Rosh Hashana Shofar Mitzvah Repentance, Soul Connection יבחר לנו את נחלתינו Kabbalah Rabbi Minkowicz

Welcome to our class onus. We're going to be learning today a beautiful deepic discourse of the Reb in honor of the upcoming holiday. The name of the discourse is called the Reb said this discourse on the second day of Russash in the year which is exactly 62 years ago. Jeb went on to certify and edit the discourse in honor of the holiday rash in the yearin 34 years ago. So again the discourse is based on the verse in psalms psalm 47 verse number five. So the verse says as follows. He chose for for us an inheritance the proudness of that he loved salah everlasting. That's the literal translation of the verse of psalms. So the previous rebba brings in aidic discourse this title which is part of the discourses of in the year. So he brings a translation of the and the says which means it should be the will of Hashem to inherit the temple of Jacob that has compassion forever. So he brings out the predic. Fact is we know that the beta mikdash a temple belongs to hem like it says in the Torah clearly should make to me mikdash know yes we make the we built the base of mikdash but we made it for hem it's hashem's base of mdash so why does the say that it's the base of mdash of y also what's the connection with going y the proudness of yak which is referring to the bet mikdash to what to our our inheritance so the previous explains discourse that what does it mean our inheritance? actually refers to the point of Judaism, the point of the Jew which is lying within our in the depths of our hearts and that's the bet of like it says in the verse the should make to me a mdashi and I'm going to dwell amongst them plural what does it mean plural it should say I'm going to dwell in the base mdash because Hashem dwells within each and every one of us and therefore the literal translation is that it's going that in the future what's going to mean in the future when Msiah comes Hashem is going to return to us mdash we have to understand the connection between the translation of the discourse that the go is referring to the temple of that that's in each and every every individual with the literal translation the go is referring to the third temple which is going to be what Msiah comes Now this this this this verse of psalms is one of the ver is the psalm that we say seven times you before the blow we blow the chauffeur on what's the connection with this psalm and blowing the chauffeur literally because in in this psalm in king David says elim the name God has many names the name elim went up in trua And with the sound of the what does that mean? Tell us that initially Hashem is sitting on the on the judgment on the throne of judgment is judgment. But when the Jewish people go ahead and they take the chauffeur and they blow it in front of Hashem. So Hashem gets up from the from the cheer of judgment elim and he goes to the cheer of compassion. And that's why he says God is getting up from the sphere of justice and he goes into which is all about and what happens when he goes into the world of of compassion he gives us a lot a lot of compassion and he has compassion over us and he transforms the judgment into compassion into beautiful blessings and that's why we say this song before we blow the shaur because to bring proof proof from the Bible about drawing in that God is shifting from the from the seed of judgment to the seed of compassion which happens what through the blowing of the when you hear them before we before you blow the you hear the psalm you'll know spiritual it's taking place we're getting we're aspiring on to shift from from judgment to compassion and give the Jewish people a great powerful blessing now this that we see um uh this this psalm before we blow the chauffeur Not only this verse but the whole the whole psalm you know besides the verse of we say not only we don't say only one verse we say the whole psalm so obviously all the all the verses in that psalm are connected to the concept where hashem is getting up from the seat of judgment to the seed of compassion through blowing the that's the whole psalm and how much more so this verse the verse that we started the discourse with of which is right next to the verse So obviously it has a connection to the same idea of going from justice to to to compassion. One second we have to understand why what did we just learn? What does it mean that Hashem choosing Hashem is choosing the Jewish people. Now why is he doing this choosing the Jewish people? He's that's that that's a choice for no reason. He's choosing us. It's not because we're doing anything special that he's choosing us. We did something well so Hashem is choosing us. No no no. Hashem is choosing us. And not only that, when when someone chooses, choosing is not because of the other person. It's not because of a logic, a reason or an emotion. Choosing comes from the essence. In the world word of the word of language, it is in the atmos the essence of Hashem is choosing. And in the essence, there's no there's no room for an awakening. There's no issue. In other words, besides the fact when Hashem chooses, he's choosing on his own. And it's not being inspired based on what we're doing. But even more so in the place where hasham choosing it's our work our effort can't even reach there. But on the other hand when we say god went up from from trua which means elim judgment and and he switched over to to compassion that comes through our effort of blowing the shaer. So one hand we're saying is by us blowing