Three Phases Toward ‘You Shall Know God" וארשתיך לי לעולם Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class on this. We're going to be learning a beautiful discourse of the Rebbe. The name of the discourse is called "Rost Lilo Olam". The Rebbe said this discourse in Shabbos Parshas Bamidbar. That year was the right before the holiday of Shavuot in the year 48 years ago. So again, the discourse is based on the verse of the prophet which was said in that Shabbat where it says "Rost Lilo Olam". Hashem says and the result I'm going to be betrothed to you forever. Rost Lilo but I'm going to be betrothed to you with with with with righteousness and with mishpat with justice, with with kindness, with compassion. Rost Lilo Olam I'm going to be betrothed to you with faith. Be a doctor Hashem and you are going to know Hashem. Just to point out it says three times Rost Lilo and obviously it points at the first level is the forever. Then it's with righteousness and justice and >> [snorts] >> kindness and compassion and then with faith and then it says the doctor you're going to know as Hashem you now. What is the idea of Rost Lilo? That's where Hashem and the Jewish people are like the chosson and kallah, bride and the groom because the bride is the Jewish people, the source of the Jewish people which is basically the idea of malchus and the the reason and we know that the Jewish people are called Knesset Israel because we're the source of all the Jewish people. And the commentaries of the Tzemach Tzedek on the Kuntres Torah from his grandfather the Alter Rebbe and the discourse which starts Rost Lilo so he points to the Medrash Shmuel Rabbah Parshas Bo Eikev and over there comes out that the the kallah the bride is called why? Because it's referring to the soul that waits in the body. And that everyone every every person has a soul in the body. And the same thing also, like it says I Anochi Hashem Elokecha, I am God, your God in a singular way. Everyone has a personal relationship with Hashem. That's another idea of Kallah. Another idea of Kallah, constantly expression of Kiloyon, um a huge, huge yearning. Like it says Kol Sa'anashi Lachashem, my soul is yearning to the courtyard of Hashem. And the the yearning of the soul, why is there yearning for the soul? Because since its source is from the sphere of Malchus, which basically always wants to reach higher and higher and higher, it doesn't stop. And that's where you have the the yearning in every single soul, because the fact is every single soul is what? A part of God. Now, also in that verse it says, Libi Uvsari Yaranenu La'Chai, my heart and my flesh sing to the God the the living God. So Rebbe says one second, we have to understand. When we say sorry my flesh, it's referring to the flesh of the body. And the same thing my heart is referring to the physical heart. And like it says in in in the verse, Libi Uvsari, my heart my physical flesh and my heart. So if that's the case, why does it say that my physical flesh, my physical heart is going to Kel Chai, the living God? In other words, Kel Chai is much higher than Chatsros Hashem, the courtyard of Hashem. Because even though a courtyard is even lower than than a house, and like we see clearly, a person lives where? In your house. You don't live in the courtyard. And so obviously the courtyard is even lower than someone that lives in the house. So how is it possible that Libi Uvsari, my physical flesh and my heart is reaching to where? Kel Chai, the living God. But Minashi, which is my soul, which is higher than my flesh and my heart, only wants to go to the courtyard of Hashem. Okay, so Rebbe explains it something like this, on the contrary. That's the reason. Because Nashi since it's a soul, it's it's part of Hashem. So it's enough that it yearns to be in the courtyard of Hashem. It is this it is part of Hashem. But this that somebody's in a level of Libya physical physical heart and a physical flesh, so the courtyard of Hashem that's that's revelation. In Hebrew it's called Gilium. That that doesn't talk to the person. You get this it that that I mean it's nothing that's going to pull you. What's going to pull What's going to excite you? What's going to yearning I want to go to the living God, to the essence of Hashem. Powerful idea. This soul it's connected to Hashem. So fine, give me the courtyard I'm good. But the flesh and the and the heart it's not What are you giving me the the courtyard? If I'm going for it, I want to go for the real thing. Now, there's two levels in in in a kallah, in a bride. And as we know, there's the Nashi, the soul part is referring to the kallah no v'chasudah, the beautiful