Shavuot Kabbalah Class קבלת התורה בשמחה ובפנימיות A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to this week's class on Chassidus. Since we are getting ready for the holiday of Shavuot, we're going to learn a beautiful Chassidic discourse from the Rebbe that he said in the year Tav Shin Chof Tes, 51 years ago, and it was certified and edited by the Rebbe in the year Tav Shin Nun, 30 years ago. It's based on the verse on the Torah where it says B'chodesh Hashlishi, in the third month, B'tzeis Bnei Yisrael M'Mitzrayim, from when the Jewish people left Egypt, we know the Jewish people left in the month of Nissan, then then there's the month of Iyar, so the third month would be the month of Sivan. So, the verse says Bayom Hazeh, on this day, Bo, they came Midbar Sinai, to Mount Sinai. So, the question is what day did they come? Bayom Hazeh doesn't say what day. So, we all know the Torah is very ambiguous, but it's not because it's trying to hide things, but because it wants us to learn. And we know there's different ways you can learn things in the Torah. One of them is called Gzeira Shava, where if you have in one verse, like in this case, where we don't know what day it is, but in another verse, where it specifies a day, and this verse and the other verse have the same word, a buzzword, so you connect the two. So, for example, the Gemara says, since it says Hazeh in this verse, and another verse in the Torah says B'chodesh Hazeh, Lachem Rosh Chodesh Hashana, over there it's referring to Rosh Chodesh, so therefore we know that this month this month, when we're referring to Hayom Hazeh, it's referring to Rosh Chodesh. That's what the Talmud tells us. Comes along the Gemara, and the Gemara says, why are you learning it out from the Gzeira Shava using the word Hazeh? There's another word in this verse, when they came to Bamidbar Sinai. Where did they come to Bamidbar? Midbar is also a buzzword. And in with Bamidbar, we know in another verse it says it's referring to Rosh Chodesh, so we could also know it's Rosh Chodesh based on the buzzword of Bamidbar. So, the Rebbe asks the question, seemingly, what says this question? Hayom Hazeh, this day, my concern is right now what day? So, they use right away this verse, which is close to hayom, to tell you what day it was. Why use a verse a word later? Also, later speaking about the desert, here speaking about the day. Obviously, the the Tosis has the question, it has a real reason, a good reason why it wants to use that word. And what's the reason? So, we're going to explore, and we will try hopefully come up with a beautiful idea based on Kabbalah, what's the reason why Tosis wants to use the buzzword of midbar versus the word hazeh. So, we know what day they come, they came Rosh Chodesh. So, now the Aris is going to explain what's the whole idea, why is it important to know they came on Rosh Chodesh, why hayom hazeh, and why the of the Tosis want to use the word from midbar. So, Aris says, we're going to in order to understand this verse, we're going to try to understand basically what's the whole idea of Matan Torah. So, we know that Matan Torah, what happened was three things happened. There was a noise in our Torah, Hashem gave the Torah, there was Kabbalas Torah, we received the Torah, and then there's the Torah itself. And in the verse where it speaks about Hashem coming out of Mount Sinai, it says, "Vayedaber Elokim es kol hadvarim ha'eleh lemor." Hashem said all these words, lemor. What does lemor mean? So, the commentaries tell us that lemor means Hashem is imbuing, empowering, that any time and any place and any future generations, when we sit down to learn Torah, Hashem is saying it with us. Based on a verse, Ta'anis 21a. So, what happened at Mount Mount Matan Torah was not only did we receive the Torah, but we also received the gift that any time and any place that we sit down to learn Torah, we are learning Torah with Hashem. Which is very, very powerful. Now, So, now what's the question What's the connection between Matan Torah and Shavuot? Matan Torah received the Torah, very nice. Shavuot is one of the three holidays of the year, Pesach, Shavuot, and Sukkot. What's the connection between Shavuot and Matan Torah? So the Rebbe explains that we know that what is what is what's Shavuot? Shavuot is the holiday that we were commanded by God to count Mimochorash shel Pesach from the second day of Pesach, we count Sefiras HaOmer, we count 49 days. What's the idea of counting 49 days? To get ready for Shavuot. To get ready to bring the Korban Omer. And we count every single day, and every single day we have to transform ourselves. We know every single day of the first week is represents the middah of chesed. We go through chesed, gevurah, tiferes, all the seven middos. The second week, all the middah of gevurah, and so on and so forth. What happens on the 