Tanya Kuntres Acharon 3b- The meaning of your daily prayers, Yr prayers make an impact - RC Dalfin

So good day. We're learning uh Tanya count the fifth and final section of the safer. We're using lessons in Tanya at this point. It's on page 280. And to recap alba's question, why is it that tyra when you learn tra with the wrong intent whether it be to uh self anrandisement to be a rabbi or scholar to to show off for marriage whatever the case rises to the world of but we but regarding prayer it remains below why why the difference that's the question so let's let's read his answer so he says this will be understood by by reading by quoting what it says in which is from based on the Arizal's writing Chapter 2. What does he say there? Through the through learning when you learn without proper intention, you create angels in the world of top of 281. And in the he quotes and the quote is the last which is there is no voice lost from this world except the voice of prayer that ascends and pierces the heavens but it doesn't it does not remain below but ascends now through It says you create angels in the world of as with the intention or study of but it says regarding prayer without intention the prayer is repelled utterly below quote into the lowest heaven. So when prayer is not as it should be, that is when it is without proper intent, it is banished into the lowest of the heavens that govern the world. These prayers are called invalid prayers as desire goes on to say next page top of 282. Look over there in part. If it is a seemingly word, that means if a prayer is prompted by a proper intent, then the angel appointed as warden of prayers kisses it and elevates it. So you see what happens manasha when you have when you dab with kavana the angels that you create a please please mute yourself the angels that you create kiss your words of prayer. Thus prayer ascends only when it is propelled by a proper intent. If so, then since and pray are similar when they are performed the proper intent. Why? When the proper intent is lacking, is still able to create angels in the world of while prayer without proper intent is repelled into the lowest heaven. So that that's that's part still part of the question. That's the question answers the now the question the difference between the study of and the study and prayer. Should I become without intent? male of itself understood. When you learn, you understand what you're learning. If you don't understand what you're learning, you didn't learn. You read, but you didn't learn Tyra. It is only that he's studying neutrally without the intention of in other words you're learning you and you understand but you don't have the intent that I'm learning for the sake of God. I'm learning for my own sake. I want to have information. Why? I want to be a rabbi. I want to give a good lecture. I want my grandchildren to see that I I learned Tyra. There's always a selfish motive on some level. But do you understand what you say? Absolutely. Let's continue. So out of a manifest there's no there's no out of a manifest love of God in his heart but only it's out of the late natural love that every Jew has in his heart. But conversely, are you learning to when you learn not are you learning it is on the other hand, he is not studying with an actual negative motivation. In other words, I I take that back what I said before. There's three different levels. There's learning lash there's learning, not lash but just learning. And then there's the lowest level which is learning terra for self agrandisement. The holy for this manner of study does not ascend higher than the sun. It says right um everything is under the sun. There's no is nothing new under the sun. So in other words once it says in in in in in Z here that that this tyra study that is learned not is learned for self agendisement is under the sun. In other words it remains below. It doesn't it doesn't it doesn't it doesn't have an elevation. It's because his thought when he learns and his intent are invested in the words that come out of his mouth and prevent them from ascending. The ulterior motive that derives from the kipo thus encumbers his words of Torah. You hear this is what happens. This is what happens when you learn in such a manner. The kipos the negative forces kind of grab your and take your and abuse it. They use it for their so too when we den without meaning you you entertain alien thoughts. We're now on top of 284 in lessons in Tanya. But since his intention is addressed to Hashem, he's after all in a state of prayer except that alien thoughts interpose. When you d when you do in the morning, we're ding whenever we're ding. We know we want to dive into Hashem. All of a sudden, we're thinking about what's for supper. Um what h how many bills do I have to pay? uh where do I have to go to drop off my kids? Right? All of those thoughts are interposed into your dvening. But your general dvening is focused on I'm ding to Hashem. Therefore, it has it it has an a easy way to to be corrected and through the correction it will return and it will ascend. It will rise again when now listen to this when you'll d one prayer and the can be gathered from all the d throughout the year. So let's say this morning I dab in one little part. I told you this last week that I had kavon and tomorrow another part. And so throughout the year you end up having kavana by every part of so that's all