Intellectual Emotions

yesterday we began we we spoke about the virtue of us we didn't use those words yesterday but it's the same idea mind over matter so we spoke all about the importance of using the mind particularly through what we call his bona not his bonus and again i just emphasize that this is this is classical khabadas you know rabbi arya kaplan all the shalom has a book jewish meditation it's a great book i would say that a large part of that approach is based on breslif hasidis which is um one form of his body deduce well one form of his blindness more in the in the realm of his body uh isolation i'm very close with his son he went again very nice anyway but uh the khabar system of his binance is a very different one and and we see it constantly in the my moral learning and you know it's just if you're ever wondering why do kind of more people identify let's say with breast lift than chabad in in i'm not talking about about us i'm talking about in the ideology and philosophy because this this what we're discussing here is his hard work his abundance is hard work and people want a quick fix or uh easier work i mean that's the truth that's it's not that it's not that those people that you know that uh are practicing uh brussels can't do it they could do it if they but it's just a whole different approach and you have to really be invested and it takes a lot of mental work and time it's a it's a different it's different in other words it's easier to say to hashem god hashem i need this please you close your eyes you shake you cry you you dance it takes time too but it it's just but to think about the intricacies how god creates the world why it creates the world what part of god is here and do i understand it correctly that's more philosophical and more you know cycle oriented in in in the breast lift it's more meadows oriented i'm not saying there's no seiko there hospital there is it's tighter but i'm saying at the end of the day it it it goes more along and feels more natural to the emotions to the middles and the khabak feels more you know is seijo and as we learned yesterday and i love those words that there ever said yesterday i want to read them again he says to um you he repeats the the concept he thinks about the concept in his thought [Music] once and twice and again and that in a nutshell is the approach of chabad meditation if you if you're wondering that's in those five six words you have it all okay yes but is there any um parallel in in the way that his bite is where it's verbal right and with someone speaking out you know speaking and his violence is more concentration right is there any verbal part of this violence or it's just totally mental in in in chabad it's uh totally i would say it's it's it's it's mental yes the his abundance itself is is is mental um the learning in other words remember his bone in those meditations meditation is not learning a my mercy this that's learning that's studying his bonanus is a mental process absolutely in other words by by speaking out yesh me ayan god creates the the the existence in in in a manner where he's here but yet how could he be here if he's all awesome and omnipotent how can he be present in a in direct way you know so we have kind of uh uh a dual experience happening you we we we say those with we say those words when i'm lear when we're learning with each other when when you're learning a mimer of course you're supposed to say out the words but when you're beating miss blaine then you only i'm glad you asked the question because it's very important but when being miss binance it's thought i i repeat to your famous saying that um i think the the um my cop the soccer traveler um what's the name of the safer no it's beautiful thank you thank you so the shame is schmooze says it says in the theater that yaakov uh [Applause] loved rahul right and he hated the um leia you know pretty pretty pretty strong words so shame ishmael says based on kabbalah that rahul represents [Music] dibor and leia represents machiavelli and he says i'm sorry just the opposite but just the opposite i think yaakov loved thinking and he hated speaking well most people we like that you know the power of the gab we're all talking and talking and talking yapping and hucking and talking giving our opinions we love to talk how many people do you see that they love to sit and think and think and think and i'm talking about real thinking i'm not talking about naraskaite few so the sahaja yoga says this is yaakov he represents the true jew who who loves makshava but makshava is is a more difficult process it's a more difficult approach so it's natural that real chabad hasidim of old you know and even they were there were less i mean what do i mean in other words even amongst kabbalah you had those khasid who were more practical oriented and you had less hasidim who were oriented in chabad itself and that's the reason why we study and are encouraged to study every day and twice a day this in yeshiva we learned an hour and a half before chakras and an hour and a half uh before my riff in a sense if this you know you're the beginning of your days with qasidic thought then you enter your days with hasidic thought because it's in the thought of a person that one identifies with something in a very powerful way let's continue now he talks about the meters and he says we're we're five six lines from the bottom in the middle of pay in the middle of the paragraph nevertheless there will not be the birth of