Tetzaveh | Likkutei Sichos Vol. 1

Okay, we're really live. The live stream is going and everything >> live now here. >> Okay, amazing. All right, so first of all, I want to thank everybody who helped us make the minion basham. I was in Skoi, Illinois for Shabas. I have not been accepting out of town shabas uh speaking engagements since my mother's passing because uh Kadesh and Monim, but this was booked many many months ago. So I wanted to honor the speaking engagement. So I was in Skoi, Illinois, which actually it's like somewhat my old stomping grounds. Um we had a beautiful Shabas there, Barm. And then once Shabas, we get the news there's a blizzard coming and 10,000 flights were cancelled. Thank God I was on the 6 a.m. out of O'Hare to LaGuardia. My flight was not cancelled. I did make it here. Yil picked me up at LaGuardia, drove me straight here in Bahashem. We had a nice minion. We had a big minion. We had like 12 guys I think at some point. Um here at the soulward's house normally. So people are asking me, do you normally dab in here uh Sunday mornings? We don't normally. No, normally what we do is um the shar is at 10:30 at 10:30. Um because today I was landing asht at LaGuardia at 9:15. So I had to davenin first. So we davened and then then this year. I don't know. But maybe if people would uh be interested. Yeah, we do. You think it's uh Yeah, why not? Okay. All right. So, maybe we'll let you know if there's interest. Let us know in the uh YouTube comments or you can email us. You can email me at rabbis soulwords.org. Without further ado, let's jump into paras tits. Here we go. Past vik. You saw you making new coffee by the way. And just so everyone knows, there's real bagels. Can you just show the bagels locks on on the camera for a second just so everyone understands what's going on here? >> Okay. Higher. Higher. Higher. Get it in focus. It's not in focus. Ah, beautiful. Okay. Thank you. All right. So on the PK they should bring to you Hashem is speaking to Mosa pure olive oil crushed for the luminary the sages explain as zind there's three types of oil when farman shamishort bal And for the mana you had to have the grade aa whatever they call it the top type. There are three types but for the you had to have the the top type is by the way. I'm paranoid from last week that the sound wasn't on when we started the live stream. So is the sound on? Okay. I was traumatized from that. Hashm. It's working. Okay. So like we we said many many times says that that in everything and especially things that pertain hey welcome things that pertain to the to the what does it mean? Make me a mikdash and I will dwell within within them within every single individual Jew. So therefore everything that has to do with the is the Reb is about to say whatever is what is also found a parallel is also found in the service of each individual. Okay. So in other words, when we learn about the anything in anything in Torah has personal application and especially details in Torah about the Mishkan and the mikdash have personal application because each one of us is a mikdash in microcosm base in there are three levels three ways of describing to itself. water, wine and oil and they all describe how could they all describe Tyra different aspects of Tyra. Okay. So let's talk about it. The revealed parts of Tyra meaning the legalistic parts of Tyra is compared to water. The secrets of Tyra is compared to what? Yine. Wine. The secrets of the secrets. It's compared to oil. Now we know the property of oil is that it floats on all liquids including on wine. So what does that show you? That means that as high as wine is wine is superior to to water and yet oil is even greater than wine as evidenced by the fact that it floats on top. In other words, the physical properties of these liquids are physical expressions of their spiritual qualities. The reason oil floats on wine is because of a superiority that oil has. Okay. Now we're going to break it down even further, even more granular. In oil itself, there are three further subgradations. Um, which is the water of oil, not real water, but the relative level of within oil itself called water of oil. the level called wine of oil and then the oil of the oil and explain what it means is in that's why inisidis is a very particular form of you and we speak about soala is the but what'sidis is it it's not exactly Not exactly are not exactly synonymous in the says are all meaning there's also also also and yes obviously also said that in You're going to also find it's just said in a language or a style of is the advantage of oil over water and wine. water and wine. Wherever they are, that's where they are. But they don't spread further than that. But with oil, there's actually a um description of oil. And when you're talking about like transfer, we're talking about in kashras, you're talking about transfer of flavors, let's say. So if there's uh oil involved, so we say that the there's a there's an infusion of the flavor because that's just the nature of of fatty uh liquids like oil that it it it permeates, penetrates. So water, wine, you know, it just sits where it sits. Oil doesn't you ever seen the bottom of a pizza box? Oil doesn't just sit there. It it it it drives its way in haste. That means that when oil touches a spot, it doesn't just remain in that spot, but it starts spreading to all other spots that are contiguous. So to spiritually, so that's the physical property of oil. Any any any child can observe that. But in what does that mean? If he only learns Galia, he's only learning the revealed parts of Tyra. Very, very, very important. He must learn. But if that's all he's learning, the toyra he's learning could be so so to speak just kind of sitting in one spot. It doesn't penetrate to the extent that he the person who learns the Tyra and the Tyra that he is learning remain two distinct separate entities. However, when you learn the secrets of the secret which is compared to oil which permeates everything in which in our generation what is the we are meant to learn is oil permeates everything as It permeates him. It penetrates him through and through until he, the person learning the terra becomes one with the terra that he's learning in a manner similar to engraved letters. You know the famous comparison or contrast between letters on parchment, ink on parchment, where the ink and the parchment remain two separate things that come together to create the letters or the engraved letters such as on the tablets where the there's not there's no two separate entities. There's just the stone the stone itself >> what actually get it out. >> You okay? So David's sharing some cleaning tips right now. It is true. You never want to get oil on your shirt. It just does not come out and never comes out. That's correct. And that's a negative experience. But next time it happens, you're going to be happy because it can remind you that anytime you learn rosen rosen, the sham of it sticks in there. It'll never come out because it's good. We want it to stick in there. Never. You can learn some gala like water and you just wipe it up with a with a microfiber cloth and it's gone. But you learn some and it's going to get in there forever. You'll never get it out. Barashem. Okay. As of shamish. Now you remember at the beginning of the we said that for the you had to have the grade a aaa oil. There are three grades of oil. Speaks about in the gum about different processing of the the very first drop the the the olives from the very top of the tree. Whatever the point is, you know, there's other things the oil is used for like anointing oil or um oil for the the meal offerings, but oil is like the top top level. So, we said it's the the top grade of the three grades of oil. The difference between the inner dimensions of the revealed dimensions is in the revealed aspects of is invested in human intellect. In other words, you're learning. Okay, I know what that