The Infinite Power of Torah ואלה המשפטים A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class on we're going to be learning a beautiful powerful discourse from theb the name of the discourse is called the the Reb said this discourse on that year there were two Adar and that Shabbat blessed the first month of Adar in the year 43 years ago they went on to certify and edit this discourse in honor of the 22nd day of the month of the anniversary of the re passing in the year so again theic discourse is based on the verse in this we portion where it says these are the laws that you should place in front of them and verse continues on to say when you acquire a um a Jewish life so it's known the questions that are asked in in the world of mysticism discourses that when it says in front of them what does that mean plural multiple people and it doesn't say specifically who it is on the other hand is referring to not plural One Singular and and it's being very very direct so you go from plural indirect to singular and direct also we have to understand that brought down in t t based on the verse These are laws you should put in front of them SOI says what does mean place it comes from an expression of sea like a treasure in know words something which is not revealed the secrets of the Tor you should give them the secrets of the T one second we know m rules are are laws which are comprehended in un simple intellect even the intellect of the nations of the world understand it so what's the connection between simple intellect and which is and what you're saying is saying is that Simo was referring to what the concealed part of the Torah that's question number two also we have to understand why is the first law does it begin with talking about the laws of a Jewish uh servant say it's explained in the discourses in in in in and he explains as follows what is the idea of a Jewish slave and idy spiritually what does that mean spiritually in other words that that's someone that serves hasem I'll say in Hebrew I'll translate in a way of he just accepts he does whatever he has to do which is basically represented by a slave a slave does the job he doesn't understand it he doesn't want to understand he doesn't want to enjoy it he you're ask going to do something he does it so in other words what is a spiritual what is a Jewish slave spiritually that means we serve hem we accept we do whatever whatever whatever we're asked to do so based on that we can understand why the first mishbah the first laws referring to the laws of of a Jewish slave why is that cuz the Torah is trying to hint to us that even the mitv even the Commandments of mish which are logical laws which we understand that we make sense to us but even though it makes sense you can think you going to do it why because it makes sense we have to do it because of because we're doing because told us to do it just like the idea of a slave so in other words the reason why it begins with every because even though we're dealing with laws that we that make butm wants us to do it with Acceptance in other words even though that these mitv are called in Torah Torah of Tru that called Mish their laws in other words therefore if their laws means there's that we can understand them and therefore we should observe them because of the logic and the reason but nevertheless the main thrust of doing the Mitzvah should be done in the way of so yes we do understand it and yes we're supposed to learn about it but when we do it we should do it whym asked us to do so in other words it applies a to the person observing the Mitzvah in other words a person doing the Mitzvah should do it in a way that whatever hasm asked me he name me I'm ready to do it that's from the from the person but also the Mitzvah itself why is that because all the Commandments even the Commandments which logically make sense the MIM what are they they're basically the will of Hashem and if it's will it's above logic and this is what hasem so to speak decreed that these these Mitzvah should have a logic to it so know the logic is like come secondary so back to the point what we saying is that that the idea of of of of acceptance is a the person observing it and be the Mitzvah you should look at the Mitzvah even though when there's a reason the main reason is what this is what hasem wants us to do yes there's a reason but that's secondary in other words and to add says that this that we observe the mitz of which means The Logical mitv we have to do it in the way of we're accepting it it applies even to to to the to the rule part of it in other words that this that we have to go ahead and observe the mitz be causes a reason so that's because hasem told us to do so um and hem told us they should have a reason have have a reason for it so a we're doing it because hm told us but even the reason it's also because tells there should be a reason for it the main theme has to be with doing what hasem wants and you can say this is what it says that's why it says and know these are the laws so we know it doesn't say these are the M it adds of of the first letter before a is and these are the laws what does it mean and these are it's and to something else it means it's these are the laws they're also the laws and it's in addition to the first ones what are the first ones referring to the ones who received at Mount Si so just like the first one received just like the first laws we received at Mount Si so the a these we also received a mount what does that mean that when we were at M M Tor when we received the Torah Hari so then we became servants ofes and that's what he's saying is these are also from SII in other words just like when we stood at Mount Si we basically whatever he wants to do going to do so now also when you're giving us the Lord that do make sense and even the part that we have to do it for a reason we have to do it in a way of we're doing it because as accepting whatever ask us to do and there so therefore that's why the begins with which rules with the