an emotion that's that corresponds to the thought to the saga unless there is a tentativeness by the heart the heart must take must focus and be attentive to begin with why not because middle eastern come from the seiko from the direct intellect itself they don't come automatically from the essence of the intellect one second what do you need oh oh it comes only following listen to this you'll need when the intellect ms almin conceals itself hides itself takes a backseat and it doesn't shine in its full force of intellect only then can a meter an emotion come to rise um [Music] so what type of me that do i have when seijo obscures itself says the rebel the safe the media that you have at that time is enlightened by a sacral that's gone through the simpson process the contraction process and therefore this it's a different essence a different quality a different mojos in a different manner i'm sorry so we have three things here listen to this we have seiko we have midos and we have bahrain practicality you all knew you you you you spoke about this last week mice remember i told you that that there's difference in mice and medius i believe that's what he's saying here for there to be a bahama a result there needs to be a reduction of the sacral as the sacral illuminates the media because if the sacral is in its full force the meda still feels the cycle and if it still feels the cycle it's not ready to act it's ready to philosophize how do you get amida how do you get an emotion to lead to an actual result of bahrain it requires that the seiko should take a back seat that's or as he says here to go through the process of symptoms [Music] if the sacral were to be in its full force that would not come about an emotion in the heart kihim is final sichuli levad you know what you would have that ever says you would have emotional intellectualism he said he came so he could give you a share tell him thank you the khawayrim yoyoli just told my wife he specially came so i can teach you guys you see we're all together anyway anyway so listen to this point what is this spider sickly you know when when when when we learn these things it's i always struggle try to try to find the psychological ramification of what this would be you know that's what that's why when i spoke to rabbi twersky i've run towards when i interviewed him years ago and he explained the the the sadiq russia and benin of the altarebus tanya in the beginning in a psychological way i'm talking about 30 years ago it was fascinating you know you know because see this has its language as you as you see you know very well learning together and to take those terms and ideas and to to apply it to the world of psychology and therapy and and and the issues that we deal with is uh is it requires an expertise in a way you know and the the difficulty is how do you know this ex this emotional quality and issue that's identified by psychology is what the mimer means that's why i'm always asking hillel you know for for ideas of what he thinks this means in psychological terms for myself simply to concretize what we're learning so so too here we're learning you hear about an idea called hispilos shikhli what does this philosophy mean is final sickly means that the seiko the the cycle also goes through a a process of emotions of emotionalism let me give you an example and and if you have other examples share them with me but the example that i that i think of is god hashem and this is based on david mello's passage until i'm 74 i believe kirivas ello kim li teif david melo says the closeness of god is good for me i like being close to you god you have three ideas here you have elokim god hashem you have number two kier vasilokim closeness of god that's already what we call the emotionalism within the within the intellect hashem god elokim is the sacral the notion of god now god could be close or distant so david miller says the closeness of god he doesn't yet talk about himself what is that closeness of god that's already some emotional bent within the cycle in other words the mind moves from abstract intellect to a sensation that closeness is also important and distance is also important but before you go to stage two when you're still in stage one talking about god hashem closeness and distant are irrelevant it doesn't score points it doesn't fathom hashem whereas in the state stage of closeness kirwa selokim closeness is absolutely the uh the approach that david ahmed wants because he doesn't say rihook may hello kim distance from god which you might say elsewhere and tell him talking about god's awesomeness aloofness exaltedness but that's not what he says he scared of us eloquent so obviously kirfa touches this the god the godhead at in that stage and then yoni says kirba say lo kim lee litov is good for me here he moves from the emotionalism within the intellect to an actual emotion of the heart lee me i so this is an example brought in other my mother to explain what his pilos sichuli is his palute emotion sichly of the mind let's look into inside how he uses the words in yiddish now the fact that he becomes impacted moved within his intellect because he he senses yoni that beautiful yiddish word you don't got another word you know certainly there's words you'll never get like kiss kiss like i've told you you know it's in the kishkis you can't say it in english you try with the gishmak is another one of those words ages so we say the delight and pleasure but maybe maybe it's my own stick because