gathered for for your sake and it it makes a positive impact on the spiritual realms. Look look I'm going to read the note now. When on one day when on one day one passage of the prayers was read with proper intent and on another day another passage and so on and then all these passages are gathered together thus constituting one complete prayer from the prayers of a whole year then all of one's prayers throughout the year are elevated. That's a fantastic fantastic idea and it's based on desire. Okay. As it says, as it says over there, one sec, we're still in the middle. Now this is a rhetorical question as to what it said in that prayer without proper intent is repelled into the lowest heaven indicating that is it is allowed to rise at least to that point. Now it's worth saying that without rise. So he asks a question from another section of desire which implies that it does rise. In part of it implies that only if it is a seemingly word. So cano um it it is um the appointed angels ascend with uh with it to the atmosphere of the heavens alone. How does this latter passage accord with the pre previous court statement? could that even when the prayers is without proper intent, it still ascends at least to the lowest ferments. He's asking a question between two zars that seem to be contradictory. We're middle of page 286. Now he says this contradiction is not not problematic. For the for the expression the lowest heaven of the heavens that govern the world refers to. Let me just finish reading the and the statement of refers to the look over there. So what do we have from all this? It's apparent that even an invalid prayer, a prayer whose intent is conf is confused by alien thoughts ascends to the first chamber once it once it's hurdled down and this chamber is in Bria. It would thus seem that even an invalid prayer is elevated. So the says this is also not qu not a question even all sins lenient sins and stringent sins they four fourth chamber I'll explain soon you can't compare the answers like this. This is his answer to the questions. The fact that there seems to be contradictory statements between the he says one implies there is an ascent and the other one implies there's no ascent. So his answer is you have to know a rule. The important rule which we've said in the past and repeats it here that the essence of of ascensions are not identical. The a And there is no comparison or similarity between them except for the common name. The elevation of good actions means that they are actually page 288 uplifted to higher degrees of holiness where they accomplish whatever they are intended to accomplish with regard to sins. However, the elevation is to the highest worlds brings about a blemish there. Then at the second chamber, skip the maybe it should have said um there is to be found one appointed over the garments that clothe the soul as the performance of mitzvah. The bracketed Hebrew here text offers several variations. Possibly a text should read there is found the one appointed or possibly it should read the garments are housed. Okay, even though the mitzvah performed and by extension the souls garments that are fashioned thereby are in the lower goden as stated. Nevertheless, nevertheless, it's uh it's basically the elevation of the soul to the soul of Bria. Yeah. Okay. I'm not going to go into all this because this is very capitalistic. Um I want to just answer the question, explain the answer to the question. The question is why when you dav and and you don't den you ding for you don't have a good dinging, the davining remains below. And when this happens, there's no answer to your versus Tyra learning uh ascends to the world of we're in 289 in middle of the page. Philip invalid prayer is superior to studied with a a distinctly improper intention. that's studied with an improper attention is under the sun under the sun is a negative thing right we have that quote I mentioned earlier from there's nothing new under the sun under the sun represents the world of negativity the world of kipa Compared to prayer, invalid prayer, it it is into the heaven, albeit the lowest heaven. That's But what if you learn just plainly ordinarily? It's not that it's not that you're learning. There's an there's an inherent love in a person the shama and the love express itself in learning right this is it's not inferior to the breath of children learning when children learn they don't know any stories they learn just the sake of learning and we say that children learning that is underv is it is air he that has no sin associated with it it's pure it's agenderless you know when we learn and we we're always concocting ideas how when maybe who right children are not that way so now says says the when we learn Tyra when we adults learn Tyra not which means specifically not for the intent of the Tyra but for selfrandisement I should be a rabbi and a scholar my grandkids should know that their grandfather learns Tyra all that is self agrandisement but just for the sake we learn we learn because our side identifies with here he says even if you learn tra because of the fear of the whip in the same way an adult whose study is of neutral intent is not tainted by sin which it would be if it had studied for an artillery on on ulterior motive. And therefore it ascends heaven word. So what do we have from all of this? Let's look. If you have the lessons in Tanya, there's an addendum