kallah, the gracious kallah, the kind kallah. So then then when the when the kallah's beautiful, so it's enough to go to the chatzi Hashem, to cleave to the courtyard of Hashem. But if somebody's sadly in a level it's it's not a perfect kallah, she's limping or she's blind, so then you want to go kel chai, you want to go straight to Hashem. And that's the argument between Beis Hillel and Beis Shammai. How do you dance before a kallah? So you know Beis Beis Hillel says that even if the kallah is is limping or the kallah's blind, so you say kallah no v'chasudah, it's a beautiful kallah. In other words, because Beis Hillel is in the level of Hillel from praising, praising the candles. Like the Alter explains in Likutei Torah Shir Hashirim, so they reveal the the the the kallah, the kind kallah, even in the color the way she is. Up to the point that when it comes to be shama be shilo, when you have be shama be shilo, be shama be shilo, be shama be shilo, be shama be shilo, it's it's it's it's it's not a mishnah. And the same thing also that specifically by a color, which is actually limping and blind, what do you have to go for? El kel kol. You have to go to the essence of Hashem. Like what like we find the same concept where it says in the place where about shuva is, even a righteous person can stand there. Why? Because a righteous person's happy with his lot. About shuva wants to go to the highest level. What does that mean practically? Khatsres, the courtyard is it says plural, khatsres, plural. And there's there's two types of courtyards. There's the external courtyard and there's the internal courtyard. And it applies in the laws of of eruvin >> [snorts] >> that between the house and the external courtyard, so you have you have the house, you have an internal courtyard, then you have the external courtyard courtyard. And obviously the internal courtyard is much more powerful because it's right next to the house versus the external courtyard. And like it says in the Megillas Esther >> [snorts] >> that whoever that whoever's going to come into the internal courtyard, because over there it's a whole different level. And like it says in the it's gar and and the same thing also in the in the gate of the of the internal courtyard, it's it's closed, it's closed. And only on Shabbos it's open, then on on holidays it's open. Why? Because then you're able to go and cleave into the internal courtyard. What does that mean practically? That the external courtyard is the external service of Hashem. And the internal courtyard is the internal service of Hashem. The external courtyard is what? Praising Hashem. It's referring to praising Hashem from the world. And the internal courtyard, that's when you say Shma. And the level of you giving your life over to Hashem, the whole me'odcha. And that's the whole idea of kol nafshi, that my soul's cleaving to Hashem. And and and to the the to the and cleaving to Hashem to the heart of Hashem, the both court yards. However, when it comes to libi of sori, my flesh, my my my heart, then we want to have the essence the essence of Hashem. Now, all this Rebbe says that's the level of of verastik, which is engagement, which is basically all an introduction to the higher level of yedata Hashem, knowing Hashem. Why? Cuz das comes from, like the verse says in the Torah about Adam yada es Hava, he knew her. And that's the deepest level of connection that you basically connect your thought in the greatness of Hashem, and that comes after you have the level of the idea of of engagement, where it says verastically, when you get engaged with tzedek, with righteousness, with mishpat and justice, with chesed, with kindness and compassion, or verastically you get engaged with with with faith, which is basically three levels in engagement. So the Rebbe says, "One second, what's the idea of three levels? Why does it say three times? Let it just say once and mention all the things." So the Rebbe says he explains that in the book of Tanya and Hogan, the book that gives the the reasons for things, so he says that when you put on tefillin, so there's three there's three there's three times it goes around in in in tefillin, which actually everyone is from one of the one of the verses of verastikhi. So every time you put it on, verastikha verastikha verastikha. And so the question is over there, so why why three times? What's wrong with one? You could have said once. Verastikha um tzedek mishpat v'emunah. So if you want to say by each one, so you should have said by each one of them. By tzedek you should have verastikha. If you want to you want to keep on mentioning the word, keep on mentioning it. What's