#11 Readthrough of Chapter 1 — Iggeres Hateshuvah Tanya

 Iggeres Hateshuvah, chapter one readthrough.

This series of in-depth Tanya classes is presented by Rabbi Yaakov Krasnianski.

Thank you for being here, and may the study of this Chassidus lead to the coming of Moshiach.

Timestamps:

00:00 (Intro).

00:22 (Opening words).

04:23 (Thank you to our sponsors).

05:28 (Reading the chapter inside).

02:06:30 (Recap).

02:06:37 (Outro).

Transcript

SPEAKER_08 0:00

Welcome to in-depth Tanya classes by Project Hasidis, presented by Rabbi Yakiv Krasniansky. This is class eleven of Igeris Hachuva, a comprehensive read-through of chapter one. Certain segments of this class were re-recorded and corrected after the fact for accuracy's sake. We appreciate you being here and hope you enjoy.

SPEAKER_06 0:22

Good evening, everyone. Welcome back to the Tiny class. Thank you all for being here. Tonight's a very exciting night. Those who are here tonight chose a good time to attend because over the last many weeks, we've been going through the first, the opening, the kickoff chapter, slowly, methodically, line by line, word by word, analyzing it, sharing the Rebbe's insights, sharing other insights. And and uh and last week, Bezus Hashem, with God's help and God's strength, we concluded the first chapter. It took us nine classes, long, in-depth classes. You can listen to those on the Spotify account. We just began, yeah. Yeah, exactly. Very good. Yeah, it's like the the Balshem Tev taught that it says in the verse, Torah's Hashem Tmima. It's famous words, a famous song. Literally, it means the Torah of Hashem is perfect. Tiras Hashem, the Torah of God is tmima, it's pure, it's perfect, it's it's amazing. It's like you say about a person. A lot of people are gifted in this way and that way. Someone's gifted with a beautiful voice, someone's gifted with an unbelievable mind, someone's gifted with an unbelievably kind heart, someone's you know, gifted with an unbelievably attractive face or appearance. And then a tommim is someone who's just like perfect all around in every way. So teras hashmima, the terashem's perfect, amazing, pristine. Came along the Balshamtiv, and the Balshamtav said an unbelievable Torah, an unbelievable teaching. He said, What does it mean that Teres Hashem T Mima? He said it means tamim is something untouched or whole or wholesome, right? Whole, untouched, unsoiled. The meaning is related to perfectness. It's almost like a cake or like a dish. When it's untouched, it looks beautiful, it looks perfect. Once, right, once it's half-eaten, it's not once it's eaten into, it's carved into, it lost the it lost the wholeness, it lost the perfection. So tammim can mean it's like perfect, but also means it's like whole, it's untouched. So tammim implies it's it's whole, it's complete, it's virgin, it's untouched, it's perfect, it's unsoiled, unspotted. And said the Balshamtiv, what does it mean that the Torah of Hashem is Tmima? The Tara of Hashem is untouched, says the Balshamtiv, all these many thousands of years, millions and tens of millions and hundreds of millions of Jews sitting and studying the Torah and plummeting into the Tara and explaining the Tara and digging up the Tarah's biggest secrets and engaging with the Tara. He says, No one has even begun to begun to penetrate even into the most outer layer, the most outer crust of the Tara. We're still circling around the surface. We haven't at all taken a piece out of the Tarah. No one even began to understand what the Tara is saying. So it's even now, at any time, it could be called T'mima. It's like whole, it's untouched. No one even began to get it. Yeah, it's an ex- it's it's literally the essence of God, it's an expression of Hashem's essence. And just like Hashem is really infinite and unknowable, the Tarah is ultimately infinite and unknowable, right? And therefore, even though we've studied, even though we've done close to 10 classes on the first chapter, it still remains totally unknowable to us and want us to learn it one time and two times and ten times and like it says a hundred times. And the rabbit said how people he knows people who learn the guest even more than a hundred times. So that's the way it has to be done. And maybe, maybe, maybe you can at least get the outer layer. Okay, but as often happens, when you learn something in greater depth, sometimes it causes you to forget or lose sight of what it actually said, right? Lapshat. You see this a lot in the in the yeshivish world where they study Gemara in great, incredible depth, and they could spend a few weeks or a few months on one or one page. And while it's very amazing and you get in these deep, you know, rabbit holes and you understand the depths, you plummet the depths of terrah, you sometimes forget the basic rashi, what rashi wrote on the suya, right? You're so you're so deep in your Maram Shif or whatever it is that someone says the basic Rashi, you don't even know what they're talking about, right? So we always want to hold in mind the pshat, the basic divre harav, the words of the Al-Rabba, the simple flow of the parak. And at the same time, you hold in mind the depth and the explanation and the insights, and you want to hold those two together. And so what we're gonna do, this is the first time we're gonna do this. At the end of every chapter, at the end of going through every chapter in depth, we're then gonna do one class, a read-through of the whole chapter. Pshat, straightforward. Maybe we'll make quick reference to some of the insights we gave, but we're not gonna dive into any holes this time. I'm gonna just keep on the alter of his words. So generally, also if there's any pressing questions, of course, you can always ask. But generally for this kind of class, this class, this time, we want to avoid questions for the most part. And we'll leave the questions for the end. If there's like something basic, shot or pressing, feel free to jump in. But that's like the vision or the agenda of the night. Um, okay. So before we jump into that quickly, uh, I want to thank the sponsors of tonight, Daniel and Sapir Oevshalom. Oevshalom, who actually are dedicating tonight in honor of our dear, one of our dear rabbis in the community, one of the families of the dear rabbis in the community, the Gutniks, Rabbi Shalimi and Sarla Gutnik, who just had a beautiful, unbelievable baby daughter, a beautiful baby girl, and named today Luba Alta Toyba, after my great grandmother, an unbelievable woman, a woman who had a lot of simchaim, a lot of joy of life. So we wish this little baby girl just joined our ranks, reinforcements from on high in the battle against the darkness. And we wish her to be blessed with a life of unbelievable light and joy. And like it says in Oyim Yoim 25 Manachimov, we wish her to grow up with hoira, ulchopa, ulamaisim toivim, to the study and knowledge and teaching of much Torah, to God willing marriage and having children of her own, and grandchildren and great grandchildren of her own, the ultimate true legacy and life, and good deeds, good works to help other people, help other yidin, physically, spiritually, and most importantly, may she grow up to know a world, a Meshiach world, and may it happen immediately and speedily in our times. Okay, and let's march. Says the Al-Tarabba, the title page, the Kutia Marim. This is the book of Lakutia Maram, a compilation, a gathering of teachings and statements. Khaliq Shlishi, within Lukutya Marim, this is the third book, the third part. The first part is Yevh Shalbanan, and the second part is Shayyachibamuna. This is the third part, Ygarisat Chuva. Anikha Bashem, which is titled, this third part is titled, Ygarisat Chuva, the letter, the epistle that covers the topic of Chuva. Perik Aleph, the first chapter in this book, Tanya, it was taught in a Braissa, Bisoif Yuma, at the end of Tractate Yumah, the following teaching. Shloisha Chaluki Kaparahim. There are three types, there are three categories of kapara, of atonement, meaning to say there are three kinds of sins, there are three categories of sins. You could divide and categorize all sins into three categories, and each one of those categories has their own way to achieve kappara, their own way to achieve atonement. Utchuva m kolakad and chva, the doing of chuvva comes along with each of these categories. Each of these three categories of sin requires and necessitates chuva, chuva has to be done along along with it. Now it's going to spell that out, i.e., what are these three, what are these three categories of sins and what are the three ways to achieve atonement, to achieve kapara. Number one, overall mitzvah sah, if someone violated a positive commandment, meaning to say they failed to do a positive commandment, they were too lazy, they weren't in the mood, the shov, and then they did chuva. Ane Zuzmesham do not move from there, they don't budge, ad shame until they're forgiven. In other words, they're forgiven instantaneously. In other words, the kapara or whatever kapara is possible in this case isn't separate from the triva, it comes together with the triva. In other words, all that happens is the tva, and then the whole atonement rectification process is complete. There's nothing else to be done. Okay, that's category number one. Category number two. Over al Mitzas Loisose. If someone violated a negative commandment, they transgressed a negative commandment actively. It said in the terror, don't do X, Y, and Z. And they went ahead and actively did X, Y, and Z. They wanted to, they had a Taiva. They didn't know it. They didn't care about the terrorist prohibition, and they did what they wanted to do. They shov and then they did Shiva. So here there's two parts. There's two stages. Shiva Taila. The chuv that they did is hanging, it's tentative, it's an escrow. And then the story is complete when Yum Kippur comes along. Yum Kippur means the day of Kippurim, the day of atonement. Vyem Ha kipurim, and when the day of atonement, when the day of Yom Kippur comes, Machapur, it atones for them, they find atonement, they find Kapara, and they have their chuva, and then they have the Kapara of Yunkippur, and they are good to go. Now, obviously, while Yinkippur is a day of atonement and brings you kapara, it's also a great time and a day of chival. Right? And hypothetically speaking, one could have done chiva on Yumkippur, right? It doesn't have to be you did chuva before and then Yumkippur comes. It could be the day of Young Kippur, the night of Yonkippur you're sitting in Shool. You're more inspired than usual. You're thinking about your life in a deeper way than usual. You do chiva, and then the chiva comes with Yenkippur, and boom, you did Shiva and you got the Kapara together. But if you didn't do it on Yum Kippur you did it before, you have to wait for Yunkippra to get the full kapra. Okay. Now the Al Tareva opens up a parenthesis where he goes on a bit of a side note, a side discussion, and then he'll come back to completing the quote from the Braissa. And now Al Tebba's coming to address a question. It seems that between these two acts, these two sins of missing a positive commandment or actively transgressing a negative commandment, it seems that the negative commandment is worse. Because the positive commandment, you can do chuff for it, and the stories finish right away. One, two, three. Whereas the negative commandment takes more time, it's a more lengthy process, you need a greater force, you need an kipper, you can't just fix it on your own. So it seems that a negative is more severe, is a bigger deal than having transgressed against the positive. And this seemingly is not true, as we'll see in a second. Okay, so it says the algebra. Perish, the meaning of this law, which seems to imply that a negative outweighs a positive, is a greater transgression than a positive. The afa gav, even though, so perish, the meaning of this law, the afa gav, that even though the inyun kiyam, when it comes to the fulfillment of mitzvis, when it comes to which mitzvah should you do, which mitzvah is given precedence to be done, mitzvah sa seigu d'a. We find that positive mitzvahis are considered greater, are considered more significant than negative commandments. In what sense should do is lay sose based on the principle that Asei Doyche Laisose? Asei a positive commandment is doicha, it supersedes, it pushes away, it overrides a negative commandment. Meaning to say, principle is that if you come up against a conflict between a positive commandment and a negative commandment, and you can only do one, and not only could you only do one, to do one by definition means to not do the other one. So the classic example we gave is a baby's born, comes the eighth day, time to give a bris, you pull down the trousers and you find that on the baby's member is a blot of tsuras, a blot of leprosy. There's a law in the Terah, a prohibition not to cut off leprosy from a person's body. So if you go ahead with the positive commandment, if you go ahead with the circumcision, you would be disregarding the prohibition, you would be cutting off leprosy. If you respect the negative, the prohibition, and you don't cut off leprosy, you'll be disregarding and neglecting the positive commandment to give the pris. So what do you do? You give the pris. Assey dechiles. Positive overrides a negative. So we see obviously from that that what's greater, what's gedoilah, which one is greater? The activates of the mitzvis hase, greater than the laysuse. So even though, so it says the algebra, so it's true that a mitzvous is greater because, and it's proven from the fact that it pushes away a laysuse. Hainu mishum. Hainu, this is the case, this is the law, that an asse is greater and overrides the lysuse. So because an asse is a very great thing. And now he's gonna talk a little bit about how great and how special an asse is and what an asse accomplishes, and that's not something we want to miss or could miss, and we'll never pass that up, and therefore it's always gonna, it's always given precedence, it's greater, it's always gonna override. Mishum, this is because the reason why an asse is deikhalse, sha'hide kiem mitzvisease, because through the performance of a positive commandment, whatever it may be, it might be the briss, it might be uh Tfillin, it might be learning taira, it might be giving sedaka, mamshik, one draws down, one floods the environment, or the shefa with godly divine light, with a divine flow of a Shem's being, of Hashem's light, of Hashem's presence. You flood the upper worlds, the upper spiritual realms, which means to say the higher levels of consciousness and the higher, the higher spiritual uh frequencies and levels. Maha'aris or in saf barakel, you bring forth a revelation, you bring forth a light, you bring forth flow from the light of the infinite one, blessed be he, from the light of Hashem, from the light that radiates out of him, and forth from him that radiates into and flows into and illuminates and floods the upper spiritual world. And now briefly the altrava opens up a parenthesis within a parentheses. Kamehikasov Bezoyer, as it's written, as it's stated, as it says in the Zayer, Didamach Pikudin, Inun Remach Evarendamalka. The fact that there are Ramach Pikuddin, the fact that there are 248 commandments, so says the Zayer, says Rabishim Barekai, this corresponds to the fact that we're told by our sages that man, a person, has 248 limbs, 248 primary limbs in the Tirah count, in the in the count of Ghazal. Now, man is built in the image of God. So if man is given 248 limbs, it means essentially, obviously not physically, but in a conceptual sense, Hashem has 248 limbs. And says the Zayer, what are these limbs of God? These limbs of God are the 248 mitzvahs. They are the limbs of God. And a person is given 248 limbs to do, to practice all of these 248 mitzvahis, and essentially to draw down every aspect, every part of God's being in totality. And what does it mean? What's the idea that the mitzvahis are Hashem's limbs, right? That the human has limbs. We know what limbs, we know what human limbs look like. So what does it mean that God has limbs and that the mitzvahis are his limbs? So the idea is, and we we talked about this at length in the in the classes, but what is the concept of a limb? What's the idea of a limb? A limb is a medium to give expression to your soul, right? It's very simply put. The limb is a medium to give expression to your soul, or to give expression to your essence, or to give expression to your being, right? So in human terms, so first of all, the collective limbs, your body. What is the purpose of your body? What's the function of your body? Your body is the physical carrier of your nishama, but more than that, it's the physical expression, it's the physical platform through which your soul finds expression. So your body is the medium through which your nishama, your soul, your essence, finds expression in this world. And very simply put, because you have a body which holds, which hosts, which gives expression to your nishama, I am now able to engage with you and interact with you and come to know your nishama and come to interact and engage with your nishama. And let's say you befriend someone and someone becomes your friend, or you marry someone and someone becomes your wife, or whatever it is, any interpersonal relationship, you're not having a relationship with. You're not having building a life together. You're not engaging with the body. You're engaging with a person, you're engaging with a personality or with a soul, with a dynamic thing, right? Were, God forbid, this person to die tomorrow, and all it would be left was the corpse without the soul, the relationship terminates. The active relationship terminates, right? Obviously, because because you don't continue to engage with a body that has no soul, right? So you don't we don't go to the graveyard and and engage with the corpses because there's nothing to engage with. There's just lifeless bodies. They're like rocks, essentially. They don't carry, they don't express any soul. The soul has become detached from the body, and we no longer have that platform, that host which to communicate and connect with that soul directly. So the purpose of a body, the purpose of the collective limb is to be a physical medium to give expression to a soul, and to give expression to a person's essence. More particularly, or more specifically, within this physical body, within this great limb called the body, there are limbs, there are specific organs or specific limbs that give expression to specific aspects, to specific functions of the soul. So the eyes will give expression and will be a medium and a conduit for the soul's power of sight, and the ears for the soul's power of hearing, etc., etc., etc. So when we say that the mitzvahis are God's limbs, God's body parts, what that means to say is just like even a person, even a human soul, is intangible to us unless we have a medium through which to touch it, through which to communicate to it, with which to engage with it, with which to kind of give it concept to us and give it form. So Hashem himself is an intangible, it's a word, it doesn't really mean much, and we need conduits, we need mediums, we need limbs through which to touch him, through which to communicate with him, to which to connect with his essence, and to engage with him. And what are those touch points? What is that connection? Where are you coming, you know, hand to hand, face to face with Hashem, God's body, so to speak, is in the physical, is in mitzvah and the physical matter of the mitzvah. And quite literally, in other words, the physical matter, the physical experience of the mitzvah is the physical host, is the physical location, is the physical limb that expresses Hashem. And just like back to our example briefly, you have a body, so I could communicate with you. I'm not communicating with you or with your body or with the soul behind your body. If you're in this room and I'm across town talking to somebody else, then I'm not taking advantage, I'm not coming in contact with the body that's walking around that carries your soul. So, likewise, if you're living in this world and you're not doing mitzvahis, which means you're not engaging with the body of God, you're not going to be connecting with Hashem. Whereas when you do the mitzvahis as instructed in the Shokhnarach, and you build and shape the Tfillin in the way the Shoknar tells us, you use your money and do it in the way of Siddhakah, as the Shoknar tells us, and whatever it is, for every mitzvah by mitzvah, each of those mitzvahis becomes is one organ of God. It expresses one aspect of Hashem's being, of Hashem's essence, of Hashem's light, and the soul of God, the essence of God, the light of God, is able to find expression into the worlds, into reality, into the created reality, into what we call the worlds. Beginning with the upper worlds, the highest levels of created reality, the highest levels of consciousness, the gam afshew they kiss, and by extension, that light, that presence of Hashem, also touches and is also felt by and felt within the godly soul, the Nishama. Kim I Shaim. And this is proven from the words that we say every time we do a mitzvah. Every time we do a mitzvah, what do we say? We say Asher, Kudushana Bimitzvais of you made us holy with your mitzvis, which means to say, says the Al-Tarabah, what are we saying with those words? In what sense are we made holy by the mitzvah? So what it means to say is by doing this mitzvah, through doing this mitzvah, by means of doing this mitzvah, our soul becomes holy, our soul, our soul becomes filled with the Holy Spirit, our soul becomes, starts to radiate with the spirit of God. So through doing a mitzvah, the aura of a shafa, the light of God's being, fills and permeates, floods the soul. And you can feel it, yeah. If you're in a bit of a more sensitive mood, or if you're a more bit of a more sensitive or spiritual person, you could sometimes feel this. Now it doesn't matter whether you feel it or not, it's a reality whether you feel it or not. You could be completely numb to it. It's still happening, but sometimes you could even feel it. And then by extension, that light, which is very obvious at the higher levels of spiritual reality, where beings are less numb and less distracted, less materialistic, and don't even have bodies. So they're much more sensitive to spiritual reality and what's happening and energy than divine reality. So there it's obvious, it's seen, it's apparent. Your nishama, which is of that world, of that universe, by extension, also feels and senses very quickly what's happening in the true levels of reality beneath the surface. And ultimately, by extension, it trickles down, an echo of it trickles down even into the lower realms of reality. So ultimately, it will completely, you know, travel down and trickle down in the strongest way, and that will be the revelation of the coming of Shia. It's almost like a delayed reaction. The physical reality, the physical materialistic world and reality and goisha society, which is totally out of touch and oblivious and is like behind. We haven't like our it's almost like our software update didn't happen yet, right? In other words, it's like the software update that's already available, it's already been downloaded in the upper worlds, and suddenly we'll opt in to download the new iOS, the new software, and boom, we'll like update the whole website, it will update the whole system, all the servers, and boom, our whole world will transform instantaneously. When we do the parameters, we're literally coding the new reality. In the words of the Rabbeam, the shiach has already come in a higher world, and that's the idea that even individually you could open up your eyes and already like choose, opt in to download at least individually, this new update by learning how to this, by doing my mortzh, by doing Shiva. And then the tipping point will be when the central servers are updated, and then everyone will pop up on everyone's page. Everyone says, right now you still have to click the link to get the updated, the updated, the updated page. But with the coming of shiach, it's gonna be a forest download and the whole world will update. Yeah, exactly. Okay, but so that's the power, that's the power of a mitzvah. A positive mitzvah is to a touch and connect with the essence of Hashem, the only thing of true value in existence, and more than just to touch and come in contact with it, but to actually bring that, to absorb that into oneself and into our reality. And the ultimate marshal for this, the ultimate example, and again, we talked about this at great length in the classes, is, and this is related to a separate taige in those same words, that it says that the Jewish people are Hashem's cala, or Hashem's bride, or Hashem's wife. Hashem is like the Hasan, the ultimate Hasan, and the Jewish people are the Kala. Now, right, and that's what we say, I share Khishana Bumitzpace of, with the mitzvah, you are Mikadish us, you sanctified us, you wed us in matrimony. Now, what is the what essentially makes what's the meaning of that imagery? What makes the relationship between a man and a wife unique? Well, yeah, yeah. But in other words, what what makes it different than any other relationship they might have in their life? Okay. So in in every regard, in every regard, it's just like any other relationship. In other words, you converse with a person, you laugh with them, you spend quality time, you do things for them, whatever it is. Now, obviously, practically apply to it more with this person, maybe, but that's not in other words, that's not what that's not exclusive or unique to this, or right? What makes you unique essentially is the act of intimacy, which is done exclusively with this person and which produces children uniquely with this person. Now, what essentially is the act of intimacy? So there's the physical version of what intimacy is. In other words, that's that's what intimacy means to two human beings or a physical man and woman, but that's really just a one iteration of a greater, larger concept which transcends that exact version of it, so to speak. And the true ultimate version is the version between the Nashameh San Hashem, which is the true concept, which is the true phenomenon of intimacy. One form, or again, one iteration or one almost expression of the idea of intimacy plays out in bodily intimacy between humans, between a man and a woman. So let's let's remove the outer trappings of that phenomenon, of that experience, and try to identify what's the underlying function or what's the underlying thing going on in the act of physical intimacy. So basically, what is essentially the act of intimacy? The act of intimacy is that one being transmits or passes over their very essence, the essence of their being, the essence of their identity, the essence of their soul to the other in a way that the other is able to take it and hold it and absorb it and truly receive it. And that that's that's what it is. Meaning to say that in every human interaction, you're essentially shearing of yourself, right? Every time you speak, you're sharing of yourself. Every time you engage with someone, you're sharing of yourself, you're you're you're yeah, a different kind of sharing. Now you're sharing yourself. Now that's called uh in Hebrew we call it a hashbokitainis, which means a superficial or a partial sharing, meaning to say, when I share my ideas or my thoughts, so of course I'm shearing of myself, I'm sharing some of the secrets of my soul, but I'm not giving you the very essence of my soul. What's bokitziness versus hashbakemit is like the inner meaning to say, what's the biggest proof that Hasidis always says through your speaking or through you trying to communicate your ideas, even if you spoke for a hundred hours straight, you haven't transmitted enough of your brain or enough of your soul to give birth to a brain, right? Because you're not giving the essence of your brain, you're giving the the produce of your brain. Because of that, someone who has a brain already can understand what you're saying, but you can't, through your words, give birth to a new brain. You're not giving the essence of sechol. You're not giving the essence of a brain, you're giving the outer layers of what your brain can think of. So, in other words, to say that more concisely, in every human interaction, in every human engagement, you're giving of yourself, but you're not giving yourself, or you're not giving your full self. You're giving of yourself. Think of it almost like you put a trust fund for a person or a child or in your will, and they're not able to, they don't have access, they're not able to touch the core fund. They're only able to access the dividends or the interest that comes of it every year. They have no access, they have no way. You're not giving them the thing itself, you're giving them the overflow of it.