is. I know what an axe is. I know what a cow is. It's I can learn it and I know what it's talking about. and from its unes. However, the occupational hazard of that is that it leaves a place for ego because I understood what it was talking about. Of course, I know what it is. Of course, I know what an ox is. Of course, I got it. Yes, I totally understood it. Really? You're learning which is just like the And you got it. Come on. Get out of here. But when you learn the subject matter that it's describing is godliness and the relative non-existence of created worlds of that will not allow such space such room for ego because it's clear you don't know what you're learning and it's very lofty stuff very very hard to wrap your head around it. Okay. So you're learning gal tora and you may have an illusion of I got this. I've mastered this. When you're learning when the subject matter is by definition very abstract and lofty puts you in your place keeps you humble. Now in itself or in itself we said there are three subg gradations. They're all called oil, but there's the water of the oil, the wine of the oil, and the oil of the oil is since after all given in a format where you can learn it. It is you're learning it. It's not like u I shouldn't really say this, but I'm going to say it. I had a friend who gave a bunch of money to the Cabala Center and they gave him a zer in Aramaic and they told him just scan the pages. You just look at it and it whatever some type of skullah at any rate and by the way I ID there is such a thing as bias it's a mitzvah of just having the holy books around you is is a good thing so I I guess I can't knock it but the point of the point of is not just to like have it around you and have some type of uh transcendent effect. It's supposed you're supposed to learn it. You're supposed you are supposed to learn it. You are supposed to have some level of comprehension. So after all when you're learning to it is to you are learning it. You are you are understanding it to to some extent is Although it is the it's pine so it's oil but because you're understanding it it's the water of oil or the wine of oil. So therefore we say to the person yeah but don't forget you also need pure she squared. I'm calling it shaman shish like the verse says crushed for the luminary. What does that mean? That means the selfacement the surrender that has to go along with learning which comes specifically when you daven first before you learn. In other words, the process of aveda satila of interfacing with the inf infinite puts us in a egoless space where when we learn pineim even if there are parts of it that we do understand it should be the sheman and shibbashan we should be having a an experience of self-trcendence instead of like self enhancement or self argrandisement. In other words, I I I may be wrong here. I don't think that I was saying there are certain which are y or may or shaman. It's more of an approach. It's more of an attitude toward the subject matter. So when we dive in with BL and then we learn pimat in a way of being in awe of it and realizing the haflaw of it the the inherent uh wondrous aspect of it. So then that's the oil of the oil. Okay, that was our first and that was actually from as well as you could kind of guess without even looking at the why those uh dates connect to the subject matter because the may you know the water drawing festival. So there's a lot of water references there and then kanuka kanuka is the well the contrast between the mime and the yin. Yeah. Yeah. But the contrast always are the regular the regular regular libations is wine and special on sukis is the is the water at any rate. Yeah. So there's always a contrast between the water and the wine and kanuka is obviously the shaman. Okay. Fine. Let's keep moving. Uh bottom of page 171. Okay. So at the end of it speaks about the golden altar. What's the golden altar? The big altar in the is the copper altar that's for carbon is for animals. The golden altar is a much smaller altar. It's in the kesh with the mana and the shan and it's for kitus. It's for incense. It's a totally different thing. Okay. So the uh the golden altar by the way I think it's but I just can't force my mouth to say it that way. At any rate, the inhum seemingly it would be more logical that the golden altar should have been described back last week in Parum where all the other articles of the Mishkan are described which are are there right next to So why prayel is the golden altar not described until the end of tit way far away from all the descriptions of the other articles that was in the previous para Everything looks good. You saw fli, please flip the page. Okay. All right. We didn't do a summary of the first, but okay. Whatever. Remember last week we had a sponsor and she said, "Please do a summary of every." All right. We'll we'll remember to do this one. We'll do a nice summary. Let's have in mind the summary of this. All right. So, at any rate, we have a question. Why is the MB described way far away from all the other um articles? Um yeah, nor the Indian is given. It's a hint to an idea that the ultimate pinnacle the climax of all the aida in the mishun in other words it's set apart and it's like the the last thing and it's like therefore it's a special thing is the lighting of the incense on the golden altar by the coen and the coen when he would light the the the incense he would be there all alone no one but him and Hashem Like it says ini on the verse and no one no man no Adam should be there in the tent of meeting when the co is u is burning the incense even those of whom it said and they have the image of a man talking about angels lofty angels Ang the angels of the should not be in the not even they should be even angels can't come in even the ministering angels it only it's a unique thing only by the burning of the incense on the golden altar do we find that no one can be there but the and Hashem and not even angels very very special in so too in our day-to-day service of Hashem always brings things down to the relevant and the practical and the personal is there's all aspects different aspects of how we serve Hashem, right? But the ultimate level of our service of Hashem is what? engage in to mitzvah and especially it's dhaka without pearsome without publicity. Why does he say especially it's ducka? Obviously because when it comes to ducka there's always the you know the issue with the plaque. Now you're gonna ask so why do we do plaques and why do we even have a plaque? We have a dedication plaque there right here in the soulwards house. Why do we even do that? Because we force people to do plaques. Trust me that okay there's a concept I don't want to get a whole aside here but that says mitzvah. It's a mitzvah to publicize those who do mitzvah. Why? Because it makes other people do the mitzvah. the donor. Okay. Some donors do like plaques, but it's not for the donor. It's not the the plaque's not for the donor. The plaque is for the next donor. It's to get the next guy to Oh, really? dedication opportunities. Sign me up. Okay. So, sometimes the mitus nefish of a donor is he has to allow his name to be on a building so other people get the idea. Oh, you could put you could do a name. You could put your name on the building. Okay. But he himself I don't want it. No, I don't need it. That's not Okay. So at any rate the ultimate level is without Pearson not like some people conduct themselves pictures. I love when you have English words in pictures, photographers and we publish them in the periodicals in the newspapers. And now you would say you post it on the websites. It should be an anonymous gift. Nobody should know. only he and God will know from the of which is today right today is hey and happy birthday to Kana Tab today is Kana Tab's birthday it's my daughter um summary from the first well I'm just going to summarize that the first is okay we'll just summarize the second uh what