Torah Or Chanukah Parshas Mikeitz D"H Maamar Ki Atah Ner - Class 1, Rabbi Yosef Paltiel

[Music] this mimer unfortunately we're not really going to get to chanukah until hanukkah is over as it turns out but i want to share a thought on chanukah as i enter into the my mid not only because it's timely but because it's relevant to the minimum as well hanukkah happened in eretz israel in the holy land in the time of the base amitar the second temple which makes chanukah a yamatif a holiday that should be associated with gula with the freedom of the jewish people with the independence of the jewish people and so on the fact is hanukkah is not perceived as a holiday of a redeemed nation chanukah is seen as a holiday of an enslaved nation in other words chanake is more similar to putim than it is to pay sahanshuis although putim happened in the exile in the diaspora between the first and second base and maktash and it happened during the second base amita nevertheless they're considered similar there's a lot of reasons why this is on the simplest of levels the second base amita in general was not considered as illuminated and enlightened as the first in addition the jewish people were obviously not free they were enslaved to the contrary the effect of the hanukkah miracle was real jewish independence that would last a century until the romans would come into editing and so forth but on deeper levels chanake is a goddess yamtif because of the nature of the holiday and i'm going to explain it to you basically you know it's the old sadiq and balchuva issue in other words the great jew versus the ordinary jew great jews are jewish and great ways they have great minds they have great hearts they have great souls and there's an enormous amount of warmth and joy and vitality and their jewishness that's very very integrated very penemistic it's very internalized simple jews don't have that kind of sophistication that kind of depth but the fact remains and history has borne this out that on many an occasion these simple jews express a jewishness which is extraordinary not only is it extraordinary relative to their level it's extraordinary even to the level of the greater jews the more sophisticated jews the more wholesome jews and um as the stories relate and as rasidis explains these simpler jews would often and express a connectedness talk on this barracuda which is even greater than it exceeds the more internal warm delightful connection to our country of the greater jews and this is really the story of jewish history the greatest jewish people were supposed to have the deepest relationship with hashem the simplest jewish people did not have that deeper relationship but they compensated for it with an extremism that when the time called they were ready for mesita's nephesh al-kilheim for complete sacrifice of self even martyrdom and so on that's what makes chanukah a godless holiday because the story of chanukah is not a story of richness and sophistication the story of chanukah is a story of unbelievable sacrifice and risk taking and it expressed a connection to god which is beyond all limits which in in a significant way is above and beyond the connection to god that we have on the more meaningful holidays like shabbos and yamdev in its raw power and its raw dedication and its raw sacrifice although on the other hand it was an experience that did not transform them it wasn't a meaningful experience it was a powerful experience it was an experience of mercedes-nefesh in other words and therefore chanukah like putim are a different category of yamthev than pesach and shivulis and sukkos we're going to learn a mayamer this myamir is going to talk amongst other things or to a very very great extent about hashem's name by the time the muhammad is done we will have learned to havayas and basically the two havayas is going to explore is the away of the sadiq and the valley of the baal the rich internal sophisticated avaya with all of its dynamism and all of its subtlety and all of its complexity and then the raw powerful infinite hawaii which really shows itself in times of mercedes netfish at moments of great sacrifice where even the simplest of jews draws a strength from some place so incredibly deep that he demonstrates a power that even the sophisticated jew cannot as i'm talking i'm thinking of a story and i've told the story before but the story just comes to mind as i speak that in tafresh that means 1887 the rebel shabbat the then young fifth of baby was elected to be the gabba of the khabar khadija and labavich and as a consequence there was a fabregan there was a kiddish which was not for lubavitch hasidim but rather for the lubavitcher community the local peasants and farmers and lubavitch created an event to honor the new gabay of the khabrikadish now the locals were quite simple they were very ordinary people they were not very learned they worked very very hard they had very simple lives and um it was obviously an honor that they'd ever lived amongst them in addition a lot of them made a living from it but they really had no relationship on a day-to-day basis but they used to call in those days the hotel the courthouse that ever there's no relationship there's no appreciation for what's happening there but this was not a hasidic event this was a lubavitch event it was a local event there was this big kiddish everybody gathered the rebel shop sponsored the kids and by the kiddush that announced that he was going to say so all of these simple jews assume that the devil is going to say mercedes it's going to go straight over their heads they're not going to understand the word then it's going to be boring as it turned out that rebed ashab said am i made and they understood every single word every single word the mayama that rebed ashab said on that occasion which is very very famous is the maimed based on the lost does not come with unreasonable expectation of his subjects he expects of them and demands of them