50th day? So the Torah says you should count seven weeks, but then it says "Tishbach chamishim yom", we don't count the 50th day. So the 50th day is a gift after we did our avodah for for seven weeks, and we transformed ourselves, then we get the gift of chamishim yom. What's chamishim yom? So it's brought down in Kabbalah, and it says that's the 50th gate of binah. What's the 50th gate of binah in terminology that we can relate to? That's the gift of the sefirah of keter. What's the whole idea of sefirah of keter? Because we're we're coming to Matan Torah, and we're getting the gift of the Torah, and we're getting the gift that we we're going to learn that every time we learn Torah, we're going to connect to Hashem. How can we connect to Hashem when we learn Torah? We have to be humble. Because if you're arrogant, you're not going to be able to connect to Hashem. As the Talmud says, "Ein anavah yecholah l'lomed." So how do we experience the ability of humility? By doing the work for the seven weeks, and we get keter. Keter has in it the ingredients that allows us to experience uh true humility. And based on this, the Rebbe says that that's why the verse says that it was in the the the third the third month we came to Midbar Sinai. Why Rosh Chodesh? Why do we specifically have to come Rosh Chodesh? Because Rosh Rosh Chodesh we know that's when the the levana is born, the mo'ed ha'levana. And we know what does it mean the the the the moon is born? It's a little dot. What's a little dot? A little dot resembles humility. So because it resembles humility and we came on that day, that's the day that we're that that's appropriate to work on our humility so that we'll be able to receive the Torah from Hashem. And not only receive the Torah from Hashem, we'll receive receive it with humility. So therefore for for generations till today, until Moshiach comes, every time we we learn we learn Torah, we will learn in humility and we'll be able to connect to Hashem. So that's the connection of what? Of matan Torah, is to receive the Torah, receive the Torah then, but even today when we learn Torah we're connecting to Hashem. That's the connection with Shavuos, cuz Shavuos gives us the gift of kesser, and that's why we came Rosh Chodesh to have the humility, and through kesser we'll have be able to have the humility to connect to Hashem in a very beautiful way. So that's one reason why we came on Rosh Chodesh, humility. There's another reason why we came Rosh Chodesh, because we know it says, that we mentioned already before, that when we left Egypt, we had to go through transforming ourselves. And we went through all this we have to go through seven weeks. So the first week was all full of chesed, the second week gevurah, the third week tiferes. And now when it came to the seventh week, malchus, so the within the first three days we do chesed gevurah tiferes of malchus. And we all know that the the main sefiros is chesed gevurah tiferes, the main emotional sefiros is chesed gevurah tiferes. So once we accomplished the full six weeks and we accomplished already the 7 weeks, the first 3 days, we are totally a complete human being. So, on Rosh Chodesh, we finished counting the third day of the seventh week, so now we're complete and we are ready to receive the Torah. So, the Rebbe asks a simple question. On one hand, what are we saying? That we came here and we're humble, model talavona. Nevertheless, we're saying what? That we're complete. So, are we complete or are we humble? And the answer is that we need both. We need to be complete. We need to be transformed, but after all the transformation, we have to be humbled. So, it's a double a double gift that we need. We need to be transformed, we need to be complete, but with the completion, we have to have a sense of humility. Then the Rebbe goes on to explain the second half of the verse that says that we came where? By Midbar Sinai. Why is the Torah telling us? Obviously, we need to know where they came, but Midbar Sinai, so spiritually, what is Midbar? Midbar represents the whole idea of dibur. Dibur means speech. What are you speaking? So, dibur, Midbar is two words, mem dibur. Mem is one of the letters from the word hamanti. Every one of the letters refers to like the way we're humbled. So, the dibur, our dibur, our speech is humble. So, Midbar is our speech is humble. It means whatever we're saying, we're saying the words of Hashem. I don't I don't share my own words, I don't share my own thoughts, I share what Hashem has to say. That's Midbar. You're only sharing what Hashem has to say. What do you mean I'm sharing what I have to say? There's no me, it's Midbar. We have to be totally humbled. Like we find, for example, in the Midbar, a Midbar is a place nothing grew. What does it mean nothing grew? In a place where things grow, what what is growth? I think and I have an