The classic question from the Maporia Toyo, why is the golden altar described off by itself? And a later uh point in in in another sadra uh from all the other uh clay mishkan, all the other articles of the of the sanctuary. And we said because it is a special uh subject unto itself. It's different from all the other articles of the sanctuary in that it uniquely is the place where the coin and Hashem are together alone and nobody is watching not even the angels. And uh what does that mean for us on a personal level? means that the ultimate there are many many things we do to serve Hashem but the ultimate level that we aspire to come to the golden altar so to speak in our own lives are the anonymous acts of uh service of Hashem and especially anonymous acts of giving. It's a famous story about uh when the Balsham found out about his previous gilgal he found out that he was a uh a Tadiknister. Basham himself for a while was a tadic nister. But this is actually how he was compelled to reveal himself. He found out in the previous lifetime he was a tadic nister who lived in. And one time Ilon Novi came to him and said I've been informed that on your bar mitzvah day you did something for Hashem that caused a storm in him caused a a big commotion on high and I want to know what did you do? And he said it was between me and Hashem and Elon. He said, "I'm Leoi. You can tell me." No, no, no, no. I'm not going to tell you. It's between me and Hashem. And uh anyways, that was considered a beautiful thing that he didn't even want to reveal it to Novi. But then in his in his next life as the BMPto, he was told, "Okay, so you got to be anonymous. Your previous life, this lifetime, you're going to have to take one for the team. We can't afford for you to remain anonymous. We need you to be uh to be public because uh Claus needs you." So, and that's what I was saying about the plaques, by the way. sometimes that um ag puts his name on something totally he doesn't want in fact he doesn't need it I don't need more calls for more fundraisers right I don't need my name on it but if he knows putting his name on it will bring other donations then you know you take one for the team okay so let's do the third bottom of page 171 hey moving right along When we describe the Our sages say that Moshe was confounded. Is that a good translation? Confused. Perplexed. Maybe he needed a guide to the perplexed. Misha was perplexed. She didn't know how to make it. So, Hashem said, "Don't worry, just throw the gold in the fire." And then boom, pops out instant. What's with what's with this? All the other articles of the of the sanctuary knew how to do it. Comes to the all of a sudden he doesn't know how to do it. Already saw an image of them in heaven. Like it says, "As I showed you." So then how didn't he know? He already saw it. You with me? Okay. in algamine. So we're going to understand this if we first explain the general concept of the miktod and all of its uh all of its vessels. When the Torah starts describing building the Mishkan, it starts off by saying Hashem tells me speak to the Yidden that they should take to me. France brought him two details of speaks to the yidden. They should take to me. And these two are not just details. They are prerequisites after which one can begin to make the mishkun. The declaring from them is here's the explanation of that. is the Mishkan was made out of physical stuff. It was made out of building materials, physical things, gold, silver, copper and the like. That means that from physical building materials, we made a house for Hashem to dwell. Amazing. So you might ask the question, how can you make a sanctuary for God out of physical objects? At first glance, how do you make a a sanctuary, a home for Hashem? through spiritual things like learning and davening. How can you make a a place forem out of physical objects? Now another thing that's not understood is according to what we know it's a known thing that the indwelling of godliness that actually occurred in the basdosh was a level of light that is higher than what normally shines in the worlds. There's a level of godly light that shines in the worlds which expresses itself as the worlds. The creation itself is a manifestation of godliness. But that's a level of light that is contained in the worlds. The salos that happened in the mdto was a level of light that's beyond the worlds. In fact, even beyond what's normally expressed in the in the in the higher worlds like an upshine and the reason is because in the spiritual worlds you only have a glimmer. An upshine is a glimmer reflection of godliness. Whereas in contrast in the physical mikto in the physical world you had the essence atmos of hem himself. Okay, just a small explanation of this, but it's somewhat counterintuitive the first time you uh encounter this concept, but it's a common concept in that is that in the higher worlds, they have more revelation, but they don't have the essence. Revelation means um it's not the thing itself. It's the the way that thing expresses itself. So, a glimmer, a glow, an emanation of godliness. And that is abundantly available in the higher worlds. But it's not godliness itself. Ironically perhaps or paradoxically in the physical world where you have the least amount of glimmer and glow in revelation. The physical world is the most concealed plane of existence yet you can actually experience um the essence of hashem. So that's that's a basic concept in in now this concept of the essence of Hashem being present in the mikdash that primarily is in the holy of holies which is the epicenter not only of the mikdash but of the world. You know the whole world is built from a which is in the was dos is normos. How did the presence of atmos express itself in the holy of holies in the concept of the place of the ark is not measurable. What does that mean? It means that if you would measure from the out the one outer wall of the ark to the inner wall of the holy of holies and you would measure from the other outer wall of the ark to the other inner wall of the holy of holies and then you would measure from wall to wall of the holy of holies skipping the ark you'd get the same measurement meaning the space that the arin took up didn't take up space and yet okay but fine so no It's a spiritual thing. It doesn't take up space. No. But if you would measure the ark itself, it would it would be measurable. And in fact, it's a mitzvah. It has to. There's there are parameters. There's building code. Divine building code. How big the ark actually has to be. So it takes up space, but it doesn't take up space. Because you can say something takes up space. Fine. That's all physical things take up space. Or you can say no, it doesn't take up space. All right. All spiritual things don't take up space. But here is it takes up space, but it doesn't take up space. That is atmos. It transcends the categories of physical and spiritual. It's not either physical or spiritual. It's both at the same time without contradiction. That's atmos like you ask is is Hashem physical or spiritual? So everyone says, "Oh, he's spiritual." Oh, so the physical world it's devoid of godliness. Hashem is not physical or spiritual. Hashem, the essence of Hashem transcends either categorization. So an expression of the essence of Hashem is the fact that the which is the main place of the dwelling of Hashem's essence is physical and not physical at the same time. Measurable and not measurable at the same time. It's there and it's not there. I know it sounds kind of quantum vas except yeah even when you observe it you can't nail it down. You can't uh you can measure it but you can't measure it. We're going to talk about two categories here. There's godliness that's enclosed in tava in nature meaning in physicality and brings them into being indeed. And then there's elocus. There's a divine power uh that what we how do we say it? uh that is higher than his savos. Yeah, this