Text-Based Tanya—Week #69

All right, welcome to text-based Tanya. We're on chapter 40 40, very good. And today's learning is is L'zecher Nishmas Leah bas Shraga and Rivka bas Avrohom Yosef. And also Chaim Dovid Chaim Dovid ben ben Pinchas Levi Pinchas Levi, also L'zecher Nishmas. Okay. So, we are on the third chapter of a triumvirate of chapters. Triumvirate's just a group of three things, right? Trilogy of chapters. Trilogy. Yeah, that's probably more correct cuz a trilogy would be like a group of three narratives. Yeah. So, we're on the third chapter of a string of three chapters which all speak about the topic of Kavanah Kavanah, intent. Good. So far, we spoke about the fact that uh there are two different types of Kavanah intellectually generated love and awe of God and instinctive love and awe of God. Yeah? And that the higher level is which one? Intellectually generated? Yeah. And it's compared to the level of human being. Whereas the lower level of Kavanah, which was generated through instinct, spiritual instinct, the instinct of the soul is compared to the level of an animal, which is instinctive. Okay. And as far as worlds go mitzvahs that are done with intellectually generated love and all of God ascend to the world of Briah. And mitzvahs that are done with love and all of God that were generated through the instinct of the godly soul ascend to the level of Yetzirah, very good. And the mitzvahs that are done without any kavana, just by wrote They don't go up. They don't go up, but are they still mitzvahs? Sure. Sure, they're still mitzvahs. Okay. Great. Thank you for the water. Yeah. Are we moving on to the next chapter? I have questions on chapter 39. Questions on 39? I thought I was I thought I made it out of there. Okay, what do you want to know about 39? My first question is habit Rabbi mentioned the word habit last week. Habit, yeah. Habit does not rise. If it's done by wrote, by habit, right, there's no kavana, so it doesn't rise here. But then we explained that anything we do has motivation because we do it. We don't do anything without motivation. Right. So, habit must have a level and motivation is kavana, so habit must Yes. some kavana Yes. Yes. But maybe it's not conscious enough. Mhm? Maybe it's not conscious enough. Maybe it's not like So, then I wouldn't define kavana as motivation because kavana is intention when you're doing so. Okay. I'll I'll I'll take that. That's good. Kavana is is not just motivation. It's a specific kind of motivation, which is intentional motivation. So, habit does not have intentional motivation. Right. It's a motivation, but not an intentional motivation. That's a That's a great distinction. Yeah. Another question. By the way, there are intentional motivations, which are not good ones, either. Remember we spoke about that. Person has an intentional motivation to do a mitzvah for an ulterior motive. Right. So, not all intentional motivations are lifting the mitzvah, but obviously the ones that are love and awe of God are. Yeah. Also, s'char mitzvah mitzvah. S'char mitzvah mitzvah, yeah. The reward of the mitzvah is the actual mitzvah. The mitzvah has intrinsic value. You're creating something when you do a mitzvah. In this world or in the next world? In this world or in the next world, very good. In all worlds, but the issue is that the way things are right now, we're only able to appreciate the value of what we've created when removed from bodily limitations. So, we only enjoy what we've created when we're disembodied souls in Gan Eden. However, when the world will be completely refined, meaning when Mashiach comes, then we will be able to see the inherent value of the mitzvah as we did even while in this world. So, is there any way you s'char mitzvah mitzvah or something else to motivate us in this world? Because like I'm here on this world. Do you know what I mean? So, like how can I experience some sense of pleasure here? Is that possible? Okay, so your question is since the s'char mitzvah mitzvah for right now until Messiah comes is really being put in a bank. And you really only get to appreciate it after 120. How do you use that as a motivation? What I would say is um try to think about the fact that really the your ability to behold and to marvel at the awesome thing that you've done is a is a secondary feature of the inherent value of the mitzvah. The primary feature of the inherent value of the mitzvah is the pleasure that it causes Hashem. So if you know that there's a way of doing something that causes greater pleasure to Hashem, could that be the motivation? Well, you're you're like, "Hmm, I'm not sure." But do you realize that that's almost like circular logic what I'm saying because by definition that is the motivation. The higher level motivation is all in love of Hashem. So you're almost just you're almost saying, "What is the motivation to have higher level motivation?" Hear what I'm saying? If you have all in love of Hashem, then your motivation is not about the reward you're going to accrue. That's incidental. If you have love and all of Hashem, then the fact that there's reward is like that's a bonus, but that's not the motivation. So how can we get love and all of Hashem? Oh, wow, that's a wonderful question. How do we get love and all