Protecting our Spiritual Gates. שופטים ושוטרים A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to this week's class on we've been learning a beautiful discourse in the Reb little mystical. The name of the discourse is called the Reb said this discourse on which that year was the sixth day of the month of in the year. So again discourse is based on a verse in the Torah port where it says judges and offices you should put in all the gates. So he brings inra based on the uh the verse the the the insight of the sh that he says the shar one of the gates it's all the limbs of the body which are they so he says it's the two eyes the two ears your mouth your hands and your feet and so know the shak is saying it's a seven refer it's not only the head but it's also including the hands and feet so it covers the whole body and you have to put on all the different parts of the body judges and offer officers. The is the seven parts of the body and is the officers. Then afterwards he brings an another another insight he brings from which is more of a cabalistic book and he says over there as follows that there are seven there are seven letters which are double begish which is b gimlid re you can have the lighter version the more stronger version and this is what hashem uses and he says to create the the stars in the heaven and and and the and the and in in the in the world and he created time and and and and and space etc. And he also created gates in the soul. That's what it says in safety more abstract. The ri explains what does that mean? And afterwards he said the safety himself explains it as well. One of the seven it's referring to the two eyes the two ears the two nostrils and the mouth. So in other words all the seven is in the head of the human being not including the hands and the feet. So again so so the shock says referring to the whole body and says what it's only it's all in the head. What does that mean? And he explains like this in he explains that there are there are three mothers which are the letters alfin and then you have the seven doubles which is the which is begged and the altern explains in the beginning what are the mothers that's actually the intellect because the intellect gives birth to the emotions and what are the seven doubles what does the al explain what are the seven doubles it's actually the emotions the seven emotions and why The emotions called double. There's only seven emotions because every emotion has the way it goes. It wants to it yearns and the way it comes back in into reality. And just like for example the the attribute of love. What is love? Love is basically yearning to go on high which is it also has the like tell us that after love we should love God your God. What does that mean? that basically the name of Hashem should be the something which which we behave. In other words, that basically should people should see that you're God you're you're goding god-fearing and loving person. So you have to obviously be be nice to people in the physical world and like incessant that by loving people that's the when you're basically just cleaving to Hashem and you don't care about people that's the but when you're respectful people that's idea of shuv. So every every emotion has the and the and the same thing also when it comes to being that what's the idea of a is basically returning to reality like it says in the in the verse and they were trembled and and they stood stood aar but it also has the the yearning because what's what's the whole idea of of being in awe is to be total total total acceptance which you're totally accepting and you become one with Hashem. So in a which the natural part um is is is is to have the have the you want to have the shuv also and year which the natural part is to have the shuv you also want to have the rzi and the same thing also applies to all the other emotions you have both components of what of rzi and shv. Now these seven gates that are in the soul. So nurses generally they they they go they actually divide into four different categories of seeing, hearing and and and and and smelling and speaking which is the four different categories. three of them are double and but since it's four categories they correspond to the four letters in the name of name and like explained in the zor as well and it's like like explained at lent based on the verse where it says spoke to you face to face that what happened when god gave thera every single person received from the level of in in internally and like it says I'm God what does that mean that the nameke becomes your energy of every single person and therefore every single person is made up of the name and like explained in the detail in also what and that's why in every single person you have these four components to see to hear to smell and to speak which is corresponds to the four letters of what does that mean as as follows we know the ability to see that creates closeness Why? Because when you see something, you grasp it and you grasp the essence of it. So seeing creates a closeness. However, hearing is from far and therefore you therefore you you hear all the details and you see another detail etc. And that and the two together the seeing which is close and the hearing is far is connected to the yud the first two letters of Hashem's name in the soul of the human being which is basically seeing and hearing. And in in in the in the in the in the attributes that we have what are they connected to? They're connected to the spher of so seeing is the idea of and hearing. And then you have the letters v is connected to the emotions and like it's explained many many places that do the meditation when you meditate about the greatness of hashem and how low human the human being is. That's the which is meditation is the level of y and that's why it says that's hidden only to hashem and then you have the work of the emotions and that's what it says that's revealed and that's that's the level of of the y is the and the is the emotions and more specifically the the attribute of love and is the part that's concealed and what's revealed is that doing the work learning t doing mitzv by by speaking it which is the level which is the level above And that's the and then you have the two components of what of smell and speech. What's the idea of smell? smells already more mach it's more more encompassing like it says raik it's more a scent you know you don't get you don't grasp the the the the the thing itself but nevertheless it reaches a soul because through smelling something you can wake up from from sleeping and what speech that's when you internalize something like like the Mishna says that you see that speaks or like for example your soul went out in your speech the same also when it comes to eating that you that you that you get get to the essence of it but how do you get awakened you you get awakened through through through the scent. And what what does that mean on a spiritual level? The smell and the speech. That's learning Torah and doing mitzvah. And every one of these four levels seeing, hearing, smell, and speech. Everyone has the and has avas has the yearning and has the bringing it back into reality. And like explained in that's why it's called double because you have the and the and you receive from the from the from the seven doubles. What the idea of the then the verse goes on to say to us that you should judge the people a righteous judge judgment. So according to the explanation of the that we learned the first explanation that the gates are referring to the whole body. So what does that mean? What does it mean that you should judge? It's it's referring to since the the the gate the the gates of the whole body. So the judging is outside of yourself means dealing with the world. But based the point that it says sashira that the gates are actually only the seven gates in the head which is basically the intellect and the emotions. So then when it says you should judge it's referring to judging everything outside the head which is the other part of the body and like explained in the Torah and continuation of the what it says in safy that when it says you should judge it's referring to all the all the 248 limbs in the body. So based on the you can say this what it says in saf that um that that shar is referring to the gates in your head. Um because in safi was referring to creating the first human being which is created alone and that's why he that's why he says the whole idea the shaft to judge is um is to judge is the rest of the human being which basically is the rest of the part of the body and also the 248 limbs and that's why it says know you have to have the both ideas a judge and a an officer what is That's that's from the right what's a officer that's basically on the left side you need to sometimes you need to have discipline and like to explain this whole idea in Tanya the two different sides the right and the left and the same thing also where it says you should judge them a mishbek so mishbot and sadc judgment that's that's on the left side and that's basically the idea of what doing the positive commandments and the negative command is why because in every time you're serving Hashem you have to have both you You need the rats and you need the shv. You need the right that brings close and the left that that keeps things keeps things under control. And like for example the famous story in the Talmud that says that he asked him did anything come to you know come to come come to you and others what does that mean then that when he when when when he did when he was when he uh when you do your real spiritual work you have to be able to do it both in and if you're just doing it's not doing the work. If you're just doing gur it's not doing the work. You need to have a balance between between between between the two and then you know you're serving Hashem completely. Like it says in in Safri reference in the first section of Schma that there's no such thing as a in place of a year in place of a in the emotions of Hashem. You need to have a you need you need both. And by there by doing our work and these these ideas of controlling our our our the intellect and the emotions and setting up the balance between and the right and the left and the way of that we're doing it in a way with a good eye. So what happens is then we'll receive from Hashem and Hashem is going to judge us and he's going to give us a great judgment and we're going to be redeemed through Mashiau. He should come and he should redeem us and he should take us standing upright to Israel. It should happen very very quickly in our days and let's hope and pray it happens very quickly and next class will be have a great and blessed week. Shabu to