Tanya Kuntres Acharon 4a- Prayer, davening is primary way to restore normalcy to chaos - RC Dalfin

So good day. Uh we're learning count in the fifth and final section in the Tanya Kadisha, the holy Tanya. We're using for now the lessons in Tanya. We're on page 294 and um I'll read just uh a little bit over here as an introduction and then we'll get into the text. In the beginning, as the med teaches, Hashem created worlds and destroyed them. You familiar with the saying? It's a very famous difficult medish. What does it mean that Hashem created worlds and he destroyed them? The cabalistic the cabola explains that this refers to the spiritual worlds the superal emanations that first existed in one state of being and then in another. The sides of the former state of being called the world of toyu literally chaos underwent a breaking of the vessels aim. Um and what came of that was called the which which was then built. So this is Kabala's understanding of this medish that there were there was worlds spiritual entities before this physical world came to be and they're known as the Matoyo the world of chaos. And because it was chaotic, it ultimately shattered and the uh sparks chips fell into this physical world which is the world of tikum. That is the cabalistic basic understanding of this medish. The sphero when we talk about sphero it comprised of two things and kalin literally lights and vessels which means energies and receptacles that contain these lights the receptacles that hold within it and harness it harness the energies so that the energy doesn't go off in the deep end you know but rather the energy is filtered in a way that makes sense. The crisis in the world of toyu occurred because the ros the energies were so intense that the vessels the caim were incapable of containing them. As a result of this breakage, sparks of holiness descended within the clipot within clip is the negative forces negative husks that conceal godliness. These clip these sparks are to be found in the world of Bria and Aia in general but not you notice bar but not in the world of Ailus because it's only from the the f the second world i.e. the world of Bria, the world of creation where there's Yeseshi and there's Gile there's there's Helen there's concealment. So that's where the sparks can um are are found are found fell they they basically fell from the world of into the world of not not but particularly within the physicality of our world. It is the task of the ye of the Jew to sift this materiality by using it properly in order to extract and refine these sparks thereby elevating them to their original source in the world of toou. What does that mean? When you eat an apple you should look for take a magnifying glass and look for a spark. No, of course not. It means that in the apple there is divine energy and when you eat the apple in a proper holy way by making a braha and by thinking about what you're saying and and being focused on the purpose of the apple and not that you're just eating because you're a glutton and you're hungry and all of that. That is the way you find the spiritual spark and you reunite it with its source in the world of tou. This elevation in turn elicits a mighty downfall of divine energy from tou and from even higher than that level. When you do that, when you reunite the spark, the nits with it, Hashem gives you kind of as a reward au of which is the passion. In other words, it's not that when you accomplish the extraction of the spark to its source, you get tikun, you get normality. No, you get a burst of energy, a burst of flow. And that flow is toyic. It's chaotic, but it so you still need the the filter of tick to harness it, but the the content of that flow is toyu in and and not in a negative sense. We mean the positivity of toyu. Okay. Now certain divine names whose respective cabalistic meaning are signified by Hebrew letter combinations are related to this process of what's called birim refinement the extraction and refinement of the sparks of holiness. us. Listen to this. The names known as ba ba nun which equals 52 is the source of the falling of the fallen holy sparks. The name ma which is 45 is the power that extracts and elevates them. Now when we talk about four names of of Hashem, there's four different ways that you can spell the utus with certain vowels. One will equal 52, one will equal 63, one will equal 72, I'm sorry, 45, 52, 63, and 72. Ma, ban, sag, and ab. Right? So it's all how you spell the the the word using different. Okay. So he says that the name of is this is the source of it's the the source of the fallen sparks. The name of ma is the refinement of those sparks. Okay. While the name Sag 63 is the original source of the world of toy, when the extraction and elevation of the sparks deriving from the name Ban is accomplished through the name Ma, a lofty degree of divine illumination is drawn down from the name Sag and is vested within the within the capitious vessels the vessels of the world of Tik. This extraction is for the most part accomplished through the performance of actionoriented mitzvah involving physical objects which derive their life force from clipas no and top of page 295 and house the sparks of and which houses house the sparks of performing a mitzvah. with such objects diseners the hidden sparks of their corporeal husk and elevates them. So in other words, when you do a mitzvah in simple English and simple when you do a mitzvah, you're extracting the sparks. Okay, that's in simple English. That's one way. We're going to see later a few other ways. The seeking out of sparks, however, can also be accomplished through the study of TA as well as through prayer. So we have three ways mitzvah study and dening and alter is going to explain these three things through in this chapter. In the present essay, the alterba will explain the statement of the priim that nowadays this extraction is mainly affected through dvening through prayer. For prayer is uniquely able to