Tanya Kuntres Acharon 4e- Practicality vs Intellectuality, Looking into eyes- Rabbi Chaim Dalfin

We're learning the essays of in the fifth section of Tanya. We're using for now the uh lessons in Tanya volume on page 323. And let's begin. There's a note here. The alterb will now state that beyond the above discussed superior quality of mitzvah regarding action they are also essentially superior to the source of the soul by virtue of their source. Thus the love and all experienced by the soul through spiritual those though spiritual nature pale in comparison to their mitzvah not only because these mitzvah and the extraction of the sparks accomplished thereby are the ultimate purpose of creation. But in essence too, they are superior to the source of the souls inside the textur. The refinement that comes forth from these things of this 248 thought, speech and action are actually higher than the soul, spirit and soul within man. Why? They come from the name of Hashem of which I explained yesterday at length. I'm not going to go over it now. of the natural aspect of and while in contrast to the comes out of the divine name of 45 ma next page is um comes from the forehead of Adam Kadban I'm going to read the note now the divine name saga are two of the four names that echo the ver the the varying numerical values which result when the names of the four letters of Hashem are comprised and for example one possible spelling entails the repeated use of the letter v Mosha. Yeah. While another possible spelling entails the repeated use of the letter olive. When the Hebrew names of the four letters ute and hey and v and hey are written out with full complement which is called milui of the letter v the numerical equivalent of the letters used total 63 hence the divine name simulag however when it's written with the full complement of the letters letter alf the numerical equival equivalent of the letters used equals 45 which is the divine name of ma. The cababal explains how the name sag is related to the world of toou while the name ma is related to the world of tick which is inferior to it. Y is thus stating here that the purifications of the action related mitzvah. You hear that action related mitzvah find their source in the divine name sad that derives from the internal aspect of Adam Kadm the primal divine thought of create of creation that encompasses all subsequent stages and levels of creation. We call that Adam Kadmon, primordial man. By contrast, since the souls of Jews derived from the world of tikun, literally the world of correction, the nephesh or ru or is of a level at which it was already corrected by means of divine names ma. And this name is but a glimmer that derived from the forehead of Adam Kadman. So in cabalistic terms the Adam Kadman the panmus is of Adam Kadman is experienced in my mitzvas which has the energy of sag. Whereas the the the experience of of of man not the mitzvah doing the but man how is only a mere glimmer of kadman call in cababalistic terms it's only the farhead the metak of Adam. So here is you have two concepts that are very cabalistic. You learn and you have some explanations. It brings it a little more down to earth. A little more. Let's continue. It's written in before a king ruled over the children of Isra of of Israel. The verse reads, "These are the kings who rule ruled in the world in the land of Edimin before a king ruled over the children of Israel." It's embracious. The Cababala understands this. these kings as a reference to the spheros, the spheres in the world of tou who reigned before on a superior level to a king who ruled over the Jews that is the world of tick which is the source of their souls for the world of tick is merely a glimmer of Adam Kadman while you from whence it's derived the sparks and the purification stems from the divine name sad which is rooted in the eternal level of Adam Kadman. So here again you have the mel over there inaccious. So says what's before there was a ruler over the Jews of the there were the four kings. So that's associated with the higher energy of sag which is associated with toyu toyo was the world of chaos but the energy of chaos as we explained yesterday was very positive that was the experience before then came comes the which is the idea of let's continue. And this is why the human being is sustained by the food of the inorganic, the vegetative and the living classes animals and purifies them by the ma within him. So we again manasha we the ye we are ma oriented the person the Jew when we eat from vegetation inanimate and and and living we bring the energy of ma to refine which is sag And we live through the food, right? The food gives us life. Having refined these sparks, they are found within the inorganic, the vegetative and the living classes. And having and and having drawn divine energy upon them from their lofty source and tell you man in turn is then invigorated by them with an additional measure of spiritual vitality. It's the valdic when you eat. So you're you're you're ma You're you're right and you're able to refine the sparks of but guess what? And when you do that and you internalize it, you benefit from their source. What's their [Applause] source? It's it's like, you know, reverse psychology, right? You would think that when you eat from these domains, these