rules of the Jewish slave why again to remind us that even the Mitzvah of mish which means logical laws are initial approach and us the the initial approach to learn it and to observe it has to be done in a way of acceptance just like a servant accepts he hey what's my job for today I'm doing it the same thing also that should be our initial approach to all the mitz even the ones that make sense he what what do you want me to do when I'm ready to do it and say and an addition an additional explanation in other words since the main idea of serving Hashem what's the ultimate serving Hashem when you serve Hashem like like a like a non-jewish slave in other words why is that because first of all a Jewish slave after six years he's free and um even someone that wants to stay on he goes out in the Jubilee year however when it comes to a non-jewish slave on a spiritual level it says that you're a slave forever in other words the the enslavement of the Jewish slave even while he slave is not the same level as a non-jewish slave so so in order to hint that idea that even the mitz that are are logical we have to do it it um like like like as cabal to accept so one second if that's the case if the whole message is that we should do it because hasm is asking us to do so there's a deeper level of slavery there's a deeper level of commitment and that is what the non-jewish slave on a spiritual level so if that's the case why didn't it start with the Mitzvah of the eani the non-jewish slave why did it start all for the Jewish slave which obviously we're going to there is going to explain later on in theic discourse and he says this so we're going understand this based on what teach us on the verse These are the laws that you should put in front of them so since it says you should place it in front of them it's laws you have to teach it it should say you should teach them but it doesn't say teach them it says you're like presenting again so what do we see from here that it's not enough that you should teach the students many many times soly know it but you literally have to put it in front of them that they should get it they should comprehend it it should resonate with them so it's not enough because teaching you can teach someone I'm teaching you you get it you don't get it okay if you don't get it you'll to figure it out another time or you you'll have to spend time meditating on it no no means that you have to place it to them that it resonates ah I got it it's not just enough to teach but it has to be something that they can receive and they and they get it so based on that re says this that it says afterwards K when you acquire and we said before K sickness is singular why is that because the the to acquire is going on the part where it says and know what did we just learn that you have to place it into them that the person gets it it means the person's slow or not getting it you have to spend time with that individual till they get it in other words what does that mean and the person is oh now I got it when you got something means you own it and that's why he says that means they have to be able to get it and that's why he says because they have to an individual because each individual has to acquire it and like it's brought down in in based on the verse that says you desire and in your speak you to day and night in other words so first part of the verse is called the t is called on the name and afterwards after you do that says say in your Torah in other words so initially yes Tor but ultim wants us to learn it and comprehend that we should get it on our own and that's why the Torah when you learn it is called your your acquisition the person that's learning Torah and when when does that happen when you understand what you're learning if you're just reading it and someone just telling you stuff and you don't take for a moment and think and try to understand and grasp it then it doesn't becomes yours and that's why he says they to put it to them that means they have you have to wait till they get it and then says K in other words when you teach them in a way that they that it presents to them when they get it then the tur becomes K it becomes it becomes their they acquire it that then it become then then it becomes theirs you can say also that this that after it says you should put it in in front of them which means they should get it and it goes on that means they acquire becomes their because the the the the the part where it says they have to acquire it is an additional it's an addition to the putting in front of them and know till now we learned you should put in Fr they have to get it and then they acquire it so that's connected but now he says no no that and that that it's it's an additional thing what does that mean they explains as follows so seemingly we have to understand because something's not understood here why because this that the toyra which is think about it's infinite toy it's God's wisdom comes into the intellect of the human being and a finite human being sits and studies and it becomes your toyra which is a it's a huge downgrade seemingly on one hand it's ter has it's infinite me a simple human being could sit and learn and comprehend it how does that work but on the other hand what did we just learn that when you learn it it becomes yours so we're saying is that not just it becomes yours it's actually a quality in the Torah I mean it's fascinating stuff it's t hem you learn it then it becomes yours and that's actually a qu a quality of Torah that you get it what does that mean explains as follows this that the toy which is infinite wisdom of hem it's the ter of hem comes down so to speak down here we say down mean to a physical level where God's concealed which means even after it comes down into this world and it goes into a human finite brain guess what it Still Remains the intellect of a of of God which is above our ability to comprehend so it's f fting it's God's Torah we learn it and we get it but even once we get it it doesn't