Tanya Kuntres Acharon 4b- Female triggers Male w best result, permeant vs temporary life- RC Dalfin

We're learning Tanya again. Counter sakran, the fifth and final section of the Tanya. And um we are let's see what page we are. Yeah, we are on page two 298 in the lessons in Tanya volume. So what we're learning about right now, Moshe, is the importance of prayer versus or over the performance of mitzvah and the study of Torah. We have three ways to bring about what we call correction or reunification of divine sparks that exploded in the mystical realms before creation of this world mind you and came into the world for us to reunite the sparks. How do we reunite the sparks? There are three ways. through doing a mitzvah one through study of Torah and understanding what you're studying which we're doing today for example and number two through prayer going to the minion and in the writings of Kabala it says an amazing thing upon which this this author of the alterba writes an entire essay about and that is that the greatest type of unification is prayer not mitzvah not Torah study but prayer and this is enigmatic. It's it's it's very very perplexing. So he explains it and what we learned yesterday is that the that the the reason why is this according to him is because prayer is you is the person prayer is coming from within you. If you pray and just mimic others you didn't pray. Maybe technically you prayed. You know, you're gonna get brownie points for praying, but you didn't really connect. No intention. Yeah. No intention. So, no intention. Yeah. The the prayer is like, "How do you feel this morning?" And one morning I feel great. One feel me morning I feel crummy. One, you know what I'm saying? And and that and that you insert, you need to insert in the words of your prayer. So as you read the prayer book, whether it be Hebrew, English, Portuguese, whatever language it is, you stop and think, lucky, fortunate is the man who sits in the house of God. Really, I could sit in my house. Why am I Isn't it more comfortable in my house? It doesn't say that. It says, "Fortune is the man who sits in the house of God," meaning the synagogue. So you ask yourself that question and you think about it, and guess what? you might not have an answer right away. So you you think, you meditate, you reflect. That is the that is the mode of prayer. Now this mode is very much you. When you do a mitzvah, you God gives a commandment. The mitzvah means a command. So you don't necessarily agree. You don't necessarily understand. You don't necessarily care about it, but you follow you follow mitzvah. Wonderful. But it's not you even Torah study which you need to understand with your brains. It's not just you know uh shaking your head. Even that you you receive God's Torah and you seek to understand his Torah. So there too it's not you. The only time it's you is dvening is prayer. And that's why the author says specifically prayer is what causes the unification of the sparks to connect in a way that brings to you in your life the greatest potential connection the the the biggest and best results. Barak Gordon our wonderful student here yesterday was dialogue with me about you know what's called the bless the priestly blessings we're not priests here we're not khan but it does say that the priestly blessings make a change so he was asking a good question which I told him we still I need to look into it is there a difference between the virtue of prayer as it says in kabala and elaborated here by the balat to priestly blessings, right? That that's what I'm referring to. So, we'll we'll we'll we'll hope to get an answer for that to you maybe this weekend and if I have it, I'll let you know. Let's continue. Now 298 conversely mitzvah when it comes to the study of doing mitzvah there is no change in the actual parchment of the by putting them on your head and your hand nothing changes. And even such mitzvah that through fulfilling them you actually make the object. The mitzvah examples would be the writing of a Torah scroll or making of a suka. Right? Unlike fillain where the mitzvah is performed by wearing them and not by making them, these mitzvah suka and writing a Torah scull are performed by modifying the relevant object. Nevertheless, says the who makes the change in the man. And it's not made by heaven as in the case with prayer. The note when an individual succeeds in in bringing about a change in this world through dab and through prayer example the sick person becomes well. This change is ultimately brought about from above, not by the individual's prayer. It's the drawing down of the affluence from the infinite God. Only he alone is all capable and he could do it. Therefore, of in order to bring the flow of godliness into our life below here on earth. It's impossible for it to happen without the what's called inabah the elevation of the of the feminine waters. Simple English, if a female is not interested in you, nothing's happening with your um ability to reproduce because she's not interested. In cababalistic words, the same idea you will only make the Mayan have a result and that's physically right. A woman must be able to ovulate in order for there to be reproduction of the semen that the male gives to the female. If if the woman doesn't ovulate, the semen won't do anything, even if it's done in a holy kosher way. Although in Kabala, just for the record, it speaks about even when someone cannot become pregnant or postmenopause, every time a male and female are together in union in a kosher Jewish way, there is a creation of a spiritual child. And that is why it is so important to be on guard and to be holy in union even though one is beyond getting pregnant or one can't become pregnant but whatever the case spiritually you can always become pregnant. You hear that? Spiritually, when a man and a woman are together, there is a spiritual pregnancy ability every time. And therefore, we want to be as holy as possible because we want that you that result to be pure. We want it to be good. We want it to be right. And we don't realize, we don't realize enough how we create the situation that will be in 30 years, in 40 years, in 50 years, our grandchildren are a result of our union. Because what we insert in the spiritual realm visav the physical union of male and female husband and wife etc is not just for our self now it's planting the seeds for the future and people are people don't realize this enough and they think well you know I'm just having a good time or even a kosher time fine you Torah says, "I want you to be together. I want you to produce. We're not like the celibates, the monks. Go to a