only what they're able to give in other words a simple person has a simple expectation a sophisticated person has a more sophisticated expectation and so forth and so on and he spoke about the my love shoot him he gave the illustration when a body needs to go into hot water it's the brain that understands the need to go into boiling water and the brain is the last one to actually enter it the foot has no understanding of what's the point of going into very hot water and the foot goes first similarly there's a notion of sacrifice that's more present that's more accessible and simple people than it may be in more sophisticated people more enlightened people and so on so the nebraska said this my mid and when he finished he made a statement which in effect added up to that now we're going into a new era that even the ballet the great intellectuals they have to put their intelligence aside and to serve hashem and the from a simple person and otherwise mora t some their end is going to be bitter so drab ashab said this mahmet and he made this very powerful statement about even intellectuals not allowing their identity as jews to be based on intellect but based on discipline kabbalah sale and bitter and when he finished the mood in the room was electric the local laboratories first of all were thrilled they were just ecstatic at that episode in miami that they understood there was enough of them more importantly he spoke something which was so relevant and complementary to them and of them so after the my marriage one of them got up one of these simple lubricant locals got up and he said gabba mezan he referred to the rabbi as the gabe the newly appointed secretary of the khabra kadishan we're ready for mercedes nefesh and the rebel ashab created a whole series of movements on that occasion that they should get up in the mornings and say tell them and for the next 25 years for the next quarter century lubavitch was blessed with uh an energy that early early in the mornings people would come to the schools and sit and say til them and learn and there was a renewal that came from that mahmed and a real positive effect a real mercedes nefesh-like effect that happened from that moment at that fabregion there was a relative of the rabbi who was very disturbed by all this enthusiasm he couldn't take it the idea that these simple jews were sort of in this love fest with the great rabbit didn't sit well with him so he made a comment with the purpose of cooling off all this excitement about mercedes nephesh and legs and and the gabi of the khabib kadisha and khabra turned to this cousin of his who made this remark and he told them the master grace and bitterness you're making a great and bitter mistake when you believe that the purpose of hazit is to understand it intellectually the purpose of hasidis is that the feet should be inspired by the mind and that the the mind should be servicing the feet and only then is that a yiddish a mind and as a sinister mind and it is correct and it used very strong words that amounted to the idea that a person who is only an intellectual even if it's intellectual involved in hasidis it could be very very not good this is the story and i'm telling you the story to make out the point of chanakya khan is different than the other yam tavim that means pesach because it's categorized by mercedes nephesh the highest kind of mercedes explains that first of all was perhaps they couldn't they were not really allowed to do what they did they did it without asking and then afterwards god sanctioned it and the proof was that he performed the miracle and that's why it became a holiday and because the people involved were relatively speaking simple not on such a high level and nevertheless nevertheless they had this incredible mercedes nefish and as a consequence we have a new holiday and a new idea and so on our my man is going to be discussing the contrast between the godliness of hanukkah and the god there is the pay securities and sukis and in short what our miami is going to say is that the regular holidays are talking about a lower level of godliness but this lower level of godliness is felt and experienced in a very internal way in a very deep way and the later holidays are revealing a higher level of godliness but they're revealing it in a less direct way the more concealed way but has an enormous amount of power and on this basis our mind is going to discuss the two havayas the regular hawaii which for sake of argument will say is that and the special avaya which is the hawaii which is even higher which is the hawaii of the baal chuba and that's what our maime is going to be addressing we're going to spend a lot of time in fact most of the miami is going to talk about the conventional havaya and its influence on the world and so on and at the very end we're going to address the higher avaya so i want to begin with a discussion on shayma valley yurt kevke the letter of hashem the name of hashem which is comprised of these four letters so first of all this name has many many definitions the shame avaya has many definitions in atilo's and higher than atlas until hawaii is an illusion to hashem himself like the labor used to say that it's like says which is it doesn't have any letters whatever those things mean on a much lower level shame havaya is different than all the other shame is that it's in anatomy that means to say hashem has ten names and of course you know the conversation about why is it or how is it that god almighty has names all together hashem is infinite and plain how could he give a name to something which has no limits and the message answers the question the names of hashem are not describing him in his essence the name of hashem describing him in his relationship with the world when he's having a relationship of khasid it's one thing a relationship of it's another thing which is having a relationship of nets it's another thing still and so forth so all the names of hashem