become not God's Torah it's still God's powerful Torah now so but this that you comprehend it how can you comprehend it because the the source is and I'll say in Hebrew in the the source of the T is the infinite part of hem and and because it's sourced in the infinite part it's not limited it's higher it's lower and therefore it's able to be down here so D is saying a deep idea Torah is the infinite AEM comes down our comprehension but nevertheless it's still connect it's still the the the pure Torah how is that possible and he says exactly because ter sourced in the infinite and an infinite is higher and lower so because it's it's it's it's not limited to higher and lower so even when it comes down you can comprehend it and it's still connected to to the to infinite part of hasem in other words besides the fact that when the toyra comes down here it remains connected and it Remains the infinite infinite Torah which means it's the wisdom ofes of and on the contrary when it comes down and we learn Torah and we comprehend and comprehend so it actually gets has a has a um upgrade and it has a certain quality the way the way Torah was before it came down there why is that because when the t comes down here what gets revealed that the source of is the infinite part of so again is infinite it comes down here in our comprehension the question is how do we how how could we how does it stay here and still connected because connected Bal so you see that once it comes down in our brain it actually gets reveal that is sourced in the and the same thing also that when a person learns T and you comprehend the tah and it becomes your Torah you can say listen this is what I understand I comprehend it and even after it becomes your idea your Tor that you're learning you're comprehending it remains pure as T hem and not only that when tah becomes so to speak that you get it and you understand it it becomes even higher so to speak than terem why is that because this that t becomes your T when you learn T and in a way that even after it becomes your T it's nevertheless it remains connected to the essence of the of T hasem and and it's still yours why is that because what gets revealed is the revelation of the infinite part of hem Which is higher than which connects and unifies the person with hem as we know the Jewish people inm was only all one now these two components in t in other words on one hand it's t and then the way T becomes the person that learns it so generally speaking that's the difference way trra is sourced in the world of aute and the way to comes down into the world of Bri and like he brings in the teachings of the AR and he says as follows the reason why that toy if you look into the T what's the first word interbation the first letter is a b the reason why it starts with a B because the AL of is referring to way the to is in the world of Al andus and the T that we learn we comprehend that's a t in the world of Bri which is the B of Torah so the AL of Tor is T and the base of Torah is the Torah Bri the one that we learn and it's explaining this that it said this what it says the verse says is referring to that you us that's the now it's known that the world ofus has many names one of the names it has is called acquiring like we say in the prayers so is referring to the world and is a world of why is that what what's the connection the world of and the idea of because what does that mean you acquire something when you acquire something you're not Crea you you're not forming or creating or shaping anything new you just acquiring something you're taking something that before was concealed to you it was revealed by somewhere else and now you revealed it by you in other words before you acquired it the thing existed but it existed in someone else's property so therefore for you was concealed and when you acquired it got revealed so the same thing also the idea the world ofus since it's close to it's only revealing inas was concealed Inus and revealed before thanas soas is connected what to the idea of of of of Kenyan so that's why after it says that you have to put the tur in them where they get it so it says what does that mean that even though that when you learn to you have to comprehend it you have to get it and up to the point where it's called your but the the learning has to be in a way that when you that the T you're learning you should realize that even after you comprehend it you have to remember there's still a tus there's still a to in the world and that's why it says so in other words it says which means you have to comprehend it but remember there's a world ofas which is called Kenyan and ter exist in a high level So based on this explains now we'll understand why the the original question we had discourse why in the it says that tus is referring to Sea which we said it's it's it's it's concealed the concealed part of why is that because in order that the ter that we learn and that we comprehend and we should after we comprehended we should remain sensitive and connected to the fact that it's which means the which we said before how does that happen that's when you reveal the soul ofus what is the soul ofus the level the soul called the level of pure Which is higher than right is the pure part and to reveal this part of of the of the Soul which means the concealed part of the Soul how do we do that so in order to reveal that you get revealed that by learning the concealed part of the Tor and that's why it says because when you go ahead and T in a way of the concealed part which means you learn then you reveal the inner part of your soul the the internal part of your soul and then what happens is even in the T that you're learning which is which you're comprehending it which you're understanding it what gets felt is the which is connected to the idea of what of okay now this explanation of these are the laws that you should put in front of them what does that mean literally that Hashem is telling Mo thatu should put the laws in front of the