here and the third paragraph on page 290. The previous rebba towards the bottom of the page once recalled that when his father the rashab taught him the above text he first explained on top of 291 that angels that the angel's elevation of the study of these children to assited above from the relates to the same rarified level as the spiritual units that are accomplished by those refine their bodies according to the secrets of the Cabala. Wow. The Reb then added that the alterb's emphasis that this study comprised breath made untainted by sin can be explained as follows. This is the breath of words spoken by little children in artless simplicity. When they say for example comet al if a and they believe with a simple and ingrained faith that these and likewise all the other vowels and consonants of the were transmitted to Moshin Hari then the very breath that emanates from their hearts is utterly pure and untainted by sin. This commentary continued comes as an addendum to the plan to the plain and primary meaning of breath untainted by sin that these children are still pure from the taint of sin. Moreever the above interpretation of breath being untainted by sin and as much as it emanate emanates from uttering words of ta with simple faith applies not only to children but to adults as well then they too can affect sublime superernal unions. that Ebarab based on this interpretation based this interpretation on a story he heard from the BMP when he visited his holy resting place in Mesush. At that time the BMP related that on the 16th on his 16th birthday Kai El 1714 he had found himself in a small village. The local inkeeper was a very simple person who hardly knew how to read the prayers the davinic let alone understand what they meant. He was however a very god-fearing individual on all matters and at all times he would quote the same phrase in the holy tongue. Blessed be he. May he be blessed. Barak hashem that's the Hebrew. His wife too would always say in Yiddish, "Praised be his holy name." Gibbenched. Gibbenched is the nomin Yiddish. That day, in accordance with an age-old custom of meditating in solitude for some time on one's birthday, the Balent went off by himself to the fields. He recited chapters of the hymn and engaged in unifying the divine name that emanates from its holy verses. Top of 292 lessons in Tanya. As I was immersed in this the BMP related and unaware of my surroundings, I suddenly saw Elijah the prophet Elanovi. There was a smile on his lips. I was taken aback for when I had been with the sadic and also when I had been in the company of the hidden sadikim. I had merited to see elomp said this but this was the first time that I had merited his appearance while all alone. Usually Bashabay and the Bashmp saw Elo had a vision. It was with some while someone else was with him. But here he was himself in the field and he had a vision of Elo. I wondered about it and besides why was he smiling? Elo said to me, "You are toiling so mightily to have the proper mystical intentions in bringing about the superal unions of the divine names that emanate from the verses of Tahilim." And Aron Schla, the inkeeper, and his wife know nothing of the unifications that result from his blessed be he, may he be blessed forever, and from her praise be his name. Yet the divine em the divine harmonies that this simple fault that they create resonate in all the heavens more than all the unifications of the holy name that are affected by the mystical intentions of the greatest sadikim. You hear that? When you say it to him and you say it with a sincere heart and you don't know all the mystical intentions, it's greater than the than the sadik came that say it and they know exactly this and that and which name of Hashem and all that because the sincerity of the heart goes straight to Hashem. Elo described to me, continued the BMP, the great pleasure, as it were, that results in heavens from the words of praise and adoration uttered by men, women, and children, especially so when they come from the mouths of simple folk. And most especially when these praises are offered con cons con consistently for for then these people are constantly united with Hashem in pure faith and with undivided heart. Having recounted this episode that Abashab added that it served as the basis for his additional interpretation of what it says over here from the Zar breath unattained by sin that it applies not only to children but also to adults who act with pure faith and heartfelt simplicity and who are thereby constantly united with Hashem at all times in all places. The reb our stresses that this applies equally to adults top of 293 with respect to affecting superernal unions. Listen to this with regard to maintaining the world's existence. However, it is clear from the above quoted teaching that shabas that is accomplished only by the breath of the mouths of school children. For this breath possesses as well the first quality of breath untained by sin. It proceeds from those for whom sin is a virtual impossibility with regard to the refinement of the world. This accomplished by those adults to whom the second exposition of breath untamed by sin applies that the breath itself is unattained in a sense. Indeed these their breath has an even greater effect than the breath of the mouth of the of the school children. For as the rebashab further explains, children do not relate to the