Standing Strong in a World That Feels Real בעשרה מאמרות נברא העולם Kabbalah Rabbi Yitzchok Minkowicz

Welcome to our class onus. We're going to be learning a beautiful discourse in the Reb. The name of the discourse is called in 10 utterances God used to create the world. The Reb said this discourse that year was the 27th day of the month of and the Shabas had also blessed the month of Son in the year. And this took place exactly 58 years ago. So again the the discourse is based on the Mishna as you know we learn between and has a custom all throughout the summer. And the Mishna says with 10 utterances God created the world. And the question is asked, he could have created the world with one utterance, but why did he create it with with 10 to go ahead and and have a reason to have more retribution against the wicked people that destroy the world and to give a huge reward to the sadikim, the righteous people that follow God's commandments. We know the question that's asked in Medishm and he gives a parable. Here's analogy. someone goes ahead and damages a vessel that's worth one one golden coin. Now, even though people are willing to pay 10 golden coins for it, but when you damage something just because someone wants to pay more, the value is only one golden coin. So, what are we saying? That God created the world with 10 utterances to give retribution for the wicked people and to give a reward for the the righteous people. But the fact is if God could have done it with one. So the fact that God chose to take the long road and do it with 10 doesn't change the reality. The value is only with one utterance. Also we have to understand on a deeper level what does it mean God went ahead went out of his way that he could have done something with utter one utterance and he goes ahead and he does it with 10 to bring retribution against the people that that that rebel against Hashem and don't listen to Hashem. But we know God is good. He's the essence of good and the nature of good is to do good and especially the essence of good. So if you're going to say okay he wanted to do 10 utterances to give a greater reward to righteous people. Okay that's very nice he's trying to find ways to do good but what does it mean he's going out of his way to bring retribution on somebody. How and that's the reason why instead of one utterance he did 10 just to bring punishment. Also we have to understand even deeper that we know that the creation of the world came what? Through the Torah and tora we know is a Torah of kindness. And how is it possible that you look into the Torah which is a of kindness and he goes ahead and creates the world specifically with 10 utterances to focus on the negativity of someone doing something wrong. Also it's not understood why does it say to you give retribution before it speaks about give the reward. And since we know the Torah everything is has a reason why why it's set out in a certain way. So obviously since it's first that's the main reason why God created it. And the question is why is that to understand this know seemingly God could have created one utterance. So what is the one utterance? The one one utterance is where the Torah begins and it says that the literal translation means that in the batious means in the beginning God created but Kazal taught us that berious the word in the beginning is the utterance that created the beginning. In other words, the the utterance of boracious that's the general utterance that includes within there all the 10 utterances. Even the utterance of of of a boracious the way it's it's that it has its own the individual one of the 10. Now the the utterance of bacious bar god borious bar he used the word bracious to create and he created us the heaven and the earth. So it says in the in the medish what does it mean the heaven? It includes all the celestial beings in the heaven. What does the earth mean? Also everything that exists in in the earth. So based on this, what does it mean? Could it have created what utterance? But the fact is it was created in one utterance because the the the word berious what was created the heaven and the earth and everything everything everything that came with it. Now this idea is also connected to the Torah portion that the discourse because in the beginning of the Torah portion of Bahar says when you're going to come to the land of Israel and the land is going to lieow. it's going to rest. And now what does it say? How how why is the lounge going to rest? Cuz six years you're going to work and um in six years you're going to plow and the seventh year you're going to have a day of you're going to have the it's going to be it's going to be the the year of rest. So we have to understand the verse says when you come into the land right away you're going to rest before the sixth year starts. But the fact is you need to have first the six years of work and then you have the seventh year of starting. Judism will understand this when introduction about the concept of I'll say in Hebrew I'll translate cl and prepped cl means the general idea and prep means the the the specifics in other words so what does that mean you have a general idea which is called a cl inside the general rule all the details are in there as well in other why because it's a general it's a cl it's a general rule for all the details that's inside and from the details from the from the specifics from the pro from the details. So we understand that the details is coming from a source that includes everything in there and and and and and it's not only a detail from from the general thing but the the cloud the general thing from there comes all the details and the details comes from the source. Now the difference between the general idea which has all the details and the all the details that come from a source that in the cl in the general idea what's noticeable the general idea the g general scope of things which basically it's the main thing and the essence of it but when you go into the details that there already you can see what's the main and what what's the what's what's what's the secondary thing. Why? Because you're only looking at this detail. So when you look at the global issue, you can see this is more important, less important. That's why you're looking at the global. But you look in the detail, you only see this