SPEAKER_01 21:53

Or the produce versus the seed.

SPEAKER_06 21:55

Yeah, basically. Yeah, exactly. The produce versus the seed versus where's the only place? What's the only Context that you literally give your very self, your very essence, in the act of intimacy, where you're not giving of yourself, you're not giving some of yourself, you're giving your entire being, your entire self, your entire essence, the very seed itself, which is why. What is that substance that you gave that it carries your very self? What does it have the power to do? It has the power to generate a complete new version of yourself that has everything that you have, everything from the original. It can give birth to a new brain that itself can produce thoughts and give fruits from its brain. And once you realize that it's huge, it's tremendous. In other words, it's like like we it's the most precious, A, it's the most precious act, then you're also sharing the most precious thing. It's like it's like your very essence. Now, amazingly, just like in more superficial communication or in external communication, it's important that the person is able to, is a good listener, is able to receive you. So if I'm sharing ideas or I'm sharing my thoughts, or I'm sharing my day, or whatever, my you know, I'm sharing what's going on inside. We all know the experience. You have one person who is not able to receive, either because inherently they're not on the same wavelength as you, or they're not, or they're just not interested, or they're not present. And it's like you feel like you're speaking to the walls, it's falling on deaf ears. You don't feel like you're being received. So it's not a good feeling. And then we all have the feeling that you're speaking to someone, they get it, they're present, they're engaged, they're receiving what you're saying. One of the most amazing things, one of the most amazing feelings. And in that relationship, there's two sides, right? There's the mashbia, there's the one who's shearing of themselves, who's the one who's giving something, and the giver role, and there's the makabul, the one who's holding space, the one who's receiving, the one who's who's opening themselves up. And it's two very different roles. And in a way, who's making more noise? Who's taking up more space? Who's the louder one in the interaction? Obviously, the mashbia, the giver, the masculine. Which one requires more bittle, more humility, more putting oneself aside? The makabul, which is actually in many ways the harder role, the greater role.

SPEAKER_00 23:41

Say the women.

SPEAKER_06 23:42

The with the feminine, essentially, yeah. Okay. So in conversation, that would be the listener versus the speaker. In teaching, it would be the truly good student versus the teacher. And in every in every in every dynamic. Okay. So likewise, Hashem gave an unbelievable gift. He didn't just give us this essence that we have an urge to share, we have an urge to put out there. He also gave us and built for us and built humanity and built the whole world in this way that there are natural receivers, there are natural macables, who they have a desire to receive, right? And desire to be given to. They want a man who can give to them, who can share his essence, and they'll nurture that essence, right? And that's that's essentially the act of, right? So fundamentally, if you conceptually bring it down to its core, the act of intimacy is the mashpiya shears, so it doesn't just shear something, they shear the very essence, they give their whole self. And the the woman, the macabre, is able to receive and absorb and take that essence. And it doesn't just go out into the ether. They absorb it, they take it, and they grow it, they nurture it, and it blossoms into an unbelievable child, right? Okay, so that's that's conceptually what's going on. This again is one version or one iteration, as we know it, of a much higher greater concept. The way this concept exists on high between Hashem, between God, and the Nishamah, the Jewish soul. Now, there's nothing to clarify again, there's nothing sexual about the intimacy between Hashem and the Nishama, right? Because human sexuality is an iteration of a greater concept. And human sexuality is a mushle. It's a parable to help us understand the greater concept. It's not the other way around, right? When we talk about Hashem and the Nishama is having zivug, that's not a that's not a mushroom for human sexuality. Now, what is this greater, what is this greater phenomenon? The zivug, the marriage, the joining of Hashem and the Nishamas. So the the idea being, the idea being very simply, that okay, one more, one more detail about the physical human mushal or the physical human iteration of it, which will help us understand the nimshal, will help us understand the source concept or the source phenomenon, is in the human interaction, it's very interesting, it's very strange. You would think that where would you be able to share your very essence, your greatest depth, your truest self, in the most sophisticated, ethereal, spiritual form of communication. So you would think, in other words, through the higher functions, through eloquent words, there you'd be able to give voice, give expression, you know, pour out your very deepest sentiments and feelings and self and truest self. Right. And and how did I shame make it though? Very interesting. How does it work? On the contrary. The lower when you were drawn, when you were like it's through it's it's my dictionary. Right. It's through the it's it's it's not through it's where does the essence of the soul, the deepest part of the soul, the etzum of the soul, the core of the soul, find expression in the most external, outer, physical, material format or medium.