correspond to the midday sort of the fetus where they're distinct that means the caleb to ferris which is one of the ten caleb is called hawaii in other words the kelly of the fight is also called away but in addition to that there is the content of hawaii which represents and this is what makes youtube unique it's not four letters that are distinct because there's a vessel that's limiting them and defining them these are four letters that are distinct and they're limited and defined by themselves mine obey from themselves in other words when you learn in hasidis about shame versus the other shemes the idea of shaymavaya and the four letters youth cave of k are a delivery system for ain't safe ureth k v k is how the godliness which is meant for the world is reduced to a point then it expands in a hay and then it's drawn down through the valve and it's expanding again and ahead the first two letters represent how god gives us from his godliness in a contained way and the second two letters represent how we receive the godliness that god almighty has given us and retained in a contained way so the four letters kevke represent how godliness constrains itself without a vessel all by itself the oyed itself symptoms itself to come from a higher level to a lower level that's hawaii of said establishes that's the level of godliness level of view it gave up because it is initials on the lower level and in the mind but we're going to be discussing a higher shame which is which is associated with what we will find is the lower level of shame of which corresponds to the godly light not to the vessels but it corresponds to that level of godly night which goes into the vessels the mere fact the simple fact that the light goes into the vessel means has the relationship with the vessel and is affected by the vessel and is affected by the world which comes from that vessel in other words the lower level of sheimavaya may be an allusion to godly light but it's vulnerable it's susceptible to the challenges of klippe and the ether the higher shame of eye does not come down at all and therefore it's not susceptible it's not vulnerable to any limitations because it's an absolute shame and value in other words let me say it again the name yut kevaki is how godliness the light of god is brought forward all by itself without a vessel but even the hawaiian which is godliness by itself in as much as it has a relationship with the world and vessels can be affected by the worldliness and the vessels into which it comes as opposed to the higher havaya which is altogether removed from it and this is the introduction to the my men let's get to the minimum now i'm getting on line two and the pasuk says and like i told you before this is you are my candle god and then it adds will illuminate will bring brightness to my darkness so there's two havayas in this passage the first hawaii is associated with nade hashem is a candle and of course we know what candles do they make things bright and the second is a different avaya which is that brings light to darkness so the presumption is that the second hawaii is higher than the first hawaii the first havaya is the light of yiddishkait and then being revealed the second hawaii is the light of the darkness itself being revealed which is what chanukah is as the devil would often say in the fabrication of shabbos or yes by allah common we'll revisit this later it says we must understand the redundancy of bates palma valley water that said youth came after twice and more specifically how come the first time which is hashem's name it says hashem and the second time it says hashem's name it says the taste of with an additional love what does that vote symbolize so the question on the table is we want to understand why in one possible other two have i is and why is the first one stem havaya the second one is he makes it the answer is and the pasta says the jewish neshome is compared to a candle pierce and you may have seen from your children when they come home on sukkah with the dollard meaning so they have a picture of a man and the shiddra the the the lulav is the spine and that of us is the two eyes and the essence is the heart and the hadassah is the lips and so on it's it's in the person the the idea is that in a person you have all aspects of a mitzvah and just like in your children's model you have all aspects of the meaning here in a year you have all aspects of the abish's name yot kevaf i want to insert something here which is really not relevant but i want to say it anyway when you learn which describes the relationship between a jewish soul and a candle there is the normal conventional approach and there's the unusual approach the conventional approach is that the idea of a candle which is representative of a jew is that he's a vessel for light he's a seat for shrine at the rest he's not the light itself he's the vessel on which the shriner rests and there's many discussions of the effect that neshama has come from caleb to high rahe and so on and the advantages are coming from vessels that give them free will and so on but there are rare occasions which are specifically the tanya tanya chapter 18 and 19th chapter four of the years and so on that also bring the martial and the possum of neravai nishmas is a metaphor for the jewish soul but on these maimurim the neshama is associ um the hawaii is associated with light the idea that the neshama is compared to a vessel which conducts godliness with the strength and weaknesses of a vessel and these where my modem then is associated with the light of the candle and this mimer follows this latter approach and this mind without comparing jewish people to a candle meaning the light of the candle not only the vessel pirush in other words is the same thing as the candle of avaya and like i said before specifically the light of the candle the fee and the idea is shakola when you look at the four letters of hashem's name are found are present in