top of a mountain and be celibate and then find out in newspaper that you're fooling around." But the Torah says the Jewish way is to be with a woman, to husband and wife, to be together and to enjoy the experience, but in a holy way, in a kosher way, in a way that's not anim animalistic because animalism is tantamount to spiritual destruction. An animal's good. An animal's great, but in the right context. When you're a human and you act like an animal, it's a problem. A big problem. And the Torah provides ways for men and women to experience the pleasure of intimacy in a kosher way. So if you don't like a woman or a woman doesn't like a man and they're married, there's something called a divorce. A get the Torah provides a way out. Our Torah is very sensible. Torah understands that sometimes people don't see eye to eye and it's time to depart. No problem. Do it in a kosher way. Give a get. Sever the relationship and then start new. Right? So I'm just I just took a few minutes to elaborate because the the alterb says here that the way to access the prayer the prayers you requires the feminine waters to initiate the process to have an ascension that's so that's cabalistic words but I just explained it in very practical downto- earthth words that's relevant to everybody. I don't care how old you are. It's relevant to all of us. Let's continue now. And he says conversely when it comes to the study of Torah study is automatically connected to the creator to the emanator what's called the mak. Since Torah study does not need to be drawn down below, there's no need for an arousal from below. When it comes to Torah study, the elevation of these feminine waters in the heart and in the mind, in the heart of man, this is the what we call the boundless flames of fire. And it's called in the mosh we say you shall love God your God with all your heart with all your soul with all of your might. So he says here this passion of the feminine waters ascending to the male waters triggering the male response is the idea of I don't want to be you know graphic but it's it's true this way in the biology of the person the The greater the pleasure of the female, the more the reciprocation from the male. Okay? In the physical union, that's the same idea here. The more the petitioner and and and develops a feeling of mind and heart, feeling of heart, the more it triggers Hashem to send down the hashb. So, if if if I could be so um so graphic since we're talking about this, we need to create in God who's like the male and we're like the female the desire and spiritual lust and that comes through the ascension of the feminine waters. We trigger God to have the ultimate pleasure. We do or we don't just as the female does it to the male. And it's true this way also in the physical union because the male can have his pleasure any way, shape or form. The female pleasure is a very unique pleasure and that pleasure is very very deep much deeper than the male pleasure and this is what we're talking about inis in kabala you see mark when you learn kabalidis the most uh graphic and and uh you know I'm not going to say gross but the the the life of sexual uality and intimacy and all of that has a different has a different meaning. It's not that it's not the the real world. Of course, it's the real world, but what's behind this real world? And when we when we go about looking at every part of life, this way we become more sensitized to what we're doing. And it's not just another night out, another one night stand, another shacking up. this there's something special here and if you see it this way you ask yourself am I being special is this special how am I going to make it more special you see so it's a whole different um vantage point let's continue and this feeling of might it is in order to arouse the infinite is now here refers to the name of God that equals 63 and he says I'll read the note the love and longing which a man experiences during prayer to the extent of me with all your might are aroused by the gurot of sad the divine name that is source of the 288 sparks of to of to these parts derived from the vessels of to who spirro were originally in a state of infinite longing to become holy one with god this longing parallels the soul's love and longing for god to the point of modell so in other words. Why? Because is not that passion of since we're talking about with all your might with all your passion it requires the Talmud says Moshe prayer is temporary life Torah study is permanent life says the alterba that is why spiritually Cabalistically prayer is called temporary life because it refers to the 10th spir the 10th emanation called kingship musa which descends into the world of creation formation and action as rashi explains I'm going to read the note on the straightforward level of the talm calls prayer life of the moment life of the hour because people pray for health, peace and a livelihood, tempor temporal things that are subject to the limitations of the passing moment. Here the alter speaks of how these matters exist in their source in the superal spir in the worlds above. The spher of malus is the source of time for it is the spa of malus sovereignty that reflects the relationship of the infinite one to time. Quote he reigns. He reigned. He will reign Hashem Hashem in the present, past and future. Next page 302. This relationship is particularly evident as Malus descends to animate the world of Bria. For these worlds all exist in the category of time and because prayer draws down divine energy into through their source the time related of Mal's prayer is called the life of the moment. So that's why Kabah says what's the life of the moment temporary time prayer not Torah the conversely Torah study that would be called permanent life everlasting life who this refers to the known as the six midos known as small faces for the 248 commandments of the Torah divide into the vessels of the 10 spirit of Zo. Now why the note for Z comprises spirro within the worlds of and as stated in the end of part Z marks the conclusion of the infinite worlds utterly transcending the worlds of Bria and AA we're talking about borak zodilus zodatus zo of the highest rule calledos is the it marks the end of the in the infinite experience that is why it's associated with everlasting life Torah not we continue now elsewhere it's written 248 commandments they are rooted attributes of kindness of Zatilus says it's written elsewhere that the two 365 prohibitions are the five attributes of of of severity elsewhere it's written that these are three 613 paths The 613 mitzvah referring to them they derive from one path shahulun. This