of Hashem? Okay, so basically chapters 41 through 50 are all about how to get love and all of our sham. But we did talk about meditation if you Yes, we spoke about meditation very briefly in chapter 16 and 17 and we didn't really speak about what to meditate on. However, if we ever get out of chapters 38, 39, and 40, we're going to have 10 whole chapters, 41 through 50. No. What 40 at Mr. So, if we get out of 38, 39, and 40, which are about kavana, we're going to get to 41 through 50, which are different meditations for generating various forms of love and awe. Okay. Shouldn't those have been really early chapters? It's a great question why I why are those meditations not in the early chapters? I have a theory about it, but I don't want to I don't want to slow us down any more than than already. I want to move. I want to keep moving, yeah? Can we move? Can we What? Burning question Is it burning question? No, I'm saying we're starting 40 today. Oh, yeah. That's right. We said that, yeah. Yeah. Okay, let's go. Let's go. Perek Mem. Chapter 40. It's still only 53 chapters in total. It's still only 53. They did not add a new chapter since we started. That's correct. Yes. Perek Mem, chapter 40. Continuing what we're saying before, that if somebody catches himself not learning with the right intent, he catches himself and then he refocuses so he can go and get all of the stuff that was put in the wrong place because of the wrong intent, he could reclaim it and just shift it over and put it in the right place by refocusing his intent. Okay. However, as long as he doesn't do that, ain't no more than a little bit as he does have mirrors by the way you sit about here, his learning is not going up, not to yetzirah and not even to Asiyah, the lowest world. Ki as vires in beginas aliyos, because the vires are godly. Over here in Asiyah, there ain't no mama and within them is the infinite light itself. Over here like it says in Tikunei Zohar, without love and awe, or awe and love, mitzvahs cannot go up and ascend and stand before Hashem. Rock, rather, the mud of the holiness of Hashem contains the end of the world of Asiyah. Rather, his Torah study goes up to the chambers, which are the extraneous parts of the worlds, where the angels stand. It can't go into where the Yud Sefirot are, which are the basic makeup of the worlds, which are godliness themselves. But this learning doesn't have that level of intent, so it's incompatible with the Sefirot and cannot be fused with them. So it sort of stands there and hangs out in the extraneous parts of the worlds. Kamesha Yeah, don't worry about it. Kamesha cause of Chaim Vital the shadow of the base of the world of Yetzirah. Mitzvahs of the world of Asiyah. Like Chaim Vital, that is our student, says that from Torah that is studied without intent, it creates angels in Yetzirah. And with mitzvahs that are done without intent, it creates angels in the world of Asiyah. The whole of the world of Asiyah and these angels all are made of substance and form. Above all, Torah should not be mamash. But then, when And get to a even worse level than that. Torah that's done really for not the right intent. Could go in for instance Talmud Like he wants to become a scholar. He's doing it for his own self-aggrandizement. It does not go up at all, not even to where the angels hang out. Rather it stays down here in the physical world, which is the world where the clip I hang out. It says in the Zohar, you could look it up. Uh folio 31b and 121b. It says that these this word goes up and it splits through worlds. And it does whatever it does. If it's good, it's good. If not, not. Also 105a. A word of Torah goes up and it does whatever it does. 168b. The voice of Torah and prayer goes up through the worlds. And Zohar on the verse King Solomon's uh statement from Koheles, "What is the advantage to any of the toil that a man does under the sun?" Even when you toil in Torah, if you do it for your own glory, your own glorification, then doesn't really accomplish anything spiritually. If there's a shaman who usher me shabbaton with Talmud Torah, that's what it means. Happy is he or fortunate is he who arrives here, meaning in heaven, after 120, and he has his learning in his hand. What does it mean he has his learning in his hand? Pitish lay nishla mat ba'alam ha'zeh, it is his learning didn't remain behind in the physical world, meaning it was able to come up to heaven with him. But after I say sh'hu retzei ne'ehad, now you're going to ask me a smarty question. Question is, hold on a second. How can you say that Torah could ever Torah. How can you say that Torah could ever be left behind down in the lower realms, even if I had not such a great intent, but ultimately Torah and a neshama are one, right? Torah and a neshama are one. He says, yeah, that's that's true. Harei Kutzha Brihu yimalei olam shavah. Well, you know, Hashem fills fills all worlds equally. He's omnipresent. B'af al pi ken, nevertheless, einam shavin b'ma'amalah, but you see that there are different levels of worlds. Right? You understand the question? The question was, how can you mess up Torah? Torah is godly. Torah can't go into heaven? Torah is godly. That's like saying God can't go into heaven. Oh, my my lack of kavana messed it up? But