part. So how do you know what's more and what's less? And so this that that Hashem created the heaven and the earth and everything that's part of the heaven everything part of the earth which is go which is included in the utterance of boratious the beginning know the the creation is the boratious is the general creation and in the in in the in the details of the heaven and the earth where you look in the source you see the the the the the main part of the creation and that's why it says when God created the heaven and the earth. So we say the heavens referring to everything in the heaven and the earth everything in the earth in other words and everything is in the level of heaven all the details in the level of heaven and the level of earth. So what does that mean? So heaven is the Hebrew word for heaven is shamayim. What is shamayim? So shamayim comes from the word. What does shama mean? So which again shine literally means heaven but a constant word is what does that mean that it creates awe and it brings the person to a state of so is which brings us to be in awe of and like it says clearly pick up your your eyes on high and see who created us that brings you to be in awe of Hashem or like when it says when you'll see the the the heaven the what what what Hashem created and all the different the the the uh the moon and the stars etc. So in heaven what do you see? You see godliness in a revealed way that's heaven. It brings us to be hashem. The same thing also when it comes to earth it says why was it called erets earth? Because it er means land but it also comes in the word of rats. It means it's running to do the will of hashem. So in other words in the creation whether it's the creation of the heaven which is the sun and the moon and the stars. It's what's the whole idea? The whole idea is y to be in a level of hashem to be in a level of kabal soil accepting what hashem wants. And what's the idea of the creation of the earth which is basically all the animals all the birds um the the the the human species that speaks we we are all in it source in a state of that we want to do the will of hashem. So that's the creation in general. In other words the heaven is all about being in awe of hashem and the earth is about doing the will of hashem. Now that's when you go into the into the source one utterance know in the creation what do you recognize the main point and the purpose that we are secondary and that's why it says the heaven and the earth that according to Torah what does that mean it's all secondary knows the heaven and the earth are secondary to what to the which means all of hashem willing to do of hashem and what what what's what's recogniz what's what's recognized and what's in the forefront is that's all about God and that's why based according to Cabala um the uh bacious when it says boratious which we said is the main utterance which includes everything which includes being in a hashem and wanting to wanting to do with the will of hashem is referring to which sphere the sphere of and like the tag actually says in the rmi bacious It's translated that ratio connect and it's and why is it called the beginning? Because it's like a head that has within it all the energy of the body. So the same thing also with with this utterance everything was created but they're in there the way it's way it's included in its source. knows everything is standing from the level of and like the altar writes in Tanya like I heard from my teacher that is it's Hashem and there's no there's there's nothing else besides nothing else exists like it says in there's nothing else exists besides Hashem that's one that's one insight in so referring to it's the beginning and the beginning is all about Hashem there's another in another translation that says what is what is what is what is that referring what is that referring to the ring the will what's the will which is that it's a sphere of keter which is higher than all the level of so one position is that what that ra is referring to and the other the other tag says referring to kesser and on that he says that it could have been created from one from one utterance from braces in other words the way the creation is in the level of or the level of kesser and from that perspective everything could could could have been created and that's from the level that where God created the world from the level of potential and like we know the difference between potential up until the to the level of of of thought on high um uh and and the way the way thought you have you have two levels of of of thought you have thought on high and a lower level of thought. What does that mean? that when a person thinks on a lower level of thinking, nothing happens. You can think all day long and nothing's happening. And even a person meditates a whole day long, nothing will be created. Nothing will move. But when you think, yes, then you go ahead and you do or at least you speak because we know speak has the power like to to accomplish something. So then you have creation. But from the thought itself, nothing happens. Um and therefore from the thought nothing nothing will nothing will nothing will nothing will will come about. That's the way thought is down there but in reference to on high. So it says Hashem's thought is not like our thought because Hashem's thought does create but it creates in a level of thought and that's the difference between a creation from the thought between a creation from speech because when God gives it goes ahead and creates from speech what was created it's called the worlds the revealed worlds and from the thought was created the concealed world up to the from the level of and higher than that from the level of ket and The therefore the creation is on on a concealed level which is basically called the alamman steaming the le the concealed which aren't revealed. So these are the general worlds of what of the world ofus and because basically over there it's all where god has the potential to has the power to create. Now, even though it's a it's it's already a downgrade from the will at the level of intellect and emotions until you're going down to level thought, but in order for somebody else to benefit, it's only still potential because you have the power to to to to provide and you have the power not to. That's in the level of