idea and I feel, that's growth. What is Midbar? Nothing grows. There's no intellect, there's no my opinion and I think, and there's no emotions, and how I feel, nothing grows. What only thing that grows is midbar, the dibur of Hashem. The only thing that we're sharing is what Hashem has to say. And then we have the avodah of Sinai. Cuz what's the whole idea of Sinai? Cuz the Talmud says that the reason why it's called Sinai because it was a sinah for the almost oilam, people that wouldn't accept the Torah, which means the idea of breaking all the klipot and all the sitra achra. So the avodah of midbar Sinai is when you're totally humbled. The only thing you're sharing is Hashem's Hashem what Hashem has to say, and all the klipot and the sitra achra are totally obliterated and um destroyed. So the Rebbe asks now a question, what did we just say? The first part, yom i mazeh, that on one hand we are totally transformed, we went through um seven weeks, six weeks, and then three days, and the other hand we're humbled. So are we humbled? Are we are are are we are we complete? So the Rebbe explains powerfully, and he says as follows, what is the whole idea of humility? So what we said how do we know humility from? We said it's from the levanah, cuz we're we count to the moon, our our our calendar is based on the moon. What is the whole idea of a levanah? So levanah means it doesn't mean the levanah doesn't exist. When you say the first day of the month, it means a tiny dot of the moon. Does it exist or does Sure it exists. But what happens is it's called molad halevanah. Molad means it was born. What means it was born? It's something, but it recognizes it came from somewhere else. It's only a creation. So true humility is No, you're something. You were born. You were created. You have tremendous qualities, but you recognize where your qualities came from. True humility is you're a somebody. You have tremendous talents, tremendous gifts, intellect, emotions, understanding, ideas, all levels of transformation, but you realize where did you get all these gifts from? You got them from Hashem. And that's really what humility is. Humility is when you have talent, but you know where it came from. And that's where the verse says, "Yom hazeh." What does Yom mean? Yom means day. What does day mean? Day means light, when it's light outside. What does light mean? When there's love. In Kabbalah, it says that Yichud Elah, the highest level of a union, the highest level of relationship is when it's light, when it's bright, when it's full of love. That's real union. On the contrary, when it's dark, when it's full of Gevurah, when it's the opposite of love, when it's Yirah, that's not Yichud Elah, that's Yichud Detata. There's relationship, Yichud Detata. A low level, fear, darkness. That's not what we want. We want to have the highest level of relationship. What's the highest level? When it's full of light, when it's full of love. That's the highest level of relationship. So, we want to have the highest level. We want you to have light, full of light, full of love, full of success. However, all that you have to realize is coming from who? From Hashem. And that's the power of Rosh Chodesh. The power of Rosh Chodesh is there's a birth, but it comes from somewhere. We have tremendous gifts, but we get it from somewhere. And based on this, the Rebbe explains this is why Tosfos wanted we should learn it out from Midbar. Why? Cuz Yom hazeh is telling you Yom, your day, your light, your bright, you're full of great things. But, we have to be humble, know where it came from. Midbar is a higher level of humility. Midbar means but everything I'm saying, I have nothing to say. I'm just sharing what Hashem has Hashem wants. Sinai, all the Klipos Acharayim are destroyed. So, Tosfos says, "If you're coming to receive the Torah." So, you need humility to receive the Torah. So, why shouldn't you learn the Midbar cuz Midbar is a stronger humility? It's referring to the saying the divrei Hashem. So, now you understand why Tosfos wanted us to learn from deep Midbar from da- from divrei from the that word of Midbar. Why? Cuz that a higher level humility. But, nevertheless, we don't learn it from there. Why? Because the truth is there's a certain power in having gifts, being a human being, and nevertheless having humility and transforming yourself. Why is that? How is that? So, the Rebbe explain Rebbe brings the famous Maimon Chazal where it says in reference to Shavuot and it says like this, "Bishal she ikdimu Yisrael na'aseh v'nishmah." When the Jewish people went ahead and they said na'aseh before nishmah. So, then the angels came along and they made every one of the Jewish people two crowns and put it on their head. One for na'aseh and one for nishmah. So, the Rebbe asked a simple question. One second. The first part of the Maimon Chazal says, "Bishal