the what's the specific concept of three? So Rebbe says the idea is like we explained before, that the three ideas of verastikha is three different levels in engagement. Now, and and they're all a preparation of the ultimate, the yedata to know Hashem. Cuz das is the the deep connection and the real connection, like we explained just before, that's what going to be like in the future, it says, "Umallah are as days of Hashem." The future Mashiach comes, the whole world's going to be filled with what? With daas, knowing of Hashem, just like the water covers covers everything up. And what is that referring to? That's referring to the world of Atzilus. Cuz in the world of Atzilus, the light and the vessels is all one. Everything is one with Hashem. Why? Cuz the world of Atzilus is told the highest level of acceptance. And like it says, "Es Hashem," that es, which is taful to Yud Kei Vav Kei. And that's the ultimate acceptance. And and that's why actually why it's called Atzilus, from from close. Cuz basically it's close to the highest level of Hashem. Now, how do you get to that level? So, you get to that level by the three levels of Erastich, which is basically referring to three levels which correspond to the daas of Hashem in the world of Atzilus. The three levels of the world of Briah, Yetzirah, and Asiyah. Just like a ladder. And like we know the the different explanations idea of a ladder that what that the ladder is like the altar. And it's it's also like the the mountain of of of of Sinai. So, there's the there's the the altar and the mountain of Sinai, which is basically the two ideas of of Torah and Tefillah. Um the Torah which is we received on Sinai, and Tefillah which is basically like the sacrifices, which is the avodah of of going from the lower level to the higher level, >> [snorts] >> which is through prayer, and bringing from the higher level to lower, which is through Torah. And you obviously in there you have three levels. What's the first level? The first level, "Erastichli Olam." In other words, like it says, "Anytime it says Erastichli, it's everlasting." Which is that's referring to the level of Atik, which in Keter is the highest level, because in Keter, in the highest level, there's no left side. Where does that level of Atik get revealed? It gets revealed in the in the sphere of Binah. And [snorts] as it says, "Da Atika." In in in Binah comes Atik. And like we see literally, that where does the ta'anug, the real pleasure, get revealed? Specifically in Binah. Why is that? Because in Binah is where you have all the details of the intellect. And in Chochmah, it's only a dot. And if you don't have the revelation of Taynoog, in other words, that we we drastically oil on the first level referring to the level of Atik, the way it comes into Bina. What does that mean practically? Loving the world, which is in Bina. However, the level of Ahavah Rabbah, a higher level of love, that's in Zeir Anpin. And that's why Ahavas Olam is actually higher than Ahavah Rabbah. And the world it's referring to the concealed world that's not revealed, which is the love the world of Briah. So the first level of Erastikly Olam was referring to what? The world of the world of Briah. The Erastikly, the second time with Tzedek, with with justice and Mishpat and with Chesed and Rachamim. Now, that in in this you you it's not about it's not about meditating, it's about doing with the righteous and justice. Cuz Tzedek comes from the word of the idea of charity. And that's in order to leave this exile, it's only from it's only from Tzedakah. Because the Jewish people were redeemed from from exile through charity. And like we know that Rabbi Eliezer, he would always give a a put up some kind of money to a poor person, then he would pray. And Mishpat, what's Mishpat? Making sure to get rid of all the negative in the world. And Chesed and Rachamim, so we know Chesed that's that's all the that's what Avraham Avinu wants to bring kindness to the world. And Rachamim we know is Tiferes, which is Yaakov. As you know, Yaakov redeemed Avraham like the Alter explains in in Torah, that if you see something you're not gra- you're not you're not grasping it, so what's the advice? To awaken real compassion. And that's why it says that he redeemed Avraham, that's why it says that Yaakov kissed Rachel, because basically he he brought in the level what? Of compassion. So that's the second level. And then you have Erastikly Bemunah, that in other words, you have someone that's not able to meditate, which is the first level. Um then you get have someone that can't even give charity. And even though >> [snorts] >> he can give this