is a humbling concept. We think of Hashem, oh, who's Hashem? Hashem's the source of creation. What a creation ccentric way of thinking of Hashem. Yes, Hashem is the source of creation. But there's a whole lot of Hashem that has nothing to do with creation. It's beyond it's inherently beyond creation. So there's the elocus that is expressed as creation and there's elocus that is just in inherently transcendent of creation. But then there's an even higher level. What's even higher than that? the the concept of held back from all holdings back. Many of the deep thinkers, the philosophers of the Jewish people have said there's this concept of transcending inherent impossibilities. And the truth is like it's explained in Hashem is held back from all holdings back meaning completely transcendent of all categories in the holy of holies. had that very concept. Place above place, held back from all holdings back, completely transcendent of all categories. The ark is there. It's measurable. Takes up space. And yet at the very same time, it takes up no space. Sounds like uh poetic double talk. Sounds like uh someone's trying to short you for change for a 20. But no, this is deep philosophy. Three levels. Godliness as it's as it's expressed within creation and and brings creation into being. Level one. Godliness as it is inherently transcendent of creation cannot be contained within creation. That's level two. And then even higher, godliness as it can do both at the same time. It can be higher than creation and in creation simultaneously. No contradiction. And that's also the reason why all prayer goes through the holy of holies. So we dav in facing the holy of holies. I know we say we do in facing Jerusalem but the truth is we face if you're in Jerusalem itself you're supposed to face the holy of holies. That's why it says um after built they shall pray to you through their land. So anywhere in the world you have to face Israel in Israel you have to face the the location of the temple in the temple itself you face the holy of holies of them of mentions by definition and the reason is because dinging Let's simplify it. Ding is you're praying for your needs. Let's be honest, most needs are physical needs for souls and bodies. We have uh physical needs. Now, in the spiritual realms, your physical needs are irrelevant. Go go go explain to an angel what money is. We have no no concept. But in the holy of holies where you have the essence of hem revealed is ma mila. In the holy of holies you have this ultimate transcendence of all categorization and therefore you can have the connection of the lowest of the low to the highest of the high. If you go and ask in atos that uh you need some uh bagels and locks, they say we don't know what bagels and locks are. But do you go to atmos and you say we need some bagels and locks? Of course. Cream cheese with chives or without chives. So the question is going back to the question we asked earlier in the how can you make a place for Hashem out of physical materials a place that's a home for a level of re revelation higher than what happens in the spiritual realms. This is what wondered. He said after all the heavens and the heavens of the heaven cannot contain you. Speaking to Hashem. So how's this house going to contain you? Spiritual realms cannot contain Hashem. How could a physical house contain Hashem? Now there are levels. There's heaven and there's heavens of the heaven. These are high levels and if you want to understand the precise difference, the technical difference, you have to learn it. It's explained and yet they cannot contain the essence of no. They can contain very lofty revelations like we called it or giloy but not atmos. is so how can a physical structure that's built out of physical materials how can that be a vessel to contain essence of damag so going back to what we said before that before the building of the Mishkan there are two details that are prerequisites one alfrom tells Misha speak to the yid base they should bring me donations take from me donations often is in Tanya it brings in the name of the zire by the way of me zion tanya per meion it brings in the name of zire a very interesting concept It should say not should say with a vav that really it's all one thing meaning Hashem and not just a name of Hashem but the essence of Hashem when we use The pronoun to describe Hashem that means it's above she above names above categorization talking about and truma means the donations meaning the mitzvah it's all one thing that means all of the building materials whether it's 13 or 15 there's different ways of counting it they although they are physical objects z and say they become one with the lee with the essence of hematos because the creation of physicality is from Hashem's essence as opposed to spirituality which is a glimmer. It's not the essence but physicality is from atmos. It's only that it's concealed. That's why don't say how could you make a place for Hashem's essence in a physical place. No, no, no. It's only from physicality because only physicality is actually um able to express the essence of Hashem. like it explains elsewhere that Hashem is unique in that Hashem just exists because he exists. Everything else exists because something else makes it exist. Namely, Hashem makes it exist. But only Hashem just exists. In the spiritual realms, all the entities there are acutely aware of the fact that they exist because something is making them exist. Only in the physical world do we have this phenomenon of things appearing to just exist. It's just here. Nothing's making it exist. Obviously, that's an illusion. Everything exists because it's being created. But the point is the fact that the physical the nature of physical reality is that it appears to just exist is an expression of that quality in Hashem and it's unique to the physical plane and the spiritual plane does not have it. And we need to just reveal this that the physical world is an expression of Hashem's essence to unpleite or love these words from concealment to revelation. Okay, another thing it says Israel say to the although it's all one thing the physical building materials and the lee the essence of hemalazine and you don't have to make it so you just have to reveal that it's already so but this itself is in but Only yidden can do that. That's why it says speak to the yidden because only yidden can do that. Yeah. It's not something you have to create. It's already there. It just has to be revealed. But only the yidden can reveal it because in the yeden essence, the essence of Hashem has been given over to them and they've been empowered to take the essence of Hashem and uh make it a revealed reality. It's a uniquely Jewish thing. What does that mean? It means that all of humanity can live in a civilized way. In fact, that's the main point of Shvitzy. Yes, it's predicated on a belief in divine law. So, it's based on faith, but the actual mitzvah are for the purpose of just living in an orderly, safe, civilized world. The Jewish relationship with Hashem includes this whole other dimension that you don't need in order to be a good human being. It has nothing to do with just having an orderly place to to live in. It's this weird stuff of mitzvah which are meant to take physical objects and reveal godliness in the physical plane. like taking cowhide and making boxes and putting it on your but on your head and your arm and and by doing that you're drawing godliness into the physical world. You don't need to do that in order to be a good person. That's why it's not one of the mitzvah. In other words, are how human beings live as good people in the world. Mitzvah, the Jewish obligations include yes, all of that. You have to be a mench. obviously you have to be a mench but on top of that this whole strange thing of revealing the the essence of God that's hidden in the physical world and bring that out how through physical acts called mitzvah