she ikdimu." The reason why they got the crowns is because they said na'aseh before nishmah. So, why are they getting the crowns based on the first half? Cuz they said na'aseh before nishmah. The second half says, "Why are they getting the crowns? One was for na'aseh, one was for nishmah." What Why did they get the crowns? Because they one was before the other or because they said both? So, the Rebbe Maharash explains, "Let's try to understand what does this mean they said na'aseh, we're going to do, and what does it mean nishmah, we're going to hear?" And Rebbe Maharash explains that na'aseh means kabbalas ol malchus Shamayim. Kabbalas ol malchus Shamayim means I'm accepting Hashem. Na'aseh means I'm accepting Hashem. Not accepting this rule, that I'm accepting Hashem. And obviously I accept Hashem, I accept everything. What is nishma mean? Nishma nishma means I'm accepting to do all the mitzvot. Kabalat ol mitzvot, I'm accepting to do all the mitzvot. So, and for example, he says, we know that we say Shema, so there's three three chapters of Shema, but the first two is Vi'ahavta and the second one is V'haya im shamo'a. What does Vi'ahavta mean? Also kabbalat ol malchut shamayim. I'm accepting Hashem. V'haya im shamo'a, I'm accepting the mitzvot. Or for example, another another way to describe the difference between the first parsha in Shema and the second parsha in Shema, the first parsha in Shema is ratzui, I want to cleave to Hashem, mesirut nefesh. The second one, V'haya im shamo'a, is shuv, I'm bringing it down to reality. Now, we know that what do you have to say first? First you have to say Shema, Vi'ahavta, then V'haya im shamo'a. Why? Because you can't go to accepting mitzvot without accepting Hashem. So, therefore, the Bnei Yisrael, they said na'aseh v'nishma means the same idea. They did the na'aseh na'aseh the na'aseh they did the na'aseh first, they did kabbalat ol malchut shamayim first, and then they went over to the idea of nishma, of accepting the accept accepting the the mitzvot. Now, why did they have to have na'aseh before nishma? Listen, why na'aseh before nishma? So, Rebbe explains because they received as a gift two crowns. And what is a crown? A crown is makif. It's something which is you cannot internalize, it's very very powerful. So, in order to draw down that powerful energy of makif, you have to have na'aseh before nishma, which means that when you're saying nishma, even though you're accepting specific mitzvot, what you're doing is as as as a introduction, and the baseline is kabbalat ol malchut shamayim. So, even when I'm accepting the mitzvot of Kabbalas El Mitzvos, I'm accepting it after I did what? I did Kabbalas El Malchus Shamayim. And that's why you had why you have to have two crowns. Very simple, because in the first NASA, which means I want to have rotzei, I want to have a state of ecstasy, Kabbalas El Malchus Shamayim, that's when the mallei we go up into saver, we go into the crown. On the other hand, when we we're doing Kabbalas El Mitzvos, that's when we're drawing down Kesser Makif down into this world. And um So, now the Rebbi explains, so but so even though you're drawing it down to this world, so why is it important that the NASA should be NASA should be first? And the reason is because Kesser is a very very high level, and it's a high level which is totally not connected to any of the Sefirot. So, therefore you have to have to have the NASA first. The Rebbi explains as follows. The Rebbi says, for example, this idea of Kesser. What does Kesser mean? It's totally disconnected. Totally not connected to to to reality. For example, we know in Kesser there's two levels. There's Atik, the higher level, and there's Arikh, the lower level. Atik is in practical terms called ta'anug, a very very deep pleasure. Arikh is what? The ratzon. In ratzon, so let's say you have you want to do something. So, it's not a logical thing. It's not a a feel thing. Ratzon, I want to do something. But you what do you want to do? So, you can you say you want to do something specific. Sometimes you have a ratzon, I just want. What do you want? I don't know I want to I don't know what I want. So, that's ratzon where it's not connected to reality. A temper tantrum. I want I want. What? I don't know I want something. That's not reality. But then you have a ratzon which is connected to reality. So, ratzon has both where it's disconnected and connected. Ta'anug, and the real level of Kesser is much it's way out there. It's not connected to reality. When Bene Yisrael, what did they get? They got two crowns. They got beyond reality. Why? Because even though the first one Na'aseh were willing to accept Ol Malchut Shamayim for sure, it makes sense why they got the crown. But when they said Kabbalas Ol Mitzvos, why did they get the crown? And the answer is because they got it, they said Kabbalas Ol