Jewish people so therefore when it says and it says in a singular term which is referring to who you should put in front of them is also referring to what does that mean and is like this it's brought down in the Z any time that it says a name of somebody I'll say I'll quote the anytime in the Torah that a name is mentioned twice one after the other so there there's a gap in between otherwise it's going to be a runon so so for example say you pause and again the only time where there's no Gap is by Mo by because when it says Mo there's no Gap in between so why is like every all the names there's a gap in between but when it comes to there's no Gap in between so it's brought down and explains that Abu that when his soul came down into this world and he even though he came from the world ofus so they became there was a change in the way he was in its source in the world ofus however even after he came down into this world still was revealed in this world for up to the point there's no there's no difference and that's why there's no gap between so he wasas and then the way AB came down to this world was the way he was inas and the way he was down here is the same way that he was an Aus and why is that that even when he was down he was in the level of aus because the source of the Soul ofu comes from the circles and which is a above all the levels of the way things flow down from the top to the bottom Etc so when you're dealing with the circle which is above so there and the world it's all equal so he comes from the circle therefore it's all equal even when he came down to this world he was still in the level of of and that's why it says you should give it to them they should comprehend it in other words and we said referring to the World about because to unify these two levels of T the way tah comes down in our in our comprehension and the in the world about Kyon how how does that happen you have to reveal a level which is above it and who can do that and like we explained before that the connecting of Torah of our Torah and the T of the T Bri and the tah of of of of comes through revealing the the infinite part of now this explanation of which we said is going on you should put place in front of them but then they have to you have to remember it's so he like to connect you like to connect this in the simple reading of the verse that is not only going into what we explain now it's going on but actually K is going on to what it says afterwards ever in other words what happens is when a person learns to in a way of which means you real you're connecting to the to and other words you you and you're connecting to the fact that it's not your Torah even though you understand it you realizing it's so then you're learning is in a whole different level of acceptance B just like the the acceptance of a of a of a of a servant to its master in other words like this till now explained comprehension now he's now he's moving over from to when you're connected to then what happens is then you learn with proper acceptance just like a just like a servant accept connects to his master in other words even though when a person learns we don't want you to throw your intellect into the garbage on the contrary when you learn you have to understand what you're learning you have to understand it you have to comprehend it you have to struggle with it you have to meditate on it now when you comprehending is that throwing you in the garbage that's bringing you to the table no you you have a brain and you you have an existence and you have way the way you understand things and maybe different than someone else's and how much more so when a person is learning with it with with the learning you're owning it that means you're really really owning it you have an opinion about it but nevertheless when a person feels that the Tyra even after it came down into his intellect what does he realize after all said and done it's still ter a ter which means it's the intellect of which is much deeper and much higher than intellect of human beings now this that the person does comprehend it because God's not limited he's not limited in any limits not even a an infinite limit and therefore you you can have both you can have infinite and you can have finite in other words which means that the the the finite human being's intellect could comprehend the infinite intellect ofes so in other words this that you understand ter with your finite intellect it doesn't negate the idea of having acceptance because this that I understand ter my intellect and yes it's my tur my my comprehension it's not because of me but that's because since Hashem could do anything and he gave me the power to understand toally So based on this re says now I'll understand the famous teaching K where it says in reference of to it says the Yoke of Torah in other words seemingly the MIT what is the mitah of learning Torah the MIT when it says you should learn Torah you have to learn tah it's not that you should go ahead and nullify your intellect but on the contrary you should use your intellect to understand T and also we know the rule is that a person that learns T has you have understand it the way you understand it you can't say oh Hashem says or my teacher says no you have to understand it because Tor is not in heaven and Hashem smiles and he says no no no my children you you you you you were successful in in in putting out your opinion so what does it mean that you should have the Yoke of Torah yoke means you're you're just accepting you're not using your intellect it's like almost they want two things from us are opposites one hand they want you to understand and one hand they want you to accept accept how do the two go together which am I supposed to be doing so the explanation is as follows when a person knows and feels and recognizes that the T you're learning is who turet it's the T now God gave you permission that you should learn and you should come up with your own ideas and hasm is actually says why is that CU hm is not