so that's a uniquely Jewish thing and it's not something you have to do to be a good human being 8 billion people can be good human beings without ever putting on fillin they don't need to do that it's a Jewish thing to reveal the essence of God that's hidden in the physical world. Okay. Z um or um the the the what you man. No. Where am I? Your base light them. Yeah. No. Why am I lost? Yeah. What do we just say? Okay. Okay, now we're introducing some more concepts here. There's this concept when you acquire when you acquire what I it was in parish a couple weeks ago. When you acquire a a Hebrew servant, it's talking about a lower level of nishama. We call them nishas of byah of bria yet a we also call it zera um animalistic souls saying within the Jewish people there are loftier souls and lower souls. So this what we're speaking about yeah is speaking about even those lower souls in merit was plen So acquiring acquiring means revealing. You don't when you buy something it already exists. You're not making it. You're just changing its status. So that's what it means. We're revealing something that's already there. Not creating a new condition, but revealing a condition that was concealed. base is specifically is the one who draws down this das this knowledge this awareness of Hashem is the one that's how he got his name which means he was drawn out from the All have meaning have awareness of hem. Yes. But that's the way they are in their source in their lofty source where they come from originally. And that only has to be revealed and brought out because it's latent within all nas already. But the one who can cause it to be revealed has to be someone for whom it's already revealed. So meaning to say every yid has a certain latent das or awareness sensitivity to godliness but he can lose touch with it and it has to be revealed. So who can reveal it? Only one for whom it's already revealed. And who is that? Misha. in is atmos. Now, we're drawing a parallel back to the concept of building the Mishkan that yes, the essence of Hashem is already present in the physical world and it just has to be revealed. But who can reveal it? Only the Jewish people only the Jewish people can do that because like we're saying about the Jewish people themselves they they're similar that they have this inherent God consciousness although it can be concealed but Misha Rabeno or the Mishaike figure in every generation can reveal it and so too the yen in turn can reveal the essence of God the Lee that's hidden in the physical world. Okay. Now back to our original question. According to this, we can now understand why Misha Raina was specifically confused about the mana. Why of all the things was that confusing? And like we said before, of all things that should have been the least confusing because he was already shown the mana on high in heaven. Okay, this is Yudb, right? Base lightman. Okay. an the was made out of gold and its purpose was to bear testimony to the inhabitants of the world meaning to all of the nations of the world that the Hashem's presence was dwelling among the Eden and Adis says in Yiddish So that was confusing to how can we make a testimony to the entire world that the dwells with the how can we make that out of a physical object. So Hashem answered him and you're right. A person can't do it on your own. You can't do it. Only Hashem can make that goldfin in fire. What is the person's role? Should take the gold and throw it in the fire in fire. When the person throws the goal in the fire, then we have a that can shine in the mishkun. In other words, this capacity to reveal the essence of God in the physical world and through the physical world, you're right, it's uniquely godly because it is the ultimate expression of Hashem's essence which transcends categorizations of spiritual and physical. So, are you ready? We got like three lines before we got to Okay. All right. We said many times as that which became destroyed was only the structure of wood and stones. But the spiritual sanctuary that is in the heart of every Jew, I will dwell within them, each and every one of them, that remains intact in all times and under all conditions. So 2,000 years ago, the physical structure of the B mikdash was destroyed. But the personal mikdash in every Jewish heart is intact. So when a Jew takes all of the physical possessions that he has and he makes them into a house forem says take your gold. I don't have any gold. It doesn't have to literally be gold. Gold is a symbol meaning the best of your possessions is in from whatever the best and the choicest physical things are and you make from it. What does that mean? Make a mana. We said mana is is testimony to the world that the dwells with the Jewish people. When you take your physical possessions, your car, your house, whatever it is, and you turn it into testimony that Hashem is with the Jewish people, that's what we're talking about. So, Hashem says to him, "I'm not satisfied alone with your learning, with your praying, with all of your mitzvah." meaning those are all holy things. Domin, learning, doing mitzvah. Says Hashem to the Jewish, I want you to also turn your physical possessions into a sanctuary for me. In other words, like we were saying before, atmos means that Hashem cannot be categorized as only spiritual any more than Hashem could be categorized as only physical or vice versa. Hashem transcends both. So too, the Jews service Hashem cannot be relegated to only spirituality. It has to also incorporate his materiality. And that means there's no truly mundane aspect of a Jew's life. There's nothing that is secular so to speak. Everything even the most material aspects of life have to become vehicles to expressing Hashem. Now on your own you could not do that. It's not possible that a human being can take a physical object and use it to express godliness. So, Hashem says, "Don't worry. I'm doing it." The only thing I need from you, Hashem says to you, is in the gold and then fire. You throw the gold in the fire in what fire? The fire in your heart. Fire in your heart. In every single Jewish heart there burns a fire, a passionate fire for Hashem. So take your physicality, your resources, whatever it is you own, and throw it into the passionate fire of love of Hashem that you have in your heart says Hashem. And if you'll throw it into the fire, I will turn it into a basin intina. And even more, this will illuminate the world and give testimony to the world that Hashem dwells with the Jewish people. Summary. Why of all things was the minator confusing? Why? Because uh well before we get into that, let's talk about the basis in general. The basic mdish is a funny thing. It's a physical place and yet it's going to reveal Hashem. Yes, to the contrary, spiritual worlds cannot express the essence of Hashem. They can have a glimmer, a glow, an emanation, but physicality is the expression of the essence of Hashem. It just has to be revealed. And who can reveal that? Only the Jewish people. And therefore the mana represents for each one of us the testimony to the world of this unique relationship that and unique role that the Jewish people were given by God where we sanctify the mundane. I was speaking about this yesterday in Skoi at the Shabaton about how um I got I was telling about I I posted something on Instagram where I said that yes, we believe in an afterlife. Yes, there's reward and punishment. Yes, it's good to go to heaven, but that's not why we serve Hashem. Really, we're involved in a project where we're supposed to make the physical world holier than heaven. And I was telling them that I got so much blowback from non-Jews who are furious. I mean, I have like 10 million people a month who follow me, not follow, but interact on some level on social media. Um, so obviously when you're dealing with millions of people, you're dealing with a lot of non-Jews. And it was so interesting because they got so angry. They