Mitzvos as an introduction after they said Kabbalas Ol Malchut Shamayim. So even though they were accepting the mitzvos, but because they accepted first Hashem, so when they accepted the mitzvos, it's part of it's part of them, it's part of the process of accepting Hashem. And therefore they they got the two crowns, which is basically totally makif, which is above and way beyond um connected to any any type of reality because it came as an introduction from the whole idea of Na'aseh. Now, um but then the Rebbe says, "One second. If that's the case, so what's the difference between Na'aseh v'Nishma? If it's both bittul, accepting, so what's the technical difference between accepting Hashem and accepting the mitzvos? And especially what we're saying is that accepting the mitzvos came after you accepted you accepted Hashem." So the Rebbe explains as follows, that um there's something which is called ratzui when you have yearning of ecstasy. So there's different types of yearnings of ecstasy. You can want to have you want to cleave to Hashem. Why do you want to cleave to Hashem? Because you want to cleave to Hashem. So what's cleaving? You're cleaving. It's all about you. Or you can say, "No, no, no. Really, I want to cleave to Hashem, but I know Hashem wants me down here. But on the other hand, I need Hashem. I need I need energy. I need godly light. So I want to go up to cleave to Hashem so that I can get the light to bring it down to this world." So there's a big difference. If it's just ratzui, Do want to cleave to Hashem, it's not that's not about Hashem, it's you. You want to This interest of having a godly or spiritual experience. But if you want to do what Hashem wants, you want to be down here doing living in a physical world, doing physical mitzvot, but on the other hand, you want to have spiritual energy, so you're going up to get some spiritual energy to bring it down to reality. So it's a ratzo, the whole purpose of the ratzo is for the shuv. So, back to our case. When they said "Na'aseh", you can say "Na'aseh, Hashem accept you." No, no, no. That's not what they said. "Na'aseh, Hashem I accept you. I want to be with you. I'm ready to do anything, but I'm ready want to do anything with you so that I can be nishmas, I can take that powerful energy and bring it down to reality." And then the nishmas I'm doing based on the power of that original na'aseh. Which what happens then is you're actually going much deeper into what Hashem wants. As the Rebbe uses the term, you're actually going into the idea of what does Hashem want? Does Hashem want me to leave this world? Does Hashem want me to live in this world? And the answer as we all know that ratzo Hakadosh Baruch Hu liyos lo yisborach dirah betachtonim. Hashem wanted what? We should make a dwelling place down here. What does that mean? We should draw down the infinite light of Hashem in this world. Now when a person is following what Hashem wants, meaning to say he says, "You know Hashem in a dream. Hashem is this godly, infinite, spiritual human being. He want He created a finite world. He put us here, and he wants us to bring godliness into this world. How do we bring godliness into the world? So we have to first and foremost we have to accept we're doing whatever Hashem wants. So kabbalas ol malchus shamayim means I am doing what Hashem wants. That's the first. So it's not about me. Yes, I'm me and I have all my gifts that God gave me, but all everything he gave me comes from him and I want to do what he wants. Kabbalah shamayim So therefore, I want to go I want to connect to this infinite light, but I know that the goal is not to take a flight up and stay there. The goal is I want to go and get some spiritual energy, but right after this I want to bring it back down to this world. Why? Cuz I want to fulfill God's dream of Leah's broken the Now, who had that dream? Atzmus, Hashem himself had that vision and that dream to make a deero, to make a dwelling place to the time in So when Israel said NASA, that means Kabbalah shamayim willing to do whatever Hashem wants. And when they said nishma, means I'm willing to take all that powerful ecstasy that I have and bring it down into the deal with the time in down to this world. What does that require? from us? That requires tremendous humility. Cuz it's not about me. It's not about what I want. I am willing just to follow protocol. Hashem wants deal with the time in great. NASA, I'm willing to accept you as Hashem. And then I'm willing to do all the mix vote and bring down the light down to this world. But when I'm drawing down the light into this world, what type of light am I drawing down? Because this mix will make sense or I appreciate this mix for no, because I want to connect to the infinite Hashem. I want to connect not to external and light and it feels good and it feels great and it makes sense. No, no, no, I