a candle the hainu will be crossed in a candle also about a candle has four things four components which mirror the four letters of hashem's name what are they saying hashem and epsilon number one is the oil and number two is the wick and numbers three and four are based they are the two colors of the light which you can see even physically the black light which is closest to the wick which is closest to the wig the white fire which is which is further away from the wicks you have four things right there you have the wick the black fire the white fire and the oil the wick whatever absila means the jewish people have the same thing and the same is also true that beijing two kinds of color of light of love for muslims so then a shama is called hawaii because just like a candle has four parts and a valley has four letters a jew has four components and of course we understand what those four things are in ut we understand a little bit where those four things are in a candle but what are these four things in the edition of that's what we want to understand for gamble having another question line 12 indian hanedi was a testimony for the jewish people he saw that the rest amongst the jewish people that in the candles there was a special miracle that would do all the candles were lit one was lit first it was called the marawi all the other candles would become extinguished and the name of it was still burning and this was a sign that the abrasion has a special favoritism for the jewish people why specifically the candles of all things are eidos a witness or a testimony for the shrine of resting in this world so we have three parallels utke wafkee a candle and then a shama we know what the four are in utkevke we know what the four are in a candle we want to know what the four are in the shop ah it only shines because it's gripped on a wick and by a rick and it's burning but as it's burning it's being consumed if you only had a wick i said cover the column had it would be extinguished very quickly for gum and even for the few seconds that that little piece of cotton would burn like in order for the wick to burn the fire of the candle in a way that's constructed you have to have fuel oil je who i gave him which causes that his hab seal the light should join the wick in a healthy and a constructive way they become one because the oil makes the wick not be destroyed by the fire by being raised up by the fire who i gave him and there is this oil which causes a a table but the light should be good and bright shine hashem and through the oil nasan gavin causes white light by the absolutely because of the wick governor uh you have black light so we have to understand the urethra and the urethra and the neshama is the idea of the shaman and the absila you'll see later on i'm also telling you now the youth would be the shaman the second hate the second hate would be debsila and then between those two you have the first hay and the vav these two ideas the first hay and the would be two levels of as you'll see hashem later on in the moment but dr ebb is going to compare the four letters of hashem's name and the four parts of a candle to the four parts of the neshoba now there's something very important that i need to say at this point the myrmidon is developing hawaii and hawaii has these four parts like a candle has four parts and um there's four parts in the nisham the next words on line 20 is like everything just described in the aforementioned metaphor the same is also true be slapped the manifesting of the soul and the body and the animal soul so he says just like in the muscle of a fire and a wick because there's fuel similarly the light which is gripped and revealed in the animal soul who commercially areas like light chane which is held onto a wick and of course he's going to proceed to talk about the animal soul and there's a reason he's talking about the animal soul because the issue is the animal saw but i want to say something very very important don't get confused there's two candles here the wick the fuel and the fires we discussed before are the wick that fuel the fire that they godly so what he's saying now is the animal soul and the issue is that just as in the godly soul there's a wick and a fuel that effect that a fire should burn that fire either carries over to the animal soul or is actually initiated by the animal soul being ignited but it's two separate steps in the mayan one issue is understanding these four ideas as they are in the godly soul alone and the other is how this idea is paralleled also in the animal soul and as we'll discover when the godly soul lights up the animal soul the godly soul benefits or slightly differently when the animal soul is ignited the godly soul is uplifted as a result but although he finds one as a muscle and the other is a nimble the two separate issues there's two wicks there's two oils there's two fires maybe there's not two fires but there's certainly two wicks just like the godly soul itself has a wick which we'll discover later what that is which is attached to the fuel which burns the animal soul is also in its own way like a wick which is being consumed by fire and creating light and the interplay between the godly soul and the animal soul are the point of all of this and he continues skiing what is the significance of the animal soul being a wick which burns ten attributes which you can divide up into four parts if you chose to say that's the intellect and the emotions of god almighty created two parallel realities the godly soul is comprised of your cave of gay the animal soul is also comprised of as there are tens fetus in the soul which is godly shame because which is holy yes you also have these ten attributes in the animal soul the difference is only shaheen le garme instead of being for god therefore itself the godly soul is selfless and the animal soul is selfish moreover asha shalom these two souls and the respective ten kaikes or utke wafkee are