Torah is intrinsically godly. That's the question. I know nobody had that question on their own. But now that I'm saying the question, can you try to relate to it? Okay. So, here's the beginning of the answer. The beginning of the answer is, God's omnipresent, right? God's in all worlds, right? Okay, and yet you recognize there are levels of worlds, worlds that are more spiritual and less spiritual. Right? Okay, so we're beginning to answer the question. V'ashinu hu am mehamakabel b'veit b'chinat. Now, the difference between these different worlds is really subjective. It's from the vantage point of the recipients and at time two counts. However, the one thing is this higher worlds receive a greater emanation than the lower worlds. But actually this is the second thing probably the most talking that that the recipients in the higher worlds receive without so many awesome garments or coverings. So you understand there's two different things. The light itself is greater in the higher worlds and there are less coverings on that light in the higher worlds. This physical world is the lowest of all worlds on both counts. On both counts. It's lower it's a lesser light and the light's more covered. Even that little light is more covered. Actually, the light that's shining in this world is the most condensed to the most to the upmost extreme and that's why this world is a physical physical coarse world. even that little diminished light is covered with tons of garments. Until the spiritual energy of this physical world is so low and so diminished that it is able to power clip us Nega. Include I'm in the middle of something. Hold on. It is able to power clip us Nega. Including the Nega units. The energy, the physical vital vitality of the body which causes the person to live and to to speak cuz he's a human. So when he's alive and he's doing stuff, he's speaking. Okay, so you follow? By the way, with the I don't want to take any questions right now. We're in the middle of a complex train of thought, and half of you are not following it anyway. Right? Am I right? I'm going to repeat. Okay. Thank you. The question was, how can my lack of intent cause Torah not to be able to go into heaven? Torah is intrinsically divine. It has to be could you bring could I got Yes? You said it's going to his angels, where the angels are. Well, that If we do without intent. Right. And then if you have negative intent, like you're doing it for self-aggrandizement, we say it stays down here in the physical world. But how can Torah not be compatible with spiritual worlds? Torah is divine. So, we began the answer and we said There are levels. Hashem is omnipresent, yes? And yet we all understand that there are levels, there are different worlds that are more spiritual than others. Okay. What makes different worlds more spiritual than others? There are two factors, a confluence of two factors. One is greater or lesser light. The second is greater or lesser garments. Greater or lesser garments. This physical world This physical world happens to be a loser on both counts. This is which is what makes it a coarse physical world. It has the least amount of light and the most amount of garments on top of that light. And therefore, that light actually ends up being compatible with klippa, and being the energy which enlivens klippa, including the physical vitality of the person himself. That last sentence, I don't get. I don't Yeah, our levels of spiritual energy Forget about worlds. There are levels of spiritual energy. Right now, what I'm talking about the the clipa within each of us, I'm talking about the physical vitality. I'm not talking about some spiritual lofty soul, some God consciousness that that goes to heaven after 120. I'm talking about literally just the life force that makes the body move. What about it? It's clipa. Okay. It's not holy. It can be ascended to holiness, it can be elevated to holiness if you use it the right way, but that light that's down here is compatible to clipa. Yes. understand. It's so diminished that it's able to serve as energy to animate clipa. So, it has power. It It is so diminished that it can actually serve as a source of vitality for clipa. If it wouldn't be diminished in that way, if it would be pure kedusha, it wouldn't be compatible with clipa and it couldn't animate clipa. It would probably just blast the clipa away. Is there another word instead of compatible cuz I'm not I'm thinking it's like equal to clipa, but I'm kind of hearing that it's actually serving it. So, I'm confused. Well, clipa is attracted to kedusha. Right. And kedusha attracted to it. Is that diminished light fueling clipa? Fueling it, yeah. Yeah. I have a problem with the second piece, the less physical coverings. How can I reconcile that with the Cohen Gadol who has more breastplates and more coverings and more and with Sneeze the more layers, not less layers. I don't know, that's too expert level of a question. I don't know. That's too expert level. That's Hold on. I I I'm trying very hard for us to be able to stay focused on this. Okay, we'll just hold that. That's a wonderful question. I I can't even open up that browser tab or we're going to get a beach ball. We're going to get a spinning beach ball. Do you understand the idea