SPEAKER_00 26:17

But it's uh like it's an animal soul, it's uh behavior. I wonder, talking about the expression, where does the soul express itself in the most basic form? Because that would be like the high worlds.

SPEAKER_06 26:28

No, no, no, no. Okay, so and this is a little bit counterintuitive, but almost the way to think about it, just to give very physical imagery. Imagine you have four items. One, two, three, four. One is the highest, four is the lowest. One and two is the inner depth or the inner light, three and four is the is the outer body or the outer expression. The less deep elements within our being, the less deep elements within our soul find expression in the highest elements of expression. So in that in that physical imagery, two finds expression in three. But the very, very deepest things, the core of our being, can't be captured in even the most spiritual vessel because it's true essence, it's true, it's true depth. It's it's and the most spiritual, the best medium is just not good enough. It just doesn't capture it. It's almost like, right, we see this even like like our words can capture things beyond the words, deeper truth, deeper emotions. It just words are inadequate to express. Even poetry, which is basically stretching almost, stretching language beyond the natural capacity of language to hold deeper truths. Even poetry can only go so far. Beyond that, maybe we have music, and even that can only capture so far. And then there's the deepest essence that that it just art can't express it. It's beyond that. And where does number one get expressed? Where does the ultimate heights, heights get expressed? Through the lowest mediums. And almost because the lowest mediums have nothing to them, therefore they don't interfere at least. They're able to, they just serve as a they're like a blank sheet, and they could serve as a as the platform for the essence. And that's why it says the deepest expression of love or the deepest expression of self is not through words and is not through more, you know, lofty or spiritual forms of communication, but it's through a very bodily basic base form of like of platform of communication, almost like simple, very uh not rugged.

SPEAKER_03 28:07

Uh you mean meaning the same room with someone not speak, pretending you understand each other?

SPEAKER_06 28:11

No, no, no. Physical intimacy again. Oh it's very uh uh what's the word? What's the word?

unknown 28:16

Very down to the primal.

SPEAKER_06 28:17

Yeah, it's very it's very primal, yeah. It's very primal, it's very basic. It's it's like meat and bones. It's like very like uh it's very straightforward in a way. So yeah, it's very blunt. It's very like uh and that and that that's what that's what communicates it. So in the same way, it explains. So now again, this is all a mushle. This is all a mushroom and an expression of this phenomenon in a greater way, or this phenomenon in its true form, which is that Hashem is beyond us. And he's not just beyond us, humans, he's beyond creation. Right? Hashem is called Hakadaj Barakho, which means to say that, right, or in the way, in the in the way it's framed in Taiwan books, this mushal, this mushalist imagery is given. Imagine if you if you had an ocean, the Pacific Ocean, and you had a person that never saw an ocean in their life. They never knew what an ocean was. They never saw an ocean. They lived, they grew up in, they grew up in the city. They grew up in the city, they grew up in a prison cell. And they're told, they're educated, there's this thing called the ocean. But to them it's a word. It's a word. They don't actually know what it means. And then someone brings them a vial, and in the vial is one drop. A drop they extracted from the ocean. And they say, this is a this is a sample of the Pacific Ocean. And this person who only ever heard the word the ocean, it was just a word, just a concept. Now they see something tangible, they look, they can't believe it. Now they know what the ocean is. Right. And and they're so they're they're now so excited, they now get it. They now get what the ocean is. It's a it's a made-up mushroom, yeah. It doesn't make sense. Yeah, hypothetically, they never saw water before. Yeah, yeah, yeah, yeah, yeah. Just yeah.

SPEAKER_00 29:36

When they grew up, they told me about snow. You know, I didn't know what snow was until I was like, Exactly, exactly, exactly.

SPEAKER_06 29:42

Exactly. Exactly. Suspension, suspension of disbelief, suspension of disbelief. Yeah, they they are feeding them water through a tube. They never saw water, and now the first time they saw water with their eyes. And now that now they now they got now that in their mind they get it, they know what water is. So it says, it says, this is what it's like that people think they got God, they understood God. They read some books, they did some thinking, they read some philosophy, and they figured it out, right? Now, now they know what God is. And that's just not and that's not only someone who, you know, watched a few YouTube videos and and and read and read philosophy for dummies. Even someone true, a true thinker, a true genius, a tr someone who plummeted the depth, right? Like the Vart of the Balshamta that we started off with. Tira Hashem Tmima, all the thinking, all the studying, all the philosophizing for thousands of years, no one has even begun to begun, to begun, to plummet, and I'm to plummet, to even scratch the true surface. And all the knowledge we hold of God, all the knowledge we hold of God in this universe, in the Tara literature, in the secular literature, in the philosophy, in the th in the greatest thinkers, and the billions of humans who have passed through this earth, all of it is like what we've extracted from what we've extracted from God's essence, what we've like gotten, is literally like one drop of the ocean. And we think we now have the now we got it. Now we know what the ocean is. Oh, now we know what the ocean is, right? Similar to how, and not as extreme maybe, but similar to how. I could talk to you forever and ever and ever. How much of your essence did I get? None, nothing really, because right, it's not it's not like quantitively like you didn't give you didn't spend enough hours. Qualitatively, it's not even the same thing, right? It's it's just not like right. That will never ever ever it's not like you're you're not giving me one percent of your essence. You're not I'm not hitting essence, not hitting essence. So it says with Hashem, Hashem is beyond us, and we don't have a way to hit him. We don't have a way to touch him, we don't have a way to reach him. Could build and build towers and ladders and and and and philosophies and and study deeper and deeper and deeper. We're we're we're like we're almost going in the wrong direction. It doesn't not lead to him, it's not it's not it's not going anywhere, it's a bridge going to nowhere. What's the only true bridge? Okay, so ultimately, basically, yeah, yeah, mitzvous, mitzvah, or terrier and mitzvice. We're and ultimately, who has to give their essence? Who has to give their essence? The mashpia, the giver, has to decide to give their essence. And Hashem chose to marry the Jewish people, which means, in simple English, to allow the Jews to know and to receive and to hold, to absorb his very essence. What is the physical medium? What's the physical meeting point? What's the physical body between Hashem and the Jew through which we're able to, through which he channels to us, through which we receive, through which we absorb into our being. His essence is the study of Tarah and the observance of mitzvah. And because of this, right? And that's basically that's essentially in more in more tangible down-to-earth words, what the Al-Traib just told us about the power of a mitzvah sase. And therefore, that's what a mitzvah sase is. A mitzvah sase is an act of intimacy with God, an absorption of God's essence and God's essence. And just like when a woman absorbs a man's essence, she then produces into the world more of that man, the child. So when the Jew absorbs Hashem's essence into himself or into herself through studying Torah and through doing mitzvahs, you carry within yourself and you birth into the world Hashem's light, right? And therefore, and therefore you bring it, right? And you bring Hashem's reality, you bring Hashem's spirit, Hashem's light, Hashem's presence, out into the world, out into the world. And every time you miss a mitzvah, every time you fail to do a mitzvah, it's like missing, right? Like it says, like Rachel gave up, right? Rachel gave up one night to be with the tzadik, to be with Yaqiv, instead he instead she wanted the flowers, right? Like the story in the Bible, and like it was a huge deal and a huge punishment. And she didn't realize what she just gave up. So every time you miss a mitzvah, you're missing an opportunity to be with the tzadik. You're missing an opportunity to be with Hashem, to be with Hashem, to birth Hashem's child, to have a child with Hashem. It's like half it's like when we gave this example in the classes, it's like literally you could have had another child physically, right, in your in your life, in your family, and you you decided not to. And like it's something you just missed out on, right? If instead of having two children, you could have three children, instead of having three children, you could have four children, or instead of having four, you could have like another child. Like that's that's a huge thing. It's a huge thing. So basically every time you miss a mitzvah, you're missing your that's what you're that's what you're missing. And that's not something we want to miss or could miss. So because of that, it's a non-negotiable mitzvah essays cannot be missed. Cannot be missed. And even they can't be missed for sure if there's no conflict of interest, right? But that's why even if a mitzvah essay comes up against a lasse, it's not even questioned. You can't miss an essay. And assay goes a say overrides. Okay. And that's why assays are greater and assays override. If so, now we come full circle to the question of the Al-Trabba. How do we explain the opening braissa that if you do the sin, if you do the transgression, then it seems to be a bigger deal that you transgressed, that you did a negative commandment, and it seems that with a positive commandment, it's not such a big deal. You don't buzz, you don't move, and you're forgiven. It's all good. What do you mean? How could it all be good? You just did the worst thing ever. Okay. So the Al Tabba says, Avalinian shuva. So this is why a Mitsudase is so great, and this is why it overrides everything. But when you fail to do it, when you transgressed, and it comes now to trying to do shiva, trying to repent, avalinian shova, when it comes to doing chuva, Avshemich, Al-Shamara the Bahusi Isbarch. Even though Hashem is very forgiving, and Hashem will instantly forgive you for the Hashem will instantly forgive you and wave away the punishment, right? Because because when you do an Aver, the Tara tells us. When you do mitzfish, it comes with the reward. When you do averse, it comes with punishment, which is natural. Even though Hashem will forgive you right away and reconcile right away and forgive the punishment and waive the punishment, Al-Shammarid Bahusi Isbarak, which you obviously deserve for treason, you just did treason against the king, the blessed king. Beloi Asamaimar Malch, and you literally ignored an edict of the king. The king said, do this and you didn't do this, so that's it's high treason. So even though Hashem forgives you for it and pardons you and grants you royal pardon, etc., etc., Mikal Maqim nevertheless, ha or nadirvahulu, Hashem's pardon and Hashem's forgiveness doesn't help to magically restore the light, which is missing, which is missing forever. And just like that very physical imagery. If someone's 90 years old and they never did the mitzvah of purvo, have children, and then they do chiva and Hashem forgives them. Obviously, they're not like magically, it's not like magically children are be conjured up in the thin air, right? They'll pass away with with full forgiveness from in Hashem's eyes and full reconciliation, and right, then there's no there's no friction between the Nishama and Hashem. It's perfect alignment, but it doesn't magically bring back the lost opportunity. So, in a more conceptual sense, it doesn't bring back the lost spiritual children or the mitzvahs that you just didn't do. There could be reconciliation, there could be forgiveness, there could be, there could be alignment, there could be chrivah between the soul and a shem, but it doesn't bring back the light that just wasn't there. Okay. Uchmaimer are basinus levracha, and like the teaching, like the statement of our sages of blessed memory, who say this point that basically once you miss the mitzvah asse, once you mitzvah mitzvah assey, you can't bring it back, even if you even if you do trivah al Pasik, and they're saying this statement, they're saying this teaching on the verse, mu'uva islay chaliskain. The verse says there is a crookedness, there is a wrongness, there is a transgression that cannot be fixed, cannot be made right. So says the says the sages, which thing can ever be made right? We say nothing stands in the way of triva. A Jew could always do triva. It's never too late. So what what's the thing that can never be made right? Zeshabital Krishma. Shaarvis Avachulu. This refers to someone who missed Krishna. It's a biblical commandment to say the Shema every night and every morning. And if you miss Krishna in the night or in the morning, that can never be made up. What are they trying to say? They're trying to say this very point. That of course you could do chava for it. You could do shiva for missing Krishma, you could do chiva for any any mitzvah. But you can't make up the right, you can't make up the lost Krishma, or it's not just about Krishma, it's about any positive commandment. You can't make up the the light, the child, the light that was meant to be birthed from that positive from that positive commandment. And the Al-Jabis spells it out. That even if you do chava, which shiva means, as we're gonna say later in the chapter, chva means to change your ways, right? To give up the path of sin and to change your way. So da'af, shanizer, ma'at, look at this krishma. Even if you do shiva and you're careful, you're very careful, you're vigilant from this point going forward, to always read Kriishma. Sha'arvis, Vishakas, the night, every morning, you never miss. You set an alarm clock, you do it in the morning, you even if you're very tired, you make sure to say the Shema. You do Shema every night, every morning for the rest of your life, you never miss another day. It's beautiful, it's awesome. And you got on all those, you birthed all those lights, and that's that's amazing, right? That's awesome. And you do shuva, and again, your soul's in a state of reconciliation and alignment with Hashem. But in Shiva Same Ellis, that shuvah is not gonna help magically help Lisak in Mashabital Pamakas to bring back the fix that one time you missed, right? Even if it was just one time.