the we're inspiring God to move from justice compassion but here we're saying it's choosing choosing we can't reach that level but since these two verses are together obviously there's some kind of connection and know what does that mean when we take the and we blow the chauffeur we cause compassion which comes through our e effort in the word in the words of kabala There's a which is gets awakened through when we do our work, Hashem gets inspired to shift over and through that we we cause the compassion that even from the level of which is basically much higher Hashem should choose us as well and obviously in the discourse we're going to explain how the two go together. You know he'd like to add this idea that when the Jewish people blow the what we what we cause is to draw down even from the place of choosing and choosing of the essence of hashem where we normally cannot reach. So we'll understand that based on what's known that what is the whole idea of so in the world of it's known that what's rashash rash is all about I'll say in Hebrew I'll translate it. We're building the sphere of malus and like we say in the prayers we recite verses about kingdom in order to be a king over you. So Rash is all about bu building mus now. So if is all about building malus when one hand we know that the mitzvah for the day is the chauffeur what's the connection because how do you build malus how do you create that god should want to become the king of us through through the chauffeur and like it says clearly how do you do it through the blowing the chauffeur and the connection of rashash shana between building mus is literally why because what happens rash there's a renewal the whole creation of the world and like we say clearly in this day referring to is the beginning of the creation and know every single sh the worlds get created again from new just like in the initial creation of the world how is that and they're explaining this because the whole world is created from what sphere from the sphere of malus so malus creates the world the ultimate sphere that does the final creation of the world and drawing that malus every rash even the first rash the beginning of creation of the world is only for one year malus gets renewed for one year it's a one-year contract and what happens is as it starts getting nightfall so malus goes back up there's no malus however when the malus goes up when it gets elevated and gets concealed it goes into the internal part of malus What is the internal part of malus in the depth of malus is you have every sphere is connected to all the spheres. What's the most deepest part of malus? So it goes into the emotions. It goes into the intellect and it goes into the highest level of which is which is and in there you have the highest part of and and the lower part of which is basically compassion and the will that malus has and the energy of the world even before God becomes a king. So where is that from? That comes from the external part of malus. You know like for example what does it mean the external part of malus? Let's say you're tired and you're exhausted and you do something. So there's no pleasure in there. So when you when anytime you're doing something just to do it and you're getting the job done, it's not coming from from the internal part of of the spher. It's coming from the external part. And like the the expression is that in the light before God becomes king. So the world is in a state of faint because again we don't have the internal part of malus. We don't have the we don't have the malus went into the internal part. What do you have? It's just existing survival mode. And that's why we say God says te tell me the the malo so that I should be be a king. What does he mean a king? Not just a physical king but I should have want to be a king and I should have pleasure for being on king. Now it's known that when on on on rash when there's the when when malus gets concealed it's on all levels and what does it mean all levels? action, speech, thought, emotions, intellect, everything goes back to its source. And we drew when we draw down malus, which mean again means from the internal part, from the pleasure and the will, which is the two levels of kesser. How do we draw that down? It comes from the essence of the infinite part of Hashem. comes from I'll say in Hebrew from and this that the Hashem becomes king over us and it happens through blowing the so obviously what what creates the building of Malus blowing the so when you blow the chauffeur and this is important to notice when you're blowing the chauffeur the chauffeur is going it's to the highest places it's going to the essence of the infant part of hem when you're blowing you're reaching the essence of the infinite part of Hashem and that causes the tenug and the rats to come down to this world that God is happy to go ahead and continue being the king of the world. So ask one second we have to understand blowing the chauffeur we know is a mitzvah. God commanded us to blow the chauffeur. Now where when is it possible to command to give a mitzvah after God is a king? Like it says clearly accept my kingdom and then I'll give you decrees. But on the other hand, what we just learned in order for God to be the king over us that we're going to ask and plead with God to become the king, we have to reach the essence of the infinite part of Hashem, which is higher than before he became a king. So how is it possible by blowing the Shaifa, which is a mitzvah that comes afterwards, that's going to make God a king, you know? Why are you