want to connect to the essence of Hashem. That's what I want to connect to. Atzmus. And because I want to connect to Atzmus, NASA, I'm ready to do anything. I'm ready to come out I'm ready to accept you as Hashem and then I want to bring it down to this world. And that's really what happened on Rosh Chodesh Sivan. Rosh Chodesh Sivan we came to the mountain and we came and we said, "Yes, hayom, it's light and it's full of love and it's all great. However, it's all about Hashem. It's not about me." Or like midbar, I am willing to just I want to speak whatever Hashem wants me to speak. And all the klipot totally get eradicated and up to the point where we can actually draw down Hashem and therefore Rosh Chodesh we can even reach a level of what? A bitul, not only bitul ayin yesh, but bitul hametzius, we can totally become nullified. And based on this the Rebbe explains a deeper idea of why the verse says "Bayom hazeh" on this day. Cuz we know the word "zeh", this, the only one that you can say "this" is only in Hashem. Cuz the only one that really exists, for example, "zeh Keili v'anveihu". What do we say? "Zeh", this. What this? Referring to Hashem is our God and therefore I'm going to beautify him. Why? Cuz the only one that really exists, "melo kol ha'aretz kevodo". Who's the only one that exists? Who is the only one that you can say "zeh"? Only in Hashem. Why? Because not only in Hashem, but on external but atzmus, the essence of Hashem. Because anything that was created by something else and anything that exists because someone else created it, you can't say "zeh" on it. The only place you can say "zeh" is on Hashem. So therefore, it's so beautiful. "B'chodesh hashlishi", in the third month, they left Egypt, they come to to Mount Mount Sinai. "Bayom", they're full of light. They're full of love. They feel like they transformed themselves. "Hazeh". What does "hazeh" tell you? Who's the only "zeh"? Who's the only one that exists? Atzmus. The only one that exists is Hashem. And because the only one that exists is Hashem, what am I? Hashem created me. So, therefore, all my tremendous talents and gift, I'm humbled. Cuz the only one that's really existing is Hashem. I don't even exist. And based on this, the Rebbe explains why it says when they came, what does it say later on the verse? Bamidbar Sinai. What did Midbar accomplish? That totally humbled Sinai. There was an emasculating to anyone that wouldn't accept Hashem. Why? Cuz the fact that Hashem chose us, and the fact that people didn't want to accept Hashem, Hashem was willing to give the Torah to anybody. That means we didn't come When Hashem was giving willing to give the Torah to anybody, it wasn't because someone was better or worse. Hashem had anyone. So, Hashem was willing to give the Torah to anybody because he was giving it from a place where there was no difference between one person and the other person. There was no difference. He was willing to give it to anybody. Which in Hebrew it's called it was coming from a place of bechira chofshis. Hashem didn't choose one over the other for this reason. And he got he just gave it freedom of choice. The only The only place where you can have freedom of choice is only in Hashem. In only in the atzmus of Hashem. And because it came from that level that place, we were able to have true and emasculating to our own evil inclination. And because of that, we were able to transform our animal soul. How? By revealing atzmus. Because when you reveal atzmus, you can have opposites. What are the opposites? On one hand, I exist, and it's light, and it's love, but nevertheless, it's all Hashem. And there's a world, but the world is trans- it's transformed. Now, that's what happened on Rosh Chodesh. There's a world, the world that got response, but in order for us to receive the and that that's the power of Rosh Chodesh of Yom HaZeh, but in order for us to receive the Torah on on already on on Shavuos, then we had to go to the the higher level of humility, the level of midbar, where basically whatever we're saying is the divine Hashem, where everything is totally nullified, and then we were able to receive the Torah, cuz the Torah actually is from the is from Hashem himself. That's literally from the Etzem of Hashem, and that's the power what? Of Matan Torah itself. And then the Rebbe goes on to explain where it says "BaChodesh HaShlishi". So the Rebbe was saying this idea we spoke about of Rosh Chodesh, what's Rosh Chodesh? We have all our tremendous gifts, but nevertheless we're humble, seemingly why isn't it every every Rosh Chodesh? Nevertheless, the verse says it's only when "BaChodesh HaShlishi". Why was it only in the third month of Sivan? The Rebbe explains beautifully. The Rebbe says as follows. We all know the first month month in the Jewish calendar when the Jewish people became a people is the month of