SPEAKER_03 37:38

It's just say or was this?

SPEAKER_06 37:40

No, Mrs. Sai.

SPEAKER_03 37:41

What are you saying?

SPEAKER_06 37:42

If you miss one time, because because Lisa Say as I'll say in a second, Lisa say is a different thing. Lisa say you didn't miss a good opportunity, it's you actively like scratch something or made damage. So when you actively made damage, you can always repair the damage, and then it's basically like it never happened. I mean, practically there's no ramification of the damage you did. Let's say let's say I literally smash the chair, right? Or rip your shirt. You could bring it to a tailor and they could tailor it, and then it's like no, and like there's no ramification of the fact that you broke it. So damage Hashem could always make the damage right.

SPEAKER_01 38:12

It's the Hasidic version of opportunity cost, right? Which is that you can never miss a mix. You can't know, you can't bring back what could have been created by what you didn't can can never be created.

SPEAKER_06 38:24

Right. So this is basically like that. This is the Hasidic version of opportunity cost. And the algebra just told us, this explains everything about Mitsusasse. We explain the meaning and the purpose and the power and the awesome power of Miss Fisase. We explain, therefore, why if you miss it, there's no fixing the damage because there's no damage to fix, there's nothing to make up, it just is what it is. You lost, it is what it is. Let's move on. There's no you did chuva for it. You did shuva, good. So it is what it is, no, and then and then no, the chuva is important. The truva is necessary, and you need to do shuva. Once you did the chuva in terms of making up the past, it is what it is. And that's why our opening braiser told us that if you fail to do miss of s, if you transgress a mist, what's the law? What's the teaching? What's the protocol? You need to do chuva. But then the moment you do chuv, the story is finished. There's nothing else you should do, there's nothing else you could do, there's nothing else we expect of you. Not because it wasn't such a big deal, so whatever. Just there's nothing to be done in terms of fixing.

unknown 39:18

Correct.

SPEAKER_06 39:18

And what you could do is do tva, you could reconcile with Hashem. Now, on the opposite side of the aisle, how do Lysays work? How do transgressions work? Someone though who violates a negative commandment. So when you neg when you do a negative commandment, you come in contact with the forces of darkness, the forces of impurity, the forces of tumma, the mud, the dirt, the evil. Ayidesh, and right, just like literally, if you touch dirt or you touch something slimy or gooey or smelly, it sticks to you. And if it's like a deeper filth, the stench, it gets in your nails, it gets in your skin, it gets right, it gets on you. So when you do an avera, literally the the impurity, the the uncleanliness of the avera seeps into your being, right? Like your being is supposed to become the same way when you do a mitzvah, the spirit of God is what fills you. You're like a sponge and now it's filled with the spirit of God. When you do an avera, you're now filled with the spirit of Satan, maybe we could say, right? In other words, whatever, whatever that spirit is. In other words, it's like when you hang around a nasty negative person, right? They their spirit starts to ooze into you. So when you do a veris, your soul becomes saturated with ra, with mud, with dirt, which isn't you. You're good, but there's this unholy element which is now floating around your system, right? So oise begam lamailo, by extension, that travels up on high, show maker chutzpah to the source of the soul, to the place where the soul was cut from, right? Just like diamonds were hewn from a mountain. So speak the nishama came from this high spiritual source, which it continues to be attached to, right? Because unlike a diamond which comes from the mountain, so there's the mountain, now the diamond's cut, and now the diamond's here, and there's no real it doesn't retain any connection to its source. But in spiritual development or in spiritual consciousness, there's layers of consciousness, there's layers of the soul, and they all continue to be true and they all continue to exist. And it's like a multi-layered babushka. Well, a silly example. Let's just say you have many layers, right? You go skiing, and the cold or the wet or the undesirable thing, right, starts to penetrate through the first layer of the socks, right? Or through the shoe. Once it gets through the shoe, it gets into the socks and then right into the skin and then, right? So there's the outer layer of the nishama, which does the sin, which is engaged in the sin, and then through that it travels inward or upward into the higher levels of the soul, into the deeper levels of the soul, into the higher spiritual worlds, the source of the soul. What is the source of the soul, or at least the initial source of the soul? So he opens up a parenthesis within a parentheses. This is Bilavushim Diyutzfires Dasya, which literally translates as the outer garb, the outer garment, meaning to say there's a body and then there's a garment. So a garment in Kabbalistic terms connotes the outer layer of something, or the like the right, just like your body is your core, and this clothing is like an outer layer. It's like the socks on top of your foot, just to go back to that mushal. So within the lowest of spiritual worlds, within the lowest layer of the spiritual worlds, the most outer layer, this is called the world of ASEA, because there's largely speaking, there's four spiritual worlds, at Silas, Bria, Yitsira, ASIA. So ASEA is the lowest. So within the lowest world of ASEA, then there's the core of ASEA, and then there's like the front of ASEA, the components of ASEA. There are ten spheres or ten components of ASEA. So within the lowest world are ASEA, and within the components of ASEA. And then even within those component energies, the yitzfiris, the outer levush, the outer garment that surrounds, that covers those 10 component energies, the levushum of the yudspheris of ASEA, which basically is a way of saying the outer border or the outer level, the outermost layer of the spiritual reality. The outermost layer of the spiritual reality, which is basically the touching point, if you will, between the non-spiritual reality, our material reality, and the spiritual realm. So that's like the that's the launch point. That's like the from the soul in this world, that's its first source back to its source. From within there, the soul is sourced higher and higher and higher, even up to the world of Attilus. But this is like its homing source that like so to speak is connected to. And therefore, when the soul becomes mired in sin, the first part of its source to be affected or to be contaminated by extension is this level, the levushim of the yudsphirus of Assyya. And what who says that this is the source, the first source of the soul, meaning working backwards from where the soul is in this world, the first source of the soul, not the ultimate source. Kmayshakasov, as it says, Bit Tikunai Zayah and the Tikunai Zayer, this is the quote, is talking about the yudsphirus of Assyria. And it says, Levushin tekinaisloy, you made levushin, you made garments for these yudsviras for these ten component energies. Diminayu Park and Ishmasan, Livney Nashavulo, and from there, out of these garments for the ten component energies of ASEA, from there, the souls of man, the souls of the Jew, have flown forth, launched forth into their world, into the body. So you see, clear quote, etc. Clear quote from the Tukunizer, that this could be said to be the source of man. The launching point where it parachuted off of, right, into this world was from this place. Okay. Lakah. Now, because through the sin your soul, and by extension, or your soul is threaded into and connected to becomes infected, it becomes contaminated, becomes mired. Because of that, it's great that you do chiva right now and become reconciled with God. But it doesn't change the fact that you're currently infected, right, with this great disease or great dirt that you use.

SPEAKER_03 44:22

I mean it.

SPEAKER_06 44:24

It means your life matters. Okay, lakah. Okay, so therefore, right? It doesn't change the fact that you're covered in skunk spray, right? Lakah, therefore, since there's serious dirt, there's serious tumma that's like absorbed into the soul, in kapara lanafshae, there is no cleansing for the soul. There's no kapara for the soul, there's no atonement, there's no washing off of the dirt and being like completely new and fresh and clean. The loyal maila, and by extension, there's no cleanliness for your greater house, for your source on high. Ah, Dyem Kippur until Yem Kippur. Yem Kippur is when this great, right? It's almost like the Mobble. It's almost like the Mauble. Right? The world was mired in man's sin, and man was corrupt, the world was corrupt, and Hashem brought this powerful shower, and it was commensurate to the dirt. So he made it hotter, right? Hot showers really clean out the pores, and boiling hot showers really clean out the pores. Right. Then Hashem made a powerful shower, powerful mikfah, 40 days, wiped clean the earth, and Noyach came out. Can you imagine? Right before he went into the shower, the whole environment stunk. He stunk like skunk, like sin, like dirt, mud. He came out and it was like everything was fresh and clean and beautiful. So man and the whole world, over the year, we accumulate. It's even like in a mini-example. You wake up in the morning, you take a shower either in the morning or the night before, you're fresh, amazing. Then you're alive for five, ten minutes, and you sweat a little bit, you do a little run, you sleep, whatever it is, you accumulate a little bit, sweat, a little dirt. You're not gonna go jump in the shower yet. It's fine, right? But you're not as fresh as you started, because deodorants can still cover it up, whatever. Right? Then as the hours accumulate, as hours build and the activity builds, as the activity builds, you accumulate more and more and more. And it's like, and basically it's a certain depending on your culture, if you live in America, if you live in France, but it's understood, in other words, it's even if you didn't do anything, like it's just natural, every day you need a shower, or if you live in a different country every other day or every week. It depends, right? Some places, and even the worst places, it's understood, at least every month you need a shower, right? So Hashem built into the system at the end of the year. We have at the start of the year, at the end of the year, we have Ian Kippur. There's an accumulation, there's an accumulation of dirt, it's an accumulation of sin, and we have this unbelievable shower built in, this mikfah, this purifying system and detergent and force that cleanses us, and we walk out of Ian Kippur and it's right, and it's the best feeling ever. Coming straight out of the shower is the best feeling ever. Okay. Kemoisha Khasov, and this is seen from the verse, like it's written in the verse. It says in the verse, Vikhiper al-Aqedish, the high priest, Anyin Kippur, should Vikhiper, he should atone, he should find Kapara, he should find clean cleansing for the sanctuary, for the holy place, for God's temple, Anyin Kippur, he should find cleansing for it, for the house of the Jew, for the source of the Jew. Metumas bin Israel, because of the impurity of the Jewish people, that the Jewish people brought impurity to it, umpishe'em vegamir and from their sins. Meaning to say, so one, quite literally, the Jew is impure, and the Jew walks into the temple, he just brought impurity into the temple. And by extension, he made the temple impure. But even not like physically walking into it, the Jew is connected to his home, connected to his family, connected to his source, and therefore when a Jew does the sin out there, the temple is affected. The temple becomes the source, the source of the Jew becomes impurified. And what purifies the Jew and purifies the source? Yim Kippur. It purifies it purifies them. And you see that when could they find the Kipper? When could they find atonement? Only Aim Kippur. So Aim Kippur will atone for them. And the verse continues: Lefneh Hashem to Taru, you will find purification in the presence of God, before Hashem. Says the Al Tarabba. It doesn't mean to say literally, as it literally translates, in the presence of God, before Hashem's presence. It means Lefneh Hashem, Daika. Before Hashem in precedence, in order, meaning to say something higher than Hashem. Lafne Hashem, something from the force, from the power. That's Lefneh Hashem, that's higher, that's higher than Hashem. One second. It's higher, good question. It's higher than Hashem. There you'll find purity. Now, what do we mean higher than Hashem? So not higher than Hashem, Hashem is the ultimate thing. But Hashem has different names. This name that we're just pronounced as Hashem is really Yudke Vavke, which trend which really is Hashem's name of Hawaiah, which isn't Hashem, it's one of Hashem's names. It's a layer of Hashem. And it says the the source of a Jew is in the name Yudke Vavke, isn't the name Avaya? That's the source of a Jew. And therefore, like the altar was saying and proving Hashem even, Yudke Vavke, the Jew, the infection runs all the way into the most internal system, into the ultimate source, and everything is impure. The Jew all the way back to the temple, the Jew all the way back to his ultimate source, the source of his nishamah in Yudke Vavke. And what is the power of your inkippur? It's something beyond that. It's something that hasn't been affected, it's something that hasn't been infected. It has the power to come and it's not enmeshed in the problem. So it can come and heal the problem. Versus everything else is part of the problem at this point. It's enmeshed, it's infected, and they can't heal themselves. And you need you need an inkiper. And the power of your inkippur is a force lefnehavaya, something that precedes, something that transcends Avaya. And you need that because, like the altar is proving, that proves the fact that you need that proves that up to the Jews' ultimate source, up to Yokevavke, has been infected. And therefore, when's the only time scheduled where this, like, where we were visited, right? Where we're washed over by this greater purifying force is Ayonkippra, and therefore Yankipper is what we need to wait for. And that's why negative commandments, you do trigger right away, but the damage done by the sin, the infection, the dirt that you brought on yourself and you brought onto the world, there's something to be done. It's not like a positive commandment where there's nothing to be done, it just is what it is. There is something to be done. There's we can wait out to Yim Kippur, and Yankippur it will be cleansed and made new like it never happened.

SPEAKER_03 50:20

Okay.