limited hhm doesn't get offended if you have opinion and therefore he Hashem is so great that he yeah you can come with your own ideas but this that you understand ter with your intellect and the way that you're putting your effort to into it that and you do but you still realize that Hashem it's ultim the t is coming from Hashem and you you're you're you're humbled and accepted to the tah just like a servants willing to do whatever the master wants now but on the other hand this is T was given to you because that's the will of hasem so in other words it's a fine line in other words on one hand yes you have to learn you have to comprehend and hasm wants you to use your comprehension but on the other hand real ter hem but when it's term it doesn't stop you from using your intellect but you realize that the intellect you have gave it to you hasem wants you to learn and he like to connect this where it says in K based on the verse These are the laws so we said that it should say these are the laws what's the a and these other laws so he's saying means the V that's in addition to what that says before and it's just like the ones from before came from Mount Si these are also from SI what does that mean that the power that we have to unite the two opposites in other words that on one hand we comprehend it that we understand it but on the other hand it has to we have to fully comprehend it and something that we have to totally understand and then the Torah becomes my Torah so to speak but nevertheless we have to be we have to learn ter in a way of K which means that we're recognizing it terem like we said before it's the ter of the world of atus and not only that we have to learn in a way like an Eid accepting this was all given to us the power to do the two opposites was given to us on SI why because over there at Mount Si you also the two opposites you had the fact that we were we existed and you have the component that you're in accept acceptance like the alter explains look that the reason why to was given a Hari which is basically on one hand it's a mountain but the again hand it's the lowest of the old mountains because on high Cena you have the two opposites on one hand you have the component of a mountain which means it's elevated it's a somebody and the other hand you have a low Mountain which means basically it's humbled so that's the real power and that's really the the two opposite that exist in learning to on one end you are are comprehending it by one hand you're total acceptance now we all know what it says in kazal that talud is great because it brings you to do the mitv debate what's greater learning t or doing mitzah what is what's the what's the answer that tal is greater but not in its own right because it causes you to do the mitz say you can say that by taking these two opposites on one hand it's our existence our mind our comprehension but the other hand we're accepting the fact that hm's Torah which exist in learning Torah so the same thing also applies with place cuz since talud brings you to do Mitzvah just like in talmud you have the two components the same thing applies in Mitzvah as well however when you learning to so what's the natural thing is it's my understanding my my comprehension so what's the Revolutionary idea that I'm accepting accepting the fact it comes from all the gifts come from hem now so even though I'm learning with my comprehension I exist but we're learning with acceptance on the other hand when it comes to doing a mitzvah so by Mitzvah what's the natural thing you're doing hashem's will so the the the Revolutionary idea over there in the Mitzvah is that you're somebody doing the Mitzvah in other words even though why you doing any Mitzvah any Mitzvah you doing told you to do it what does Mitzvah means it's a command hashm said to do so and you're doing in the way of like a servant whatever hasm wants I'm doing but the acceptance has to be in a way not where you don't exist but no my existence is that I'm doing what hm wants in other words this that I'm a servant of Hashem I'm not being forced to be a servant of hem but I'm choosing I get the opportunity I'm choosing to do what Hashem wants and I actually have enjoyment and have energy from it two powerful points here by learning Torah on one hand the natural things I'm learning I understand that I exist but I'm accepting by Mitzvah the natural things I'm doing what hm wants but even though I'm doing wants no no but I am somebody that I'm choosing to do what hm wants and I love doing it and I have enjoyment from doing it I have energy from it everything you can say that the re you can say that the reason that the beginning of the oldie the all the rules all the rules of begin it says these are rules you should put in front front of them which is referring to um learning t like we said before it's about placing they should learn Torah not like all the the Commandments in Torah that starts off speak to the Jewish people or command the Jewish people and doesn't say anything about learning why is that because this that the beginning of of which is talking about learning T and it talks about the idea of a servant is to to to hint to us that when it comes to doing all the mitv we have to do it in a way of we're willing to accept whatever hasm wants and since we're when we accept to do what wants all the mitz how do you do it you don't just do it like a robot you do it with energy you do with with passion with pleasure so the same thing also the beginning of the par talks about learning Torah that from the enjoyment and the pleasure and the energy of learning ter from here comes in energy and enjoyment even in the level of the ultimate goal is that even when you're doing whatever wants he you have to take away from here that you should do it what with with energy with with pleasure So based on this says now we'll understand why the beginning of the Torah portion begins off with what with an ever iy a Jewish slave because we asked before why isn't talk about a