blowing the chauffeur? Because God told us to be a king because God commanded us to make blow the chauffeur. But if God commanded us, then he's the king. But if you're talking before he became the king, where's the mitzvah to blow the chauffeur? So what do we see from here? That when it comes to blowing the chauffeur, there's two concepts, two ideas in blowing the chauffeur. One, you have the mitzvah of blowing the chauffeur. Yes, that comes after God becomes the king. But then there's a second component that by blowing the chaur, we reach the essence of the infinite part of hem, which is higher than being a king. And it's not a contradiction. Now in another place is explained the reason that in order to be to create building malus you know that's when you bring down from the essence of the infant part of why because what's malus what's the definition of the sphere of malus malus is all about revelation and malus in every single spir is basically because every sphere intertwined with all the 10 s what's the idea of malus is to reveal the s without malus nothing gets revealed so within is kindness but if there was no malus and kindness wouldn't be revealed they're saying and so on and so forth so malus is basically and then there's the malus the global malus for all the sphero but malus is all about revelation now the revelation of malus in the sphero is where I'd starts whereas in the highest world but in order to have the revelation of malus in the worlds of bria ys and so that's when malus has to be independent so in mal part of the reveals the spir in the lower worlds malus has to have its own dependence full revelation for example like when a person speaks because we know that it says we say Friday night in mal is a speech mus What is what is the idea of speech? Why do you need to speak? You need to speak to reveal to someone else. So is all about revelation. What's the whole idea of building that that the revelation shouldn't only be in the creation even the world of bri the spiritual but the goal is there has to be a revelation in the physical world and not only the physical world on the lowest level up till we have the lowest level in like we say in the in the praise everything that was created should know that God created it. In other words, that even the the lowest this the lowest levels inanimate in the physical world should know that what that Hashem created the world and that's why it says Hashem says tell me the the verses of Mal so that I can be a king over you. How what causes it to happen? blowing the so the question is one second let me just say the the words of mal but why do I have to blow the chauffeur you have to blow the as well why because in order to affect that god should become the king which means that the physical world should feel and recognize God as the king that specifically happens by blowing the chaur a physical up to the point that the blowing the chaur we have to use a chauffeur specifically from from an animal and because we want it to be revealed in the physical world in the animal part of the human being and in order for that level should be revealed in the lowest level you need to have specifically the horn of aur and you have to be in a way that the is disconnected from the animal can't be connected because idea the has to become a do when you use a do through that you have the power to bring godliness to the lowest level now anytime You want to reach the lowest level, you need to have the source from the highest level. The source from the highest goes to the lowest. So if you can't go low, you have to go higher to the source. When you go higher to the source, you can go that lower. And like he brings the analogy from the from the power and the awesome power of intellect and specifically we know is the first and most power part of the intellect. In other words that the in order for to go down to the lowest level to penetrate to the lowest places that's because of the power how power how powerful is in other words in order to bring down the intellect and to bring it into let's say a parable and the power should be aligned with with the truth. The only way you can do that to the lowest level when you really understand it when you understand it deeply you can bring it down to the lowest level and to point out when that the power of bringing it to the lowest levels in two levels. One is that you're able to um in the words of you're able to you're able to contract contract the intellect so that the student should understand this thing you understand something brilliantly. If you're going to teach it the way you understand it the student's not going to know it. You have to somehow dilute it and present it in a way the student gets it. That's point number one. Also, you have to be able to conceal the intellect. How? If it's too powerful through different using different parables. So, when you want to explain something deep to someone that doesn't not in that level yet, one component is you have to conceal it so that he comprehends it. And more importantly, you have to dress it up in a parable. And in order to conceal it, you need to have obviously a tremendous gift, a much higher gift. And he says that you could say the reason why he brings in theic discourse the the analogy of the parable that brings down to the lowest level because when you're talking about the the the power um and the and the and purity of of intellect. So you need to bring it down to the lowest level. You need to use the idea of a parable even though when it comes enclosed in a parable, you know, unlike