SPEAKER_06 50:20

And made perfect. Vilokhein. Villokhein. And therefore, in the Alterib fears, the Altraba concludes this. In Lilmoid Mikan, one cannot learn from here, one should not learn from here. Shum kula khashala mitzvah sassay. The takeaway should not should not be to walk away thinking that mitzvah sassays are light or not such a big deal, right? Because it's totally not reading the data right. Right. And like the alterf says, I just explained to you the meaning, the sense of the braissa. And based on this, it's the opposite, right? It's mitzvah sasseis are actually a bigger deal. If you miss a mitzvah, there's no really making it right. So so that's the big deal. Allah say is like, okay, you can always make it right, you keep her. So therefore, the takeaway should not be to walk away thinking big deal if you miss a mitzvah sassay. Ubifrath bithaw, especially above all mitzvah sase is the study of terrah. The study of terrah should not be taken lightly, the missing of studying Tarah. And it's critical, it's crucial. A Jew has every single day kviasitera, slot to study terrah. Critical. And don't underestimate the power and the value of this mitzvah. The adrabah. And on the contrary, not only is it less significant than actively doing a transgression, and it's not such a big deal, and it's equal to a lay sose, it's far more serious. The adrab on the contrary. Our sages say something shocking. Amrabaseinu Zachin Lavrach, our sages said, a shocking statement. Vite rakathbaraku, ala Beduzara Vaku, Hashem is willing to look past. Hashem is willing to forgive. A Jew who served idolatry. Yeah. A Jew who Simple English, a Jew who converted to Christianity, or even more grievous forms of paganism, whatever. So a Jew who did Aba Dazara, and the quote continues, a Jew who murdered, and a Jew who did the worst sexual sins, incest, yeah, slept with his slept with this. No, no, no. And slept with his slept with his mother. Such a Jew, Hashem is willing to forgive. Even though in the Braissa, these are the highest levels of sin seemingly that we didn't even get to, right? We only right, but beyond positive commandments and beyond negative commandments is the next level of negative commandments that carry the death penalty, and all three of these are part of that category. And within that category, these are the worst three sins within that category. And say the sages and the Gemara that Hashem is willing to be Mavater, Hashem can look past and forgive if you did Shriva, basically.

unknown 52:42

No.

SPEAKER_06 52:43

And basically it's like it never happened.

SPEAKER_07 52:45

Thank you.

SPEAKER_06 52:46

Veloy Viter al Bitl Tama Tera, but there's no looking past, there's no making up, there's no forgiving, there's no excusing the lack of study of Tara. So even though in the list of Kapara from the Bryce, it seems like Mr. Says are the bottom of the totem pole. Are the bottom of the totem pole or the in terms of seriousness, but on the contrary. On the contrary, the reason why on the contrary, the reason why you don't have to do anything is not because it's not such a big deal, so whatever. It's so serious that nothing can make it right. There's nothing to be done. So the fact that you can't do anything speaks to how serious it is, not how not serious it is. Okay. And the fact that there's what to be done with a regular mistfish license to make it right, to fix the damage, to sponge it clean. And there's what to be done, even the worst sins, the sins that carry the death penalty, and all of them, there's what to be done shows you now it's more serious, so it takes more work to expunge the sin. But the fact there's what to be done to expunge the sin and make it right and make it like it never happened, make it fresh, means that that's actually not as serious. And obviously, the effects of it is is the ultimate effects of it are not as severe.

SPEAKER_03 53:52

What's interesting to me is that you can take someone who was not observant his whole life until 40 years old. And therefore he did hardly any, if any, Mitsu's assay. Very thing we say you can't make up for, and therefore it's the most serious. But he also didn't do much, if any, low sasse. But then you take someone who did, who was observant his whole life, and did many, if not most, if not all, almost of the assays, didn't it? But yet also did many low says, including some terrible things. And then the person who wants to be a Baltchuva, this person I mentioned in the beginning, he's like, wow, four years old, I want to become orthodox, I want to become observant. But he says, But I didn't do for 40 years any of these essays. I can't make it up. It's worth it. And the other person who did do most of the essays, he did do most of the positive commandments, but he also did terrible negative, terrible, unbalance, you know. But we don't know. You can't make up for lost time or lost ground for not having done the positive commandments for 40 years. It's almost like a, I don't want to say a disincentive, but it's a it's a heavy thing for the person to take on, even though we encourage, we want to.

SPEAKER_06 55:11

Right, no, it's very strong.

SPEAKER_02 55:12

It's very important that this 40-year-old person is doing something that maybe it's not even. Absolutely, that thing might be. But the but the amount of shiva that the the the shiva this person is doing, if somebody is starting from here and they elevate themselves to here, right? But Sonic is already here, right? I get it. Yeah. A person that might be 40 years in the desert, trended in the desert, Chris. You know, he finds it.

SPEAKER_03 55:41

And that's why Hashun wants the baltchuva. Exactly. What does that became at the end of the day? That balshuva is still telling us all those saying.

SPEAKER_06 55:51

Okay, two points. One point is we're not gonna repeat the details of it, but in the class, on in the in-depth class on this part, we talked about other sources in Hassidis and other sources in the Altareva, but he does speak about how ultimately, through a deep enough triva, you can restore the lost light, which means right, which means ultimately your sum total basically is you can make up for the two misses us saying your sum total is the same, basically, you haven't lost out in terms of the missed light. We got into great detail there to explain then what's the alterabba saying here, in other words, which way is it, right? Is it is it is it true what he's saying here? Is it a joke? And and we explain the distinction between the way you can make it up versus what you missed and can never make up. That's one point, and then I have another point that I'll make in a second. Okay, so that's category number one and category number two in the brysa, which brought up this question of seemingly we know that an assay is more serious than a lysos say. Seemingly this bryso seems to have it in the inverse, it makes a lysose bigger than an essay. So the Alta addressed that and said that's not actually true. That's the wrong way of reading the data. It's still true what you know that an assay is greater than a Lysos Ay, and that's why the Kapara process is more intensive or is longer for a Lysos A. And there's no Kapara process for an essay, not because it's not greater, not because it's not a big deal. On the contrary, because it's such a big deal, which is nothing to be done, that's why there is no kapara, there is no kapara process.

SPEAKER_01 57:18

That's why we chase people down the street to put on phone.

SPEAKER_06 57:20

And that's why we chase people down the street to put on phone. Exactly, exactly. And even if they're yeah, and even if you get some attitude, you should know you're doing that, like you're doing that in the ultimate favor. So keep keep at it, keep at it. Okay. Okay, then now category number three. So we continue with the Braissa. Over Alcrisis and Mrs. Bezdin. If somebody did a sin, the highest level of transgression that carries the death penalty, whether Kuris, the death penalty from on high, from heaven, or the bezden, the court on earth would execute you, which is a whole list of transgressions. We already mentioned three of them. The worst three of these, but yeah, even if someone murdered, someone did idolatry, someone did incest, or any other form of a high-level forbidden relation. So then, and then they do triva. So the triva's the triva's done. Step one. Triva viamika put in talin. Here the story doesn't finish with the chriva, and the story doesn't even finish with the inkipper. The inkipper is very powerful, it's a powerful shower, but there's certain stenches that even a shower doesn't quite eradicate the stain, it doesn't eradicate the stenchfully, and you might need it, might need more time, you might need a stronger, stronger exfoliant than than your basic shampoo. The dirt that penetrates one's soul, the tuma, when you murder someone or you do one of these one of these acts, even Yankippur is not a strong enough exfoliant to totally make you pure, to totally uh make it like it never happened. V Yesuddin, Mimarkin, you need to go through some suffering in life, some suffering to truly scour and cleanse your soul, that there should be no more dirt, no more tumma upon you. You're fully cleansed from the sin. Okay. Now, what is, and you need your surin, you need some suffering, some pain in life, some trials and tribulations, memarkin to scour you clean. Now, says the altarabbah, what is this memarkin? What's this thing of being scoured clean? We were talking about shiva, returning to God, reconciliation with God, and kapara, finding atonement for your sin. What's this new term, Memarkin? Scouring yourself clean. So says the Altra Abba, he opens up a parenthesis, a brief parentheses, Parish, the meaning, the translation of this new term, a markin, it means to say, Game Nimha Kapara. This is how you completely complete and achieve total kapara, total atonement. With Yim Kippur, the day of atonement for these higher sins, you only achieve partial kapara, partial atonement, partial cleansing, and full cleansing, full kapara is through your surin, that brings you memarkin that scours you clean and brings you full kapara. Now he's going to explain the parishamilis, the meaning of the words. The who, this word memarkin, melashin mirika, ushtifa, it's from the root marika ufa, like to scour something clean or to rinse it, to rinse it very well. And the implication here, khanafesh, it polishes the soul. It polishes clean the soul. In other words, the way you should read it, is through your surin, memarkin, it polishes clean the soul. And that basically means it gives it full cleansing, full polishing, full cleansing, and that completes the kapara. Now, what does polish and clean the soul have to do with kapara? So he continues to explain. The word kapara, what does it actually mean? What does kapara actually mean? We say atonement, but what does a kebara actually mean? So kapara literally translates, he says, as kinuach, wiping something clean. Wiping something clean. And the implication of the word kapara is shem mikaneach lichokachit. That through the sin you got dirt on yourself. And kapara means you literally, mikaneach lichet, you wipe off the dirt of the sin. So, and it's interesting imagery. In other words, in other words, you touched, right, some crummy thing or some sticky thing touched your counter or touched your skin. And to clean it, right, you just have to wipe it down. Then there's certain things that just wiping it down won't get off the dirt. It's more it's it penetrated deeper, it's more sticky. And for that, you need you need you need to scour it. You need maybe hot liquid or hot water or like a little bit more intensive rubbing. So that's the implication that basic aberrus, it's enough, the dirt level, so the the exfoliant, the cleansing substance of Yumkipper is enough to just wipe it down and it's good. It gets off. Versus the deeper dirts, deeper, the deeper tumma penetrates, really saturates deep in the nefish and is a much, a much more adhesion is much stronger. And you need a stronger force, something, something more intense, like pesa cleaning, where really is representative of eliminating the chamas from within our own selves. Right. And it's more than that. In other words, right, part of peso cleaning is not enough that it generally looks clean. You need to make sure that you need to do deep cleaning, you need to truly clean. And to get that, right, you need fire, you need high like more intense tools to truly burn it out and flush it out. And stronger chemicals are also stronger cleaning chemicals are also more toxic, right? In other words, the the safe shampoo that you can swallow is probably not gonna cleanse such deep dirt, right? For the same, for the very same reason, right? The the intense chemicals that can burn off you know stains, you probably don't want it touching your skin or else it's gonna burn you. So it's almost like the way you can view it. Hashan's pouring on you this very intense detergent that can wipe off the worst stains. In the process, you're gonna suffer a little, right? But it's worth it because you're getting cleansed. So in other words, it's like so it's almost the yeah, it's almost how you can view it, then maybe. Okay. So when you just say kapara, when you just say clean, it's like a standard cleaning. Like you tell your clean lady, you know, clean the kitchen. There's another word, memorkin, which is basically deep cleaning or deep kapara. And you have to like spell it out. You sell your type cleaning lady, don't do it, like do a deep cleaning today, like go behind the crevices and on top and whatever. So there's kapara, and then the braisa uses this expression, memarkin, which means a complete kapara, a deeper kapara. Okay. Now, okay, so that concludes the parentheses, and now it concludes the quote. Says the Brysa, what's the source? Who says, who says that there's certain Averis that needs suffering? Shinemar, like it says in the verse, Hashem says, for the Jews' sins, ufakaditi bishevet, ufakaditi bishevit pisham, for their sins, for the Jewish people's sins, I will remember it, I will call it to mind, I will deal with it with a stick, with a rod, like a disciplining rod that you hit, you know, you hit a teacher hits a child with, or a parent hits a kid, or just in general, a court hits the you know, the transgressor, whatever it is, or the sergeant hits the soldier, I don't know, whatever it is, the disobedient soldier. Uvinagoya mavoinam, and with the and their their iniquity, their sin, their transgression, I'll remember it with afflictions. So we have this clear verse which speaks to Hashem bringing us to justice for our sins, or not even bringing us to justice, but reconciling our sins through pain, through some form of affliction. And so says the Brahsa, that's not talking about every sin, it's talking about this category of sins. And maybe, I don't know for sure, but maybe the double expression in this verse, pisham and avainam, two kinds of sins, maybe is because within this category, there's two kinds of sins. There's the sins of the sins that have the death penalty by the court, and there's the sins that have caras. So like within death penalty, there's two kinds of death penalty, two kinds of sins. Okay. Adkan Lashna Braissa, till here is the quote from the braisa. So, okay, so this is the first half of the parak, basically, where the Altreba quotes a braisa, and in the long parentheses and in the few other short parentheses, he clarified some aspects of the braisa. Okay. Vihine, behold, what's essentially the takeaway and what should be your takeaway from this braisa? In a sense, this is where Garisha Chiva starts, right? In other words, he starts off by telling us this the source, us a very critical source text that the Rambam also basically opens up his laws of Chiva with. And then the Al Travis says, this is like the opening line of the Altara's mitzvah sat Shiva Minat, the mitzvah of chuvva, the obligation of chiva, as it's given to us by the taira, he azivas aket bobat is nothing more than azivasakhet to change your way, to give up the sin, to resolve that you're you're here on out, you're a different person, you act a different way. Aziva sakhet. And the altar kind of references already earlier on in the parentheses when he was talking about the Krishna, that he said, if you start now, from this day forward, never gonna miss a Krishma again, he says, In Chuva Same Alas, your chuva doesn't help to make up magically the lost Krishna, but he called that chuva, in other words, that's what chriva is. Chuvva is from here on out, I'm done with the path of sin, I'm never gonna do the sin again. And he says that's that's the mitzvah zivasachatovat, which means to say, says the Al Triba, when you read the Braissa, almost like the chuvva element almost gets sidelined. The chuva is mentioned very briefly in the Braissa. And what's like highlighted and where most of the discussion revolved around was the levels of kappara, right? The braisa started off by saying there's Shloshek Luki Kapara, there's three levels. Levels of sins that have three levels or three different paths of Kapara of Atonement. Those three paths are either there is no path, mitzvah sase, or you're in kippur, mitzvahisase, or you're in kippur and suffering, the death penalties. And it says shuva is with every one of them. Shuva's the standard. Shiva comes with each one of those. So it says the Al T Rebba that there's two things. There's chuva for your sin, which is when you did a sin, you created a break, a disconnection from Hashem. Your soul is now in a state of disconnection, of divorce from Hashem. And shuva is to reconcile with Hashem, to reattach to Hashem. And then there's a separate thing of kapara, of cleansing yourself of the dirt of the sin, which means making right, fixing the damage that you did, the broken glass, the stench that was released into the air, the dirt upon you. But that's that's an independent thing, and that's separate from the chrivah. And the chriva is the mitzvah. There is no mitzvah to achieve kapara. It's a good idea to achieve kappara. Your life, you'll feel better if you achieve kapara. Your life will improve if you achieve kapara. It's a good thing, but there's no there's no mitzvah is not to achieve kapara. The mitzvah is to do chiva, and that's that's the main goal of our lives. That's the main purpose of this book, to show us how to do chriva and to call us to do chriva. And that's what Hashem is waiting on. That's what's going to bring Mashiach. That's the greatest thing of all. That's this is the greatest of the mitzvahs. And to your point, Howard, to kind of answer your question a little bit, in that, there is no mitzvah that that's what we say. There's no mitzvah that Shiva can't help for. But there's no mitzvah where chriva can't be done. Right. There's no such thing as you lost the opportunity to do the shiva.