that spiritual energy in its origin is holy? And therefore, it's incompatible with anything that is not also holy. So, we're just making a point that by the time the energy gets down to the physical world, it's so diminished and it's so covered that unholy things can even make use of it. Make use of it. Yeah. Yeah, the light is intrinsically holy, but it's been diminished and covered so much that klippa can use it. To live, to exist. Klippa doesn't exist on its own. It needs energy. But if it would get raw pristine energy from from kedusha, it would be nullified out of existence. Yeah. Yes. What? Yeah. Well, klippa is either neutral or profane. In this case, we were talking about which klippa? Klippa snowega, which is neutral. Yes. Right, which is basically just physical vital energy for keeping the body alive. And when a person is learning Torah for a purely human, secular, personal reason, then his kavana is basically on the level of the physical vitality of the body. It's not lofty. It's not spiritual. Okay? All right. Therefore, when a person speaks words of Torah and prayer without kavana, although the letters themselves are holy letters, and the klipa, the klipa noiga, the klipa of noiga of the of the soul cannot cover the holiness that is invested in those letters like it does cover when the soul is being used to animate speaking idle chatter. So, it is when you're speaking words of Torah, there's clearly not as much of a covering concealment as if you were speaking idle chatter. And it's clearly not as much covering as the animating soul of other animals. Meaning not humans. The off, the less is apparent tonight. Even though God is omnipresent, there's no place devoid of God. me started. He is the hidden of all hidden. He's called a hidden God, a God who hides himself. And also this vitality that comes from him is covered up with different garments, powerful garments. until it can become hidden within clipas noiga. But the holy words, the holy letters of Torah and Tefillah do not get covered like that. To the contrary, what happens is clipas noiga doesn't cover the holiness of the words of Torah and Tefillah. The holiness of the words of Torah and Tefillah elevates the clipas noiga as we've explained. However, the emanation of holiness or from holiness is very, very, very compressed to the utmost extreme until it yields a physical voice. However, when you daven and you learn with proper intent then the intent goes into the letters. Because after all, the intent is actually the source of the letters. It's the what's driving the letters. It's the intent, the love and awe, which is actually causing you to speak these letters. Therefore, it picks it up to its place, where either to the spheres of Yetzirah or the spheres of Beriah. Whether, depending, it's intellectually generated kavanah or instinctively driven kavanah, as explained before. So, he's explaining the letters themselves, yes, are holy. However, the way that they are actually the way that the state in which they're existing is going to be reflective of the intent or lack thereof. Just like we we understand that Hashem is present in all worlds, he's he's present in all worlds, equally present in all worlds, but there's greater and lesser concealment in different worlds. Okay. So, the letters are intrinsically Letters of Torah and Tefillah are intrinsically holy, but there are degrees to which that is revealed or concealed. And that depends on the intent or lack thereof. Of the individual. Of the individual, correct. Their individual world can have more revelation than the person Well, I guess you're asking the question like, well, how will that affect other people, objectively speaking? So, because I think 2 weeks ago we said that in this world it's one level of revelation. More light in the next world, every person Right. Everybody in in in in the in the spiritual world everybody is going into their own IMAX theater to watch the movie that they produced. No, after 120 in the spiritual world, everyone is going to watch their own IMAX movie that they produced. But when Mashiach comes and all of this is revealed in the physical world the uniqueness of it is that it will be universal to the extent that everyone will see it. Everyone will see each other's accomplishments. In fact, even animals will see it. Yes. What we're discussing right now is in all worlds. Depending on the level of intent that's how much revealed light the davening or learning is going to have. No, we're not talking about the human experience. We're talking about what you're creating. We're talking about your output. Yeah. What? Who's comparing you to other people? Yes, I did. Yeah. No, you're not. It's not On IMAX movie. When Messiah comes, it's an objective experience. We're going to take pleasure in When you clean up the room, whether you were working hard like the little red hen or you were a uh What's it called? Uh what's the word for the person who uh who's What's the fancy military word for somebody Guys. What's What's the fancy military word for somebody who doesn't participate in a group project? There's a great word. Not a slacker and not a goldbricker. There's a fancy word for a goldbricker. Somebody look it up for me. Not not a freeloader. No, it's a fancy word. I want