corporeality of this world but only to its atmosphere. Since it's adults have a relationship with the corporeality of this world as well, the supreme use that they effect refine its very crness and corporeality. So the alterbi here in this essay which is very cabalistic and he he he reconciles contradictions in desire but as far as what we're concerned we walk away with this lesson as far lesson that when you d you need to d with sincerity in other words not to look for fascinations in your ding. Talk to Hashem like you talk to your own parent, your own child, your own sibling. You talk your heart out. That's that's that's what daffing is. That doesn't mean I mean you know breast of you know speaks about uh meditation and solitude and you should talk to Hashem. That's that's outside of prayer. doesn't mean necessarily you have to talk but would you say the words if and if if you want to talk you feel motivated to talk that's your business no one can tell you it has to be exactly this way or exactly that way I told you the story and I repeat it there was a in 770 his name is Schneider the tailor he was from Moscow and he had a he had a he had a a tailor shop where he was a tailor And uh in his old age he he was a little scenile or had dementia whatever the case and um in the winter in the winter in the winter he would wear fillin and it was already sun sunset and getting dark and he was wearing this fillin so he said it's dark outside you know like up the take off your fillin. So he answered them the following. It's a profound answer. He said and and this is someone who's like a you know already has dementia inality and all that but but his answer shows that in this regard he knew exactly what he's doing. He said if you dive into the mo the sun and the moon you're all right. It's dark and I'm not supposed to wear filling. But if you dab into Hashem, you can even you can dab in with your trillin when even when it's dark outside. This is not a answer, but it's it's an attitude, you understand? But you have to it's very easy to con fool yourself, you know. Um I just heard yesterday uh Rabbi Lazar Lazar asked Rabbi Malo over who's was the main R of of Kanites in the 1980s 90s and so he asked him because I guess he saw some you know Bakarim who if David after um after what do they do with because the doesn't apply of the Tnon chakras doesn't apply for Ma Now that it's after and you're diving chakras, what you do with Malo said to him, uh, wait a second. If you're divering chakras, you don't d after you say but not after you don't as it says, right? What's so I'm saying you know the schmool's answer wasn't aic answer I want that to be clear but but on a spiritual level it's the concept you know we d and we d and you come to ma and chakras and and we have to do it we do it but we have to never forget to d to hashem you know and and and and talk to the you know for for everything you in the section of praise you talk have to praise hashem Yeah. And give gratitude, you know, give gratitude. Think about think about your life. Where did you grow up? How did you get here? What are you doing? You know, and and how the nature, right? The hurim, the mountains and the grasses and the stars and the sun and the moon. Everything that we say in in in inukra then you come to come to talk about the Bishma and Mones which is silence and and on the deepest and highest level. So it's very important to to be sincere. You know, I I don't know if you guys went through it, but years ago, I remember, you know, especi guys came in off the street and they started to learn and and grow and they but they didn't know the they didn't know yet how to read Hebrew told read in English. Dav in English. Now at some point you hope that you you know are able to read more in in Hebrew but certain like right if you don't know what you're saying you didn't say anything you weren't if you read in Aramaic and you don't know what you said you have not done bit and it's very important to do B, right? Because what if you find something during Pur, right? So if you did BL then mida midisa biblically, you're not you're not guilty because you were vital. You made it ownerless. But if you if you don't understand it, you're making it ownerless. You didn't make it ownerless. It's not abracadabra here. And the same is true with with you're asking a basin to be m nether. What are you saying? What do you know? Do you know what a nether is? Do you know what a kinom and then in kidri again the kitri is only a kind of a repeat whatever of of of hatim but which is more important than more important because that's an in of of of of nulling your vows and your pledges and and that's a serious that's a issue and you don't you read it you don't know what you're saying but you could be you're showing everyone you know Hebrew. Thank you very much. So at least look into the English, try to learn beforehand as much as you can to know what you're saying. So what I'm saying is that we'll learn today today's Shia although it's very capitalistic most of it but we walk away with is the importance of making personal and and that's why you know at times the rushing and is is not is it's it's it's contradictory to what tila wants you what Hashem wants with you're supposed to pray for your needs so you have to know what your needs are and if and who am I asking my needs from. Have a great day. We'll see everyone tomorrow. Byebye. Take care.