i'm a first my yiddish is my first language exactly it's just you know so in english you say a great a great guy okay but anyway so that ever says see that the fact that the mind already has some notion of uh of uh of a meda this is the geshmach of the saga in other words before hillel before you come to the second stage in the first stage geshmach is worthless it means nothing because geshmach is already a sensation of feeling an emotion a movement in in pure abstract cycle when for and when thinking about hashem and hashem's purity and essence any and all sorts of movements and notions make no difference yeah he wants the biggest mark he'll be schmuck he wants not to in other words from god's perspective from the essence if hashem is not ishmael is not god of course he's god and when he's a geshmak is he more of god no no that's the mistake people make he if he's mortgage smack because a regular person right like you said a kashmaka guy right like a shimaka guy oh such a guy i want to be around so in other words what touches you is the gishmakite and if he's missing the geshemakai you say i don't want to be around him he doesn't turn me on he's no good there's many of them but if he's schmuck oh right so what does that mean that what's touching you is the gishmakness and that and that's that's not pure essence that means that that if not for the s for the kashmakai this essence is worthless and you can't say that about because hashem is the creator of geshemakai and as a creator when he wants geshmach to be an issue and be good he makes it that way and when he wants geshmach to be worthless he's the same god and he makes it that way so here we're talking and so this is why that ebba says that what the his pylo sickly the the in the emotionalism within the mind within the intellect is demonstrative of the gest [Music] and the true ideal emotion of of emotional with the emotions within intellect it is not lo it is not only masternode spoil minimus variables that he's impacted because this idea is so sweet and so geshmak is so delicious you know what you know what gets to me he says that this godly idea within this idea the god sorry the godliness within the idea this is where it's at whether it's geshmach or not is irrelevant any type of comprehension of godliness although it's transmitted through the human intellect in the human mind this is the whole idea of studying the inner esoteric aspect of and to meditate while learning livoid or the hospital to explain and to elaborate liats made to yourself hassage that it should be understood in your human mind and and again if you cannot explain what you're learning in your own words you do not fully understand it okay nikoi hi claude remember this rule there's a famous saying in yiddish felt in havana which means if it's lacking in explanation la has beer it's also lacking in understanding if you only you cannot explain what you're learning this whatever you're learning that means you don't fully understand it and the same is true for me and streams when he'll say for everyone and that's why and you know and this is a it's a sensitive issue because sometimes you have these big and they have a terrible and lousy ex way of explaining they can't explain something well have you ever had such a teacher who's a genius who really you know but is lacking hasbora so i don't know maybe it's true maybe it's not true but the how to reconcile that with if you're lacking in husbara you're also lacking in havana so maybe we could say that there's two levels in havana the two levels of understanding so on one level he's not lacking and on one level he is lacking but anyway let's let's go on start for now you're saying we had reviews like that like that and when it came to asbara they just give you a whack on the head no but i i remember yeshiva you know in in mississippi in high school you know we had each year and our 10th grade rebbe rabbi garfield color washold he specialized in asbara when he explained to gemara to us it was like feeding us and then rebuild khanna mashpee of course he fed it and you know it's it's a bit a big a big hush a big hush but for surely the more you are able to be moz beer in your own words you know after learning such a sheer you you have to later on you have to you know if you really you say do i understand this in my in my do i do i understand and not does rabbi dolph understand does that the previously understand it and and do i hillel and yoni do we understand it and you have to find your own words and process it to prove to yourself that that's understanding and the same is true for any part of learning and the same is true and again this includes you know secular learning you know whatever whatever you whatever you're studying whatever you studied and it's it it's it's it's very important what i see my i saw over the years my daughters that i didn't feel that they got that in school and and you know and maybe maybe you know the traditional way is not that way but a a smart smart a student who wants to take their learning to a to another step needs to endeavor in doing this and this was a bulk of our time in yeshiva when we were you know 19 20 21 those years i remember this was something that we spent time how do i take what the rabbit says in the mimer and what our mashpia taught us in the sheer in the class how do i understand it in my own words let's continue so that through the parables and you've on the usag this will give us understanding of the godly ideas through