SPEAKER_03 1:07:28

And my man up previously.

SPEAKER_06 1:07:30

Right, right, right, right. Yeah, yeah, yeah. So you were saying it's not fair, whatever, but you were saying it's not fair. You look seemingly you lost the opportunity to make up for the for the for the lost goods or the lost light, which is true, but once you realize that while that's big and beautiful and important, that's like that's really secondary. It's a really secondary item. And the triva is what we're after, and the triva is the great item. And because you can't have triva, it's almost, it almost doesn't matter. It almost pales in comparison to the greatness of the triva that you that you can't have that. And to spell that out, to spell this out a little bit. We we spoke about this actually in the general introduction, but it's uh it's an unbelievable story, and then it really spells out this point. There's an unbelievable story that the Medrush tells us about Rabishum Barihai. That there was a couple living in the days of Rabbi Shimba Yachai, and they were married for 10 years, happily married for 10 years, and they never had children. Never had children. The wife's the wife couldn't have children. And the husband, the man, really wanted to have children, and there's a law, it's not so practiced nowadays, but a man is a misfit to have children, that's why that's primarily why we get married, besides for wanting to have a happy marriage. And and if you don't have children after 10 years, then you should get divorced and remarry to a woman you could have children with. Yeah, for various reasons, practically this isn't done so commonly today, but this is state of this is a concept. So the man decided that you know this is what he wants to do because this is, you know, he must like this is the ultimate value to him, and it's very, it's very tragic, it's very sad, but this is what has to be done. And obviously, after a lot of consideration and thought, whatever, and he came to Rabishim Rihai together with his wife, and they told him his decision of his plan, of his thought process. And Rabishim Riachai heard them, he accepted, and he said something though, he gave them one instruction, a very interesting directive. He said, the same way that when you got married, you made a celebration, a wedding celebration, and you invited guests, and you had a party. So he says, likewise, in the same way you should celebrate the separation, the divorce, and make a great party, a great celebration. That's what he told him. A funny thing, a madna thing. This is what Rashim Briakai says, and they did it. They got a caterer and photographer. I don't know if they got a photographer or not, but they sent out invitations, they had a bar and a dance floor and musicians. And then Mawish they threw a whole party, a whole chasana. And they didn't just do it begrudgingly. Rabishim Brichai says, it's not a joke, they did it, and they also tried to get into it. It was a real party. Everyone came, everyone was, and and they weren't they weren't the only chassidum of Rabbi Shim Brichai. Everyone, and I'm sure, I'm sure word spread. This was what Rabbi Shim Brichai said. Not yet divorced. And and I'm sure it doesn't mention this, but I'm sure everyone heard it's like right everyone heard Rabishim Bekhai made this interesting proclamation and everyone wanted to like participate. And it was a wild party, and the husband himself was having a great time. It says, and yeah, he was he was dancing, he was hanging out, he was drinking, and it says he was like in a very spirited mood, a good mood, and he was like taken by the whole thing. And he, in like a moment of generosity or whatever, he said to his wife, soon to be ex-wife, that as a parting gift, besides for whatever you know the standard arrangements are, he says, as a parting gift, anything from my estate, any item, anything you desire, you could take. No, no strings attached. Fine. And when she heard this, okay, and he seemed to be a pretty wealthy guy, she instructed some of the household servants to make sure to apply him with a lot of wine. And they kept refilling his cup, giving him more to drink, more to drink, water drink, and they got to his head, he got very tipsy, he got very drunk, and he fell, he fell unconscious midway through the party. And once he fell asleep, the wife told the servants to pick him up in his bed and take him out, and she told them, take them to my parents' home. Take my husband, instead of taking him back to his bedroom, take him to my parents' home. So they carried him to her parents' home, to his in-laws, I guess in the room guest suite that they would stay in when they went there, whatever it is. And it says the next a few hours later, the next morning, he wakes up and he finds himself in his in-law's house. And he says, What am I doing here? So she tells him, and this is all in the Medrish, and she tells him that you told me that as a parting gift, I could take the object of greatest desire, the thing that I desire most. And she said, Everything you have and everything you are and everything you own, what I choose, what I desire, is not any of your gold or any of your diamonds or any of your jewelry or any any of your horses or villas or any of the furniture. The thing I desire is you. You're the most desirable object beyond beyond everything else, and I I I take I take you. And when the man heard these words, it was uh very romantic, it was very moving. And it hit him, it hit him in that moment. He had clarity, like, what was I thinking? How could I think to to you know divorce this woman? And ridiculous. Like, no, she's my wife, she's my everything. She I chose her, and that doesn't kids, no kids. This is the woman, this is my wife. And so he decided right there and then that this is not it's not something you find every day. And this is true, this is true, this is yeah, this is this is above all true connection, and he's not divorcing her. New plan. So him and the wife proceeded to Abishimari Chai's office, to Abhishim Barichai's study to tell him their decision. And and they came, Abshim Marekhay blessed them, blessed their union, and bless them, they should have children, and sure enough, they ended up having a child. So that's what it says in the Medish. What's the idea of the story? What's the idea of the Medrish? What's the idea of the story? And Al Tab brings us, he has a mimer on this, explains the point, the amkus, the depth. And also, like it's funny, because in other words, why didn't they just come and Rashim Mayachai give them a blessing, right? And they have the child, right? Right, originally. So he says, A it was a real story, obviously, but it also the the Medrish relates a story because it captures a very deep truth about the ultimate relationship, the ultimate marriage between the Jewish people and Hashem. And it says you could have a relationship with Hashem, or you can view your relationship to Hashem and Hashem's relationship to us, and that could parallel the way you relate to other people, and you even relate to your spouse. That ultimately it's very like it's what could I, what value do I provide, right? What value do I provide? Or what value do you provide to me? Right. Or what right? So what can I what can I get? Or what am I giving? Or what are you giving? Or what do you what I what do I get from you? And that could exist in a very, very shallow way. Like, okay, you provide me with a lot of money. You're like my sugar daddy, as we say, right? Or or you're you're very attractive, so whatever, or you have high status, whatever it is, and then these things are very, you know, I want these things. These are very attractive things to form an alliance with, to bring on board, or whatever other, you know, superficial things that people are into. If you were to suddenly lose your status or to lose your money, or to lose your looks, then okay, like what's right, so long as that's there, I'm interested. And if not, not. So that's that's the most superficial layer, which even that is very, very, very prevalent in one form or another, right? But there's even a step beyond that. There's even a step beyond that. That you're interested in a little bit deeper, a deeper layer. You're not as material, you're not as much of a materialist. You're more intrigued in life in general by by deeper things, by emotional experience, by spiritual connection, by intellectual stimulation, and maybe, right? So maybe like someone's personality or the way their mind works or or or how they make you feel or whatever it is. And and then again, with time, their personality changes over time, or they're not the you're no longer finding to be the same person or operate in the same way, or different life circumstances come about, which you know bring out different sides to people. And suddenly you're like, okay, I don't really see value anymore in this, in this dynamic, in this relationship. I don't like the way I feel anymore. I don't like what they're putting out, what I'm putting out. And and suddenly it doesn't, you don't see, you don't see the point of the relationship anymore, the value, right? It seems pointless. And a good idea to divorce. A step even beyond that, a step beyond that, and really the ultimate step within this, within this frame, is very, very, it's very not it's very not shallow. You want the ultimate something real value, it's not just a nice you know, quality. Children is is the most important thing, and it's not it's not a shallow thing. It's it's a very important thing. It's the most important thing, the first myths from the Tyra. And you're exp you want, you want, you want this person to be able to give children, to be able to have children and give you children. And ultimately, if that can't happen, it's not gonna happen. So suddenly the purpose of this of this marriage comes to an end, or there's no they can't give me what I want or what I need, and it's not their fault, and it's very sad, and I would have loved if they could have given it to me, and then yeah, but they can't. And like, shalma Easter all, I'll go to someone who could. And right, so viewing it all through that frame, what whether it's at the more external end of the spectrum, or whether it's at the very the deepest end of that spectrum, the desire for children, it's all essentially the same that you're viewing this person as like a means to an end.

SPEAKER_03 1:16:42

Well, one is the mitzvah at the end is your motivation. Well, but it's not the same because in the beginning it's purely materialistic you know, physical. But the last example you gave, the one that's really relevant in the story, it has to do with the the the man thinking and believing, I need this mitzvah, right? Even if he may want children for other reasons, but he wants a mitzvah. How do I get the mitzvah?

SPEAKER_06 1:17:06

Right, right, right, right. Right. Okay, true. But no, but the main motivation is that he wanted children. And even if it's for the mitzvah, yeah, let's let's just give another example, going back to like the June Hashem. You could relate to God as you recognize, you think that God controls the world, and so you want God to give you a lot of money. And you dive in, Hashem, please make my business take off, make me win the lottery, and you believe it's in his power, and you basically and you find that when you're doing mitzvist, you have Hashem's brach in your life, business flows, you make money, and it's like, oh I want to ask you about this because it's hard to do it. So which is right, which is good. In other words, it's beautiful. In other words, just like yeah, if you're married to a guy and he's very rich, right, he'll provide for his wife, hopefully, right? And provide abundantly. But what's but there's a difference between a woman being married to a man because he has money and were he to lose his money, she would drop him like a hot potato versus like Rabbi Akiva's wife, right? Chose him, wanted him when he was penniless, and then when he became a billionaire, enjoyed the benefits of him being a billionaire. And if you would have lost the money, fine, right? So, yeah, obviously it's a beautiful, obviously, Hashem. Obviously, every man wants to give his wife a lot of money, right? And every woman wants to be attractive for her husband. But nobody wants, and it's a very mudna thing, when you feel, and it's true, that they they're only interested in you, or essentially the interest is dependent on this versus it's an essential, it's a it's an there's an essence connection, and then there's layers on top of that, which are additives. Right. So a Jew could have this very external relationship with Hashem, that Hashem gives me money, Hashem gives me success, Hashem gives me fame, Hashem gives me power, Hashem gives me social status, whatever it is. Then you can have a little bit of a deeper relationship that Hashem gives me, I don't really care about these things, I'm not such a materialist, I don't care, money, not money. I'm happy to live a simple life. I want, I want to feel inspiration. I want inspiration. And I Hashem gives me inspiration. Hashem makes me feel, I like the way I feel when I'm with Hashem, right? Like the way it makes me feel inside. If that feeling comes to an end or dries up, I'm not getting much out of this anymore. So I'm out.

unknown 1:19:13

Right?

SPEAKER_06 1:19:14

So in other words, you could you could even you could you could be so it's a higher thing. You're being drawn to do good things, you're being drawn to mitzvah, you're being drawn to spirituality, but it's it's vital about you, it's about like that mitzvah is for my fulfillment, right? So, okay, so bringing this full circle. So says the alterab, as long as that's the frame that the man had to his wife, as long as that's the frame a Jew has to HM, he says there's the whole the marriage is fundamentally flawed, fundamentally lacking. It's fundamentally lacking. And really, they're not connecting essence to essence, which is why some souls are less sensitive. So even if they're not in perfect essence to essence alignment, it still works, they still have children. But certain souls are more sensitive to the ultimate framework of reality, like these two people were, that if their souls weren't bound essence to essence, they couldn't produce children. Because what is children? Children is the sharing of essence, right? When the man shares his essence, the woman absores his essence, she produces the child. Because they weren't connecting essence to essence, they couldn't produce children. And Rishim Rihai helped them to see, helped them to reach this clarity. He realized what a moron I am. And I was like, I'm so stuck in my own khajbainus, my own bubble, my own ego, that I'm failing to see the person before me, right? And I'm failing to stop projecting my own agenda, my own needs, and what I want to get out of this and whatever. And he was able to hop that bubble and truly transcend himself, truly see out of his own box, out of his own, past his own nose, and see another person, truly appreciate another. And then he chose her absolutely, he chose her essence to essence. And then they were actually able to have children, ironically.

unknown 1:20:43

Right.

