Your own Personal Temple ועשו לי מקדש ושכנתי בתוכם A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class on this. We're going to be learning a beautiful discourse of the Reb. The name of theidic discourse is called the mikdash. The Reb went ahead and said thisic discourse that year was the sixth day of the month of in the year 39 years ago. So again, theidic discourse is based on the verse in this week's Torah portion which says you to make to me a sanctuary. I'm going to dwell amongst them and the previous points out in discourse with this title in the year we have to understand it says mdash you to make to me a sanctuary singular and then it says I'm going to dwell amongst them plural there's only one mdash it should have said I'll dwell in that mdash so what does it mean that's question Number one also this that it says the you're going to make to me a mdash. So he brings the teaching of kazal that anytime it says lead to me it's it's forever know it's forever it doesn't move not in this world not in the world to come and he obviously referring to the base of mdash like it says mdash so he asked a simple question one second today we're in exile and we don't have the we don't have the bas of mikdash so what does that mean that it doesn't doesn't move not not in this world not in the future we're not in the world to come. So he explains that this what it says the mikdash you should make the amikdash that means every single Jewish person has to make a mdash a sanctuary which means a place where hashem is going to dwell and this holy place is a house of holiness where in the heart of every human being and that's why it says plural because in the heart of every single individual there's a bdosh And that's the main intent that the human beings should be a mishk we should all be a dwelling place for hashem and as we should be a that godliness should dwell in our soul in a revealed way. Sure, God's in our soul but God should dwell in a revealed way. And what does it mean that's that's going to last forever? That means literally, in other words, that even though right in the beginning when you make it, it's in a way that doesn't that'll last forever. It's not going to change. And the same thing also referring to the spiritual work of every single person that every single person's work has to be in a way where it's not going to change. In other words, it's not only referring to that the that that it's going to last forever, but the intent is not only the quantitative part, but the way the qualitative part of the serving Hashem that when you're serving Hashem, it's with such power and and such strength that it's not going to change because when you when you're so connected, not nothing ever goes away. So, in other words, what he's explaining is when it says we should make the amdas referring to in every single heart, we should do it in a way that we do it. It's real and will last forever. And he continues on theic discourse that all the different levels that took place in the bet in the vessels and the curtains which what does that mean practically in a spiritual level? The vessels we call primos the internal part the the curtains is called the makip and the thing that hovers over every single person has. And by doing the working on our our our internal powers and our external powers we become a vessel that God should be re should rest in us in a revealed way. What does that mean? So it's like to explain that in the discourse of the in his classical works called the book of the mitzvo and the same thing also in theic discourses of thebah and he explains that the main idea of making the mikdash is that god should be revealed by the Jewish people and that's why we were instructed to make this the on the same level of the way things flow way way things flow from the infinite from the essence of the infinite part of hashem that there's two ways that the godly energy flows. You have when you draw down makif lights, lights that hover over, they're too powerful to internalize and then you have the internal light. So, you're able to internalize them. And Hashem wanted to make a dwelling place down this world just like the beginning of the way things flow from the infinite part of Hashem. And therefore he instructed us to make the mishkan on this level. And which means the curtains which is the part that hover over the planks of the mishkan which is and and which is compared to the the the external the external lights and then the vessels which is the internal lights. And unfortunately when the b migdash was destroyed every single person could bring down the external light and the internal light from premium through our spiritual work and know we can bring down through our work the lights the powers the energy that exists in the b mikdash and the vessels. Why? Because in every one of our souls, we have the power of the external lights which is comparative to the ure the the the curtains and we have the internal lights which is comparative to the to the vessels because basically what is the what is the what is the external lights that is when we work and we connect to Hashem above logic and the vessels that's when we connect to Hashem with logic. So there's two ways to connect to Hashem. the makim which is above logic you connect just because and then you connect with logic that's the internal part and he continues on in the in the in his classical works in init and he says basan that's why commanded in truma to make first the vessels and afterwards to make the curtains and salah did this the opposite it. He made first the the curtains and then he made the vessels. And we know Kazal tell us that um when instructed Balo to make f to make first the vessels, the ark and the other vessels and and and and of the Mishkan. So but and um and that's that's what he told Batalo. So because why? Because Moin, who's the leader of the Jewish people, um he tells you you you when you build a house, um you first build a house and then you put the vessels inside. Maybe it's possible Hashem told you to make the mishkum first and then afterwards a vessel. And then he told him, "Oh, but Kale, you're 100% right. You have to first make the house and then you make the vessels." Not like I originally said to make the vessels and then make the house. And he explains over there that but Salah basically is telling him that you know when things flow in say from one world to the next from the infinite. So what do you first have? First you have the makim the the lights that hover over and then you have the internal lights. So therefore you need to have the aras first the curtains which is makave and afterwards you have the vessels and there you can add the same