See, Hear, Smell & Speak connect us to the infinite. New Kabbalah class by Rabbi Yitzchok Minkowicz

welcome to our class on this we're going to be learning a beautiful deep hasidic discourse on the rubber the name of the discourse is called shriftin the shaytarim the rebel said this hasidic discourse and shabbos pasha that year it was on the sixth day of the month of ello in the year tough shin mehmed 41 years ago so again the civic discourse is based on the verse that it says in this week's torah portion shifting the short judges and officers you should place on all the gates so the river brings from the sadek who's the third khabad rubber in his classical works on mysticism on the parasha called so he brings a a an insight based on the verse and he brings the from the commentary of called the shack so the shark says as follows when the torah says you should place judges and officers and all the gates you have the little of insight on all the gates of the city but the river brings from the oil from the children who brings in the shock that says that what doesn't mean the gates it's not only referring to the physical gates but it's actually referring to the limbs of the body what are they so the shock explains and he says it's referring to the two eyes the two ears the mouth your hands and your feet so basically the full structure of the human being and the full structure of the human being your eyes so you come in contact with the world the ears where you listen to things in the world the way you speak to the world where you use your hands to engage in the world the way you use your feet so on all those levels you have to have proper um protection of judges and and officers etc and you have to place these judges in office to protect you that's one insight then in the same hasidic discourse in the from the side he brings another insight and he brings it from safari it's zero which is a book in kabbalah and over there he says as follows that there's different letters and he says there are letters which are called seven double letters what are the seven double letters so it's so it's it's put together it's like two words made up of seven letters beget capoeiras base gimmel dalid huff pay raise and soft are double letters and he used those double letters some use those double letters and he created from them the stars in the heaven the days of the year and the gates on the soul and the rivet explains what does that mean and and it's also explained obviously in safety etc itself that what is what is the these these beggar capoeiras these seven letters that they use to create the stars and and and the days of the week the seven days of the week and the and the seven the seven gates what is it so he says like this it's the two eyes the two ears the two nostrils and the mouth in other words according to the safety of syria the seven gates is referring to only the seven gates on your head the two eyes two ears two nostrils in the mouth that that equals seven not like we learned before from the shark that's the the the eyes and the ears and the mouth and your hand your hands and your feet in other words so you see there's two different two different insights what what the gates are according to the shock they're referring to the eyes the ears this the mouth and then he goes over to the hand and the feet according to safiyatsu which a book kabbalah is referring to is referring to again it's referring to the eyes two eyes two ears two nostrils in the mouth okay what does that mean they were explaining this so he goes on to bring from what it says in safety it's here over there that besides the seven letters that he used to create the heavy the the the um the um the they use they used to create the stars and and the days and and the seven gates like you mentioned before he goes on to explain that there are three emoys one is three almost three three foundations for the building so those are three different letters what are the three different letters aleph what does aleph name shin stand for so alex stands for avir for ear mem stands for mayan water and shin stands for ace because in the word a fire you have the letter sin and the seven doubles what is the seven doubles like we already said before those are the letters of base gimmel dalit pay raise off so the river brings with the altar of entangle in the beginning of tanya and he says what are the mothers the mothers are referring to what the intellect why why is the mother called intellect because just like from a mother you give birth to a child so the same thing also the intellect gives birth to the emotions so so so therefore what what what what are the emotions giving birth to that's the seven doubles which is which is the midnightest the emotions now why is the emotions called doubles so the rubber explains because in every emotion every one of the steroids you have two different ways that it's going to one is a yearning and one shruff so that's why it's called cofully's double why because since it's referring to the emotions and the emotions have the part where it yearns roughly and you have the parts of where it comes back that's where it's called and like jeremy explains the follows when he says like this take for example the attribute of ahaba of love in other words what is the nature of love nature the love is is yearning what it means someone's yearning someone has a love for hashem so you're yearning to go higher and higher and cleave to hashem that's the level of ratsey so if ava the the primary force is what the yearning the yearning to cleave hashem or in a relationship it's returning to to guarantee to to cleave to your partner abba is all about russia the yearning to go to ohio but nevertheless even though its primary force of love is the yearning to go higher but it also has the component of shrub where it returns back like what says in in the talmud based on the verse that it says in torah via after the that you should love god your god and that's the love that's the yearning that we have so what does it say in the talmud so what does that mean you should love god your god so explains that the hashem's name should be loved through you what does that mean love through you and knows how is how how is your how is hashem's name going to be loved through you that is when you deal with the