when you're just doing a sent contracting, it's seemingly opposite of the of the brilliance of the of the idea. But the fact that you're able to take this brilliant idea into a parable. So that actually shows how great is in other words this that we say that when it comes into a parable is the opposite of of the brilliance of the intellect that's when when the when the when the the power of the intellect has some kind of form to it and therefore cannot and cannot come in and because it's it's a lower level has already a form it can come into a parable but the truth is real power real greatness real brilliance you can bring into a parable. So if someone says I can't really explain it to you, it's obviously not in the highest level. The highest level, the deepest level, the smartest people have the ability to bring things down on a level that people comprehended through the idea of a of a parable. And everything you can say at the revelation that takes place through malus in the spirus of the small face which is six meters which is revealed in the world of that would be like on on that level just the the coming down into contraction. But on the other hand, the reveal of malus the way it's an it stands on its own in in the world in the revealing it in the world of bri at sir the lower worlds. So that comes down through explaining it in a parable. So what do we see from here the real power of bringing down and creating and building malus and especially building malus in because it's not limited in any type of a form or a shape etc. So in order to bring that down and then wanted to come down to the lowest worlds of Bria and in in the bri itself even in the inanimate part of world in the world even that the inanimate part should know like it says in the prayers everything that was created should know that Hashem created so we're bringing down literally from the highest levels down to the lowest levels you can say based on this explanation that in order that the reason and in order to build. So you have to go to the highest level the essence of thee is so that the why do you go because you want to bring it down to the low lowest levels and the lowest level where it gets encloed in the low lowest levels is because you're bringing down from the highest levels the most ma levels which which is not which is not categorized and then you're able to go down to the lowest levels revealed it's also connected to what to what to the most powerful level. the most powerful levels reaches what? The lowest level. Why is that? Because the level of of where it's wow. And you cannot quantify it any type of shape or form. Um, and that has the power to go down to the low lowest level by by going down in the lowest level that actually reveals how powerful it is. So when something is able to penetrate so deep and so low so you can look at, oh my gosh, it's dealing with phys. No, that shows how powerful it is. And not only that, the revelation of the power is in the way it comes down because something that's as something that's greater and greater can go down to the lowest. Something it's very powerful idea in general in life. If someone is great, he can deal with the most challenging situations. Someone that can deal with challenges. Someone that can deal with struggles. Someone can deal with difficult situations obviously because it's coming from a very very powerful level. So in the Kent, obviously they're somewhere in between. But again it's not a matter of judgment it's about the point is that if you want to be able to deal with challenges you have to be able to go deeper and higher and connect to the higher source. Let's go back inside. So what do we see from here that this what it says in the discourses that explains this idea that what happens in rash we have to bring down from the highest level because we're trying to build the world trying to build in the lowest level we have to go to what does that mean we're talking about to the way is totally off the charts and doesn't have any any limitation and not even limitation of the essence of itself. However, according to the explanation before that the reason for drawing down malus on has to be from the essence of of the infinite parashem because the elevation and when malus gets concealed is on the on the on all levels and therefore you have to bring it from the highest level which basically means drawing it down from the essence of the infinite part of hashem explains and he says we know that inash there's two ideas on one hand what's rash the main idea of rashash which we know when is rashash the first day of the month of tish first day of the month of tish is what the day hashem created mankind and every single year on rashash the first day of tish what gets renewed the creation of mankind it's mankind's birthday and like it says Adam we're called so it's Adam's creation Adam's birthday that's when man was created that's one component of rashash we were created Another idea of is since we are the ultimate of creation. So therefore and every single year the day we are created what gets renewed is the creation of the world which is created on the 25th day of. So there's two components. Rash on one hand is the day we were created. It's our birthday. It's our celebration. On the other hand, no, it's a celebration of the world. So why are you waiting till the day we're created? Because since we're the ultimate creation, then what gets really renewed is the creation. And there says that's why that's that's why it says in the verse this is the day the beginning of your action a remembrance