said, "No, this world's a fallen world. This world will never be holier than heaven. This world is corrupt." It's such an interesting thing because the Jewish view of the ultimate godly state is not some afterlife where only privileged elite go, but it's actually the physical world. Everyone can be part of it of any nation. It's like it's not this exclusive thing where only the Jews take part in it. Um, everyone is part of it who wants to be. You know, they don't have to. They can opt out. I don't know why you would, but um the physical world will be so will be so holy that what will happen the souls in heaven who are having an aliyah every year on their yard site and going higher and higher and higher in Ganeden, they will have to take a U-turn and come back to the physical world because the only way to go higher will actually to be to come back to the embodiment because the physical world will be so perfect. And so this is really this uniquely Jewish concept of the ultimate state of all things is the sanctification of the physical world. We're not here to use the world as a stepping stone to get to a higher place in heaven. We're here to turn the physical world itself into a place that's holier than heaven. Okay? And that's what's called making a mikdash. And that's what's called um specifically in the mikdash ammonra which is testimony to the world. The world should see that we sanctify our physical lives. All right. Now last bottom of page 175. Yeah. This is not on the para. This is on porm cotton. And I I should explain here because the kus is a little bit different because well first of all this year there is no porm cotton. Porm cotton is when you have two others. So the real porm is the second ad. The real ad is the second ad. But then you have an adishine. So the day that would be porm meaning yalled of porm of adishine is called porm cotton. So there's a whole this is what the is about. There's a whole discussion like is it a yamt? Is it not a yumpt? Like how how how seriously do we take this day? All right. So, by the way, maybe you can grab me the was donated by an anonymous benefactor because we just a few weeks ago we got our do you hear me? Okay, don't worry about it. You want to grab it for me? Have a nice grab the Maybe you can even grab for me Zion 697. Pull open the 697. Okay, so you got it found. Okay. The ram brings two opinions you know you have the and you have the ram the iso that's the the main then you have the the glosses of the ra who wrote where the ashkenazim differ the wasard so the ra brings two deas cotton marbine uh tough Zadic Z do we indeed have to increase in feasting and joy because it's not the real Porm. It would be poor if it wouldn't be a leap year, but it's not this year is so the compromises. He concludes you should have you should increase a little bit with a meal in order to satisfy the opinion of the stringent people. Meaning those who say that yes you do have to celebrate you have to have you have to celebrate on porm cotton even though it's not the real poor is then he concludes that a goodhearted person is always celebrating that's what he concludes in other words you found it as a question You found it. >> That's as far as it goes. Yeah. Okay. Here we go. Our beautiful new was donated by anonymous benefactor. So it says right here the name of the sim is it's a long title for the chapter you don't say this is all from the Okay. And then the says there is an opinion that you do have to celebrate. You should increase a little bit in order to satisfy the stringent opinion. And then here comes the quote. And a good-hearted person is always feasting. That is the end of Yes. It's mish the last. That's the last words. It's the last words of arim. Yes. Yeah. There's a but the beginning of is uh we needed you and you weren't here for me. Uh the beginning of is and the the end is so the two Yeah. Okay. >> What? >> Now I'm done with it. Yeah. We could have used you. Okay. Just so you know, you're very needed. All right. Wrapping up soon. you. So, don't worry. Don't get nervous. It's not even snowing out yet. I'm looking out the window. Looking out the window. Waiting for the snow to fall. Right. There's no snow. I'm sure there will be though later. Okay. Yeah. So, Misha tot Yeah. So basically the says like this you want to know should you treat porm cotton as a full-fledged yive why not to be a be a tolv be a good-hearted person and you could always find an excuse for a for a party that's really what it means z france deas but in that itself there are uh there are two opinions. Gate of Ah, now you're pushing it. Does that only apply to yal to the 14th of or even tov to the 15th of which would be porm cotton p shushan porm cotton right? Because you have this concept of porm and then the day after porm shushan porm when the Jews in Shushan rested. So it's the next day in walled cities like your shalim they still celebrate porm uh shushan porm. Okay fine. So you're going to carry that over to adisha and you're going to have a a porm cotton. What about cotton? Okay. So then there's two opinions within that. But according to the expression that the is using it would appear to support the second opinion. Why? Since the says a good-hearted person is always going to rejoice. So it's apparent from the word always as whenever there's any logical reason for it even not the most compelling reason but even a little bit of a reason that you should be happy. So go ahead and do it. So should we also rejoice on Yeah. Why not? Why not? Okay. If you're going to conduct yourself like this that whenever there's even so much as the smallest excuse to be we're going to be stringent and we're going to do it. We're going to be with that's how you come to this level called a good-hearted person rejoices always often from the says the says what does it mean? Um it means someone should often so rash says on the isk is happy with his lot. Okay. So we have a few things going on here. The wording in Mish is a good heart. The says he has a broad mind. Rashi says on the he's happy with his lot. How do we put all this together? The always insists that two different interpretations of one thing are always saying the same thing. They're just bringing out different aspects, but they all go together. In other words, we're putting them together saying like this. The gum says that it means a broad mind. Rashi says it means he's happy with his lot. Says that put them together. If you have a broad mind, you're happy with your lot. Now, at first glance, you might think that whether or not a person is happy depends on how he's being treated from above. Meaning, Hashem runs the world. If Hashem runs the world for me in a way that I like, then I'm going to be happy. If he runs the world for me in a way that I don't like, then I can't be happy. I'm going to be sad. That's what you would think at first glance. That's what most people think. That if I'm if I like how I'm being treated by Hashem, then I'm going to be happy. If I don't like how I'm being treated by I'm going to be sad. And if he's treated kindly and everything goes the way he wants, he doesn't worry. And if he doesn't get what he wants, he's going to worry. That's that's how normally people think of it. However, since the says, what does it mean? A good-hearted person is always re rejoicing. It means a person has a broad mind. It means that if you have a broad mind is he's happy no matter what happens to him. Okay. So what we're just saying here is like this by inference keite a small-minded person is a total victim because he can only be happy if he likes how he's being treated. But you can't control how you're being treated. So you're going to get up in the morning and you're going to find out whether or not you get to be happy. It's not a choice. It's just something that happens to you. That's a clean kept kite. That's a duter small mind. But a das, a broad mind, he's always happy because whatever happens to