world in other words on its own yearning to be with hashem but if you want everybody to have a love for hashem they have to look at you they have to interact with you now when you're yearning you're not interacting so on one hand from the love perspective you just want to create hashem you don't want to deal with the world who wants to deal with the world materialism physicality you just want to deal with spiritual spirituality and godliness but on the other hand since we are half the part of the commandment of the after is that we should be a walking image and an emissary and so on and say oh i want to create hashem because this is a godly person so in order to do that you have to interact with people now interacting with people that's already that's really true that's returning to reality so you see in ava in love you have the component the love of your yearning to cleat hashem but then you also have the component of love where you're interacting with the world you should come back into this into this world that is with the first meter of abba which is connected then you have the second meter what's the second media the second media is called giro to be in all of hashem now generally speaking the main thrust of yura is shiv what does that mean why is it called silva you're returning down to reality like if the verse says in the torah by yah raam the jewish people saw the presence of god by your new they trembled by yam du mai rakhi they they went backwards so you see that year when somebody's in all you're not you're running to it ava with love you're yearning you want to go to it but you're standing back in other words you're returning so to speak so even though the main thrust of year is to return it should but there's also a component in era where there's a yearning and you want to get close to it why because what's the ultimate purpose of europe the ultimate purpose of europe to be in order is not to run away from hashem the ultimate purpose of year is to be humble what does it mean you're humble you become totally humble and you realize that the true existence is hashem and then you become one with hashem so even though it's it's initial reaction is oh my gosh when all of a sudden i'm standing back but what happens when you're in or overshadowing you really start integrating the being over some so in the beginning it's true you just want to stay you're frightened possibly but what happens as you do you develop a relationship on all relations with hashem then a person becomes humble and as you become humble you actually cleave more and deeper to hashem so you see both ava even though the primary force is the roth so the yearning but it also has the component of shrub because you're involved in the world your representation of hashem year is the same thing also on one hand to serve if you want you're trying to no you don't want to get burned so to speak from the godly fire but nevertheless year brings you to a great close nostalgia and actually even a deeper closer hashem so you see both abba and era have um both that's why it's called foolish double it has the the the roxie and it has the serve and the same applies or it says to all the other attributes of of of uh tifares nazar hoy yasoid malchus all the other five attributes all the other five meadows they all have the component of one habits rotator to yearning and then they have the idea of shrubs that has both both components to it now so this verb explains this is the idea of the seven gates of the soul it was generally speaking one of the seven gates so the seven gates you know they're specifically a seven but if you if you put it into a more of a bigger picture they're referring to the four levels of seeing hearing smell and speaking those are those that are four in general you have it gets broken down to seven because in seeing you have two eyes and hearing you have two ears and and the nostrils you ha you have two naturals so each one for those three have a double so that's why you have seven but generally speaking we're referring to the the the four the four senses that we have in our head again which is seeing hearing smelling and speaking now we're going to take it a step further and a step deeper these four senses that we have of seeing smelling and speaking they're actually connected to the most powerful name of hashem what's the most powerful name of hashem and hey let's explain that at length in in the zohar that the way each one of these senses of seeing and the overexplain soon as as well of seeing hearing and smelling and speaking is connected to the four letters of hashem's name and like it's explained the altar explains actually in the terrible at length in in in last week's torah portion in particular based on the verse that it says in the torah so what does it say in the torah it says panim before name face to face hashem youtube spoke to us in other words it's referring to on the on the time button when hashem came down to give us a torah so soon hashem came to give us a torah it says face to face youth cave of case spoke to us what does that mean practically on a spiritual level that when hashem gave us a torah he drew down into every single one of us in literally into our face in other words the you and the heid above hay was connected to our face what's in our face again the ability to see to hear to smell and to speak and like the verse says clearly annoyed becomes our god in other words that the youth means our power on our energy that youth k buffet becomes our energy who we are of every single one of us and that's why every one of us think about this powerful stuff every one of us have yud hey valve hey of hashem's name within us and like the altar explains at length in a lot a lot of details we're going to dislike the general idea in the culture and also in the classic book of the alternative of tanya in iguara satruva now so what does that mean practically what does it mean we have youth k buff above good hey buffet within us and that's why and that's connected to the idea of seeing hearing the smell and the speaking which is connected to the four letters of youth above me what so what's the connect what's the practical connection between these four letters and these four sentences never explains like this we'll start with seeing first the the sense that