the first day you know when we say this is the beginning of your creation it's referring to human being that that that's the main part created that were created in that day and the commemoration for the first day is referring to the first day of creation which on the 25th day of of that's when the world is created and this that we're saying that we're building malus is for both components In other words, because by when you have malus, so then the worlds are going to be created again from new and the main part of creating of malus is so that you mankind will be created as we know that mankind and malus is really one because the fact is we know that malus actually is called in kabala show the Jewish people. So based on this in order to accomplish building up malus which which is needed to create to to create the world and to create mankind. So you have to reach a place that world doesn't exist and even the souls don't exist. You have to go to a higher level. So then the question is if we're going so high how is it possible that a soul which is a creation through our work we're going to reach a place which higher than our existence. So the point of the explanation is as follows this that when malus leaves and it goes to the higher level of malus and in that place yes there is no room not for souls and not for our work because as we said souls and malas are the same thing that's in reference to the physical existence of the soul. However, the idea of that we're that we want to make God should our king. That means the Jewish people are are are are asking and pleading when Hashem should be our king that comes from the um BL which is the selfacceptance the internal self acceptance from which the internal part of our soul is connected in the essence of Hashem and when the when the essence of our soul gets revealed then we bring down the essence of hashem and through that you create the building of mus that's the that's the that's the main point now he's going to explain it more more in depth and he explains like this building of Malus where God becomes the king over the world over the world and over mankind which happens by drawing down the essence of Hashem which happens through revealing not alone because alone is from a lower level but from the essence of our soul you can say based on what's explained explained else that with a concept where it says the Jewish people were elevated in God's thought. What does that mean? We that we we're elevated to the thought of the essential thought. In other words, what does that mean? The essential thought there's thoughts and there's the essential. What does mean the essential thoughts? And he explains it this generally speaking when you think what do you think about? You think about other things. So you're thinking about things outside yourself. Like for example, a person thinks about something. So there's you, there's your thinking and you're thinking about something outside of yourself. So it has nothing to do with you. And then you have the thought of the Jewish people which is one with the with the person that's thinking. And that's why it says who did God consult with when he wanted to create the world. So it says with the souls of the righteous people. Now we know the thinking all righteous. So God when God was thinking about creating the world who was he thinking about not only for creation of the world itself whether he should create the world or not create the world but even on the thought whether he should create no you think should I create the world not create the world that's one level of thought but even on the thought whether he should even think about creating the world so what do you see from here that the Jewish people that were God consulted with them if he should even think about creating the world so they're much higher than that thought because If God consulted with the Jewish people before the world create existed before we existed how how how he consult with us because obviously we exist on a much higher level because the thought of creating the world which is obviously a very very high level it's about a person thinking about something outside of himself should I create it or not the thought is outside of you but the fact is the Jewish people we're in a higher level of that thought we're part of the essential thought of Hashem and he explains over that the reason that the the creation and the thought of of of creating the world was from the place of Israel with the as the Jewish people and the essential thought of Hashem even though that the essential thought is higher than the thought of creating the world because when it comes to even the essential thought there's two levels one is person essential thought you think about yourself and Then you can think about something which is disconnecting from you. But the fact is the thought is not outside of you because you're the one you're you yourself are thinking. And that's why he says the isel the Jewish people is on speaking on the second level. In other words, it's as if God the essence of God so to speak is thinking about something outside. And like it says we're children of Hashem. We're children. We're not part of Hashem himself. But since the source of the soul is in this in this essential thought in other words the essence of of Hashem is thinking about something outside of himself which is really part of himself. So therefore even after it comes out of Hashem it's still part of Hashem. In other words like take for example a simple example with a child. When a child is born he's born he's