non-jewish slave and it it's like even though the main servant ultimate service is an N Jewish slave and explained because the completion of serving which means you're you're accepting you're doing what hasm wants is ultimately it's when we serve hasem and I'll say it in Hebrew and I'll translate because it's important you're doing it with which would deep pleasure and with and a lot of good energy and that's that's specifically by a Jewish slave not necessarily A non-jewish Slave so the message over here is that when we doab we should do it with with energy and with and with deep pleasure and every say we're going to understand this based on a uh of powerful teaching of the AL in a discourse which is which is called when a person sells his daughter for for for for a maid servant and in reference this this discourse at the alar of the Tau so the his grandson that says in reference this discourse and I'll say in Hebrew it says it's a very very honorable cic discourse and it speaks about um the different levels of the servants on a spiritual level and it connects it to the idea like explained in Tanya about three different types of of uh people which is a sadik someone's a righteous person a Russ or someone that's wicked and a b an inter intermediate person and he explains that these explains and again some comments on it that these three level these three different types of servants that talks about an A non-jewish Slave an a Jewish slave and a a Jewish female uh slave is referring to three different levels on a spiritual level of serving Hashem and he explains as follows what is a non-jewish slave spiritually what does that mean a non-jewish slave means that the will and the pleasure that a non-jewish slave has spiritually is in Hebrew it's called prel he doesn't want to do anything he doesn't want any responsibility he doesn't want any commitment he doesn't want to have any schedules I just want to do what I want to do when I want to do it and like it says clearly what is a real servant the highest level of servant he just wants to be free for all he wants to do whatever he wants in other words what and what gives that type of slave pleasure no responsibility no commitment Hebrew it's called pre no yoke no responsibility now so on a spiritual what does that mean practically it means I don't want to serve hm I don't want to do anything hashm wants me to do so when does he serve hasem the only time he'll serve hem is if he has to whether it's someone punishing him um what does it mean spiritually a punishment that what does that mean spiritually that when all the Godly Soul starts shining in a very very powerful way so he's going to go ahead and do what he has to so in EV Kanani spiritually he doesn't want to do anything the only reason will do it is because he's forced to do it on a spiritual level and the ne says hey this is what we're doing and he explains over there that umani in discourse is also referring to the idea of a rush someone that's wicked and life is good for him why because just like literally when you have a a servant that um it's possible the Ser the servant will sin against his master but in the other hand when the master takes out the whip so to speak or the stick and hits him he goes he does what he has to so the same thing also applies to serving Hashem it means even though his personal pleasure he rather do nothing and he rather rebel against hem but since afterwards all of a sudden The Godly Soul starts shining which means it creates guilt so now the person um uh feels bad and he regrets what he did um but but he still remains a slave in other words it's not like all he became a sadic he doesn't want to do anything he wants to do what he wants to do but listen he's embarrassed The Godly Souls revealed so he shows up and he does what he has to but the internal part didn't change on the other hand even B the intermediate and there's two levels in aan we're talking the lower level of B it also goes into the category of of a non-jewish slave what does that mean that means even because aain the lower level of a is even though he didn't do any sins in his life but nevertheless his will and his pleasure is a materialistic Pursuits and on the contrary he serves hasm only because he has to and the the revelation of The Godly Soul forces him not to do bad and to do good so a certain level the lower level of a is like the okay this a recap so is like the r and which means zero interest in do anything the only reason I do it they're forced on a spiritual level when The Godly Soul shows up and says hey we got to serve God okay it goes along but has zero interest emotionally will and pleasure then you have the evid dely what's the the the Jewish slave on a spiritual level that means the will and the pleasure is more actually want to serve AEM it wants to serve hem now this that it just wants to do whatever it wants which means pleasure materialistic Pursuits it's actually painful so really the every every wants to do whatever hasem wants it also has other desires and that part is painful painful for the ever of read now even though what do you mean it's painful so how come you're enjoying materialistic life because really doesn't want to do it and actually it's bitter over it and that's really the life of the the higher level of B it know yes in thought speech and action does what it has to and it and it struggles and but but it's not transformed yet and the highest level is what is the the the female Jewish slave and that's connect to the idea of sadic what does that mean that their emotions were transformed into hly Holiness in the world of cabala it's called is it's totally transformed Which is higher than escapia practicing restrain like explained over there at length in that classical cic discourse of the alter which I recommend you have time to study it's a really really fascinating discourse now so therefore that's why what what what do we speak about we speak about the acquiring of a Jewish a Jewish slave a both a male slave and a