Repentance creates Double Comfort נחמו נחמו עמי 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 the discourse is the Reb said this discourse that year was which was in the 16th day of the month of in the year 57 years ago. So theic discourse is based on the verse where it says in the prophets comfort or comfort my people so says God says we have to understand why does it say why twice why twice comfort now it says in the medish and especially in the yal the reason that the comfort was double so that's why it says twice and since the the Jewish people sinned double Like it says in the verse a double sin and therefore they they got were punished double and therefore they had the comforting twice like it says. Now in the in theic discourse of the previous reb who was celebrating his his day of celebration and and and joy. So he explains that the mitzvah are also double and that's the reason why the sin is double. Why? Because what is what if there's if there's no command, how can you sin and like go God says I have to ask God says I love you and only you I know and because I love you and I know you and therefore if you don't do that if you don't do what I ask you to do you're going to have the sin. So since this since the mitzvah are double therefore this therefore there therefore the sin is double. Every one second why you calling it a double sin and why are you calling the punishment double? In other words, there's obviously two components. There's two there's two mitzvah and two sins. And that's why you have the punishment and and the comfort double. But what so what's the double part? It's two different things. It's there's two two sins and and and and and and and two punishment, two comforting. So, but for each one there's one. So, different you have to say it's not what it means literally that and that every mitzvah there's a double there's a the double sin. knows that the idea is that everything had there there's a two parts to it and he explains what does it mean that in the mitzvah there two that in every mitzvah there's two components not two but two components that what is the what are the two components in every mitzvah this the one component is that it it refineses the human being and also it transform the world it transforms the world so the says you can explain you can you can say the explanation is that it's based on what it says in Tanya And the antany doctor brings down in in the name of the soul came down to this world not to transform the soul. Soul is a part of God. The soul came down to this world to transform the body and the animal soul and the physical world. However, the soul itself doesn't need to be fixed. But even though it doesn't need to be fixed, after the soul comes down to this world and transforms the body and transforms the animal soul and transforms the world, the soul gets elevated. So the soul is perfect. It doesn't need to be fixed. But after it does a job, it gets elevated. Now it's not a contradiction to saying that the soul doesn't need to be fixed because that's only reference to the fixing part. But an elevation could have it's not a contradiction. Nothing has nothing has to be fixed, but you can still be elevated. And when it gets elevated obviously gets elevated off the charts and like it's brought down that the the the elevation of the soul is to the point where it literally connects in the highest levels with Hashem. Why is that? Because the soul before it comes down into this world. So the zo says that he made garments and from that is how the soul flies. In other words, the souls are connected to what level of god? the garments but the elevation after the soul comes down to this world reaches the level of of the body of Hashem and the body of Hashem and the garments you can't compare a garment to a body so therefore you see the tremendous elevation like it says that I stood in front of him that's the ultimate completion in the soul be from before when came down into this world and Like we know for example what's the idea of is standing. Standing means you're standing in a level of acceptance. And standing means you're not moving. But when the soul comes down to this world it becomes a mover. You become a mover amongst the people that are standing. And even compared to the way the soul is before and even when the soul was standing in front of Hashem but the fact is yeah you were standing very high level you're standing in front of Hashem. But once you come down you can become a mahal. You become you can start moving. And like we know the difference. What is what does it mean? Someone that's moving. It's not just moving quantitatively, but you're literally making these exponential leaps or like for example like the expression uses that you're you're going ble without any limits. And that's when it says that the mitzvah are double. Now he's going to say what does it mean mitzvah are double? There's two components to the mitzvah. that one hand the soul didn't come down to to get fixed but in the other hand the elevation that happens in the in the soul which is basically an an elevation not a fixing knows there we're not nothing needs to be fixed so one hand there's two parts of mitzvah one you're not trying to fix anything but the other hand you're getting the ele tremendous elevation now when it comes to doing a mitzvah there's also two there's there's double in the mitzvah itself and like the ultimate says in Tanya that when when it when when you do a mitzvah Who does the mitzvah? It's only a mitzvah happens when you have the godly soul and the animal soul on board. Why? Because the godly soul on its own can't do a mitzvah. It needs the physical body. On the other hand, the animal soul can't do a mitzvah because an animal soul just wants to be sluggish, wants to sit on the couch and do nothing. So in order to do a mitzvah, you need to have the partnership. The godly soul is the driving force to do the mitzvah. But you need the body to willing to do it. The body alone is not going to do it. And the godly soul is not going to do it because the body is not coming along. And that's why we say mitzvah are double. Even when it comes to when a person does a mitzvah because its effect on the animal soul that's like transforming the world and affecting the godly soul is the elevation that the godly soul has through the mitzvah. And that's why he's saying the mitzvah are double. Means in every mitzvah there's two components. One is to transform and elevate the world and it's not just a side point. That is the intent. The purpose is to transform the world to transform the body because we know that Kashm created the world because he wanted he had a desire to make a dwelling place down here. And then there's a second component about elevating the godly soul not fixing elevating the godly soul to a very very high level and you can reach a level of and up to even to the level of so you see you have both components two parts in doing a mitzvah one is transforming the world and then and elevating the godly soul and that's why it says that when