an independent existence. But the fact is in a every child that's born that has his own existence, you have with you the essential part of your of your of your father. So therefore when Hashem chose to create the world, he he he consulted with the Jewish people. Why? Because the intent of creation in the world that the world should be a dwelling place for Hashem. How does that get completed? Gets completed through the souls. And therefore you can say that the connection of the souls and malus the way it's in its source in the essential thought is that the essence of hashem is thinking about something else just like just like the sphere of malus. Why? Because what's malus? Malus is all about something else. It create it reveals something else like there's no you know without a without a nation you can't be a king. So he said you can explain the reason that when you reveal the essential part of the shaw which happens how through blowing the shaur. So by blowing the which you're revealing the essence of the soul that's what creates the malus. Why? Because what when when gets revealed the source of the soul the way the soul exists on the in the in the essential thought. So through that you draw that malus from its source. The way malus is also in the in in in the in the atmosph exists there as well. And when the soul blows the from his essential thought and you're going to that place, you take malus which is hiding there and you bring it down in a revealed weight and that's how you build malus. But this is one thing we have to understand based on what we what we just learned that by blowing the what happens becomes king over us. Why? Because when you blow the gets what gets revealed the source of the soul the way it's sourced in the essence which is higher than doing a mitzvah. But in the other hand blowing is a mitzvah. So what do you see from here that the idea of gashm becoming king over us is also connected to the mitzvah of it's true. Yes, we're we're in the highest level. What are we using to connect at our place? We're using the blow the shaer. But how can we use a shaver? The shaver only came afterwards. So obviously the shaer is also connected on a deeper level. And how is that never explains as follows based on what the previous explains in the that that the discourse in Russ that when the when Hashem had the will of I'm gonna be the king. So there's three there three levels in the rot in the will of being the king. What are the three levels? He explains as follows. There's a rot gully there's a revealed will wants to be the king. Then there's a rotum a concealed will and then there's a that's a will which is totally concealed in the essence. So you have the revealed will the concealed will and then you have the will which is totally tied up within the essence of Hashem. Now these three levels even those three we're going to divide up into two parts. You have the revealed will and you have the concealed will that both of them are revealed. One's revealed one's concealed but they were both revealed to the person. What's so what's the difference in reality? The one that's revealed so that you can awaken it in the reality it's revealed. The one that's concealed so it's concealed if you can't do anything with it. And that's why it's called concealed because it's concealed from reality. So they both go into the same category. One's revealed, concealed, but they both you can easy access. But then you have the wheel which is concealed within the essence which is totally concealed. Even you yourself don't know that you have that will. Like for example the will to have a house. Every person according to Kabala from the essence of the soul even though you don't know about you have a will to want to have a house. Why? Because that's that you need it for yourself. Like it says in the Talma, a person of a house is not a human being. Every person needs a place that you have your privacy and you can you can be who you are. So that's one difference. Another difference between the revealed will and the concealed will that to awaken the revealed will is something which is called you can someone it's the revealed will. So you just got to reach out and and the revealed will will happen. And when the Jewish people accept upon himself the yoke of Hashem and we say Hashem be king over us, Hashem is king. Which will? The revealed will. Now this idea that that the revealed will could be awakened through our effort. That was also the beginning of creation and and and the way that will was awakened in Kabal it's called the feminine water. And like it says clearly who did Hashem consult with the souls souls of the righteous people that in other words when Hashem re realized the pleasure that he's going to have with the work of the sadik and the righteous people I mean like to underscore everyone's a sadik. So Hashem all of a sudden had an awakening to be be the king just like a regular king that how does the regular kingpire to want to be a king because the people crown him they give him a they give him a crown. So that's the first level. So the the the revealed will gets a you just want you treat each other. Hey, we want you to be king. Boom. Hashem reveals it. But to awaken the concealed will that's that doesn't come from an external source. That has to be awakened from on your own. And he explains over there that through the awakening cabistic terms is we when we we do our part so that gets an awakening to re for the re revealed will in other words but why is that it's not because the that we have the power to awaken it because