female slave why is that because the idea of acquiring requiring a Jewish slave and when someone sells his daughter um as a Jewish slave so what does that mean so and also the idea of of of a non-jewish slave like like it speaks about acquiring a non-jewish slave and where it says it doesn't go out like the like the regular slave it's the non-jewish slave is only mentioned in passing and only like in negative way why because this at the beginning of par speaks about the laws of a slave why is that because in this para which is coming into continuation of of of receiving the Torah as we said the just like the first ones are from so is referring to generally speaking of serving hasem and it has to be in a way of just like a a servant serves hem and since the serving hasm has to be done in a way of and with pleasure and enjoyment so therefore it speaks about mainly in this week's Torah portion of the the the the um the Jewish slave and both the male and the female Jewish slave why is that because both of those serve AEM with with energy and with pleasure first he talks about the the slave that serves hasm the E the Jew the Jewish slave which is referring to he said the level of a bany and why now why does he start with with the EV that order because the EV is referring to the B and we know the ban that's that's standard and like the AL writes the AL creates a standard that ban is that's the standard way anyone could live and anyone can live that type of Lifestyle why because everybody could control their thoughts and their speech and their action and you have to work on the on the internal part and after he speaks about the level of the B he goes on to the female Jewish slave which is referring to referring to the level of sadic because this level also applies every every every single individual like the Ala says clearly in t t that even though you feel like you're not going to reach that level but you never unless you do it to fulfill the the oath that you were taken that you should be AIC now you could say that this that he speaks at least you know in bypass about also but but a non-jewish slave because there's something some power that the non-jewish slave has which it's called the scafa cuz a non-jewish slave really has no interest why is it doing it it's practicing the strength like the AL the AL writes in in that discourse that even a holy sadic also needs to do the avoid of a non-jewish slave because they the non-jewish slaves quality of the scafa is a very very powerful quality practi restra restraint and that's why it says a person shouldn't say I can't transgress cuz then you you're you're missing out the whole opportunity of of the scaf you restrained but y say really I could sin but I'm going to practice the restraint because what can I do hasm wants me not not to do it and other words why do you have to say I really want to do it so that you should have the power what of escapia of esap practic restraint now say the point out this powerful idea that we're learning from the eani from the non-jewish slav about a scof practicing restraint that is scaia is referring to the quality of aafia the quality of practice through restraint in other words cuz even though when you say I I want to sin hello what does that mean you're so far from God God do you want to sin because why are you saying I want to sin because Hashem says Hashem said I shouldn't be a robot I should tell you truthfully that I really want it and what and what do I mean by that I'm saying I want it and therefore I actually have a desire for it so why do I have that desire so that I should be able to pull the energy of a scafa and do opposite what what I want what I want to do so based on this we'll understand this that the the work of aad is not not because he's forcing himself that tadic naturally loves to do what hasem wants so it also applies to the level of esaia practicing restraint in other words even though it's real es scaia it's real practicing restraint because this you say I really want to do it which means you're Awakening within yourself a desire to do something against h but you practice restraint not to do it and that's their pleasure because the pleasure is that now I can do the will of hem and I can practice a scap now it's known that the when a person practices restraint that means your person's tempted and they really want to do it they say no I'm not doing it which is not easy so when a person practices a scop restrained you actually draw in much higher than the level of transformation like it says clearly in the when you practice restraint so then the level ofic that is all over that that comes into the world when a person practice restrained you draw in the level of his stolic into into the world and different you can say that that when you draw in through the aoap and sadic does it and then the sca you becomes their enjoyment actually by It's s it's even higher so he's saying is like this when a person is tested and they practice restraint scaia wow you're BR in heavy light a doesn't have the test so he temps himself really I should want to and then he practice restraint he actually draws in something much more powerful why is that let me explain to this the re the the the the the the reason that when a person practices is scafa you're drawing in powerful energy because when a person forces himself to go against his will and against his nature so therefore you're drawing in much powerful energy than more than it's more your nature you're drawing much higher level and even the light which is very very high which from your nature it's you can't reveal it then what happens is when you go against your nature you actually draw in from above your nature and therefore you can say that when a person does aafia by force so to speak which is opposite your pleasure and then it comes into revealed way you're practicing a straight the real way and you bring it into into your nature and you're doing it so to speak you're forcing yourself so therefore it comes from the external