the person unfortunately doesn't do it there's a double sin why because in every part of the mitzvah there there was there was a double sin why like it's like he brings the the verse that says um that you f you forsook um the source of living water to go ahead and dig some wells broken ones that that's not going to that's not going to contain the water. In other words, what does that what what does it mean practically? Instead of being busy making a dwelling place for Hashem down in this world and by having introduction of making sure the dwelling place is clean, which what does that mean practically? Sur means getting making sure it's clean is bringing in the good energy. But when a person doesn't do that, you you're doing you're doing two things. One is that you're forsaking Hashem and you're the second thing is you're going after broken vessels. And like it says clearly in the Torah, God says, "Give a look, I gave you life and good and I gave you the opposite of life and good." And then obviously there's the in between. But when a person sins and you're not elevating the world, not only that you're basically lacking life, you know, you forsook Hashem, but you're doing just the opposite. And the same thing applies in reference to the soul because besides the fact that when you don't do your part, you're not you're not creating the elevation and you're staying on the same part that you you were before, but actually you're going downgrade. You you you're downgrading because now you're connecting yourself to broken vessels that they're not going to hold the water. And that's why it says that the the the punishment was double. What what does that mean? That in every part of the sin, there's a double part. And like on the spiritual is referring to the idea of where the light hovers over the world and when the light fills the world and we like we know that when a person sins what happens is Hashem doesn't hang out he leaves. Hashem goes higher and higher and and Hashem is referring to spiritually in the spirit that's coined the Z with the small face which is referring to the the component of there's another insight of is that the is comes comes from drawing down which is Mal when a person sins so goes higher and which basically means that um it it it goes it gets concealed in the level of column mole And that's why it says that we didn't see what does that mean that the sign the the signs which means that the miracles the ISIS the miracles which is higher than we don't see and not only that we we even lacking the the the the way the things were supposed to run naturally and like like it's brought down in that the the souls of Jew people the Jewish people we we're not going to able to we can't receive from the same place that the nations receive and because even though it's it's it's a level of of of nature But the fact is um even on that level we're lacking and that's why it says that we we're suffering twice twice in the level of serv and the level of mal and so since we have the double concealment um so that's why he finish says that the comfort is twice and that's why he says how do you create the comfort that comes when we do chuva when we turn to hashem and like it's known that when it came to hashem gave us a toyra in the ten commandments So it says it says only once an only once when it on the other hand when it comes to repenting. So the prophet says when it comes to comes to chuva there's a double an why because when it comes to chuva there has to be I'll say the word in Hebrew because it's an important word it has to be a double effort and like we know that somebody sinned and went off the path. You need to have uh when you come back you need to create certain barriers that you don't fall off again like the mag like the m like the teaching in the mid that this what kazal tell us a person shouldn't say I can't go ahead and um and do something which is which hashem doesn't want but a person should say no no I could but hashem doesn't let me because when you say I can't so then you you're a little arrogant and you might end up doing it but you say no no no sadly I have an animal soul the animal soul will veer off but hashem doesn't let me because and that that's what that's what say but but says no no no I can't do it why because you have to you you got to be careful like Ram writes in in in hill and al brings it also in that the the the middle of the road path is that is is there's the proper middle of the road path why don't someone veers off and you go too much to the right then you have to go to the left you know the point is wherever you are you want to be balanced but if you go to the right you have to go all the way to the left and the same thing also when a person basically went off the went off the path the person can't just say that what that Um uh I I could and no yet say I can't because a baluva has to be on the level no I can't touch it because otherwise you might actually fall into the trap and that's basically the whole idea of chuva which is basically could fly with the shia you're doing with double energy and therefore when a person does returns to hashem with double energy so then you actually bring down double blessings and because we you you you bringing in with with with with uh with more energy and that's the idea of klim double not only twice twice as much. But you you can't come it's not only twice it's much much more. And the same thing also could fly to shield which means when the when the someone returns to Hashem you're doing it off the charts and then you bring in obviously much greater much more powerful energy. He liked to connect this where it says in in the of the of the uh the one that's celebrating his redemption and his happiness that the the so it's interesting is when it says like this says ami so the first time it says comfort and the second time it says comfort the people and the first time it only says without ami why because the first time it says which we're talking about comforting hashem like the kazal tells us in It's sad to to to a father that his that his children were were taken in exile and the the temple was destroyed. So in other words the is referring to according to this opinion he's referring to hem the comfort for Hashem and the second one is comforting the people and obviously the first comfort is much stronger referring to comforting hashem now says that we know that hashem looked into his and that's how Hashem used to create the world. What does that mean? So we have the first commandments the first tablets and then you have the second tablets. So the first tablets are in precious Israelite. The first tablets was before we sinned them with the golden calf and once we s the golden calf sadly that's a source of all the sins and the second tablets came after the sin of the golden calf and that's where we find that the second tablets are much greater than the first ones could fly when you do chuvo you got much more and not only that that the second tablets actually create an elevation in the first ones as well and like like