Redeem My Soul in Peace. פדה בשלום נפשי A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class onus. We're going to be learning a beautiful discourse in the Reb. The name of theic discourse is called the Reb said thisic discourse on a Tuesday which was the 17th day of the month of in the year 44 years ago before Mina and later the Reb went on to certify and add the discourse in honor of the completion and the uh bringing in a new safe newra that was done in honor of the Reb. So again theic discourse is based on the verse in the psalms where it says God redeem my soul in peace me from those that were close to me because many people were with me said it's known the points that are brought out from the alterba who was celebrating the his his redemption on the 19th of kislave and his son who took over his leadership the mitlerba who celebrated his redemption on the uh 10th day of the kislave that in this verse he brings out that the redemption um and the gula in general not only that there was a general redemption but the redemption was done specifically in the idea of peace and also it says me crly from those that were close to me not in the way of a war combat and also you have to point out what it says me that the redemption was specifically for me also what it says because multiple people with me. In other words, that's the reason why he was redeemed. So, what's the idea? Because of multiple people with me says the point of the explanation is as follows. When do you need to be redeemed? Obviously, if you have opposition because if there's no opposition, what are you being redeemed from? So in other words, since holiness is the only way and the only thing that really really exists, but when you have an opposition, you have the existence of darkness and silliness. So you need to have the redemption from darkness and silliness. Now this redemption brings that the holiness will be on the contrary like the concept is light is light but when you have darkness the light that comes afterwards is obviously much greater and like the the the the the greater part of of of of wise person but when you have silliness and you're dealing with the struggle so the wise shines out much stronger in other words when you redeem from darkness and silliness so then you have the greater light and the greater wisdom not only quantitatively but more importantly qualitatively as well. Now this redemption could be taken they're done in two ways in a one in a way of a war and one in a way of peace. So what is the verse coming to bring out here that how is the redemption done? It's done specifically in a way of peace and in that itself both the war and both the peace the peace it's possible in two ways. One could be that the redemption is the one where you're standing close combat with the thing that you're trying to transform and even though it wasn't transformed yet, but you go in close combat or it can be standing far away and over here the verse brings out brings out that the redemption is done in a way that's close combat in a way of closeness and like it's explained at Lent in the discourse of the and what does mean that the redemption is done in a strong way because once the redemption happens there's no re there's it's it's it's it's it's it's locked in and it's not going to change because anytime it says Lee means it's not going to change it's lasting forever now the reason why that this will happen now what does it mean Robin so he says there's two insights one is referring to the prayer of multiple people and the second idea is on redemption because the fact is the redemption was of everybody like the like like The reb I wasn't redeemed. Everybody was redeemed. So the power of the raim either either of the prayer or of the redemption that caused to happen. Now all these ideas also apply to we serve Hashem like it's brought down the discourses and therefore it's also understood it applies to Torah as well like the Torah the verse says. So there's a connection between our service and the way it's in. And based on we know what kazal tell us that hashem looked into the to create the world. So this obviously the way it's in and that's from there goes into the world. So what does that mean? It explains as follows. When it says the way it's in the so we know that is not in heaven and it was given specifically for people living in this world. Now since the exist in this world in a world of darkness in a world of silliness. So you have to redeem the Tory from the darkness and the silliness. And by redeeming it, you have the greater light that comes from the darkness. Now based on what it's known in the higher worlds, what's real? Real is godliness. Materialism, physicality, that doesn't exist in this world. Sadly, just the opposite. What's real? Physicality. God. Revolutionary idea. But to reveal God in this world that has to become revolutionized and that is the redemption that we're taking what's what we see as reality the physical world and God is a revolutionary deal we making God real that's called redeeming God from exile and the same thing also applies to Torah. Now in this there's many way there's many levels and generally there's two levels. In other words, just like when we serve Hashem, this the redemption comes through a way of combat and way of peace. And that's the difference between serving Hashem through prayer and serving Hashem through Torah study. So the same thing also applies to Torah as well that there's two levels. In other words, there's a type of learning Torah where it says educate the child based on his level. And like the Rambam explains at length in the his explanation of Mishnayot that you have to find many many different ways and ideas so that the the study and the education should be be fitting for the child based on his situation where he is and there's a way even of learning Torah. So that's one way bringing it down to the level but then there's a way of learning to the way it's in heaven. In other words, even though you're learning Torah down here, but the way you learn it, it doesn't, you know, get caught up with the world and had it's not even connected on any level to this world. Now, just like you have these two differences in learning Torah, the same thing also you have in the Torah itself. And like it's brought down in in Ray Maha and it's explained by the alteresh and we know the alter is the one that was celebrating his redemption of of the discourse that in the revealed tora which is called the tree of