thought. But again, it's the the other person doesn't benefit. So that's why it says God could have created the world with one utterance. In other words, what is referring to one means the the one is and if God created then then all the worlds would have existed on the level of the possibility of of existing which basically we called it would be the concealed worlds which were not revealed and like it's explained many many places especially in the discourse that speak of the create the the splitting of the sea which is basically the the worlds which the which which is not revealed. So what do you what do you feel what happens in the world that's not revealed? You feel the source and since it will be this the worlds that's not revealed what will you feel? You'd feel the source and you'll be totally accepting to god and it wouldn't be a real existence. In other words, from the level of maka what would happen is you just feel that the whole energy is godliness which is a good thing on a certain level. Now so had God chose to create the eod which means the way it's in the cloud the way it's in the source kesser atulus. Yeah. You would have the world in its potential and therefore the only thing that would really exist like the world of what would be real would be godliness. This world wouldn't have any any any physical existence. But reality God chose not to do it with he chose to create the world with 10 utterances. Why? So so that there should be a world that God will be concealed. The creator will be concealed in the creation up to the point that the analogy of the concealed wall concealed world was for example like from fish that fish are in the sea. What happens when a fish is in the sea? It's alive. What happens leaves? It leaves its source of of of energy. It dies right away. Why? Because why is it why does the fish die when it leaves the water? Because when it's in the water, it it it's connected to its source of life. But once it leaves its source of life, it's dead. But when God went ahead and created the world through the 10 utterances, so we feel that we have our own existence because since the world was created from 10 utterances which is already from the detail and when you go into detail you don't feel and say in it's not you don't hear you don't feel the internal part and the main part that our real existence is godliness. However, when the world is created from the general, so then what do you feel? Yeah, you feel our purpose and an internal part in the essence, then everything is godliness. And that's why tell us that when God went ahead and created the world with 10 utterances, what was revealed in the in the creation that that we're that we're created from the source of one utterance, in other words, but in the one utterance, we're just like a thought. We're concealed. and the revelation part where it went through speech and re and and and and reveal part that came through the 10 utterances and specifically because it's the 10 utterances and we feel like we're our own existence that's why we have the power to choose because if you were able to connect the creation of what utterance what kind of choosing it would all be God it would all be whatever God Hashem wants and so so because we have the concealment that's why we have the power to choose says one Even though what are we saying that the reason why we can choose because we have concealment. So he says even though we find reference to angels that they also have they also are are not perfect and like like the story in the Talma that says they were they were they were lashed with with 60 lashes of light. So you see that there there is still a level of choice there says no that's only in a very refined state but it's not real choice. The angels don't have real choice. And where where's the real choice down here in this world was created by the ten utterances because through that what was revealed that the existence of the world and therefore you have the two do two strands and you're able to pick obviously um uh sadly to do to do negativity and evil and that's why it says that God created the world with tenences to bring retribution for the wicked people and he specifically starts with the with the with the the the wicked people before he speaks of the righteous people because that's the main point more the more more powerful than to give the reward because that's connected to the to the one that's connected to to the because the the good is connected to one utterances and to create retribution. Where did that happen? now is revolutionized through the creation of the 10 utterances because then you have the two strands and you're able to you're on sand able to be a Russ a wicked person because if it was one utterance there wouldn't there wouldn't be a wicked person it would just be sadikim so where did the whole concept of of wicked people first start and that's why he comes first and that's why he says in the Torah give a look I'm giving to you life goodness death and evil and he start and he finishes off you should choose life because where does that where is it possible to have two opposites from creation and because from one utterance this wouldn't even be and how did this happen? It happened specifically through the 10 utterances. That's how the world is created and that's how you're able to go ahead and create retribution from the wicked people. So says one second seemingly wow. So Hashem went ahead and created the world with 10 utterances and because of that this concealment that's why there's a wicked person that's why God will take our tradition services one secondary. Why are we doing such terrible things to the people? And especially as we know that there are four things the Talmet tells us that Hashem regrets every day that he that he did. What was that one thing? What was one of the four? The gates of the evil inclation. So you can say why did Hashem do this? And the answer is he finishes off to give reward to the righteous people. In other words, if Hashem created the world with one utterance and there wouldn't be choice. So guess what would happen? It would be like shameful bread. There wouldn't be any effort. And that God doesn't want to give just a reward just as a gift because that's not real reward. And the ultimate purpose is that we should do the work. Now, how how can you do work in a