to know it's like Yeah, yeah. Oh, it starts with an am I think. It's What is it? I You know what guys? I'm so like I need I need some fun right now. This is fun for me. Okay, malingerer. Malingerer. Malingerer. Yes, that is what I wanted. Malingerer. Okay. Yeah, malingerer. So, therefore Let's say there's a group project of cleaning up the room and let's say you were the little red hen and you were working really hard and somebody else was malingering. Nevertheless at the end, everyone will experience the same clean room. Okay, I don't want to talk about this anymore. Let's keep going. No, I'm going. I'm going. I'm moving. I'm moving. Moving. What? What? We are a little bit. We are a little bit, yeah. So what's the distinction here? We said learning with kavana goes to a higher level. Without kavana goes to a lower level. What's the He's just clarifying aspects of it like you might want What What are you talking about higher and lower? It's all tida, it's all tfila. He's just saying, "Well, there's there's degrees of revelation." Just like all the worlds are all godliness, but there are levels of revelation. But we're attaching that Yeah. to saying that this world is the lowest world of of That was just an example. It was a rhetorical device. It was a metaphor. It was an analogy. The Torah learning was the metaphor or the No. Talking about the levels of revelation of different worlds was an analogy to make a point. Okay. Just like there are different worlds even though all the worlds are godly and God is in in every world, but you all know that there are different levels of worlds. So too, the words of tida and tfila, yes, they're all divine, but there are levels of revelation. We already said that, but okay. Okay, fine. No problem. All right. Even when you answer a main tuda Yeah. and you don't answer it properly, you're creating a malach that's deficient in certain ways. Yeah, that's true, too. at the same basically Yeah, basically, yeah. The The weakling angels and the robust angels, yeah. Same type of thing. angels. The malingering angels. Okay, let's keep going. Let's keep going. at Ace Kates Hayamin. So then what happens is very important here. This basically answers to your question. You do that often, like you ask a question is like the next line. Basically, don't ask any questions anymore because whatever you're thinking of it's the next line. Yeah. Yeah, okay. So yeah, that actually that did happen. Well, it wasn't the next line, it was like it's 10 chapters from now. Okay. Okay, no, but this is literally the next line. So basically, what we're saying is the level of revelation that's attached to these different letters of Torah and Tefillah, that can't be revealed in this physical world. That's going to be revealed in the spiritual world. So the soul, when it's experiencing its reward in the afterlife, is going to experience different degrees of revelation depending on how much kavana it infused into its Torah and Tefillah. But down here in the physical world, those different varying levels of revelation or concealment are not going to be revealed. Until when? Until what he calls the Ace Kates Hayamin, the time of the end of days. No, it's not some crazy Christian apocalyptic thing. The end of days is the beginning of days. The end of days is good. It's Mashiach. Yeah. It's good stuff. What happens at the end of days? She is sal elam megashmiusa, the world will be a like elevated from its physical state. Venigla kavod Hashem bagoyim, the glory will be revealed, meaning objectively, not just a subjective experience, which I was calling the IMAX movie. Kenichtav le'eil ba'arichus, like it was written at length earlier in Tanya. Ladies, make my day. After all the misery you caused me, go give me a little nachas. What chapters? Yeah, he said like it's written earlier in Tanya. What chapters is he referring to? When he says that at the end of days everything's going to be revealed in the physical world. Oh, that was me saying yeah. Pretty recent. 36 Yeah, I'll give you credit for 36. Yes. Yeah, 36 about the end of Tanya, yeah. Yeah. It in 37's where he said really explicitly that all of the degrees of revelation that will happen in the times of Messiah and and the resurrection are completely dependent on and commensurate to the way we serve Hashem in this world. Very good. Okay. Okay. you should make a Tanya game. We should make a Tanya game. But this class kind of is the Tanya game. At Shabbos we want to play a Tanya game. We don't have board game for Shabbos. So no writing involved. What chapter was this question in? That'd be great. I would go to that. Okay, here's a money making though. But who could you play with? Only people who came to this class. Well, get more people to come to the class. Maybe I Okay. You should speak to your co-host, whatever it's called, your publisher. Okay. Let's keep moving. Let's keep moving. That Yeah. That in the higher worlds what happens is the Yichud HaEylon the supernal unification that was brought about through your mitzvot through through through your learning um is revealed. And he says what is that unification? It's a unification of Hashem's midos, his attributes, which are inter-inclusive of each other. They're bound up with each other. And then what has happens