thing also applies when on a spiritual level because like we explained before that what is the what is the curtains on on a spiritual level that's when we connect hashem above logic what is the vessels that's when you connect hashem with logic now how what's the proper approach that first you need to connect hashem above logic And then you go with logic. And like we see practically every single day, what's the what's the first thing? What's the first call of the hour when we get up in the morning? Maidani, we accept. That's not logic. Accept means you're accepting, which means you're serving Hashem without logic. And and in that level, everybody's equal. And then you have the internal part where you comprehend and you meditate. And that's why you say afterwards the 18 blessings of the morning blessings. And then you make the blessings on the Torah and then you learn Tory tora and we know that the Talm is great because it brings it to action and because that's on the level of what of logic and that's why it says you should make the I want to dwell I'm going to dwell amongst you because this spiritual work of making the mish that's always and it applies to every single person and that's why kazal tells doesn't say in it only the but plural is referring to in every single person and like explained in in the discourse of tough like we mentioned before that according to Rash he says for my name it's referring to what name and like it says my name is because the nameut is an essential name and it's the explicit name and it's the um exclusive name and because it's yudk there's no changes and that's why it says anytime it says it doesn't change because there is no changes. Now tell us that it says um it doesn't say in it but it says in every single individual. What does that mean? that it's referring to every single person men and women and like it's like he explains in the the end of theic discourse in the year of tanal that every single Jewish person men are obligated in building the base of mikdash and the same thing also donating to the b mikdash and the mishkan the woman participated and the contrary that the woman brought more than the men so the men were secondary to the woman and rashi also says that that that they they they that the men the men brought only secondary to the woman and when it came to giving in the Rashi says just tell the woman and and afterwards only tell the told the men. You see that the men come after the woman. Why is that? Because this idea of making the mishk in the heart of every of every single individual is a mitzvah which is which is which is a constant mitzvah. Just like there there are six mitzvah which are steady faith in Hashem, love for Hashem, being in awe of Hashem which is all mentioned in detail in the safer of the mitzvah which are which are which are which are that exist always. So therefore, because it's a mitzvah which is which is always applies to women as well and even though they're exempt from mitzvah that have they're time constrained but these are always and to point out the Ram rights and the laws of chuva that when you teach the um when you teach the woman you you teach them to serve Hashem out of all for Hashem and not to get a reward and when when when the up they get wiser and they're going to get even more scholarly then you then you teach them more secrets of Tory and you You you train them slowly until they come to the level of what of serving Hashem from love. So you see that they learn they first they learn about about the awe of Hashem then they learn about the love of Hashem. So you see from here that the the that this work of serving Hashem from love and awe applies to women as well. And not only that by by the proper education they're going to reach the highest level of learn serving a man out of love like in reference what it says in reference to Ramino. Now even though says one second but the fact is the expression usually says into each and every individual and doesn't say male and female it says referring to the male but the will be find even more than this because it says in the in the in the in the verse I am god your god shouldn't have any gods. So besides the fact that it says in the single term but it also says in in male but the fact is we know that it's it's referring to even to women as well. Now there's that which I am God your god and I you shouldn't have any gods. We know it's the source of all the positive commandments and also the source of all the negative precepts. So the same thing also in our case when it says the intent is male and female and the reason why says that he's underscoring he's making sure to point it out right now even though that they was not underscored before and theic discourses because that's because there's unfortunate ne neg negative press about this and since some people actually sadly say the opposite which is opposite of Jewish law. So, I'm taking upon myself. I'm taking up upon myself Yiddish to point out that when it says that you should make a sanctuary, it's referring to women as well. And and I'm not coming to say something revolutionary new because at least people should at least stick to the old stuff. But I just want to I want to underscore that people should not make a mistake to think that to making a migdash only applies to men. It applies to women as well. Now the power to go ahead and make a mdash where do we get that fromu and like it says in the parha um the the Torah portion the upcoming Torah portion and actually it's read on the Shabbat on on Shabbat what does it say you command the Jewish people what does command means one means command but comes from create the connection the connection that connects with every single Jewish person and not only that more than that moenu where he's in the level of the essence of moishenu connects every single person and gives them the power to make the mikdash and the main and we know the main thing is the action to actually make it and by doing that we will bring down the third base of mikdash which is actually built and it's ready on high and we bring it down down to this world lower than 10 hand breasts and we go together to the land of Israel and to Jerusalem and to the to the holy mountain and to the third base of mikdash like so beautifully finishes off as he finishes off mostidic discourses it should happen very very soon in our days literally so you have a beautiful discourse about every one of us have the power to make the mikdash within us applies to men children we have the power to do we have the power for like The way finishes off, we'll make the B of MD and we'll have the coming of Msiah and next class will be have a great and blessed week. Shàu.