this process the godliness of the idea will be felt within the application the intellectual application as fields they get the kite for the indian now what is he saying here a little it could be you're studying some something about hashem and you understand it but when you're in the pro in the in the pro in the stage of understanding it's stripped of the godliness the godliness is not felt what's felt is the mind i understand it says that but that too is no good never lose sight of the fact that what you're learning is about hashem godliness and if you lose sight of the of the elikus the divinity within the seiko then then then you're not learning godliness you're learning seiju so what's the difference between learning sakura of of of um of git and kedushin rosh hashanah or the half the cycle of mathematics and science both are seiko okay so the answer is this is torah's sacral fine but it's from the perspective of seiko not the perspective of torah it's the same idea that's why that ever says it's important to come to a point where you feel the godliness in the circle if you're learning a concept of god he says we see in actuality by half of his being i saw that gospel is in comprehending something material to something spiritual [Music] when it comes to understanding something in the material physical world you'll need the the greatest type of wisdom and depth of that idea that you're studying um since it is bound to some physical material thing that is and this physical material thing limits i'm sorry is bound by the physical and material conditions although it's a very deep concept nevertheless what is always felt is the physicality of the item in other words when you study mathematics even abstract mathematics it's always related to an equation to a formula the formula is augasmius it's maybe the spirit of more spiritual than than then not maybe it is more spiritual than a tangible apple and a car of course but nevertheless it's bound with goshmis let's continue for example the notion of creation ex nilo that the world was is created from an iron from a aspect of god that we call nothing because it is so awesome and we cannot relate to it and we say who can create this type of creation only the creator hey kabory even if you understand this idea of creation ex nilo very well because then nevertheless what's the primary feeling godliness i'm not talking about apples i'm not talking i'm talking about how god creates so i'm i'm swimming in god i'm feeling god so yes i'm trying to concretize god kind of schlepping god into the world but what's primary in that thinking god let's continue they get lucky verses there in them what is my primary mode of thinking it is the godliness that's found there the ainus and it's not yet applicable to feelings of the heart it's still in the minds so it goes back to the point this is all like a long parenthesis and in order for there to be an actual feeling and arousal of the heart who are you today el aleve it is through making the heart be attentive so so so what is he saying he's saying as much as you think about hashem and you learn about hashem and you're blind if you do not engage in the next stage which is a voice what does your voice mean make your heart be attentive in other words spend time in getting your heart to resonate with the idea and with the goblin as an idea then if you don't do that it won't be the media in its best form or maybe what kind of like sensitizing the heart that's right that's right sensitizing the heart but but yoni it takes a vahashevosa attentiveness so like what does this say i don't know if he's going to speak about it maybe he will what does it mean to make your heart attentive is is making the heart attentive an intellectual process or an emotional process what do you think hillary i'm sorry raise this question again we we conclude the chapter that without vahchevo there won't be the hisorus hamidah the arousal of the emotion in the actual heart now i'm asking this fascia voice this attentiveness of the heart is that an emotional process or is that an intellectual process um well i'll put it let me put let me respond to it a little bit differently i think that what he is talking about when he talks about the heart is he's also talking about what we would call the physiology um that when when we when when a thought uh creates a physiological response within us that's an emotion that's what we call an emotional response so um so it when it comes to uh when it comes to gastricity emotions we want very much in our lives to to put a mental break on on our physiological responses so that we don't have automatic responses that take us into the dark realm but at the same time in in our quest for godliness closeness to hashem it seems to me what we want to do is we want to arouse we want to contemplate thoughts of uh thoughts of the greatness of the gentleman so in order to create more uh more of a physiological response within us the spiritual emotions the spiritual emotions so that's the way i understand kind of the way he's developing what what he's saying now okay let me think about it i i just i threw out the question because you know not that i have a an answer you know just a thought okay it's really what it's beautiful yeah yeah one of the clearest sort of explanations of that as a bad meditative experience that i've seen yes yes it's very very um it's very elaborate that way have a great day everyone we'll talk see everyone tomorrow take care take care of bye-bye