SPEAKER_06 1:20:44

Then all the chatsinias came, right? It's like when you choose the person when they're ugly and poor and unknown, and then suddenly they become so right, it's very different. It's very different. Then you chose someone because they were a celebrity of Hollywood, right? So, okay. So there's two things. There's triva. Triva is really what Hashem desires from us, and triva is the most powerful thing in the world. It's earth-shattering. Triva is a returning to a choosing of Hashem, an absolute choice in Hashem. The other things, and even like the very extreme imagery we were giving of like right what you what a misfaces essay is, and what you what you lose when you miss a missus, you can never made back, is like the children you could have had, like all the good, and not just that shallow good things you could have had, like really good things. But and that's huge, but it pales in comparison to the significance, the importance of the chiva. The chriva is the core of what life's about. And once if you have the chriva, you really have the essence of what matters. And plenty of other good things will follow from the chriva and come along with the triva. And there's no you're not missing like no one's missing out on the shiva. And in fact, like it's like someone was saying, on the contrary, who has the chiva, the balshiva. In other words, who had this deep appreciation of who is forced, who is put in that tight place, and they have to really put up against the wall and really choose do they want this person or not, and make like and really force them to really acknowledge what they're doing and make a really conscious decision, and they were able to therefore form this unbelievable, unbreakable bond, was this childless couple versus the other couple who had children on day one. They weren't forced. They were never forced to, and they never established this kind of deep connection. They had plenty of children, they never had the triva, never had the essential connection, the essential essence to essence. And they don't know, maybe in 10 years something comes up, they'll fall apart, right? So that's that's the idea that the Balchva, because almost because they missed out on so many things, because there was so much fracture, because there was so much challenge, because they were upon a more tight space, it brings them, they do triva, which is the ultimate, which which like and Mashiaks Kami to make the tzadikan do chuva, because chuva is the ultimate attainment in life. Okay. Okay, and that's what he says, and therefore, okay, and this mitzvah sahva, separate from kapara, separate from atonement, separate for cleansing or making right the the damage of sin, is a zivasakhetpovat, is abandoning the sin alone. And he opens up a brief parentheses to prove this, because it's a very radical statement that all you have to do is it's instantaneous in one second. It's a psychological shift. Kdi isabi Gemara per Gimel to Sanhedrin, like it's stated in the Talmud in Gemara and Sanhedrin, the third chapter, of the Khaishan Mishpat, Saif Simon Lamadalid, Linni Aidas, and it's codified in the Shoknarak, the fourth book of the Shokhnarach and Khaishan Mishpat, where it talks about financial law at the end of Simon Lama Dalid, and they're it's discussing witnesses, and the law is that you have witnesses you're trying to bring in a financial case. The problem is these witnesses are disqualified because the Rushyim, they're disreputable men, they're gamblers, and therefore they're sinners and they're gamblers and they're disreputable. And says the says the Shemara and says the Shoghanarch, if these disreputable, sinful gamblers will make a declaration that they're done with gambling, they're going called Turkey on their gambling behavior, and they'll prove it that they're serious by breaking the dice that they their playing sets, they can stand up on the stand and give their testimony, they become, they lose the status of Roshayim and they become instead kosher juice. So you see, you could be involved and engaged in a sinful behavior, be considered and classified as a Russia for years and years and years. And in one moment of of chuvah of change of course, of clarity, you can halluchically change your status. It's not a nice idea, it's a concept, it's in the method somewhere, it's halakhically it changes your status. Now, what does it mean? What are you doing in this one moment? What's this Aziva Sachet, letting go of the sin? The hainu this means or baliba, you decide, you resolve in your heart, believe shalim totally, absolutely, not half-heartedly, a strong decision, firm, leval Yashav Aidl-Khislah, to no longer return to the path of foolishness, limnaid ma'chusi is bark, which it's so nonsensical. You have to be mad, you have to be insane, to rebel, to live in a state of rebellion against Hashem, treason, Vlayaver oid mitzvah samalach, and to no longer continue to violate the commandments of the king, which you see now to be a terrible thing. Hey me mitzwash, whether it's his positive commandments, his positive edicts, edicts, heim mitzus lay sase, whether it's his negative commandments, negative prohibitions, and like we like we talked about at length in the in-depth classes. It's interesting, the Altaba doesn't say you abandon this particular sin. He says you realize that living in a state of disconnection from Hashem, disregarding him, is not okay. It's not what I want. I choose him absolutely, I want him absolutely, and therefore I'm gonna start, I'm uh I'm committing, I'm interested in doing everything now. My vision, my goal, I want to sign up for everything. I want the full package, every myth for possible. To be an Abbas Hashem, to be a soldier of Hashem, to be in alignment with Hashem, to be in a state of alignment with Hashem. I'm giving up the path of sin, the sin inherit every sin. Yeah.

SPEAKER_05 1:25:41

There's I wrestle with this idea a lot. Am I praying to God because I need something? Or am I praying to God because truly well done? Right? Like you say, Shemani Shell, Shemal Khan, Shama Khan. The hot place is shameless, so technically we're doing by Mitsubishi, we're expressing our love shell, but we still have human needs.

SPEAKER_07 1:25:58

Right.

SPEAKER_05 1:25:58

And it's natural for a person to you know shame that their needs should be fulfilled. True. But we don't like really know like how do you I mean it's hard.

SPEAKER_06 1:26:08

How do you are you saying this in connection to what like what we're just talking about? Yeah, yeah, yeah, yeah. Okay. Oh, good question. You're saying practically we have needs, and and we know that Hashem has the power. Okay, so to briefly to briefly yeah, so okay, so first of all, this is why we have different parts of we have different touch points. In other words, there's the study of tairah, there's mitzvahs, there's trying to bring Hashem into your day-to-day life, there's and there's Davening. If the whole relationship to Hashem was just asking for things, right, then's other parts where we're just receiving, or we're just connecting, or we're just like Tyra, you're just connecting with Hashem, and it what he wants to talk about, so to speak, what's on his mind. The mitzvah of Davening actually is to ask for your needs. Meaning it's funny, today Davening became, right? The sages made Davening a routine, systematic thing that we do. They made it into a formula that we that we do. Originally, there was no set, there was no like set formula for Davening. When you had a need, you would turn to Hashem and ask him for the need. That was the yeah. At a certain time, it became formula, formulated into a formula. Now, even Davening, even that mitzvah of asking Hashem for his needs, what's the idea of the mitzvah? And it's not Jews have needs, and we understand that Hashem is all powerful, the natural thing to do is turn to God. There's a mitzvah in the Torah, Hashem commands us that when you have needs, davin to me. Why? What's the what's the idea of the mitzvah? So it's almost like if you have someone that you care for, yeah, and you have resources, extensive resources, and then they were in trouble or something, or they had something going on, and either they slummed it out or they went to some random person and asked for a favor, right? You're almost like why like why didn't you come to me? Right? In other words, like, all right, you want them to come to you. In other words, like, because it actually shows on a relationship, it's a way of building relationship to turn to someone with things, right? Like a silly example, almost like like women a lot, if they like a man, they'll put themselves in positions where like he can. Like service them in some way, right? Or give them information if they already know it, really, right? Because in other words, like that itself is a way of relationship building. So in other words, part of how we demonstrate our relationship to Hashem and build a relationship with Hashem is by leaning more and more into the fact that he's our provider and that he will give us our needs. It's not just I have needs and I think Hashem's the best option, but if that I could also get them from that person and I'll go to that person, it's I have a request from my humanistic perception. It seems like that person might be able to, you know, might have more power here. And I'm turning to Hashem, I'm turning to Hashem, a hoping to be helped, but also but it's inherent to that request is also in other words, the request itself and the asking to be helped and hoping to be helped from Hashem itself is a is a form of connection to Hashem.

SPEAKER_04 1:28:45

Right. It seems like it's easier from like a flower stone perspective, like you'd follow like if you're a teenage kid. And your father wants you to call call if you're in trouble or something.

SPEAKER_06 1:28:53

You could view receiving from Hashem in two ways. You could view it as like, I need this. Hashem happens to hold the power or hold the keys. So like I'm waiting for him to give it to me. But like it's almost like I'll give you a silly example. Let's say a father likes to take his son out to a restaurant. What's the father's agenda? He wants to build a relationship or he wants to have a moment of connection. Okay, so now if the son's more immature, maybe what is he interested in? To him, it's really exciting. His favorite restaurant, sesame chicken, sushi. I don't know what, right? His father, okay. His father happens to be the conduit to get him his sushi. But and whatever. And maybe like maybe it's walk with him, or whatever, it's indifferent to the fact, or it's nice, but like in other words, right? His father could have for the same price, could have given him the cash, right? Right. And then he would have got double, right? Because so, in other words, you could view receiving from Hashem in that way. Then in other words, I need this. Hashem happens to be holding the cash or holding the keys to what I need, so I'm going to whatever. And he's my father, so I'll give it to me. Or you can view receiving from Hashem, and that itself is an intimate act. That is to receive from someone, to turn to someone and then receive from them. You happen to receive something also.

SPEAKER_05 1:30:09

But as a man, because man is more mashvia, we want to give it. We're on the giving side. Yeah.

SPEAKER_06 1:30:15

Almost like almost the way it's framed, to truly be a mashbia, to truly be a mashbia into others, you have to in somewhere in your life, be a macable to a you have to experience be a macabre to a higher mashbia to then turn around and be a powerful mashbia to another macable. Yeah. Almost like we all teach or share in some capacity to others. To be able to lean into that though powerfully and do that well, it only works if you are a bital or in a state of macabre to your teacher or your source of even the rabbi, right? Ultimate mashbia. But he viewed himself and was an insanely humble or like even feminine macabre to the free to grab, right? And then he's able to turn around and be mashbia to the whole world in Damisra. So a man has to be in a state of that's why it's funny, but we call like it says every individual in the Shammah is a cala, which so in a way for women it's more in alignment with their general kind of nature. With their nature, but in a way it's more significant to that statement's much more significant for a man who's meant to be masculine and is masculine in the human field, because we have to, right? A man is meant to like is meant to be a cala or in the feminine towards Hashem to then be able to draw strength, to receive strength and draw strength to the like David Amal, who's Malchus, who's who's the Bittle, who's who's like Malchus is like is like the feminine. You read Tahilem, right? Which is the happens to be also the words of Daven, like a lot, is it's very like you read the words, David speaks very much in these terms of like I have nothing, I'm I'm empty, like fill me up. As if he has not like he has like care of me. Yeah, yeah, basically leaning totally on God as a drag, and then David turns around and is the leader of Amisrael, is the king, is the warrior, right? Has has unbelievable strength. Right, so so that's that's that's kind of that's an idea there. Okay, let's let's let's let's let's march. Okay. Vzehu, ikr, paitish, lush, and shuva. And this is the main meaning of the translation of the word shuvah, which implies to return, lash shuva, lashem, the holybah, the khanafshay, to return to a shem fully with one's whole heart and one's whole soul, and it's returning to Hashem, which necessitates and follows that you'll keep his mitzvah, but it's not it's not mitzvah specific. It's not about stopping to do this specific Avera and realizing this Avera is not good physically or spiritually, and this mitzvah is good physically or spiritually, but rather realizing I choose Hashem, I want Hashem. Right. Like the like the guy who chose the right the person. I want this this person, and then what comes along with that? Fully, fully, and others, yeah, no more, no more. Maybe we'll see if this happens, that happens. No matter what. This is what I chose. I'll make it, I'll make everything else work around this. La'avday, to actively serve him, the Lishmer Komitsvais, and to observe all his mitzvahis. And it's interesting, this expression, la of shamre, right? It says that Hashem put uh put Adam, put Adam in the garden, La Avde Lushamreh, which it says, La Avde to actively work it is like to do the mitzvah sasse, amreh, and to guard it, like stand guard is to not do avaris, is to not do the lysasis. And he proves this from four different psukim, kameshikatsov, like it says in the verse, Yaziv Rosha Darkay, a sinner, a Russia, should abandon his path, his way, his sinful path of being off the derakh, of not being on Hashem's path and not listening to Hashem. Vish Avain and a sinful person, Mahshav, he should abandon his evil thoughts and evil desires and intentions, all the different sins that follow from not following Hashem. Vyashav al Hashem Gamer in a return to Hashem, and he should return to Hashem, etc. That in other words, he's abandoning his sin as a result of returning to Hashem. From the Tarah itself, from Parshus Nusavam, it's written, Bishafta de Baila Kecha, you should return to Hashem, your God, Bishemata Bekeda Vegamer, and listen to his voice, Bekholovcha, Vegamer with your full heart, etc. So we see it needs to be done full-heartedly. It's about returning to Hashem primarily and listening to his voice, not about the specific words or command, this command or that command, or this sentence, or that sentence, but the general underlying voice of Hashem, basically Hashem, is who you're returning to. And then there's a third source, Shuvva Yeshua Dawaila Kecha. It's a call to the Jewish people. Jews return to Hashem your God, Vegamer, etc. And then the fourth verse says, Hashivainu Hashem Allah, Vegamer, we ask Hashem to help us do chuva, Hashem return us to you, etc. And that's the meaning of chuva, aziva sachet, and to return to Hashem, which can happen in one moment, like it says in the sources we quoted. And not like the misconception, the popularly held misconception held by the masses, is fasting or involves fasting. And it never involves fasting. Fasting has nothing to do with chuva ever, ever, ever. Ba'afilu misha avr al-khris Mrs. Bazan, even someone who did the worst kinds of transgression, which the Braissa told us, Shigmar Kaparasa Hiali De Yasura, that the way he achieves total atonement is not only through your Kippra, the day of atonement, but he also needs the suffering. So if he needs suffering, seemingly, fasting is like a form of suffering. So basically, that's another way of saying you could fast or should fast, or fasting has a place. So he says, Hainu, what the Braissa was talking about, what that meant, is only Shah Kadish Baruch, who maybe a love you sure. Hashem has to be the one to bring that suffering upon you, to bring you the cleansing that the suffering is meant to bring. Which is the scouring, which literally gets the filth and the dirt off of you. And Hashem has to be the one to bring it, and it will only be helpful if Hashem brings it. Hashem's the only one who knows how to bring it.