interconnected other means the interface the godless or the godly tense venus and the animal ut kevke or the animal tenth swedish interface and inshallah means one of them one candle one youth cave of k one havaya one s is fetus is dominating the other havaya the other youth cave after the other ten swedish which to which so it could be either the godly soul could dominate the animal soul the animal shall dominate the godly soul and of course you know the apostle brings which means there's a notion of god almighty giving dominance to the animal soul over the godly soul what will turn out to be disadvantageous to the animal soul in other words the animal soul thinks that its dominance over the godly soul is to its advantage and as it turns out in the end it will be lay to the disadvantage of the godly soul and that's what this my man is going to argue that the godly souls involvement with the animal soul will not only affect the animal soul but it will benefit it will profit it will bring addition to the godly soul which the godly soul by itself does not have and then he continues like two nations that are worried warring with one another only one of them can be dominant sometimes it's this one sometimes it's the other one because these two complete systems of you at kevin have ten swedish of the four parts of a candle as represented in the godly soul are paled by the animal soul and their interface allows one to dominate or the other to dominate and he says the acids fear is the never shall a kiss the ten attributes of the godly soul and the four aspects of the candle that they represent the wick and the fuel and the two fires now are held and revealed the s is bahamas in the tens fearless of the animal soul mazer they're parallel and it's not the same issue the fact that the godly soul and its fires are affecting and being affected by the animal soul changes the godly soul and ultimately it's to the advantage of the godly soul the kavanaugh who the point is that not only should the wick of the godly soul but also the wick of the animal soul burn and be transformed for it to be consumed by aidan hashama the light of the nisham yes and the way this is achieved is through escafes the animal soul needs to be fought with disciplined bent and transformed etc which is the process through which it is included in godliness dumas similar to absiila the the the consumption of the wick as the wick which is an allusion to the fourth aspect of the godly soul is transformed into light and fire bahamas the animal soul as well and its four aspects are also transformed through with hulu through a process of transformation so there's two issues of consumption the fire consumes the fuel and the wick of the godly soul it consumes the wick consumes the wick and the fuel of the animal soul and this is advantageous to the animal soul it's also advantageous to the godly soul we're going to revisit this concept in next week in other words this interface first of all the four ideas in the shaman and the nevisha bahamas and then the meeting between the two we're going to get back to next week in the interim that ever goes on to something else that this must be explained kate said how is it that tia is the animal soul which is the soul of life for the average person should be transformed to ascend on such a high step le yes that as a result of her mee mena from her should be advocates a light and a revelation of godliness and this like i said will be discussed next week he names the devil changes the subject and he moves on to something altogether different he brings the pasuk which is of course a prayer which we say three times a day the gemara speaks very very highly of the akola saying actually three times a day is of course a very big deal and i'm sure you are aware ashley actually does not begin with ashrae right the first two sukham actually sacha are in two other places until him psalm 145 begins with the words tehillah david it's a psalm it's a praise it's a hilo for david then it says so the rebel now visits these three words which means you have to raise up alakai my god who is my king. and of course the rest of the possibilities when godliness is raised up then we're able to praise the quran the point is that there's something called al-qaeda and there's something called also with godliness but in order for this who is already by itself a godly thing to be hashem you need to effect okay in order for the kaya melo to this notion that there's two concepts on the cayenne by itself and al-qaeda has been uplifted and the advantages that come as as a result has two concepts number one the logical concept is which also was a good thing it's a godly thing he's on a lower level and means raising up from a lower level to a higher level but is another concept this is exactly the opposite that you want to bring down what is removed from a higher level to a lower level to be infused into alakama is a concept means you want to bring something above alaka mother down into the mother so that there should be the possibility of has i want to explain these two concepts now remember all of this is going to discuss is going to get back to not only the four aspects of the candle of the neshama but the interface between the sha bahamas but let's not keep going back there okay so he translates the words of the hamela first peter milan the word means my power like the words eliot means the powerful ones on the land it connotes power the power and the life which the world needs and possesses of course it comes may 18 save but from the infant light of godliness but the infant light of godliness as it's lowered or diminished to the level which is called hamam ali khalam and revealed in all the worlds and of course everybody understands that anytime you say the word revealed you automatically mean limited in order to be able to be revealed so the aid in life which is the alakai of the whole world the power of our existence both in terms of us being