vegetation, etc., etc., you're lower than them. I'm saying you're greater than them and that's why you're able to consume them. So say that you're eating it because they're higher than you. They have a spark an inion of toyu that's greater than the human experience that even the Jewish experience as the Jew is in in the world of tik. So we need you hear this. We need the food. We need it's not that you know if if if we were doing this just for ourselves. Okay. No. The answer is that we get a high if we eat properly with kavana and kashras and everything else. We are we we benefit from the source of the food and the source of the food is to let's continue because they're from sag. Next page 326 is furthermore there's yet another reason as to why action related mitzvah are loftier than the souls love and fear of hashem can't see my face the the inner face the higher degree cannot be shown below only the external part and the hinder part which are shades of the supreme wisdom. Thus the love and all by which a man connects with the supernal attributes mid which are the innermost essence of the spheres cannot draw down into the soul the innermost essence of these attributes but merely their external. The action related mitz by contrast derived from the the external and revelatory aspect of the this lower level can descend below in its essential inward state in action related mitzvah is another point in which the mitzvah requiring action are superior to the love and awe experienced by the soul. Let me read this note. It's very important. to page 327. YBU will now explain that since love and fear are essentially spiritual in nature, they resemble the mere glimmer and not the essence of the master's own intellectual illumination that he imparts to his disciple. In contrast, a physical sensual drop is capable of creating a child. It imparts the entire essence. So much so in fact that it is possible for the power of the child to overshine to outshine the power of the father so that gifts dormant within the father can become manifest in the child. The alterb will now use this analogy in explaining the difference between love and a and which are spiritual and the sex and the action related mitzvah which are physical. Love and are illuminations or like the illumination of intellect. While the practical mitzvah are vessels kalin that give forth the essence similar to the physical drop that gives forth the entire essence of its source. So there's a beautiful mush. Let's look inside from verbalizing any phrase of superernal visa wisdom. It you don't procreate. You can say I love you. I love you. I love you 75 million times. You're not going to have a child. It ain't helping you. But the drop drawn for the vessel of supernal wisdom in that drop there is the ability to reproduce and to create something for nothing, an offspring. And within that is also incorporated what we call superal wisdom because in that drop there is the entire essence of superernal wisdom. Conversely, but in speech and in thought. Even if you intellectualize a certain wisdom, this wisdom, this is only a glimmer of the of the essence is reflected in the idea that you're intellectualizing. This glimmer, dissemination, it is only a garment for the essence of that thought and that is an emanation is a right a reflection of the to the essence of the soul. Mash came. Conversely, the drop within it is given is drawn also the essence that's been clothed in the mind. Therefore, the offspring precisely similar to itself to the soul itself. And this is the difference between what says the kissing each other. That's what it says. Spiritual kiss. Well, the difference between angels that are kissing each other spiritually to the to in contrast to souls that come out of the the vessel which have a connection to the essence. So now says now this is the note according to the above however it would seem that within the love and awe of souls as well there should be an element of essence whereas we learned above that the love and all of souls are likened to the mere reflection and not the essence of his own illumation which is which a master imparts to his disciples. anticipates this query by explaining that since the vessels of becomes there are therefore two forms of issue from the soul itself. One is a radiation which is intellectual love and fear. The other is an issue of essence that finds expression and action related mitzvah. So now this next part is kind of a rhetorical a parenthetical remark questioning his own words. The difference is that the vessels of become the soul of the intellectual love and fear are like the spiritual kissing of the angels. which only draws from the external of the reason the not the external cannot reveal itself only when the vessels are shining because the vessels are are descending ing downwards. In other words, action orientation just like the drop of semen coming for the brain of the father which descends downwards the woman taking the the female taking it and through the the the the period of the nine months etc. It become which leads to an offspring as it says in the title. Hashem says to and my face you will not see it. What does it mean? The panemius. Can you hear that is associated with face panemius. When you look at someone's face if you look properly you could see their panemas. You know how they