're able to draw down the most powerful levels of above uh hishtalshelus and it brings down a blessing with children, with livelihood, with sustenance, with abundance, everything. Why is that? Cuz when a person serves Hashem "b'chol me'odecha", so when you when you do that, you're actually creating unity and oneness in all the different attributes of the soul. In other words, besides the fact that when a person serves Hashem "b'chol levavcha" with your whole heart, which is the lower level, "b'chol nafshecha" which again which is the lower level, you're able to unify your your your your different powers that you have that you have, but the fact is when a person serves Hashem Bahol Me'odo, you actually create the greatest and much deeper oneness in all the aspects of the all the different powers that we have. And this unity, and this oneness that you create comes from a place which is higher than even divisions. It comes from a place where it's really, really one. And it's in Kabbalistic terms it's called Achdus Amittis, the true oneness. And up to the point you have oneness which is higher than any limitations of division and so on and so forth, and that brings down the greatest blessings of of children, livelihoods, sustenance, and tremendous abundance. The Rebbe said he'd like to connect this possibly based on what is explained in the first Chassidic discourse that's printed from the year Tav Resh Mem Gimmel from the from from the Rebbe Rashab who was celebrating his his birthday. And over there he explains the idea of unity, Achdus, the oneness, and the quality, the power of oneness. Up to the point where it says that that the Vayehi Kol Ha'aretz Safah Echus, that the whole earth, all the people had one language. And they said, "Look, we have we're one nation, one language, and therefore they they they thought they're going to they can draw down from the highest levels." It was what what what the mistake that it was the mistake they made. They On the contrary, they saw that they had tremendous unity. They thought they could reach the highest levels. So you see that by unity you could reach the highest levels. Even like even the the the story in in in in in the in the Chumash where where they got together and said, "Look, we're unified, we can bring down from the highest levels." So how much more so it was by the Jewish people when you're dealing in a holy level, that when you have oneness and you have unity, you could actually bring from the highest places. And they explain to them in the Chassidic discourse, and the same thing also in the Chassidic discourses of Torah Or, Torahs Chaim, and Torah from the rabbeim, that the source of unity, the source of oneness, is in the infinite name of Hashem, Yud Kay Vav Kay. Cuz we know that Hashem has seven names we we they're not erased. And the most powerful name of Hashem Yud Kay Vav Kay, that's the essential name of Hashem. That's the explicit name of Hashem. That's the unified name of Hashem. And as we know that there is, for example, there's light and there's vessels. Now, all the na- all the all the names of Hashem, so basically the light part comes from Hashem. However, the vessels is is different. It's not as powerful as the light. However, when you're dealing with the name Yud Kay Vav Kay, so the the vessel is also, just like it's powerful as as li- as the light. In other words, you have the ultimate unity between the light and the vessel that that they're both in the same level. And that's why the powerful name of Yud Kay Vav Kay is called Mahavah, from creation. And it's also called Hoyah, Hoyvah, V'Yiyah. Which means it was and it is and it will be. In other words, even though it's coming into into a finite place and time, but the fact is it's really, really all one. You have the You have the ultimate oneness. So you see the real power of oneness. Now, what does that mean practically? That all this powerful idea of oneness, practically it says very simple, you have to love everybody. And like the author writes in Tanya, that from the Mishna it says that you have to literally Ohev et habriyot, you have to love everybody. Up to the point that you love them so much that you actually include them and you bring them close to the Torah. And what what is the idea of of of unity of all the Jewish people? And like it's explained in the powerful teaching of of a Halutzah, from the Rebbe Rashab, who is celebrating his his his his birthday, that the war of Midian was to take revenge of Yud Kay Vav Kay in Midian. Which means the war was against Madon u'Marivah. The war was against the fighting. The war was against the division. And that's the the the the the taking revenge of Yud Kay Vav Kay because what's the whole idea of Midyan? It's the opposite of Yudkayvovka. Yudkayvovka is all about unity. And when a person loves another person, Hebrews called Ahavas Yisrael. And there's Achdus Yisrael, all the Jewish people are unified, then you have the love of one another and you have the real unity, then Hashem blesses us like it says Barcheinu Avinu Kolanu K'Achad. Hashem blesses us when we're all united. And then we when we when we united, we receive all the most powerful blessings of of children, um uh sustenance and whatever we need in a in an abun- in an abun- in an abundant way. Now, the the the the great and powerful quality of loving one another and having true unity of the Jewish people, it's not only that because of that you have all the blessings of children and sustenance and food and abundance and everything abundance, like we just learned because Hashem blesses us when we're all together, but it's so in deeper that. You know, that's great, that's amazing. We accomplish that's huge. But now like the Rebbe says, we actually were able to fulfill the request for the redemption. And that's like it says in in in the in Psalm 122 of Psalms, and it says over there in the in the in the end of the of the capital Tehillim, so we say Rabba sav lanu she'einu halacha shnayim. What does that mean? We're we're praying for Hashem for for for the exalted end. And also in the beginning of that of the of that of that Psalm, it says Aylecha Hashem sosi esh einai hayoshvi bashamayim. And the so and and the the Rebbe the someone said it explains on his commentary on Tehillim, this word it says hayoshvi, and as he's adding an extra yud, is referring to a a high level in Kabbalah it's called Yesod Abba, which is Yesod of Chochmah. What is what what what is that idea? And that's connected to the internal part of Abba, which basically is the internal part of Chochmah which is connected to the internal part of Atik, which is in in Keter. And and as we know, the the The of the internal part of Atik is going to be when Moshiach comes. And in a in a in a way that it could be totally revealed in in the internal part of optic is going to be revealed. How do we affect that? That the redemption and the and that's going to be revealed. That comes all through loving one another and having unity with all the Jewish people. So in other words, besides the fact that by loving one another and having true unity with another, we actually we actually destroy the reason that we're in exile. And like it's explained in the in the Talmud in in Yoma that the reason that we're in exile was for one reason, because people basically hated each other for no reason. So if you want to fix being in exile, it's that's by loving people for no reason. And not only that, by going ahead and doing the mitzvah like it says in the Torah, you have to love your neighbor to loving someone like yourself, which is connected basically to loving Hashem, and it's connected also with the verse where Hashem says I I I love you. So therefore, by doing that, we bring down all the blessings up to the greatest blessings of the true and complete redemption redemption and that very very soon we're going to go with our children, with our elders, with our sons, with our daughters, and we're going to go with the with the with the with the clouds of glory to the land of Israel and to Jerusalem, the holy city, and to the holy temple that Hashem Hashem has created. And like it's the Rebbe finishes off so beautifully, the Kitzur Orach Chaim offers all those that passed away are going to be resurrected amongst and together with them will be the the the the Rebbe Rashab who is celebrating his birthday. And like the Rebbe finishes off, it's going to happen via Mamesh very very soon and very very very quickly. So here you have a beautiful Chassidic discourse um and which obviously gives us very very practical tools how through the idea of home and home and out of the limits and loving people and having true unity that will give us all the materialistic and physical blessings and more importantly that will create the Google and let's hope and pray that that we have the Google and next class will be in your shalayim in a quiet dish. Have a great and blessed week. Shavua tov.