created from non-existence into existence and both in terms of now that we exist being vibrant being alive comes from alakai and this election is king in other words since he lowers himself to be the king or the alakai of the world therefore him they exist they live moreover venezuela they're created may i and from a non-existential state lies into an independently existential state and as i've explained to you many times in the past there's two steps number one the body should be created where nobody existed number two now that the body exists it should be alive this is called havoyah creation and life both of these things are affected by alakai who becomes the melaka of the world becomes the king of the world and he proceeds to argue that this which is the alakai of the world is very very diminished godliness which is brought very low to be a market for the world that we know when you think about a physical king his rule his kingdom and dominating over his subjects it's not who he is it's his aura it's his name it's his presence that the people feel but not who he is and iraq is nothing more than out of a espacios what communicates what radiates from him to another kings don't rule by getting involved king kings rule by retaining or a distance a mystique a mystery and the people are if you will intimidated they're affected by that distance by that aura and they submit themselves to it that idea is called the light or the ray of the name of the king hovering above the country like an umbrella but then of course there's the person that's removed from that investment and his involvement with his people does not touch the person that is the king himself as it would be the case if we were dealing with some if god's relationship with the world was any other attribute or any other advantage for example of god would invest in the world his wisdom that would be much more engaged because means a wise person he's involved with others through proximity through giving of himself a maven an understanding person is involved with others by giving of himself a king gives only what is superficial to him and he has a relationship with the people from a distance so malchus connotes an enormous amount of symptoms so we say alakai the power of god that creates and sustains the world as hamilah is a very secondary aspect of godliness that has a relationship with us that's indirect and that's why the passage says relationship with the world is like a king was the power and vitality and life which is revealed in the worlds which comes from alcohol and again notice the two words means life and then it says um that creates and those are the two ideas of life and existence comes from the attribute of which is the character of his kingship and domination over the people but not who he is in his essence himself only his kingship which is secondary and you're going to have to forgive me for not giving you a long version of this this is the conversation we've had that's a conversation we will have especially in the bottom of hashanah right now we're going to have to be concise and the never concludes on line 46 if you lost in order for godliness to come down to be the power of the creation by by first being on the level of malhus hayuka for godliness to be reduced enough to be the power of the world to be the king over the world has to be reduced repeatedly in the same ashrae says later on we only know his kingship after he reduces his godliness which means exactitude or severity or strength is the limiting of his godliness yeast to bring forward qvaid there is kingship's honor of the beauty of the grand of his kinship should reach us in other words he is covered it's a ray of godliness which is sufficiently close to the creation to represent his honor and his grand work this is quite similar to a more familiar concept which is of course the part of krishna and consequently there is an enormous amount of casitas that explains this pseudo-passage but hashem is not really apostle it's in the gemara in madrid and here the concept is the same that if a person cannot relate to because it's too glorious it's too lofty it's too exalted so you relate to the name which is secondary in other words means godliness is involved in the world the world is one with god but we bring down shame means that the world is one with god but in a very different way in hashem the world is one with god there's basically no world in bordeaux there is absolutely a world that's dependent upon god and that's the concept of the tsimsumim that produced malchus to be able to create the worlds in a way that the worlds exist so what we have done is translated and there's one translation of the malach is the philosophy and hamelech is the process means my god the god that gets involved in me in a very personal way and is the method he reduces himself to only be a king and as a consequence as a relationship with the world that's a constant in order for avar hashem to be possible you have to adam allah the involvement the godly investment of hashem in his world which is called has to be in order for something to happen but there's two translations not in one translation is to raise after al-qayam allah and the other translation is to bring something above down into al-qaeda now i'm going to do something which i've never done before which is i'm going to read this my mid not in order i'm going to jump around because at least for me the mind made is quite confusing it's very hard to understand i think i understand all the words of the maimed but the way the mahmet is structured is really it throws you off so i'm going to say this before we continue the kaya malach represents an ideal that's close to the world in other words worldliness in a way and that means a modification in that now when you talk about the modification in the hamilk there's two ideas lifting it up or bringing something additional down into it and the dab is going to bring him on page 60 you have a hat you