him, however Hashem is treating him, okay? So, it's an experience. You roll with it. Be curious. Show up. See what happens. It's all great. It's all It's all necessary. It's all part of Hashem's plan so he can be happy every day no matter what is happening to him. We can understand this better in accordance with the said in the name of the there's he calls it a p it's also a prayer that children say but it's uh it's also uh the words are brought um in the in the in the rashing mu also. Yeah. Yeah. So the literal meaning is that your people's needs are many and their and their their das their intelligence let's say is deficient. The reason we say in davening is we're saying like this we have so many needs but we're not eloquent enough to express them. We don't have enough das to pray. That's that's the context of how it's said uh in in the maker but the marash said it different. He said like this why do your people have so many needs? because they're small-minded. Not, oh, I have so many needs, but I'm not broad-minded enough to be able to eloquently pray for my needs. No, no, no. The reason that I think I have so many needs, the reason that I'm feeling deficient and lacking is because I don't have a broad mind. But if I would have a broad mind, I wouldn't have so many needs. meaning I would be satisfied with exactly the condition that I'm in. And now we understand why the Gar says that um means broad mind and how that fits with Rashi says that it means it's the same exact thing that when you have a broad mind when you're able to experience the fullness of reality as Hashem is creating it without judging it without rejecting it without saying this isn't what I wanted just flow with it. Um that's called a broad mind. Then also you're always going to be happy. You're always going to have a purpose for rejoicing. Ah ah that's a good idea of the right like asked for the he got everything else. He asked for the Yeah. Yeah. Then then then then takes care of all the other needs. E either you'll get what you need or you'll realize you don't need it. You know the the famous story about Abzusha that somebody was uh dealing with poverty went to the mag said it's a big nan of poverty and it's distracting me from a hashem. So the mag said go to zusha he's the master of you know dealing with poverty. So the guy goes to Zush. He sees he's living in this little hut, a dirt floor and one piece of furniture, a block of wood. That's like that's the table, that's the bed, that's the everything. And uh so he says, "Uh, how do you do it?" Do what? You know, live with poverty because it's really, you know, distracting me. And I The maggot said you could help me. You sure the maggot said you I could help you? Yeah. The maggot sent me to you. Are you sure the maggot sent you to me? Yes, he sent me to you. Oh, it's very strange because Barashem I never had that problem. Okay. All right. Yeah. Now there's two aspects to understanding why smallmindedness leads to having many needs. Two ways of breaking this down. Alfa is menionf. Yeah. A person in this is one one point of view. We're going to have two point points of view. One point of view is a person generally is given everything that he needs. The problem is when he chases after what he doesn't need, not only he may not get it, but he can in the meantime lose the stuff that he does need. He's running in the wrong direction. mention clothing should fit. You're going to say, "Of course, clothing should fit." No, because clothing is called kale. And sometimes people want big kalem. I want to have big big big kale. No, you don't. You just want to have kalem that fit. You don't have to overdo ka means making making ka means how muchad how much how much effort according to the natural order of things should you put forth just enough don't overdo it because if your clothing is too big you'll trip on it if it's oversized not only does it not help you move found. Oh, oh, but actually it gets what would you say? Tangled up. Yeah. The clothing gets tangled up in your feet and then you then you trip. You can't go. go to spiritually is talking about the she shaves her head and she cuts her nails. Yeah. is when you're looking for extra, you know, schemes and you're running after extras. It's detrimental causes harm. So this is the exhort from a May from the called about the shaving of the mitz and over over there he also mentions the so that's that uh reference over there but the point is about making caim doing your there is such a thing as overdoing it and the explains this at length okay Now, how did that all start? How did he start overdoing his small-mindedness? He doesn't give a an accurate assessment of himself of his spiritual state of affairs. So therefore, he feels entitled. He thinks he needs everything. He's entitled to everything. And so he starts running after all types of extras. But when he'll have a broad minds, he will evaluate himself accurately. Then he will feel that anything that he does get from Hashem is a gift. It's all kindness. So then he doesn't complain and he doesn't pursue extra realize even what he does get is only because of Hashem's kindness. So that's the first view of that when a person has a small mind and he's not honest with himself or he's incapable of being honest with himself or accurate in his self assessment then he feels entitled to all types of stuff and then he tries to pursue all that extra stuff and in the pursuit of the extras he ends up losing even what he is supposed to have tragically. Okay. Tragically meaning because it's his own fault, you know, he's doing it to himself. Yeah. Base. Now there's a second perspective. We said there's a second perspective. What does it mean that if you have a a broad mind, what that means is physicality doesn't really not so significant to him. ism is if you have a and your material situation is is uh or rather he realizes that materiality itself self is inherently limited. And from a perspective of a broad mind, what significance does it have? It's not really that important to him. Yeah. Is what is he pursuing? What does he pursue? He's not that interested in physicality. What does he pursue mitzvah are not limited not limited in the physical world not even limited in the spiritual world is the is the true infinity and and breadth is the And if you have a broad mind, then you appreciate that that's all that really matters. He doesn't think about physicality. Why? Because a broad-minded person is not so interested in that. is he only thinks about spirituality and the only way that materiality is important to him is how he can use it for but as an end unto itself. totally disinterested. Like the Raum says, where does the Ram say? We just had this in three proim raom. We finished was it now two weeks ago? About two weeks ago, we finished the Mishna. And in the end of Mishna the laws of uh kings talks about Malik Mashiach ultimate king it says that the sages they did not yearn for the days of Mashiach It's not that they were looking for the great uh wealth or the pleasure the faring that they're going to have when Msiah comes. It was really insignificant to them. Venic and he brings a proof that says on that day a man will raise a calf and two sheep meaning people will be satisfied. I guess that's a way of expressing people will be satisfied with just the basics but rather the reason that they yearned for the times of Msiah was not for all the physical abundance that will also happen. It will happen at that time but that's not what they were interested in. It was that they would be free to think about Hashem. time there was aidic Jew who had the ability but not the desire to be a avi and instead he became a merchant. He went into business but as a businessman he got too immersed in business wrote him in a in a letter. Person does not live on bread alone but rather he lives on the divine speech which is in the bread. This that the physical body is hungry for physical bread