we have to see wasn't you see something when you see something you become close to it why because when you see something you grasp it you get it you understand it you see it you're connected to it so the so seeing is a closeness on the other hand when you hear something you don't see it it's not close you hear hear say so that's like from far so therefore what happens when you hear something you don't see it you don't really get it you get another detail someone tells you another part of the story and you hear another detail which these two components of seeing which is close hearing which is from far that's connected to the first two letters of hashem's name the youth and the hey which is seeing and hearing and which that's also connected to we know that you'd hey is connected you just connect the flash of idea and the b and and the hey is correct the b note so you it is connected to seeing like the flash right idea of and the hey is hearing like the more details of vino the letters vog hey we know in kabbalah is referring to the middles the emotions and like it's explained many many places that when a person meditates on the greatness of hashem how great hashem is in hashem how low we are it is finite that when when a person meditates what's that called that's called the level of yuden hey as we know it says in the torah that honey you know the things that are hidden are for our hashem and afterwards what happens afterwards then you have the level of working on the emotions and the emotions that's the part that's more revealed to us and knows the verb hey that's referring to the emotions so you'd hey again is referring to seeing and hearing the hidden part valve is on the other hand referring to the emotions and that's the reveal part so that's in general more deeper and more specific nervous says that those even though we divided before of intellect is more the concealed part than histories and the emotions the real part i was going to go down there a step further and say like this that the emotions of alva and jira love and all that's the concealed part watch the reveal part that's when we learn torah and we do mitzvoties with our with our with our speech um and uh with with our voice that's the idea above hey that's we make it revealed in other words emotions are great but the emotions are are concealed when the emotions become revealed they become revealed when you learn torah when you do midsize then you bring the emotions into the world and this is the connection between the two different senses that we have of smell and speech why because smell is more what in keyboard it's called makif it hovers over what does that mean like it says reikha is hoyu what does that mean reiko is another you smell it you're not getting the thing so when you smell something you're not grasping the thing itself it's a beautiful fragrance so you're getting from the market you're getting from the around of it you're not getting the essence of itself how but nevertheless when you smell something it touches your soul you smell a good incense it touches you in other words matter of fact as we all know when someone god forbid is painting and you have like some kind of good smelling salt or some good something to smell the person can wake up and you can literally make something for some of the same thing so again even though raya is market but it reaches someone it reaches you a premium but it starts off with market on the other hand that's what react that's from the smell it's more market on the other hand deeper speech that is when it's an internal connection when someone speaks that's the person themselves speaking and the and connecting to the other person and internally and like whoever brings an example where it says in the talmud in the mishnah um that you saw someone talking so in other words and so it gives an example you saw someone talking about what were they saying what does that mean because when someone's talking that's already an internal connection that's deep that's meaningful or for like for example you've ever quotes in the prophets where it says that this soul went out but dabri when the person was speaking their soul left because it's the power of speech is very very strong and the same thing also when you use your mouth to eat you know you um you're getting the essence of the person however the awakening part comes from smell and it and in a practical level our spiritual love is referring to the two different components of terrorists when a person learns target that goes internal it's internalized within the person and the other hand when you do mitch voice it's more what market it's a more mark of connection now but nevertheless in every one of these levels seeing hearing smelling and speaking at every one of the levels you have a component of ratsui where it's a yearning and then you have a server where it's returning like the uh like like it's explained in arya torah and that's why it's called kufu likes it's double why is it double it's double because each meter has the yearning part and then it has the returning part and they receive from these double letters of base gimbal dalid huff pay raise up as we call beget caparious idea of ratsu yveshuf so based on this you ever explained so beautifully sounds like this that's why it says the shaft to assam they'll judge the people mishpot a judgment of psychic righteousness in other words according to the shock the first insight that we learned at the beginning of the acidic discourse what is what it what a shaytan recitation that judges you put on the gates so according to the shock one of the gates it's referring to all the limbs of the body um the the the the eyes um hearing the speaking and your hands and your feet in other words so if you have gates on the whole part of a person so when it says afterwards you have you have you have gates there and everyone every the full part of the person so what does it mean they're gonna they're gonna judge the nation so to speak outside the person so what if so when it says they're gonna judge the nation it's referring referring to that doing our work in the world in other words the the part that we have to do to transform the world that's according to the first insight that that sentence are already protected you're fully protected so now you have to