from a higher level because it could be in two ways. Either he doesn't need it. Um, or um, >> [clears throat] >> it doesn't apply to them cuz he's on a total a total low level. And he and and therefore they're not giving them the power to give charity. But then he says he can still connect. How can he connect with faith? Because faith everyone can connect to. And like the Alter Rebbe says in Tanya, that every person has the power of faith. And even the lowest person can go on go on Masirus Nefesh cuz everyone has faith. So the three levels of Erach Sefich, the first one is basically um, through meditation. The second one is what? Through charity. And the third one is what? Through the idea of faith. Now it's self-understood that these three ideas, what do they correspond to? They correspond to the three worlds, Briah, Yetzirah, and Asiyah. Erach Sefich is which is basically said as Binah. Is is the world the world of Briah. But Tzedek uMishpat v'Chessed v'Rachamim is the is the emotions which is the six middos which are in Yetzirah. And Erach Sefich v'Emunah which is the world of of of action. Because in the world of action it's not about intellect and emotion, just faith. And on the contrary, where does where does faith stand out the strongest? In in in the in the in the physical world. And that's the way it comes down from Briah. Which is the the idea of of of meditation. It come it comes down from from the of Briah. And then it comes down to your to Yetzirah. Basically the emotions. And the world of Asiyah which is faith. And like he explains in reference to the verse that says, "Ki v'cha Yud Kay Yud Kay Hashem Tzuri v'Olam the created world." So with Yud Hashem created the world to come. And the Hay he created this world. That it comes from the Yud from the world to come into this world. From the concealed world to revealed world revealed world. Now even though the Hay is the first Hay in Hashem's name. But first it goes into the first letter the first hey in Hashem's name, which basically is been on the the world the a world of creation, and then it goes into the world of Yetzirah, and then it goes to the world of Asiyah, which is the last hey in Hashem's name, and the same thing also that Binah shines into Beriyah, and from there it goes into Yetzirah, and then it goes into the world of Asiyah. Now, this spiritual work of the three levels of Ahavah, Ratzon, and Simcha, want to connect it's only preparation for what? Yedi'as Hashem. And those after you do the three levels of engagement, which is more Makif, then you reach the Yedi'as Hashem, which is basically a deep spiritual internal connection. And that's where we read the Haftorah before Matan Torah. Why? Because what's Matan Torah? It's Yedi'as Hashem, you know Hashem. Now, even though the the we observe the mitzvot beforehand, but we know the Rambam writes in in his commentary on on tractate Chullin that in in in Matan Torah, there was a whole different level of Torah mitzvot that didn't exist before. And this is all preparation what? >> [cough] >> We We [clears throat] How does this come about? Through the preparation of the three levels of Ahavah, Ratzon, and Simcha, until you reach the level of Emunah, and which is not connected to like we said the intellect and to to to to adjust this and and mitzvot etc., but only to faith, and that will bring us a proper preparation of the what we do by Matan Torah, which is Na'aseh v'Nishma, we're ready to accept and then we'll do. And by going ahead and having the introduction of Na'aseh before Nishma, which is a preparation which comes through the last level of Emunah and self-sacrifice, and like it says in reference to Moshe Rabbeinu, that he was the the most humble person, that he meditated on the self-sacrifice, and in the faith of the time of galus. And [snorts] it's not connected to intellect or emotions, but we're willing to do whatever Hashem wants, and that's a proper preparation for receiving the Torah up up to the point we're going to receive the true and complete Torah, which is going to fulfill the promise that the Jewish people is going to be infinite. We're not going to be able to count us. And we receive without any any limit. And when is that going to happen? It's going to happen with the coming of Messiah speedily, very very close in a real real powerful powerful way. So we have a beautiful acidic discourse that will prepare us for Martin Torah, which is ultimately by us connecting to Hashem on the deepest levels. And the Gemara says, the ultimate is with the coming of Messiah. Let's hope and pray next class will be in Jerusalem in Eretz Yisrael. Have a great and blessed week. Shavua tov.