knowledge good and bad. So you have a question and you have arguments and you have to have the war of Tyra to respond and to to to dissect what's going on. That is one type of Tyra where it's a struggle. Then you have the internal part of the Torah which is called the tree of life. And over there there's no questions up to you have the wellsp springsings the which is revealed which is called the the Torah of and that is basically the redemption which is in a level of peace. Now the redemption can happen in one of two ways either in standoff from from distance or in a way close combat. So what what is the revolutionary idea over here? That the redemption is done in a way of bey combat. What does that mean practically? Reb says well in standard based on an explanation of the alterba what he explains based on what it says in Kazal that when a person prays you have to put your eyes down and your heart in heaven. So your eyes are down in this world but your eyes are in heaven. What does that mean? That you have to see the physical world. You need your feet on the ground. Even though your heart your heart is on the most highest level, your feet needs to be on the ground. You have to be you have you have you need one hand you need to be your feet on the ground but you have to be tied in heaven. So even when you're tied in heaven you have to see the the physical world you have to see the world. You have to see reality. So that's when prayer the same thing applies with learning terra that a person has to learn t you learn the greatest ideas but it has to be practical and like we know it says what is the greatness of of study because it brings you to do action up to the point you're learning you have to brail to bring hala what is the Jewish law what what are we learning from it what is the what is the end result in practicality in this world and then when you learn on that level then you come to the true level of learning and the intent of learning because you're bringing it down into a practical level and he continues on in the in the verse to say keep money because many people with me. What does that mean? So one insight is how did it happen? had was a success because of the multiple people that prayed because what happens is even when somebody's the highest level he prays and he studies and this and and does mitzvot but on the highest level there is still a quality of prayer and and and and off the charts greater when you pray with the community which in Hebrew is called harab the prayer of the community and like we understand from the what we see when it comes to the the prayers of the 10 days of chuva so it says very very clearly over there. It's basically uh individual prayer and community prayer. What does that mean? That an individual prayer in the 10 days of chuva is like community prayer a whole year. And how much more so when you have a community prayer in the 10 days of chuva. So the highest level is prayer 10 days of chuva. Then you have an individual prayer 10 days of chuva. But throughout the year there's something about communal prayer. That is one that's one idea. the prayer of the community and the second insight that you're including everyone in your prayers. What does that mean? Because we like the the the the like the explains in in his in his prayer book which he brings in the reason that's befitting before you start praying what you say. I'm accepting about myself the mitzvah to love like my fellow like yourself. And when do you say that? Before you even start my right in the beginning. And and this penetrates through all the levels of prayer till the end. Um which which Joshua said when he conquered the land on the first time that we would have as an everlasting inheritance. In other words, all the levels of prayer is complete when a person accept upon himself a mitzvah of prayer. So what does it mean filled? One is where you play you're praying with multiple people and one the second part is when you're including everyone in your prayer and finish over and he says like this you read the will of Hashem that everyone should do um what in our power to fulfill the request and the power that the Balagula wanted to spread all over the world and as we know that the main idea of spreading started after St. Petersburg after he was released from p prison in other words not only afterwards and a cause of it but literally that that is a what happened in prison because the fact is when we know that we have an olive when you when you squeeze it that brings out the oil so the squeezing of the prison brought out the spreading ofus and there you can say that possibly that that's why the alter was in prison for 53 days 53 in Hebrew is nun giml which is the same letter as Ghana's garden so that he's able to afterwards spread into the garden of Hashem which is in this world. So from here we see the tremendous um there's tremendous merit of being busy with spreading the wellsp springsings of to spread it all over the world. um men, women and like the previous said that even women are obligated to learn because the fact is the mitzvah of learning brings us to love Hashem being an Hashem and women are responsible in that as well and it's a it's a it's a ever it's a a consistent obligation like it's brought down in the introduction of and for children as well they should hear and they should learn and they should they should observe this Torah and never finish up when he says should be the will of Hashem that every one of us should be busy with it and we should do it well and we should do it strongly and not only that especially when the last days of gullis and a few days left of gullus and this is going to bring very very soon and from a place of of joy and gladness of heart that we're going to go with our family with our children with the elders with with our sons and our daughters to receive Msiah Senu and we're going to go together with Mashiach Senu with and with all the Torah of of of of outside Israel and with all the synagogues and with all the the the the yeshivot of outside of Israel. We're going to go all to Israel the holy land and it's going to happen very very soon literally with joy and with gladness of heart. So here we see another powerful discourse in the Reb about the power that we have by unity and by unifying ourselves and by redeeming the Torah, rebing oursel and God's willing we'll redeem ourselves with and we'll have the coming of Msiah and next week's class will be have a great great and blessed week. Shamua to