what what what what our relationship with Hashem we're find is infinite even the revealed will and especially the the revealed will connected to the infant part of Hashem. But that's what Hashem, that's what Hashem wanted. That's why Hashem could set up the world. Hashem made it the world. And yet you could reach out to him. Hashem gave us permission to access it. And that's the will of Hashem on the from the concealed level. And then you even have a higher level, the will that Hashem has from the from the essential part that um that the our that we have the power to to to reveal to reveal the the external will of Hashem. Now, so this that Hashem made a resolution in the will which is basically totally concealed that to awaken the revealed will. We have the power to do it. Why did Hashem allow us to why Hashem allow us to access it? can reveal the re the the the the revealed will that we can awaken that because Hashem wanted that the world should want godliness therefore he says guess what the revealed will is there but you have to want it the minute you want it boom it gets revealed and just like for example in the kingdom down here in this world that how does the king become a king when the when the people crown him which like it says in the Torah clearly we have an obligation to to place a king over us which basically means that the the nation accepts God a king and that we ourselves accept him. So bas explains we'll understand the connection where it says that Hashem wants us to be the king over him with with the mitzvah of blowing the why because the when we fulfill the mitzvah of blowing the what is that now we'll know what we're doing when you're blowing it what are we doing that's the word of world of cabala the words of kabala that's the tat that's our awakening and our awakening saying we're blowing we're blowing we're blowing this what are we doing we're awakening the re revealed will that hashem allows us to do it but we have to want it. So the schifer is the tool that represents the fact that we want God to be over us and then when we do that God God reveal allows the revealed will to come out. Why is that? Because the acceptance of the essence of our soul when we're blowing the it's not an awakening to to to so to speak fire up the revealed will but the awakening is that our work awakens that Hashem allows himself to be revealed and therefore you need to have two components that when we are awakening Hashem and we're saying to Hashem Hashem you should be the king over us we need to do it through blowing the that's point number one. And the second thing is that we're drawing in the the the will which is totally concealed that that and that allows that we do our job by blowing the and that's what that's what Hashem decided in as well that we're going to wait we're going to reach out he's going to reach he's going to accept that comes from the acceptance of the soul by blowing the so there's two two major pieces when we blow the which is the mitzvah of blowing the so that reveals what Hashem allowed to be revealed. What causes what what what why did Hashem choose that it should be revealed? Oh, because that's coming because our essence of our soul reaches the the will which is concealed and that's where Hashem allowed this process to happen. Now even when it comes to the will which is totally concealed, there's two components there as well. And just like when deal we deal with with re revealed revealed will that when when we draw down the will which is concealed and then you awaken the the will that's revealed and that happens by us doing our part like it's in Kabala it's called even though the our our part you can't compare but that's the power of the infinite part of Hashem we not limited to anything and therefore because Hashem is not limited You don't need to do something off off the charts. Literally, we can be finite. Hashem is infinite and he gave us the power that we can reach the highest places. And like we explained like we explained before about real power. What's real power? It's not limited to only high places, holy things. It goes down to the lowest levels. And this will which is concealed within Hashem which is from the choosing Hashem that this that Hashem cho that Hashem chose that he's going to be revealed through us doing our part that shows the real power the real the real awesomeness of Hashem and this is what Hashem chose with his own choosing that he should be revealed by us by us blowing the chauffeur and said you can say that's why when it comes to blowing the chauffeur there's three ideas in general. So what's the three ideas? One is the mitzvah. There's a mitzvah to blow the sha. You have a mitzvah to blow the sha. Then there's chuva. I'm returning to hashem. And then there's the third component. My inner acceptance which comes from the essence of our soul. Three components when you blow the mitzvah returning to hashem and my soul's acceptance. Now when we go ahead and fulfill the mitzvah of blowing the chaur that is the awakening which re which which touches the revealed will of hashem that's component number one blow the chauffeur it reveals awakens the re the revealed will of hashem to blow that we to be the king when we return to hashem those obviously through blowing what does that mean returning returning means you're going out of your box you're going out of your limitations Then you're drawing in the the infinite part of the essence of of the essence of the infinite part of which basically is the awakening of the revealed will comes with something which is