is then the ice, the harshness or the judgments become sweetened in the kindnesses because after all everything is interdependent and inter-inclusive. And this happens through a propitious time above where there's a great revelation and through an arousal from below, which is doing the mitzvah or learning the Torah, it triggers an arousal from above. And basically is describing the the mechanics of how when you learn Torah or you do a mitzvah down here, it creates a great revelation up there. Tzilus. However, the main unification that's brought about through our Torah mitzvahs happens in Atzilus. The highest world. We haven't spoken a lot about Atzilus. Up there is the essence of Hashem. And there the midos, the attributes, are totally at one with the emanator himself. Up there is the actual essence of Hashem's will. And it's only an emanation, a glimmer, a glow of those attributes that reaches Briah and Yetzirah and Asiyah, each one according to its character, its level. So, you should know that yes, what you're doing is causing an impact in Atzilut. Right now? Yeah. Even if the person's soul the person who's learning Torah and doing mitzvahs is not a soul from Atzilut. Remember there are different levels of souls. Nevertheless, it doesn't matter because the Torah that he's learning is from that level. It is Elokus. It is the light of the infinite, the emanator himself, which is one with his will. That it was through Hashem's ratzon, his will, that he emanated his his attributes, his qualities, which are one with him. And then through this revelation that's caused when you learn the Torah and you do the mitzvah, these attributes become subsumed within each other. So, and then like we mentioned, the harsh judgments become sweetened within the kindness. This is what's happening when you're learning. Now we can understand why awe and love of God are called wings. Like it says, he flies with two, with two wings. Like Chaim Vital says in chapter 11 of Shaar Hayichudim, that a bird's wings are like a person's arms. You're going to say, "That's what it says in Etz Chaim? That's what it talks about in Kabbalah, that a bird's wings are like a person's arms? Sounds like a biology lesson for a nursery school." How's that deep? Right? Sounds like something you would teach a three-year-old. Just like a person has arms, a birdie has wings. Okay. But the Kuntres Pitaḥ Shaar explains bonim. Those who learn Torah and do mitzvahs with real awe and love of Hashem are called children, children of Hashem. V'im lo, but if not, nikraim efrachim, they're called little chickies, d'lo yachlin l'fareach, who are incapable of flying. Yeah. Who cannot fly. You know, fuzzy little yellow things that can't fly. So, what are the wings? Arms. What are the arms? Wings. Okay. Generally, when we speak about arms, love and awe. Love and awe, very good. And that's chapters 41 to 50. Yeah, it will be, yeah. That'll be our code name. Okay. So, the wings are also love and awe. Right? Protection. And if you don't have wings, you can't fly. You're just a little fuzzy yellow little chickie. What does it mean to fly? What does it mean to fly? Everything we've been talking about. That's the level of the soul. The level of world to which the mitzvah and the words of Torah and tefillah are able to ascend to, that is called flight. Why is he not calling it the merkavah, the chariot? Merkavah, that was that was about the the avos on the level of atzilus. I thought that's what carries the mitzvahs up. No, that that that was a metaphorical way of describing a very high level of service of Hashem. It's even higher than regular love and awe of Hashem. Okay. So, depending on your wings will be your flight. And then there's levels within flight. And if you're not serving Hashem with love and awe, then you're like fuzzy little yellow chickie who can't fly. Is that always an upward ascent or can you go down? Well, wings make you go up. But if you don't have wings, you don't go anywhere. Then you just then you just walk on the ground. You don't fall down? No, you just walk. You can't fall from down. You're just walking on the ground. And in chapter 45, it says Let's just do this little part right here. Okay. Chapter 45 of Queen Azariah it says that the off the fowl f o w l the bird is Metatron. You know who Metatron is? Very lofty angel. He's so lofty What? There is a second part of the name which we don't say because he's so lofty we don't pronounce his whole name. He's an angel? He is an angel. He's the side of name. His job is that he runs the entire entire seder ishtaoslus. And when Elisha ben Avuya saw him he thought he was a second God. That's how lofty he is. What does he run? The entire world. He runs the entire world? Yeah. Like he's God's second in command. Well, you can't say that. That's idolatrous. Idolatrous. That's true. It's like JJ Abrams. What? You know what I mean? Like the like the Viper Parade. Yeah, that's that's my You know, well You know what I mean? Yeah, I do know what you mean. I don't think anyone else does but yes, you're right. You're right. No, that's a good mashal for you. For you. Yeah, yeah, yeah. I just wanted that. It's like the person who's looking around the world. Okay. So Metatron is a very lofty angel. Reisha d'elaay yud His