do your work with the world but according to the second insight of the safety itself the zoyar that saved in the shaitaan you're putting it on the gates and what are the gates it's referring to all the gates of the head the eyes the ears the nostril and the mouth in other words the obviously the intellect but the emotions where they're they're connected into the intellect so based on this when it says the shaft to us um they're gonna judge the nation you still gotta deal with the rest of the body and like it says that like the several cyclic rights in the original in our torah in in in connection to the inside of the safety of zero where the gates is referring to this the seven gates in in the head so what does it mean they're gonna draw they're gonna judge the body you have to protect the body it means it has to protect all the 248 limbs in the body now based on the service says this that safety is the book of the zoya says that this gates that is protecting shaytan and strait is referring to exclusively the gates in their head the two eyes two ears two nostrils in the mouth because the safety itself is referring to the creation of the first man admiration and he was born alone when other militia was born there was no one in the world he was there by himself so therefore since there was no world to deal with there's no one else to deal with safety itself it was referring to the creation of the first man admiration so that when it says referring to the to the gates on the head and therefore when it says the shaft to was referring to um to to judge the person the rest of the human being the hands the body the feet etcetera and whatever goes on to explain he says that's and this is what it means when it says safety in the shaytarim officers and judges you should you should you should put you should take things you should give to you in other words that you have to have the the the spiritual work of shifting a judge and a shy during an officer in other words what's a difference on a spiritual level between a judge and an officer and river explains on the spiritual level it's as follows a shayphid a judge is kapha you mean it's the right side it's more it's more love on the other hand the schreiter an officer it's not it's no love there he's actually putting in the if he's putting in the the rules he's implementing the rules it's more from the left side and the doctor explains in tanya so streisand is referring to the right site is referring to the left and when it says so mishpot again is referring to the right sadek is referring to the left in other words and generally speaking what does it mean practically the right and the left so we all know that we have 613 commandments 248 positive commandments which is the right do this do that you get closer to 7 the positive commandments and then the negative precepts are 365 that's the left don't do this don't do that etc in other words why is that because when a person wants to have a relationship with hashem a person wants to have an avoider serving hashem you have to serve on both sides and the rotten the yearning the positive commandments getting closer to hashem the love for hashem but then you also need to shrive you need the negative precepts the awesome the being all of a sudden the the the what not to do etc or as we know the famous expression you mean the right bring someone close and the smile unfortunately pushes someone away but you need both to keep your own balance or like for example the river brings a famous story in the talmud where the rabbi asked him a story happened to you in other words he wanted to know if he was able to serve hashem against his nature the fact that he served hashem in one path that's fine but the question the real test is can you serve hashem against the nature so somebody's naturally kind and loving the question is are you able to serve hashem if you have to in the left side a little more discipline or someone is more disciplined could you also serve some out of love in other words specifically when a person is willing to serve hashem it's something which is against your nature that shows that you're really serving hashem that shows that you're serving hashem is complete or like it says for example a beautiful beautiful insight from the supreme in the first uh section of the shema where it says we have to free something something something very powerful and he said like this that there's no such thing in humans in the same thrust you love and you're in awe it's either love or to nor it's either right or it's left you can't be both however there's the free rights that this only place where you can have love and or and or and love together is only with hashem only with islam you can love hashem and you can mean all of us them with humans if you love them that's great and the minute you put a little discipline they run away or if you're disciplined and try to come close it's not going to work but with hashem you could have both and you should have both you have to work on both components of love and all and never finish offering anything like this when we do our spiritual work and like the torah says said the saddek teardorf you know which basically means you do it in a way with it with a good eye you you you want to do more and more and more so what happens when you go against your nature and you do more against your nature what happens is you draw down from an high from hashem that hashem the one that judges the earth will bring out a good judgment for all of us and the good judgment is and the great judgment is that hashem is going to redeem us in this galas and he's going to take us out of mashiach who's going to come and redeem us and he's going to take us standing up right to the heritage role and like german finishes off it should happen behavior the amenu mamas quickly in our days in a in a real uh and practical way so here you have another beautiful beautiful hasidic discourse um swiftimashoitrim and a practical one how literally can transform our lives by serving hashem on from the right from the left on all levels and transforming the world and ultimately bringing like the river finishes off and says bringing the redemption for each and every one of us but as we serve hashem with tremendous love and awe on all levels have a great and blessed week shabua tov