totally we're infinite we're totally far from Hashem and which is basically which comes from the inter the will which is totally concealed of Hashem in reference to reveal. But why did Hashem choose to allow that? Because we when we're doing true we go out of the box. Hashem also breaks the laws of nature. But when we reveal the essence of our soul which comes through blowing, what happens then is literally the will which is totally concealed comes down and that is the choosing of the essence of Hashem which comes through our our soul. So those three levels impact on three different levels. You can say that the internal reason that every single rash everything goes back to its original slate. Why is that? Because when you draw down Malus and even the part of Malus which is to create the world had that happen by saying Mal the the the verse about Garnian king which basically is the acceptance of the essence of our soul which reach like we learned reaches the ruts in the will which is totally locked up within Hashem and by doing that we actually bringing in the greatest revelations into the world. Now even though reference to the world you don't need the greatest revelations you just need the the the Hashem should want to continue create creating the world but nevertheless since the awakening and what caused to draw down the will that Hashem should keep on creating the world through our work it comes because there was that you're drawing in the will which is totally locked up within Hashem and that how what will awaken that the acceptance of the and that part actually comes into the world and when that part of the essence of Hashem comes into the physical world, we fulfill and we complete the intent of creation of the world which is ultimately to have the dwelling place for Hashem down here. And that's why the verse says going which means that the request of this verse and ex and and the general the whole the whole psalm that we say before is that as follows that when we do the work of blowing the what should happen besides the fact that that we have a mitzvah blowing the besides the fact that we're returning to hashem of blowing we're going to go down to the deepest level what should happen is what should be revealed is the essence of our soul. The way the soul is in the highest deepest place in part of Hashem and the and why is our soul sourced in the essence of Hashem because that's what Hashem chose Hashem chose. So we're doing the mitzvah of blowing the we're doing ch but more importantly we're drawing down the essence of our soul which is in the highest level that chose that it should be in the highest level and the verse continues on to say what does it mean it's going because the the revelation of this idea is in the in the point of of of our Judaism which is in our heart in every single every single person which we said is the bas of and like we explained before that when we reveal the source of ash. So we actually bring that down into the world and through that we actually fulfill making the dwelling place for the essence of hashem in the world. So you could explain the connection on one hand going yak is referring to the base of mikdash that we each have in our heart where in the other hand we said it's referring to the base of mikdash the literal translated m future when msiah comes the third temple because the main dwelling place of hashem is going to be where where's the ultimate where is hem going to be revealed in the third temple that's going to be built very very soon through msiahu ever says you can say besides the connection of the verse this verse to the general idea of blowing the but it also has a special connection to the verse afterwards where it says and like we learned that the Jewish people when we go ahead and we take the and we blow it for Hashem Hashem gets off the seat of judgment and he shifts over to the sheet of compassion. So what is the idea? What what is what is the compassion they shifting over that the compassion that gets that that comes down when we awaken Hashem to go from judgment to compassion that's based on the based on how much we awaken it and the connection between two these two verses are as follows that when we take the and we blow it it's not only the awakening that we do but what gets revealed is the essential choosing that Hashem chose the Jewish people. And therefore when it when we awaken that deepest level, what kind of compassion comes out? Infinite compassion, infinite compassion. And what gets drawn down from Hashem himself, from the Hashem, for every single person that endless, endless infinite compassion, what gets drawn down is for the Jewish people. We should be written and sealed for good. We should have good year. and a sweet year and the Reb finishes off so beautifully in good that we see and that's revealed. So we have a beautiful discourse that's going to get us ready for rash to realize what we have to what we the power that we have in rash if we do it right by blowing the chauffeur by doing ch but more importantly reaching to the essence of our soul which is source and the essence of hashem and through reaching that level will bring down godliness revelation into this world which like the rebs will transfer from judgment to compassion but more importantly not just compassion based on mitz the mitzvah blowing showa but endless compassion infinite compassion and we'll all be blessed with the greatest blessings and let's hope we have the ultimate blessing of the coming of Mashiach and next class will be have a great and blessed week and again