draw down an infinite degree of godliness. Prayer alone can bring about changes within the world. healing the sick and causing rain to fall. Now you hear that not mitzvah not to study. This once again borak emphasizes the alterb's thought process throughout Tanya especially in aesh the importance of davening dvening with kavona davening slow dvening with his monness and all of that dvening with a minion dvening with a group dvening with in a louder tone everything that we've learned until now in Tanya and alterba says here that although the the reunit Writing of the sparks to its source can be done in three ways. Mitzvah performance, Torah study and davening. It is only dvening the third way that will accomplish an actual effect in the physical world. Wow. Wow. Wow. Wow. And that's why we say all the right. part of that's very literal. It's not, you know, it's not a just a a a thought to study. It's not even just a mitzvah, a mitzvah to do. It's a way of actually causing Hashem to give you the lay to give you more panos. Yes, B. I think We we say here so here is a way of ch of of wanting to change for us wanting to change as well. Correct. That's well yeah but we don't say where do we say at the end. The end. You're right. So that that at the end goes goes back on all the of Yeah. Just want to make that clear. Okay. But that Yeah. Let's continue. In in order for such a degree of godliness to be called down, there must first be an arousal initiated from below. It doesn't happen automatically by dening. You have to exert yourself in Daven. You have to initiate it an expression of man's ardent desire to be the recipient of divine benefactions. And if these benefac benefactions are are to flow from an in infinitely high source, the plea that requests them must surge from a correspondingly deep source quote with all of one's might from the infinite depths of one's soul. And that's what is I spoke about this yesterday requires a person to get to a place where from the depth of their heart they call out to Hashem Hashem I I need better pose I need better health I need better this better that help me okay now let's learn the text this is a very long essay And it's going to take probably a week to a week and a half or two. But we're going to do it to understand what's written during this time. In other words, the time of the exile when the exile was destroyed. It's called the primary way of extracting the sparks of isate with specifically through. Next page for those that have lessons in Tanya 296. Although we say normally that the study of is greater than right like we say what do we say? So although that we say that and and and it's and it and it says exactly what it says and it means what it means. Nevertheless, there's a virtue and advantage that fel has over study and this is what is going to explain here and that virtue has a deeper impact on the extraction of the sparks reuniting it with their source and the accomplishment visa v that in the world of tik in the world of correction. The idea is when we learn and we do mitzvah, the cabala says we add we draw forth additional light in the world of this means the infinity of God is in what we call the vessels of is through the study of in an inner aspect we draw down the divine intellect that's when we study 297 and through performance of mitzvah we draw down the flow to what's called the externality of the vessels They are victory. We're saying in the hoy this week acknowledgement foundation of the 10us known as the small faces. They invest themselves in the three worlds of mitzvah in the physical mitzvah in this world. Let me read the note. The divine intellect that is drawn down into is ultimately vested within the of this world. While a divine light which is drawn into the externality of the vessels of is vested within the mitzvah of this world. The effect is thus strictly within the material aspects of the Torah mitzvah of this world but not within the materiality of the world itself. In other words, the comes is it from this process of mitzvah the first of the two processes draws elikus but into the spherus of the world not into the world itself. You hear the difference? The world itself is the gashmi as the gashmas is on its own. And in order to have a change in the physical world in your life for better health and better pnos and all of that it needs to be in the gashmas independent of the of the spheros within the gashmas. That's what he's getting at. Let's continue. Conversely, what is accomplished when we d him properly? It's drawing down godliness. Not in a way that's known as mere encloment as in the case with study where the divine light is garbed in an entity which is in turn drawn into this world the actual the actual energy is drawn to modify the state of creating beings. on page 298 in lessons in what does that mean practically there should be a change a modification that the person who's ill should become healed and rain come from the heaven to earth when rain is needed and it becomes fertile and yields vegetation These are changes that affected within the actual physical world. So again to recap, Alterb's point is that although there are three methods to reunite the sparks that fell in from the world of tou into the world of ticklum, only the third way which is through davining can cause if you exert yourself in davening an actual change in the physicality of the world so that you get a healing and you get more money in the The other two ways of t study and mitzvah which are required don't have the power to make a change in the gashmas. This is a very very big that's again predicated on the teaching of the pre if you don't study that or you don't believe in it. You open the and it says in pares if you follow my statutes and you do my mitzvah I'll give you rain. That means through the study of and through the performance of mitzvah. Theim says no. The pri says that in order to effect a physical change in the physical world beereft of spirituality that