like it's brought down the in the discourse of the of tapes that's put on the alk the reason why it says twice is referring to another insight twice the first one is going for the first temple and the second one's going for the second temple and he asked over here but since it says nakimu for the first temple so and we know that the revelation the first temple is much greater than the second temple so you don't need to have a second comfort under the second one you have the first one includes the second one because whatever's what whatever's in in the second was already in the first one and he answers no no no because there is up. There is something more powerful in the second temple over the first one. So that's the case. The question is asked why didn't you say the for the second one? Why didn't you for the first one? And the answer is very simple because the comforting of the second temple effects on the first one as well. And the same thing also with the second tablets affect an elevation in the first tablets because the fact is that the tablets in the parish in the second one they are there the same idea as the first tablets and it was written after the sin of the golden calf. So in other words in the first tablets you have what exists in the second one that each one carries the weight of the other one. And the same thing also when it comes to chuva which what is the idea of chuva? Chuva means that you're connecting to the essence of your soul. You're connecting with all your might but the goal is to affect that power into your all your levels and that's why kazal tell us that there was no greater days for the Jewish people like the 15th of a and yum kipper and what's the reason because what happens on the 15th of a you have the the moon is complete of the month of a so the question is one second every single 15th you the the moon is complete. That's question number one. Also, you have to understand it says there's no no greater celebration like the 15th of A. In other words, he's saying it's higher than the 15th of the month of Nissan and the 15th of the month of Tish which you have the holiday peskot. So the fact is it's also the 15th. Why is the month of a so great? And the answer is because since the 15th above comes after the ninth above which is the greatest downgrade. So therefore their elevation is much greater and therefore you can say that the elevation of the 15th of A is even higher in Yum Kipper. And as we know that the covering of the suka comes from the from the smoke of the of Yum Kipper and since Tub is higher than Sukkot so therefore obviously it's even higher in Yum Kipper. Now this elevation has that happened at so high because it comes from the a level of chuva cuz after chuba we did chuva return to hashem and we know that the quality of someone that returns to hashem over at sadic is because at sadic you don't have the the opportunity to do a transformation because whatever is forbidden there's there's nothing to transform there but and way just pushes it away but chuva has the power that you can take something that was a sin and you can take that sin and turn into something positive up until literally becomes literally something beautiful and only Abua can do that. And that's why it says because the ultimate and the main comfort is going to be when Mashiach comes because then what's going to happen is like it says Hashem is going to transform our mourning and our sorrow to joy and celebration and like we know Mashiach is going to come that to to inspire sadik to do chuva to trans to reach level of of repentance. In other words, we know that true is much higher in the and all the revelations of the future is dependent on what we do now like says in the and which what the preparation for all that is doing the truva and that's the real quality of the 15th which is all about transformation and continues on to say that this is the real revolutionary idea which is explained this specific discourse that whole idea that Every downgrade is for the upgrade and it's explained in many many places and the same thing also that every upgrade comes based on the downgrade which is again explained many many places in this but the the revolutionary idea in this discourse that the re elevation comes right after the downgrade in other words and not like those people that say that even though that the the um the elevation is much greater but the it takes a trial and it's a process process and you know etc. But no, right after the the the prophecy of and where the Jewish people said uh the the comfort right away they said and then we have all the seven other comforting which comes after the the the the three of of of destruction until you have ultimately the of which is connect idea of true. So the representing the revolutionary there is that yes after every downgrade is an upgrade but usually takes a while no it comes right away but here he says right after tishov right away six days later you have the 15th which is even higher than sukkot and higher than pes which you can't compare that elevation without any going from step and another step you're totally able to go from the low from the lowest places to the highest places and the same thing also reference to shabas because all the days get elevated from from before and the elevation is off off the charts with with no with no level with with no no process etc. And just like the this the downgrade of tishov is goes to the lowest level. The same thing also the upgrade of tub and shabas was off the charts. And how does this all happen? It happens through doing the work of returning to hashem like the raam writes that when a person does chuva when you return to hashem you get redeemed right away. In other words, you get redeemed without any process, without any going through a whole thing and without anything holding you back. And what's what's the idea of chuba? What does it mean to do chuba? When a person thinks in their heart of returning to Hashem, you become a sadic right away. Look how easy it is. Just in your heart say this, I'm returning to Hashem. And like the writes in Tanya that you not only you become literally at complete sadic which is the highest the highest the highest the highest title one can have. When a person says I'm returning to Hashem, then everything all the sorrow gets transformed into happiness and all these days are going to be transformed to days of joy and celebration and it's going to be a yumptive and like that zoro says that on these days Hashem says I'm going to I'm going to transform the sorrow to to joy and sal celebration and it's going to be great festivals and we're going to have the true comfort and the internal comfort and the global comfort with the coming of Messiah. speedily in our days. Here we have another powerful discourse in the Reb says guess what the ultimate comfort comes from Shuva and anyone can in any moment say this I'm returning to Hashem and guess what Hashem accepts you and we'll have the coming of Msiah the next class will be in your have a great and blessed week Shabu