head is a yud. V'gufa on his body vav is a vav. Utren gadfinin his two wings hey hey chulu of the two heys. His head is a little yud. And then his body is a line above. And then the two heys are his wings. This is Hashem's name yud kay vav kay. Which is also a map of Seder Hishtalshelus, the Yud is Atzilus. And the higher Hay is Briah, and the Vav is Yetzirah, and the lower Hay is Asiyah. Now he identifies this whole thing with being the world of Yetzirah. And he says, "There are the the body of the Halachas, which is contained within Mishnah. Yetzirah is an emotional world, and Mishnah is considered an emotional work. You know why? No. Cuz it's not like Talmud, which explains reasons for things. It's emotional. It tells you, is it good or is it not good? Kosher, possul. Tahor, tamei. That's considered emotional. So, was it more the math or the engineering you were referring to? I don't know. It's a good question. Stumped the rabbi. But his head, the Yud, are these the the inner reasons, the secret reasons even, for the Halachas. And that corresponds to Hochmah. And then the two wings are the higher Hay, which is love. Aw. Which is the aw of Hashem, like the aw of the king. No less than that. Which is actually the lowest, most superficial kind of awe. The love I mean the awe that one feels of a king. But, it's awe nonetheless. Masha and King Yidira law as a in contrast to the higher level of awe, which is called Yidira bishas he mas men is told us the king of that's called the the concealed things because it's a higher loftier level. That's not an awe that's related to like, "Oh, no, the king is coming." It's more like we cause Yidira bishas a a self-consciousness. How can I even exist as a separate entity in front of the everything? That's a loftier level of awe. The that level of awe is not one of the two hays. It's actually the yud. That's how lofty it is. At any rate, key kamisha convey if going back to our main point, just like the wings of a bird ain't equal to or not the main thing of the bird. Vain is a tall of a hand claw. They are not vital organs. Can a bird live without without wings? Yes. Yeah. Yes. Can a bird live without a head? No. No. A few minutes. Okay, I had chicken stay alive There's an expression called seek ratio of a lay almost. You can't cut off the head of a bird and expect it to live. It's going to die. Yeah. Maybe that expression isn't true. A chicken without a head? No, they had a bird that lived. Yes. They cut it with an eye dropper, but it had a little bit of a Yes. Yes. Without that little part and I consider that part of the head. Yeah. Yeah, we could talk about that another time. Yeah. Ladies, you want to wrap up soon? Yes. Yes. Yes. Okay, so let's focus. Okay, the bird. Can a bird live without wings? Yes. Could it not like it says I got shadow. If it's wings are removed, it is still shadow. It is still kosher. Oh, really? Okay. Yeah. What? It's a moment can't be a carbon. We're not talking about a carbon. Talking about kosher. If it doesn't have wings, it's not going to die. No birds don't chew their cud. That's animals. The main thing of the bird is its head and its body. The wings are just to help the head and the body to fly. So to metaphorically speaking pay the mitzvahs are they cause a a unification. Basically because when you're doing rotten when you're doing his will through mitzvahs, you're you're revealing his will. And that happens no matter what your intent is. With love, without love, with all, without all. The bird is the bird even without the wings. However, the all in the love the wings lift up the that you're already doing anyway to a level where that that unification can actually be revealed whether on a level of where it'll be revealed a little bit less or even a level of where it'll be revealed a little bit more. Or at least to the level of Asia. Which is the place where just mix with my CS action mix with go. The game maker or also learning to issue of the staff which is just learning so good. I wonder if you can give me 3 more minutes and we could finish this chapter. I would love to do that cuz that would be really meaningful to me. But you have another thing we're not going to say what 1:00 o'clock. Yeah, yeah, go go. Okay. I will be mission of scholar you could wait until you have to eat it. When you're learning mission so that corresponds to the world of you see it. But tell me to be real and you're learning tell me that corresponds to be real. The high no issue with the living maker with special to you could have a nice of a nice of butter hole my children are doing another words when you're learning homage to not the you could the oneness emanates all down well not all the way down. I'm sorry. Yes, yes, all the way down. All the way down from my children and it reaches I see it. The mission out of you see it all about it but when you're learning mission out the you could only comes down as far as you see it. But tell me that I breathe a lot of and when you're learning tell me that it comes down only to be real even less. He could have a nice of a lot of they're all really from my children and the question is how far down do they reach? Why are you talking down? We've been talking up. Now we're changing the Science if you can pull down you said no