world that's created from one utterance as God has revealed and specifically through a a world that's created through the tenorances in a way of concealment where God the creator is concealed from the creation and the the the the power that's creating is concealed from what's what accomplished and the contrary because we know that the says hey you know I'm I'm I'm first or like you know the by the by the the doorpost of of of of uh the sin is waiting for you. So therefore we have to ask we want to go in the foot of Hashem is pleading with us to go to go in the footsteps but nevertheless um righteous people we they break in they're able to pierce through all the concealments and even though yes there's two paths but what happens the the righteous go and they they veer to the right and they do the right thing and Hashem helps them and that gives the ultimate reward. Lord in a way that we do the work to give the ultimate goal is to give the reward to the righteous people. He drops things like this. True, if he created with unutterance, there wouldn't be any issues in this world. But since he created with 10, now all of a sudden the the the the wicked the wickedness, the the sin, and that came first. And that's why he mentions a first. But that's not the ultimate goal. The ultimate goal is to be the sadic and deal with the struggle and overcome the struggle. And that will give us the greatest blessing. But notice if that's the case, so why why did God have to originally create it with one utterance? He could have created to begin with with 10 utterances. Who needs the first part of ultimately with the 10 utterances? Hashem can do anything. So explains and he says it's like when it says like we discussed before it says in the para when you're going to come to the land. So the first thing you're going to you're going to rest and then it says you should work for six years and then you're going to rest the seventh. So also we have to understand if when you're coming into the land you work for six years and then you rest the seventh. Why does it say you're going to rest right away? Or the answer is because even before you start working the six years, a person has to have a vision. A person has to have a perspective that the goal is the goal of my life is that the seventh year I'm resting. And that's why it says yes, even though you're going to have the six years of first, but you need to focus on the six years, focus on the seventh. And that's why it says God could have created the world with one utterance. Because God's showing us the vision is that the world should exist in a way that is as if it was created with one utterance and where with where every everyone in the world is is is totally um and accepting for Hashem and that gives you the power to overcome the challenges of creation of the detail of the tenins because if not for that vision says very vase who would know if we'd be able to overcome that. It starts off with the empowerment to show us what we could accomplish. And if we know we could, we will accomplish it. And that's why it says with 10 utterance, Hashem created the world. He could have done it with one, but to give attribution to the people that that that that rebel against Hashem and to give reward for the sadikim because the creation is in a way that the 10 specifically is connected to us choosing. Now even though the world is a physical world and so to speak that the default setting is God's conceal but we have the power to overcome cha all overcome all the challenges and all the tests and that's the ultimate intent of um of Hashem giving the Torah down here and like it says in the Torah that uh 10 10 was the with the the measurement of of the the holy shackle of the spoon. So what is what is 10 referring to? It's referring to the ten commandments which basically correspond to the ten utterances. What does that mean? That the ten commandments is to transform and to refine and to elevate the world that's created with the ten utterances. And just like the preparation for for for receiving the turret when we went down to Egypt like it says they made our life bitter because we were refined in in in in the in the in the iron uh furnace. The same thing also when it comes to Tyra itself that the purpose is to transform the world to refine the world. Like it says clearly the the the the land was was trembled and it was quiet. In other words before Matra the land trembled but through Matra the world got refined. um shakata became refined and like like it says clearly if not for my bond of day and night the the establishment of heaven and earth that you wouldn't hear know the ultimate purpose is is to transform the world through terra and the whole purpose of terror is down in this world like it says when the angels they want the said you go down to Egypt and over there in Egypt in this world in this concealment that's how we create the true refinement now where do we have the power to refine it comes from we focus on with the one utterance Hashem could have created the world which is basically the creation of one utterances and says this is the blessing that we give to receive the Tory that we with joy and internal way. Why? Why so much? Why joy? Because joy has the power to break all boundaries that were created the boundaries are created through the tenerances up to the level of the intellectual um soul and because we know the the and and that's also with the animal soul that we create a refinement and on an internal way that we become one with the represent and like the part the Torah portion that says if you're going to go on my statute so what does that mean we're going to be toil in and we go ahead and we toil in Torah we're able to bring down everything all the blessings like the verse says when I'm going to give the rain in its time up to the point that Hashem is going to take us standing upright with the coming of Messiah the righteous Messiah very very soon in our time. So here we have a beautiful beautiful discourse um on on the para and the Reb is teaching us the most powerful point. We need to focus on what the agenda is what the vision is. The vision is to bring God revealed in this world and and when we bring God revealed to this world we will merit the ultimate coming of Messiah. And next class will be inesh have a great and blessed week. Shabua to.