that there is in the world visit you need to this is this is 100%. A novelty 100%. And again the alterb he's not he's not the one that came up with the the is what's from the in the name of the Arizal the holy Arizal which probably has also its source in but be that as it may is the obviously accepts the kdush he agrees with it and in his his kabat style seeks to explain why it is this way. And what he has taught us till now is that the reason is because when you do a mitzvah, you do a mitzvah and put filling on it. It's it's like what's going on here? Putting on straps somehow makes me holy. It it doesn't make sense. But you do a mitzvah then you talk about learning Tyra right Torah study if you do it right you're not it's not the intellect of Tyra it's the Tyra so again how is it that studying something a changes your bank account changes your health changes your it doesn't equal but when you daven And it comes from you because the whole idea of is you. In other words, mitzvah is God within you. Is you within God. So it begins with the you. That's very real because we're living on earth. We need the panosa. We need the health. We need the we need peace. on and on. So in other words, it's very real. So that's why the alterb explains it is only through that we could if we dab them properly just it's not an automatic they're just saying the words but if you d them properly and it comes from the depth of your heart it's tiden who in the middle of ding they spoke to God in Yiddish or today in English you know my mother blessed Blessed me. One second. One sec. My mother of blessed memory. She was raised in Costa Rica after the war. She survived a survivor and there was no Jewish education when she was there from 1950 to 58 or so. So she didn't get a Jewish education. She got from her home. Her home was a from home, an Orthodox home. But how much you know it's she went to public school. You know how much do you get already, right? And many times growing up she would she the way she would bench she would say, "Hashem, I thank in Yiddish, I thank you for the food you gave me. Thank you. I heard this. You're talking about a f woman, a Holocaust survivor, but she wasn't comfortable so much in in the reading of Hebrew because she didn't have that education. It was a struggle for her. She did it, you know, from time to time, but many times she just she always thanked Hashem for the food, but a simple Yiddish. That's what we're talking about. And again, don't don't you know, don't ask me questions. How has that fit with not not talking about now this idea that fela is very much you yes what's your point or question what what what was t you said what does that mean I can't say it online it's t the first t stands for your your your your hindler part of your body in yiddish okay okay an to o t on the table means it's very real. Okay, you understand? So thank you. You're welcome. So the whole idea of we don't we don't we have to understand this and we have to really live with this. D say a little bit but say it with with hardness. Say what you're feeling. Express yourself how you're feeling. You get up in the morning, some you're in a mood, a certain mood. You don't feel well d and tell tell yourself through dinging, I feel crummy today. Why? Again, there's no form and there's no formality here. You have to say these words. It doesn't work that way. So when you say fortune is man that sits in the for one person like my grandfather from Romania Oliver he didn't attend my father's wedding and my father's wanted him to come and he and it could have sent could have made afford to come he said he quoted my father and I quoted father always repeated it to me fortunate man who sits home and doesn't travel and doesn't go, you live longer, you're more at peace. Traveling is cumbersome as we all know, especially now when you have to pay $5,000 for an economy seat on allow and $15,000 for Yeah, we're talking about $5 thou and there's no place you can't get a seat. So, right. So when you say ash in the morning or at min right and if you're experiencing this for whatever whether you had a rough trip or whatever the case and you relate to it that's that should be expressed through for someone else is how lucky it is I'm able to be in a to soldiers are on the don't they can't be in a shul they have to save the nation and protect the nation and yes they do and everything else but many times they can't be in the shul and I h I have the fortune of being in the shul wow I'm so lucky these are these are thoughts that you need to this is what we mean I've given you examples that fela is very you it's the real world and if you don't happen this way then you're missing out at such a great opportunity that Hashem gave us to express ourselves. So the truth is that davening is such a gift. It's like it's it's a method in which you could really be yourself. And who doesn't want to be themselves? Only a fool doesn't want to be themselves. And that's why them. I mean would put their talis over their head. They didn't want distractions when they're looking into themselves. It's not time to you know to think about other people and other things. Again I'm not again I'm not saying you have to put your towels over your head but the focus of so this is what the alterb is saying here and I see we reached our time so we will continue tomorrow but um I think this itself is a great message as we get close to right although shim brought the rain when they needed rain through Tyra But nevertheless that we'll talk about maybe on or pre-lob the the message here of the alter is that when the says that the of the of extracting the sparks in accomplishing the reunification with its source and causing a better tikun is through tila. So remember it's not the alterb's condition it's the pates but the alterba really explains it I think fantastic very well and um we could use it tomorrow morning today have a great day everyone say everyone tomorrow you're welcome by take careing byebye