it only go up. Yeah. I was good before the 3 minutes. I was like okay I'm convinced. Yeah. Okay. I've got let let let's just keep going. I want to finish this chapter. Okay. I will tell me that I ain't no mission out of cloud my children will be real you see it all commission cause but if you learn tell me that then it doesn't even leave Atzilut. Now, it doesn't come down to become relatable. Now, he's going to ask a smart question. Hold on a second. Aren't love and awe, awe and love, also one of the 600 or two of the 613 commandments? So, why are you saying that you do the awe and the love to enhance or to intense intensify the effect of mitzvahs? Awe and love themselves are mitzvahs. It's a smart question. So, the last question on this subject and we're going to wrap it all up. Nevertheless, awe and love are called wings, enhancers or intensifiers or modifiers of the mitzvahs. You know why? Because even the mitzvah of love is for the purpose of serving Hashem with love. In other words, it's a mitzvah to get you to do other mitzvahs. If you have love that doesn't lead to doing mitzvahs, that's called the holy opium den. I call it that. Yeah. It's called Avah Betanugim. But, I call it the opium den. Yeah. Basically, Avah Betanugim is where it's just a love where you just bliss out and you feel love of God That's it. That's it. That's it. Yeah. That's why I call it the opium den. It's a holy It's a holy opium den. I'm not putting it down. It's like very high-level tzadikim who have that that blissed-out state. Okay, so we wouldn't understand. We wouldn't understand it anyways. Yeah. And it's And it's like the bliss of the world to come. Let's finish off this chapter. But, it says this world is the world of action for getting work done. Well, the next world is the world for getting reward. So, we don't we don't need the blissed out love of the nugen. We want just enough love to be able to do what we need to do for a sham. Somebody who's not on that blissed out level, a lot of he's still yearning and pining. He's not he hasn't arrived. He's still striving, not arriving. And you know what he does? He's yearning. He wants to get there. His love is pushing him to want to get close to a sham, but he doesn't quench his thirst by learning Torah. He says, "Oh, I'm so thirsty." Guys, you're Jewish, right? Guys, don't know this one? The guy gets a hotel room. He's a business traveler. He's tired, and he hears in the room next door, "Oh, I'm so thirsty. Oh, I'm so thirsty. Oh, I'm so thirsty." I'm telling it poorly cuz I just want to finish. He can't stand it anymore. He takes a glass of water. He walks out in the hall, and knocks on the door next to him, and the little Yiddle answers door. He's like, "You're thirsty? Here. Take this. Drink it." And the guy goes back in bed, gets under the covers, about to drift off to sleep, and he hears in the room next door, "Oh, I was so thirsty." You don't know that one? It's classic Jewish joke. Anybody who is full of You know the joke. It's It's a classic. Okay, hold on. Let's just finish. Anyone who feels that yearning, that love of a sham, and he doesn't quench his thirst with the may hot Torah of a fun of Torah is water. Drink the water. How do you say that? Kemesha omed ben Adam mayim mayim l'shtos. It's like someone who stands by a river and says, "Water, water, I need to drink water." So, drink the water. No, drink the water. Kemesha ke'ilu navi kol tzamei l'chu l'mayim. Like the prophet says, "Hey, anyone who is thirsty, drink the water." Kilfi pshuta einu muvan demisha hu tzamei mesovev l'lomid pshita she'lomid matzme. Metaphorically, what is the prophet chastising? It's not talking about somebody who wants to learn Torah because if he wanted to learn Torah, he would learn Torah. V'lama le'navi letake eilav "Hey". So, why does the navi have to say, "Hey, pay attention"? Meaning to say, he's not saying I want to learn Torah. He's saying, "I want to be close to Hashem. I want to be close to Hashem." Okay. Learn Torah. You'll be close to Hashem. Kemesha mevorar b'makom acher b'erichus. Like it's explained at length elsewhere. In other words, he's wrapping up and saying that when you feel the love of Hashem, it should lead you to an act specifically of learning Torah. Because if you want to be close to Hashem, that's how you be close to Hashem. So, the point is again, the point is that love, as well as awe, are motivators, are drivers that get you to do something else. Don't just say, "Oh, I've got love of Hashem." And then that's it. Period. And and then and therefore, and that's why we call them wings. Because what do they do? You can have a bird without wings. You can't have wings without a bird. You can have a mitzvah. It's not the best, but you can have a mitzvah without love and awe. But you can't have love and awe without a mitzvah. What's love and awe without a mitzvah? So, is love and awe the thirst? Love and awe is the thirst. So, that's a level. It is a level. But the point is, don't just sit there and and and and revel in your thirst as if that itself is an accomplishment. Follow up on it. The thirst is supposed to get you to drink. But it's also a mitzvah, but it's a kind of a mitzvah that gets you to do other mitzvahs. Okay? That's the end of chapter 40. We did it.