Nissan. And we already explained in one of the previous Kabbalah classes that when you start becoming a people you have to start going from the bottom to the top. You don't start from the top to the bottom. So you from the Sefirot we start from the bottom. The first month is the of Nissan is the month of Malchus. That's what happens in the first month, Malchus. Then as we graduate out of Malchus, the second month is the month of Iyar is actually called the month of Ziv. In Kabbalah it's called Ziv, which means it's a ray. We start to get to a ray of the emotions, which is the emotions of Yesod. So the month of Nissan is what? Is Malchus. The month of Iyar is Yesod, the way it goes into Malchus. And the third month is we go go up the middle channel, it goes into Tiferes, in beauty, because Tiferes is where the name Yud Kay Vav Kay is totally revealed. The shame atzum is revealed. So by chodesh has shlishi again first month is malchus, second month Iyar is yesod, which is only a ziv array, and the month of Sivan is the tiferes, which is the essence of Hashem's name. The atzum of Hashem is revealed, and because when you have the atzum the essence of Hashem is revealed, therefore only and specifically this powerful gift of humility exists only on the month the third month, the month of Sivan. So the month of Sivan has the power you can be you can be full of light yom you can be full of light, but nevertheless and love it all the great things, but Hashem is revealed. Because Hashem is revealed we're able to experience the greatest humility possible. And the Rebbe says, by preparing ourselves in the third month, again the month of tiferes, where the essence of Hashem is revealed, and specifically in Rosh Chodesh Sivan, which is going to be this Sunday, by transforming our animal soul, like we mentioned before the idea of Sinai, getting rid of all the klipos, and being humble the level of midbar in the highest level, which means the level of our godly soul, and specifically the Rebbe says, when we are ish echad b'lev echad, cuz one of the the biggest powerful gifts of of the Jewish people was Hashem said, "Look, they're all here together." Kish echad, they're all unified. Now I'm ready to give them the Torah. When we stood there in a unified way, Hashem opened up Hashem's heart and melted Hashem. The biggest gift we can give to Hashem, and the way we can melt Hashem's heart is by being unified. Cuz when you're unified Hashem said, "I'm ready to give them the Torah." Why? Cuz we Why Why would Hashem say we're ready to give them the Torah? Because where do we differentiate I'm this and you're that and I think better and worse and so on and so forth? That's on lower levels. But when you go into the essence, where we all come from our shorish and our shamah comes from the atzmus. And in the shores, we're all one. So, we behave unified, we're connecting to the atzum of Hashem. So, we're we're opening up the atzum of Hashem. As we open up the atzum of Hashem, Hashem says, "Here, sure, I'll give you the Torah." So, every single time we are unified with one another, we literally open up the greatest channel for the greatest blessings. And we saw Matan Torah, we see the Torah because we came unified. And through the fact that we'll be unified today, the Rebbe says, we'll be merit to receive the Torah. But now, we receive the Torah physically. We receive it the simcha, because the greatest gift you can have is not only to have the Torah, which is great, but to have the Torah in a way of simcha, we're really, really happy. Spiritual happiness, physical happiness, emotional happiness. Over pnimius, we'll receive the Torah not only as a book on the shelf, but internally, it'll become part of who we are. Well, our our lives, our families, our communities will be bright from learning Torah and connecting to Hashem the nicest of our Torah. And we'll not only achieve it for for for Shavuos, and for Matan Torah, we'll achieve this for a whole year. So, this discourse is a beautiful discourse, cuz it teaches us how to get ready for Matan Torah by realizing all the tremendous qualities we have. But remembering all the qualities we have is a gift from Hashem. And because it's a gift from Hashem, we're totally humbled to Hashem. And because we're humbled to Hashem, we're ready to accept Hashem, we're ready to accept his mitzvos, we're ready to get along with everybody. And when we get along with everybody, we'll we'll draw down the greatest blessings, we'll connect to the powerful blessings of the month of Sivan, the month with of the Tiferes, the month where the atzum of Hashem is revealed. And God willing, we'll touch Hashem in the most beautiful place that Hashem will reveal himself and grant us the greatest gift of the revelation of Messiah to come speedily in our days. Thank you so much for joining us for our beautiful Hasidus class.