is actually a manifestation of the fact that he's yearning. What is he really yearning for? the godly spark that's enlivening that that that bread and that creates as like a symptom so to speak that the body thinks it's hungry or it is hungry but it's that's it's a it's an outer or superficial level manifestation of the real desire really he wants the spark the godly spark that's in that physical thing because he can elevate it But on a on a on a lower level he experiences it as as hunger as physical hunger literal physical hunger. So comes out the primary thing is the godly aspect of it and then and not the physical aspect. In other words, the was telling this guy who became very immersed in business, listen you can be in business, but really that what's happening is you're misreading the signals. You're thinking that your soul came to the world to be involved in in material things and to amass material wealth. The only reason that you have any attraction to materiality is because there's a a godly spark in it that you're supposed to be using. That's the only reason for it. But when you start putting the cart before the horse, so to speak, see the the the means as an end unto itself, that's that's when you get lost. So that's what it means means that physicality becomes important for its own sake in his eyes. and he ends up having lots of needs. But when he'll have a broad mind is he realizes that physicality has no significance unto itself meaning physicality has importance when you use it for the sake of we were speaking about in the previous about using it to make a mishkun but unto itself no has no significance. A is in. And therefore, he's in a state called a good-hearted person will always rejoice. Why? Because even when he has very little physical resources, he's okay. He's fine. Why? Because that's not the main thing of life. If I need it, I'll get it. Right? So, we said there's two ways of explaining. One is that if he'll have a broad-minded self assessment of he'll look at himself accurately, then he'll realize that everything that he does have is kindness. But if he has a small version of himself, then he thinks that he's perfect and he's entitled to everything and he's going to run after extras and he's going to end up losing even the basics. Then the second way we said is means he understands that physicality has no importance unto itself by itself. So even if he has very little physical resources, it won't bother him. But if he has a small mind, then he he thinks that physicality is inherently meaningful and therefore he's very disturbed by any lack of physical resources. Okay. Now little flip here. Nevertheless, we do ask Hashem, we do say these words, we do ask Hashem that he should fulfill all of our many needs. So we just got through saying that this these words of this of this uh we we just described it as like a deficient spiritual state. But now let's bring it back to the literal meaning of it. It is a prayer that we say. We do ask Hashem to fulfill all of our needs. Even though really after all the only reason we have these needs is because we have a small mind is in them. So explain what's the meaning here and we just got through saying if if you wouldn't have such a small mind you you wouldn't have all these things to to ask Hashem for. And nevertheless we do ask Hashem. So what's come will fall seven times and get back up. Even atic has ups and downs. So if a can have ups and downs so much more so someone who's not even yet a sadic not on that level of sadic he can go up and down and he may lose his and uh he may have a das in other words you don't graduate permanently you know there there are better days and worse days So he had a broad mind and then he kind of lost the broad mind. He became a narrow mind. Olive as gash is by far and which means that at least temporarily he starts seeing as starts seeing physicality as having inherent value unto itself upshots and also he stops evaluating himself accurately. Remember we said the two meanings of das katsara. So either it means it's interesting it flips the order here. If you remember we said the when we first said it said das katada means he doesn't evaluate himself accurately and then we said second meaning is he sees physicality as having inherent value unto itself. Okay. So here we flipped it. But the point is a person had a broad mind. He was doing okay. Then he lost touch with that and he went back into the small-minded mode. Either one of the two interpretations or perhaps even both of the interpretations is felon. So this is what we're asking. It's beautiful. Even when he is suffering from a smallmindedness, Hashem should still give him everything. He shouldn't lack anything. Even though it's wrong, we don't tell him, "Get over it. Get a and then you won't even have these needs." No, no, no. Okay, but at this moment, that's okay. You're right. If you were on a higher spiritual level, you wouldn't have these needs. But the reality is you you're not on that level right now, and you do have these needs or you feel that you have these needs. However, let me give you a tip. The way to get what you need is actually through. When he'll be in that broad-minded state, he'll get everything he needs. So that even when he loses his he'll get everything that he needs. Now we're going to understand what the gamor says. We said at least Mishi refers to the Gumor calls it a broad mindless doesn't mean he's always experiencing broad-mindedness. He may have good days and not so good days but in general he is a person that he he's a person whose das is broad. Maybe not at this very moment, but in general he is. And that brings down all of the the the flow of blessings is that he should have all of his needs met and therefore he's a and he's always happy. even when he loses temporarily loses touch with the broad-minded state, but he can be happy all the time is he has all of his needs. You see, you see what the Reb just did here? It's beautiful. And only a Reb does this. The Reb gives us Mos and basically says, "Get a broad mind and you won't have so many needs." But at the end, the deba says, "And by the way, when you're not so broad-minded and you're you're not having a great day spiritually, Hashem should still give you all of your needs. Even the needs that you don't really even the needs you wouldn't need if you would expand your mind. It's okay because you had an expanded mind before. And that will bring down all the needs that you have because you you don't have an expanded mind at this moment." So the Reba gives us a to expand ourselves spiritually and the Reb gives us to have the things that we need when we're not on such an expansive spiritual state. Beautiful. You get everything everything is here. That's that's that's that's ab and that's uh from the of Shabasa cotton z. And that's the end of our today. summary the says should you rejoice on porn cotton or not is it a full-fledged holiday or not he says you know what why not and then we explain what does that mean the name of the that means like says person who has a broad mind. It also means Rashi says that when you have a broad mind, you will always be happy. And uh meaning you have a proper estimation of yourself, you have a proper way of looking at the value of physicality, then you will always be happy. And then the Reba says in true Rebba fashion at the very end, and even when you don't have a broad mind, Hashem should still give you everything you think you need. That was the >> always nonjudgment. always non-judgmental and always giving us brahas and giving us work. So there's work to do to aspire to a higher level and there's both no contradiction for everybody. And uh thank you for joining us. Thank you for helping the minion. Thank you for helping eat the bagels and locks. We'll do this again next week. Oh has to end the live stream. Okay. And it's not even snowing yet. and we'll get out of here before before the snow starts to