see that page i'm sorry page 50 you have a sh on page 65 apart line 65 you have advantage both parts of the first pasha right but they're very very different and i'll tell you how yes meditation meditates and if you can't handle the higher unity so he says which is a lower unity and then and then he wants he wants god if you contemplate the fact that the reality of the world is hashem himself and you don't feel it and that you don't experience it so you desire it this desire creates a longing which in effect means you want to go out of yourself and connect yourself to the god who is really one with the world that you are not fortunate enough to perceive that's one concept but going out of yourself and wanting god doesn't get you god it just gives you an ache it gives you a desire so there's another concept and the other concept is in addition to the meditation in hashem eliciting from with you a want and a desire and an ache to go out of where you are and attach yourself takata there was the second idea to actually bring hakadosh but into yourself those two concepts are via online 50 50 and vehicles online 65. means a want means the satisfaction of that one through trade and mitzvos and that's how the hasidis explains also meditation means you want love means a desire as a shaman with your whole heart with all of your might and all of your might means you're you're you're going out of yourself you're going crazy and you're one for aka so you want and the wand remains unsatisfied and the answer is these words which goes on and on users to connect us this is the answer to the hafta and in this mind man these are the two remembras is going up going above itself is something is being added to the melech so there's a notion of al-qayam going out of itself to connect there's an alternative notion of having godliness descend from on high into it to empower it to infuse something additional into it and that's the holy ones so we're going to do right now is we're going to read the first paragraph and the fourth paragraph on this page and only afterwards are we going to read the three paragraphs in between okay the first means being raised above itself the urge the desire to have a relationship with to love god and loving god hasidis always translates the words ava as want khasir says that the root of the word ava is the three letters allah base hey which is godliness and the the shama where the hamel contemplates that in order for it to be what it is has to be so reduced and it thinks about the degree of symptom and reduction that is necessary for it to be what it is and he says or she says i want to become katakana and that's the via and of course the behaviors because both bases here again you have an allusion to the fact that we're dealing with never shall kiss our bahamas just like in the candles there's two candles there's two wicks there's two fuels similarly here the want that the neshama has to connect who affects the animal soul as well the animal soul is meant by this in other words should have no desire no want other than him as the pastor says i have no desires in heaven had no desires on earth i want only you alone and this is interesting because it means used to say i don't want ghanaian i don't want to have i want you and you alone that's always associated with means that to each him want and the animal soul that affects his coffee and he very smoothly very very naturally flows into miliba shamayim and the love extends all the way until a person is literally expiring in his one frag says this is the kind of taking taking the world taking the highest of the world taking the neshama taking the animal soul and giving it an urge a thrust upwards my metal mila i want god and when the godly soul wants god it drags the animal soul with it that's on the bottom up now go to line 65 we'll go back that when you desire a relationship with the college the answer is usually brings it when you learn terry do mitzvahs this connects you and your hamilk is infused with anari it's not being raised up godliness is being brought down into it but he focuses that ever does on the word although the words are the short answer to the question that the idea is that toyota and mitsubis brings godliness into the malach he focuses on the because the focus on also carries it over from the godly soul to the animal soul and the world listen what is the word hayyam kannot says this world which is a world of action today means in the post after machine comes ki who only the actions of tayden mitchells we do before mashiach comes is amsterdam it draws down god then is mamish of the word to connection today because today we live in a world of allah says some of action and of course the actions that we do affect not only our animal soul but our body and the world around ourself action and affecting the animal soul and the body and the world around the self is only in this lowest world and of course hasidah says in so many places and here that ebba says it very concisely that bringing godliness to the physical level or bringing godliness out of the physical level reveals atmos a level of godliness which is higher than the godliness which is found in any and all of the higher worlds it's more revealed here than up there because shaheem the higher world other spousalists they go through a gradualism the higher worlds they use an expression for the mind body like for example pinchas is they can only take godliness that they can experience in an internal way in a meaningful way and therefore it's been that says requires all kinds of reductions and concealments for the light and life to reach each of the spiritual worlds in a way that that specific spiritual world can enjoy it based on its limitations and as a result the true infinity of godliness escapes them came to save mice and this world we're revealing atomos because we're not experiencing in a way this world breaks all the world it's not attempting to perceive godliness it's just