The Self Sacrifice of Pinchas פינחס בן אלעזר בן אהרן הכהן Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class onus. We're going to be learning a beautiful discourse in the Reb. The name of discourse is called the Reb said this discourse. That year was the 24th day in the month of Tamuz which was also shabas that blessed the month of in the year exactly 60 years ago. So again the discourse is based in the verse where it says Rebel Pinas who was the son of Alazar the son of Aaron the priest said it's brought down in the discourse from the reb Marash um the fourth kabad reba in a discourse what he says on on this title that what brought down in in many holy books that pinas was a reincarnation of a children and because pinhas stood up and And he and he and he and he went ahead and he was a zealot for what Zimri did. So he fixed the sin of Navan. So the question is asked the fact is what was the sin of Navan? They came close to Hashem and they died. What does that mean spiritually? It means they had a rut without they were trying to cleave to Hashem without bringing the godliness back into the world. In other words, in cababalistic terminology, it's called the soul left the body. So the question is how to pick penas fix this by being by going ahead and and and and killing and and killing zimri because that itself is also self-sacrifice and they not only that a step further they asks the question is what was actually a sin of that what they had they were cleaving to hashem they wanted to go on self-sacrifice because we know self-sacrifice is a very high way to serve hashem because the fact is we know when you say schma when you say the the word you have to be willing to give over your life for Hashem. A matter of fact, the reason why comes before the the chapter of so that you can accept upon yourself the kingdom of hem first and then you accept upon yourself the the the the accepting of the mitzvah. And what does it mean? You're accepting upon yourself the kingdom of Hashem. That means you're willing to do anything what Hashem wants up to the point of a serious self sacrifice. So if that's the case, what's this uh that what's this negative approach about also it's known that the mag told the bio and the fact that he that he wanted to go ahead and and die and kashem but for reasons he did not that did not happen to him and what does that mean he was going to die in kesm means he wanted just like a reveal his his soul would leave his body and and exactly like what happened by reveal so if that's the case what is the sin Look the the B also wanted to do it for certain reason didn't happen but it's something a no a noble idea so he explains over there because we know the ultimate purpose is to learn to do mitzvah and in this physical world and serve hashem from our physical body. So that's one part. But the ultimate completion of learning Torah and doing mitzvah is when you do it with through the the the the method of you will you'll be willing to give the your life over for Hashem. So there's two components. On one hand, Hashem wants us to learn to do mitzvah in our physical body, but we're willing to do self-sacrifice. But however, but one without the other doesn't work. If you just learn to do mitz, it's great. But you're lacking the masurus nevish part. However, just doing msurus nephesh, that's not the purpose. It's not about your soul leaving the body. The so purpose is to to fuse the two. And that's the reason why we say first and then why because schma comes first. You're accepting hashem and you're willing to go on self-sacrifice. But then you say which means you're accepting upon yourself to do the mitzvah. And that's the complete blend between accepting Hashem up till self-sacrifice. But then again, accepting to do the mitzvah in the physical body. But we don't stop with Schmab. Why? Because serious that's not the ultimate goal. It's an introduction to doing the mitzv. And that's also the difference between the roti and which means wanting to leave and cleave to hashem and self-sacrifice of versus the self-sacrifice of pentas and also the s the difference also between the the self-sacrifice the b wanted that the mag told him because why because by what happened was their soul left their body and their body stayed whole it wasn't it wasn't transformed the soul left the Just like in the world of of of toyu the world of chaos and know the the lights left the vessels and that's not the intent. The intent is the light should always be connected to the vessel. So nav's mistake was the light left the body the soul left the body and the body was not transformed. However, the self-sacrifice of of pinas that was a self-sacrifice that he remained in his body and the same thing also the self-sacrifice of the BV and that is the ultimate idea of the yearning. It shouldn't be where you're yearning and the the light leaves the vessel. But on the contrary, the yearning should bring to come back into the vessel. How's that possible? Because the fact is the the yearning is it's not from its nature. But you when you do the yearning, you do it in the way of a of acceptance. In other words, to that you want to fulfill what Hashem really wants. And then when you when you go with that approach that you're leaving, but you're leaving why? Because Hashem wants you to leave. Then you stay focused on bringing back the light into the vessel. It means the will bring back to the and that's why he says in reference to when he went into the into the orchard that he went in in peace and he went out in peace. Why? Because what's the difference? Because what that where was when he went in he went with the perspective that that it's all about peace that he went in with peace and therefore he left with peace and that's the revolutionary idea of the sacrifice the sacrifices because we know that the the Torah portion of the of the sacrifices is actually written in this week's Torah portion of what is the whole idea of a sacrifice it's leaving yearning but then bringing back down into this world in other words even though in every single mitz you have the idea of rats you're cleaving to Hashem and you and you're you're you're connecting to this physical world. But nevertheless, when it comes to sacrifice, you see it in a very revealed way. And that's why when it comes to the sacrifice, what does it say? What does that mean? Is is means you're elevating from from the physical world onto the spiritual world. And which is pleasing is you're bringing it back down to this world. So you have the it's leaving and it's coming back like like like the tell us Hashem says it's a pleasing f fragrance I said and my will happened and what does that mean specifically that when you when when it comes to the ele the drawing down and sacrifice you have two there are two components one is that Hashem said which means you're drawing down from on high before you do our job and then the the pleasing fragrance that we doing or Hashem wants which means means it's the it's the lea the awakening high which comes after we do our our job. So you have you have you have the blend between coming down from high down below and then coming from down below on high now in the in in our para there and says it's also which is um this discourse is also printed in in the in the prayer book of the of of more at length and there since now they printed this the the sidd with all the the with all the discourses. So when you have something new, it's always exciting like the like the MLB said and there I'm sure people are going to learn it and the sther and in general this discourse but the point is in that discourse he points out that in the beginning of the of the when he starts speaking about the of the sacrifices what does it say? It says twice know it says you should tell them and then it says it says twice and he explains over there that when it comes to a mitzvah there's three components what's the three components in every mitzvah your thought your speech and your action and that's why he says twice the first var is referring to reference of the idea of thought and speech and the second is what that they the sacrifice that that should be done in the way of action So you see the cult component is it that has to it doesn't say just aloof in thought and speech but it comes down into action when you have basically both components. So here you have another powerful beautiful discourse in the reb about the powerful idea of on one hand we we we we're yearning we want to come close to Hashem our soul's ready to leave our body but the goal is to bring back all the energy into this world. No, let's hope and pray that our that we have the coming of Messiah and our next clan will be have a great and blessed week. Shabu to