the smile, the seriousness, this that the that that's why in Kaba there's a lot of emphasis on the relationship between Hashem of the dove the dove the yosi right the famous song of the alterba that the you know the based on and the ultimate is the yosi what's what's the yosi how does it go how does it fake fake. It's a very very uh powerful and deep niggan and tune. So there's the it's a pic. So there's yossi. What's the yinosi? The yos is the gaze where two two doves are looking at each other piercing eyes right so that's pmius the the eye experience is the plemius experience not the hug and not even the kiss because the kiss is as he says here associated with the malim the the the the the eye to eye contact is the deepest and and you you if you think about it a lot of there are people that have a hard time looking into each other's I'm not talking about now you know male and female it just be it's like when they talk to you they they look that way or they look down they look up right and many times it's subconscious but that's the way it is to be able to kind of get across you need the eye to eye contact and it's an aa it's like the krin like the krin exactly very well said the crew were looking into each other eyes you know the the the love experience through the auven is the deepest because it was eye to eye contact they weren't hugging each other they weren't kissing each other and frankly they weren't intimate with each other it was eye to I the eye to eye is the in a way the deepest experience or better said the experience that leads to the ultimate intimacy in the most holy and kosher and positive way. So the is alluding to this here as he explains besides all of the above mentioned ways in which the action related mitzvah action are superior to intellectually aroused love and fear. There's yet another superior quality to the practical mitzvah even the soul of even though it comes to soul and spirit of love. Maybe the the bracket says maybe should have said love and fear. That means maybe it was omitted in the original in in in in the copiest version of the Tanya of the manuscript. Their intellect aroused. It arouses a feeling, a genuine feeling from below to above. This is a state of departure. God forbid. The effect on the vessels is that they depart upwards and do not fulfill their purpose. Just as love and fear that do not descend into expression, the mitzvah are also in a state of elevation or departure. I love God. I'm going to a mountaintop. I love God. Put your trillin on. You love God. So love and all can easily depart from action orientation and this we see too. We we we've seen this. So, so is saying when love and fear do descend into mitzvah, they believe into mitzvah, they enhance the effect of the mitzvah in drawing down divine light because the divine light is most realized when the love and fear are are drawn down, not when the love and fear is I want to I want to bliss out. Blissing out is not the ultimate. Let's continue. But they listening from downward to below. It's specifically when you through doing the mitzvah action orient to draw down the energy into vessels 4333 specifically into the external aspect of the external part of the upper descends below and the inner part of the one below ascends upwards. It says there is the order of elevation as as an order of descent. Both upwards and downwards are for the divine purpose for man's spiritual service through having the feminine water experience as we said earlier which is the idea of nefish self-sacrifice. which means by deed speech and this is the ultimate of the reason for the downgra the the the spiral progression from the energy to reveal the upper light the supernal light below we're not looking to elevate the one below upwards we're looking to draw down the energy from on high below to us because the idea of ascension is only temporary. only the the ascension of the vessels to the superal lightsaber which happens but not the elevation of the departure of the lights and the soul spirit soul of manuf has in comparison to physical body is considered like lights relative to speak to vessels to our intellectual fear relative to mit of action. You know it says Mosa prayed 515 like the deatri of esano alska his prayers were misha meers about actionoriented mitzvah mosha was not praying I want to bliss out I want to have a place together at the ball game with the angels that wasn't Mosha's request he wanted to be on earth with all the scum with all the problems and over here do mitzvah and all bring and bring godliness into the god into the physical. And he says further and and only in the holy land can the practical mitzvah were filled in their entirety and the fulfillment of the practical mitzvah is the ultimate purpose of the entire for through them divinity is drawn into the entire world. to regarding the physical utterances of the laws of TA TA. Ah, hold on. Okay, you know what? We'll stop here and we'll continue mashem on Monday. Um, we'll continue hopefully we'll finish then. If not Tuesday, whatever. We'll we'll Yeah, it's still more I can't rush it. Can't rush it. Okay, listen. It's right. So get ready special [Music] [Applause] day and the third the third month. So it's a it's a very important to focus on that thought. Have a great Shabbas everyone. We'll see everyone on Mondays.