bittling itself to godliness and as a consequence it's access is a much higher godliness it's a revelation of the ancient life itself which i'll call for the purposes of this conversation save of government elements which is not contained to the descent and the chain reaction of worlds in other words the tsimsu associated with god that it needs to be revealed in a vessel that can be felt and experienced and understood by that vessel but rather it's bringing the godliness down in a way we don't feel it but nevertheless it's here in its entire essence ella it's revealing the whole essence and the martial that he uses to describe this to marshall 8 for example which is gripping a wick that is two moments before and after and there's no gradualism before it grabbed this week it didn't exist video sax was a bit of a gosh man when you grip this physical wick let's have a ghillie air that light exists similarly the amish this essence has no gradualism it has no steps either it's not here and if it's here it's here completely and it's here only in the physical world so the altar is explaining vahayu advarim in a way that's similar to the ahafter just like in vyahafta he's describing the urge of the godly soul that's including also the animal soul he's explained to haywa that it comes down to the physical world with the emphasis not only that traitor and mitzvahs bring his godliness down and satisfies the urge of the alakayam but that it spills over also into the world so we translate the malach and we gave the two translations of are either illegal america is being raised or al-qaeda is being infused with and again i'm repeating don't forget that there's a separation between the godly soul and the animal soul that is affected by their interface now go back to line 54. middle of line 54 those five words brings another form for the same in other words he's going to say the same concept we said until now but use different words just like we have alakai in hamelich we're now going to have the same idea using different words gives life to this world now i'm not going to play games i'm going to tell you what's going on here okay melech obviously is the same as the word hamelech right obviously is the same as the word alakai and yachin is the same as the it's exactly the same concept the words are different there's hamalach that means the abhishek's relationship with the world and or the nature of hashem's relationship with the world which is how he is he sustains the world in these two forms and the word represents affecting a change in the milk you see that's the idea but there's two ways one is and the other is here's how he explains it line 56 up the first idea which is the word how is one and only separate the kadhi shall move the hole separated from all the worlds so the word yahadi noti has nothing to do with anything in order for him to give life to the world are they comments him soon there's been many contractions to be in a relationship with the world which is called the king just like we translated the word melech on the previous page and the concept of yokid which is removed is separate from the concept of and therefore is there because of this distance between there is an idea of bringing godliness of it down that means the reduced godliness godliness that's involved in the world through a series of reductions and then we have the second concept where it says i'm on line 59 now um the word means hashem is involved in the world means how he is the power of the world the word yakuza between which makes no sense right the meaning of this is as follows even the idea of hashem giving life to the world requires an incredible chimps of manila to be able to be in in the orbit around the world so to speak and this level of melancholic it's the very lowest level notwithstanding how much simpson is involved in the life of hashem which is reduced to sustain the world continues to be one with yakida is by himself in as much as he's the creator of the worlds meaning to say that although the investment of godliness into the wilderness is so limited and so to speak so far away from its source it remains one with its source the elastase and therefore nimshach there is a draw behind this lower level the godliness which has been reduced to be involved in the world to reattach itself to which source which is completely removed from the world which is so that there should be his laptops a manifesting of of yacht as it is removed kardashian moved to the holy and separate bringing in the worlds now the language here is impossible to understand but the intent obviously is based on the distinction between the previous paragraph and this paragraph to raise up even though he says his mother which sounds again like bringing down in this case he means to raise up almond that the world should become one with yoghid that vahe nobel masaya gash me in this physical world they should be attached to atmos and again he says the same idea that we read before in the later lines there's a connection between the lowest levels and the highest levels so although the investment of hashem in the world is so low because in truth it remains one with yahed we want to raise the worlds up to the yacht so in these three paragraphs we translated and as being the equivalent of the infusion of something higher into alaq or raising up into something higher now all of this is spiritual all of this is happening in atheilus which would mean in avoiding terms all this is happening in the natural case but it's not enough for definitions it has to happen in the nevisha bahamas or in other words it has to happen in the world and that's the that's the missing link that's the additional component in order for the to happen where the malchus is either raised up or infused with something from above it you need to have a spark an initiator and that's where the nephesha bahamas and its sacrifice and its burning comes in and do the semester next week [Music] you [Music] you