is what we call anunes the pristine whiteness of the superernal kesser. I'm going to read the note the le this level includes no element of severity at all. As desire states there there is no left. You hear that? There's no left in there is no element of guru in the internal level of kesser. There is only we thus seem to have a compound contradiction. We have just stated here that the 248 positive commandments stem from the vessel of 10 of z. The Zur states that 248 positive commandments stem from the five attributed to kindness observed while the 365 prohibition prohibition commandments stem from the five kuras and then it said and states elsewhere that the commandments derived from the where attributes are of very do not exist at all. So basically he's asking on himself a question from seemingly contradictory sections in Zah and the alter answers all come to correct the 248 limbs of by drawing down the infinity of God into the the mind into which incorporate five kindness. and five gurus. Since the purpose of mitzvah is to repair the 248 organs of Zo, it is true to say that mitzvah are rooted in the vessels of the spher that constitute Zo. Since the repair is accomplished through drawing the infinite light into the divine intellect that is housed in the five attributes of kindness and the five attributes of severity. It is also sometimes said that the mitzvah themselves are rooted in the five attributes and the source of the divine intellect is the pristine whiteness. This refers to delight and desire to bring godly affluence below. into 613 particular ways based on each mitzvah. Okay. Go ahead. For example, when it comes to charity, there God's affluence is drawn only to the external vessel of Zo. Why? Since the of the right side of Zo is kindly act of charity in the world below draws down the infinite light into the corresponding right side above into the attribute of kindness. Just as the arousal from below sprang from kindness. So too the reciprocal arousal from above comes as a direct and similar response drawing down the infinite infinite light into the while through observing mitzvah that are in the order of severity is they're draw down they're drawn down into the external aspect of severity with mercy. The way the energy comes down is in a way that we call um it passes by. There's two things in in this explains the energy comes m oropious. Islopus means it's enclosed in it in a in an inner way. Maru means a passes by. It's like you're driving on the uh the notorious uh 95 where Moshe lives in Fort Lauderdale and it's um traffic time, right? And you pass the gorgeous Dana uh shopping center, okay? And you would like to get off but you can't because it's too much traffic. So you pass it by. So, what relevance does the Danish shopping center have to you while you're driving and going to buy? It has some relevance because you see it, you think about it, but it's not it's not you didn't go into the shopping center. You didn't get off the exit. Why? Because it's too busy for whatever, right? We call that in Cabala this concept mir. You could snuff that there's something here, but it passes by. When the when the energy of God doesn't enter the particular realms in an inner way, it just passes by. We call that mavir. Then we have yoni another type of experience where the energy comes into a panmius that we call bed in a manner of his slapshoot. You get dressed in a garment. You're in a garment. And if it's too big, you're going to trip over yourself. And if it's too short, there'll be other you might get a a mosquito bite. Or like when I went up to during my time in Eric to to filming on the mountain of the Arizal, that whole mountain, I was on the go the whole time. Why? I didn't want to be bit by a snake or a scorpion or maybe I'll be dead on the floor there for many days. No one was around. So you got to dress properly. And if you're not, be very careful. Keep on moving so they don't get to you. The snakes and the scorpions hopefully they didn't. But the point is that his slopes in investment an investment and this is also the greater global level. What is an investment? There's an investment where you sit back, you have others take care of it. You're not in the investment, right? I think you only manages some property for people. So at this point, he's the manager. You're the manager. Those that own it, they're sitting back. Either they're making money or they're not. Very nice. They're not milash baz. They're not invested. They invested years ago and now it's flowing. Either it's flowing good or flowing bad. Right? In other words, there's no active involvement now. And then they might come to you and they say, "Yei, hey, I'm losing my pants on this deal." Well, why did you get involved? You're sitting in in in New York. You're sitting in California. And you think things are just going to work out and you hire me. Yes, thank you. I do my best. But at the end of the day, it's your property, my friend. And if you thought this is a bad investment, get out. Make a change. So, his lapsu, the concept of investment means that you're fully involved. And this is very important as we conclude today's shar. There are two ways of living life. There's one way of letting life pass you. Like I set this up years ago. Guess what? There are changes. There are issues. So when that happens, if you're sitting back, don't expect to get it have it your way if you're not involved. The other way is to be involved. Now we go through these two different modes in our lifetime. I know that I that I do, I have and I do. There are things in the past that I was very immersed in and involved. I look back now, I have no connection to them. I know about them, but it's outside of my purview and I'm either happy about it or not, but that's the situation. Then there are things that you're imshed you're meshed in you're immersed in you're involved in. So we're saying the same thing about God Almighty Hashem's affluence that he gives his hash his sometimes it's sometimes and that's another explanation why sometimes you you say hashem I'm ding I'm learning I'm giving sodak I'm helping people what's with the shea right what's going on the answer is it could be the shea is for whatever reason it's not invested in you. It hovers over you. So you have an ability to kind of shle it into your daily life where it will make a difference or you can just let it go by and smell it and and and and even you know kind of say wow this is great you know but it's not who you are. We'll continue tomorrow. We used We used to say we used to say in higher Berlin, "Get flesh." Get flex. Take care, guys. See you tomorrow. Byebye.