will but when a person does a scof you because that's their pleasure then you bring in from the level of ring and the level of Ty so re saying is very very powerful based on what causes you to practice es scaia that's what you draw from if you're drawing it you're being forced to practice a scaia so you you bring in from from external place but on the other hand when you practice a scaia coming from a deep place from a Tiner place you actually draw in from a much higher level so this is what it says these are the rules that you should put in front of them and we we learned them several times means it's coming to add the A and to add on what we've said before what does that mean that the drawing down the toy into rules into laws that we comprehend in our intellect and especially that we that we have the power that we can learn to in a way that we can get it we can comprehend it we can understand it and up to the point we can say oh this is my Torah this is my understanding so we're actually adding onto what before why because when it comes down into our intellect and we're connecting to the most deepest level and we're bringing tur down we're actually connecting like we learned in the beginning of discourse to the tur the way it's infinite and Bal and ad says when a person learns T up to the point where the T becomes your t so you actually add in Torah even more why because when a person goes ahead and brings down tah to the level of comprehension and laws and it comes down to this it comes down comes down to this world so what comes down to this world not your intellect it's hm's ter so the ter of comes out to the world however the union of the wisdom of Hashem which is beyond human comprehension which gets connected with the with the comprehension of a human being where does that come from it comes from he said the infinite light of of of of the which is above so in other words the revelation of the infinite the infinite B has no limit is only there to give you power for the that should connect with our human intellect but but the the infinite part doesn't get re revealed itself but when you go ahead and you learn Torah and the Torah becomes your Torah you get comprehended so then what happens is the what gets drawn down to Torah the revelation of the infinite part of hasem itself gets gets drawn down so by us learning Torah and comprehending Torah and realizing it's coming from doing the two opposites we're actually bringing in a much more powerful part in this into this world I like to explain theic discourses that this that the tus called to your Torah when you learn it why is that because when a person learns means for the sake of sake of the T not for any agenda so you actually bring in the revelation of the and that's why the Torah gets considered on your name because you were the one that brought in the Torah into this world and you can say that's why it says which means these but and these the V is coming to add the addition is powerful the addition that takes place in the T and A means these revealed and means that you're adding in tah that means you're bringing in the into into revealed way that you're literally bringing in the infinite part of hem not only as a source of a power but this powerful light actually get gets revealed in a beautiful way there was giving a beautiful translation a means revealing adding in that you're actually bringing in the and the verse continues off to say that you will put in front of them so aser means that you'll put in front of them so the re says AER also comes from the word of and Ty tremendous blessings and tremendous pleasure and tremendous satisfaction so in other words the idea of which means and a bringing in the Bal in a revealed way which basically you're adding in you're bringing in the revelation of the infinite part of hem that comes from a level of a and pleasure and this that a person learns in a way of you're accepting the Torah which means you're accepting you're connecting to to's T and that so how if since naturally you're learning you're comprehending how you accepting so we learned before that's the of esaia Cu even though it's not natural to accept I understand it this way but you bring in the the the the powerful tool of esaia while learning and since your acceptance is in a way it doesn't totally knock you out on the contrary you realize that that that it's your Torah but accepting you're connecting to the infinite part of Torah just like the power of by which means that the that the the practicing restraint becomes their pleasure and therefore same you learn tah The practiceing Strain that becomes your pleasure and therefore you bring in from the lever of of a which idea what of finish he says as follows that when we learn in a way of a tremendous we're understanding it we're bringing it from the infinite part we're bringing connecting to the world ofus with acceptance that means we're learning Toyo we're comprehending it but nevertheless we have the level of accepting like like a servant and in a way that the revealed when you learn the revealed part of is in the same level like you're learning the part like we said like we brought from the like which is a treasure so we learn in that way that means we're learning with our comprehension but on the other hand we're realizing it's A's tah and we do it from a place of the scaion and through that we Merit to revelation of the toy of mhia which we know is we're g to have a whole new level of and when is that going to happen in the Redemption the true Redemption the complete Redemption through finishes offu M very quickly in our days in a literal way so here you have a beautiful discourse about the power of learning T the way to learn the way literally we have the power to bring in the most powerful energy of into the world world and by bringing it into the world we ultimately create like says will Merit to have the Gil of the Tora mashia and and God willing will be Ines our next class will be Ines have a great and blessed week sh