SPEAKER_03 1:35:45

It's almost like don't waste your time on yourself doing it.

SPEAKER_06 1:35:47

Yeah. Yeah, it's like to give two silly examples. One is like, you know, every child tries to give themselves a haircut. Right. Right? So it's like, don't and they think, oh well, uh, if they could do it, I saw how it's done, I could figure it out. So you can't figure it out. Or like, right, a doctor gives me pain, so let me imitate it and cut myself open, right? So you can cut yourself up and you're not gonna heal yourself, right? So only Hashem knows how to inflict the pain in the right way to extract the illness. Uh suff, and this is proven, this is as it's stated in the verse in the source text for this method of Kabbara. It says, Ufakaditi Vishvat Vgaimer, Hashem says, I will call to mind their sin, I will bring accounting for their sin with a disciplinary rod, etc. Ufa kadati daika, and specifically it says, Hashem says, I will be the one to bring the disciplinary rod, I will be the one to do it, it's not on the person to do it, and not only is it not on the person to do it, the person doesn't know how to do it, and it would be wasteful and a waste of time, and it wouldn't be helpful.

SPEAKER_03 1:36:48

And again, this positive, this source was coming uh from uh ASH. Uh either way, bottom line, this has to do with the 36 sins of Yeah, yeah, yeah, yeah, yeah.

SPEAKER_06 1:36:59

So A, A, any suffering as a form of kapara is only limited to sins of death, and even that, don't think that you can replace that or substitute that with fasting or do the same thing with fasting, because it's only only Hashem could do it, only Hashem knows how to do it to get that result. Vahinu, and essentially what it means to say, the fun of you sparch. If you did shuva and a pleasing chiva, a fitting shiva, and a chuva that was acceptable to Hashem and pleasing to Hashem, Beshuva Shemba Khalibinafsha, and you fully return to Hashem with your whole heart and whole soul, me'ava out of love, sincerely, out of love, out of desire. Azai then be susud al-sata in response to your efforts down below, the kamayam apanavikhulu. And in the words of the verse, just like water reflects the face of man, if you step over water, you're gonna see your own reflection in the water. If somebody else's steps there, they'll see their own reflection. If you change your face to a smile, you'll see a smile in the water. If you frown, you'll see a frown. So us and Hashem have this like water-like relationship that when we make a certain face or we put on a certain stance or posture, Hashem reflects it. What's the term? Uh body mirroring or mirroring, mirroring, right, is expression. So there's a mirroring phenomenon, and Srusadila, that causes Hashem to stir or move or reorient in the same way, or respond accordingly. La'ir haava, the khasir Hashem, this stirs and awakens and brings forth the love and the kindness from Hashem. And the ultimate kindness is to bring us full cleansing. The Marik Avaine to cleanse us of our past sin and the dirt and the filth and the tomb of our past sin, which is done with these very intense sins, murder, incest, adultery, and the other ones. Lamarik avan biasurum, these sins can be cleansed and wiped. They literally, there's no trace in your system. There's no trace, there's no damaging trace in your psyche. But Ilam Haza, it could be accomplished through through having suffering or hardships in this life. Commend right the the right kind, and Hashem knows how to do that. But it's a great kindness to do this very intense. It's almost like to give a silly example, right? It happens sometimes. Someone gets shot, and there's a bullet stuck in their brain or stuck in their somewhere, and they say just leave it, right? Because like it's better, whatever, it's better just to leave it. It's dangerous to take it out, right? And so that's almost like in other words, you do this available, there's there's rattling damage running in your system, but like, whatever. We're just gonna leave it, and life moves on. And Hashem says, you know what? I'm you know what, uh, this is one expert surgeon, he knows how to he really could do it, and and he'll do it for you. He's a family friend, he'll do it for you. So if Hashem's moved, in other words, Hashem, it's an act of love, it's a favor, it's a kindness, Hashem will remove any trace of the sin of the filth from your system, and that's the kindness of Hashem.

SPEAKER_03 1:39:46

It's counterintuitive, but it's interesting. If you didn't do Shuvah Nahava, so then Hashem won't accept your chuvah to the point where he won't give you the um Yeshuram. So there Yesura. So therefore, if you're not if you don't have those trials and tribulations, if you don't suffer from Hashem out of love, it means Hashem didn't accept your so to the extent you want Hashem to accept your your Shuvah for those three things, you want to get those Yesura.

SPEAKER_06 1:40:16

Right, right, right, exactly.

SPEAKER_03 1:40:18

And you can't force it. You can't do it yourself, you can't make it up, but it has to come from a sort of thing.

SPEAKER_06 1:40:22

Yeah. Now it's now where it's a little confusing, and we'll see in a moment, there's another kind of suffering that comes as a punishment.

SPEAKER_07 1:40:28

Right.

SPEAKER_06 1:40:29

And that's so I don't know if we know how to maybe maybe there's certain guidelines given in the swarm how to distinguish them and how to recognize sin though, right? No, which it could even be for these. Okay. It's just not it's just it's just not it's not cleansing you. It's just hard. Yeah. Okay. Now that also this fits with the Bryce. So the Bryce have said, if you right, you do chiva and you're in Kippur, and then that's hanging, and then Ashem, that's tentative, and then Hashem comes and gives you the ashurum, which basically makes it sound like the asherum only come if you did the shiva. Right? It's a response for your triva, and he says more specifically, your triva out of love and a fitting triva, then a shem in response, reflects your love to him and gives you the love of cleansing you. Uh Kosov, and this is written about in the verse, as it's written about in the verse, this phenomenon that Hashem strikes a person or makes a person suffer a little bit, then we find very often Sadiqim, right? Suffer, and it says this idea, the ones who Hashem loves, he makes suffer. Like it says, Ki es asher yeah, Hashem Ychiach Vegaimer, he who Hashem loves, the person who Hashem loves, he chastises, he makes suffer, he makes uh they have a more difficult life. Which part of what this verse speaks to is this phenomenon that a person who returns to Hashem out of love, which makes Hashem feel love towards this person more consciously or more on the surface, or makes Hashem's love for this person more felt on the surface. So that person, Hashem will chastise, Hashem will bring you sure to cleanse them of their sins, and that's an act of love and kindness to the person. But the only one who could do that, and the only one who knows how to do that to get that effect again is Hashem. And there's no call to, and there's no, and it wouldn't be good, and it wouldn't be helpful, and it wouldn't serve any purpose, it would be counter-helpful, counterproductive to try to do it yourself. Vilachin, and that's why. And the only thing you could do if you want to bring it on, if you want to get the kapara, is do serious shiva out of true love, and that will like you, and that will bring Hashem, that will inspire Hashem to do this. Vilachain, and that's why. If you read through the Rambam's laws of chiva and the smog's classification of chiva, there's no mention there's mention of doing chuvva, there's mention of vida, there's mention of gapara, there's mention of the yasuram that Hashem brings to bring gapara, there's no mention whatsoever of a human of a person doing fasts as any part of the process. They don't mention the word fasts. Afbak Krishna Summis is pezzin, even when they're discussing these highest levels of sins, of transgressions that have the death penalty, and they discuss how a person needs suffering from Hashem to bring Gapara, and they don't say, or fast and fast. There's no mention of fasts, because fast it has no place in it. The only thing you'll find mentioned is haviday, is confession for your sins, of Akash's machilah and asking forgiveness, can shakasu batara, and that sourced in the Tara. The Tara speaks about that in connection with chiva. Visvadu aschatasa magemer, like it says, you should confess your sins, etc. Now, even though it's mentioned in the Tara and it's sourced in the Tarah as a part of the process of chiva, still, like the outra mentioned earlier, that's not the core of the mitzvah of chriva. And it's not, that doesn't stop the core essence of chriva occurring. The essence of chiva as told to us by the Tara is the Zivasaketvavat, is the abandoning and changing of your ways and abandoning the sin. There's other aspects for the fullness of chriva, and one of those is Viday, and there's other aspects, but fasting has no place, not in the not in the essence of chriva, not in the fullness of chriva, not in the even rabbinic additives on Shiva. It's just not part of Shiva. Now, the Alta was going to question this from seemingly contradictory sources. Umasha custod Bayel as to what is written in the story of Yael in the book of Yale, who Yael himself was about Shiva, the son of Shmuel, who went wayward and then became who came back in Shiva. So it says when the Jewish people were being struck by a terrible plague of locusts, so Bayel calls to them in the name of Hashem, Shuvu Adai, Behalov Avchem, Bitsaim of Chiv Gamer, return to me, do triva, come back to me with your full hearts, with fasting and with crying, etc. So seemingly it speaks to doing triva through fasting, or fasting as a part of triva. So he says, No. There's two things here. First of all, there's triva. Secondly, there's fasting, and the fasting is not part of the triva. The fasting is for a different purpose. Hainu, this was the meaning, the meaning of this, the meaning of this fasting was Levatol Hagzerah Shinigzirah, Lemarak Aven Hadar, Al Yide Yesura and Ba'arba. There was a heavenly decree, which was uh decreed from on high, decreed in the Bez in Shalmilah, that Rash Hashanah or whatever, against the Jewish people, against the Jews in that generation of that land of Israel, to help expunge their sin. And it was decreed to bring upon them a terrible plague of locusts that would bring starvation and terrible suffering and a horrible thing. And basically, there is a concept in Judaism of fasting. It's well known. The Ramah himself has a separate law besides for Chiva, has the laws of fasting. And in the laws of fasting, the the Ramah writes basically that when terrible usurm, when hardships are coming against the Jewish people, against the community, supposed to be individually, but against the community, nothing's random. It's from Hashem, and obviously there's uh so to speak Hashem's wrath is against us, and then there's a bad gezera upon us, clearly. Hamun, right, is coming to kill us, there's a gzera against us. So the the locusts are descending upon us, the enemy is closing in, so things are looking bleak. So there's a protocol and there's a Jewish tradition and there's a Jewish way that we call to God and we have a fast day. We have a fast day, and we hope through that fasting to avert the decree. And that's the true concept. But again, it's not about Shiva, it's not about rectifying your past in any way, shape, or form or coming back to Hashem from your past. The purpose of the fasting, the function of the fasting is to rip up or to avert the oncoming decree.

SPEAKER_03 1:46:14

Right. But in asking Hashem to rip up the zer on the oncoming decree, and by fasting, aren't we showing Hashem, telling Hashem, asking Hashem to look at us without fasting? We're sorry, we're better, uh, you know, we're weak. Um, you know, there is an aspect of haratta there, right? In other words, why are we fasting? What does that show of Hashem? It shows him that we love him. I think we're trying to connect to Hashem, right?

SPEAKER_06 1:46:41

Sure, sure, sure. Yeah, yeah. Yeah, yeah.

SPEAKER_03 1:46:43

It's just not Shuva, or it's not part of Shuva for our past sins, even though, doesn't the community believe that Hashem's bringing the Gazaire to punish us for our sins, which by definition our past sin is sins.

SPEAKER_06 1:46:54

Yeah, yeah, yeah, yeah, yeah, yeah, yeah. Yeah. We're not though, we're not repairing the past through the fasting. That's the point. Yeah. Not repairing the past through the fast, we're not repairing the past through the fasting, which is what shuva does, it repairs the break of the past, and kapara repairs the damage of the past. Meaning chuv repairs the relational damage of the past or the relational damage of the act and the the damage that has held true since then. Kapara, where it's possible or where it's relevant, repairs the physical or spiritual damage done by the act. And fasting is this force, is this protocol to avert future oncoming decrease. And that's what they were doing. They were trying to avert this locus plague, this locus horde. It wasn't the purpose of that fast, it wasn't to wipe clean or to remove the tumma or the stain up from upon their souls or upon their systems, whatever their sin of that generation was. I'm not particularly sure what their sin was, right? Which if that was the purpose of the fast, they would fast hoping that their tumma would be removed. They wouldn't fast hoping the locus would be removed. The locust is like a physical problem that they're dealing with. Yeah. Okay. Vizaho Atam, the Kultinius, Shemisanin, Al Coltsara, Shloisavia Alzheibra. And in general, this helps explain, in general, this concept you'll come across of all the fasts mentioned and all the fasts that Jews do, that we fast for any trouble or threatening thing that's coming on the congregation against the community, and we call a public fast, or we find in Jewish history they did a fast. This is the meaning, this is the purpose to avert the oncoming decree. It has nothing to do with rectifying or khmeshikus of Melus Er. Right. Uh Miguel Ster, and like it says in Miguelis Esther, in the 5th to last Pasuk, chapter 9, Pasuk 31, that the the Jews fasted. They took on the Jews took on to be to fast. And it's just it's just a funny thing, a diuk, the rabbit once pointed out, is everything is meduyak, and the story of Esther is the story of Purim. It says that Yim Kippur, what does it mean? It means Yahim the day kipurim. That's like purim, which means Yim Kippur is the day of Chuvva, the day of Kapara, the day of everything, right? And it's only like Purim, which means the ultimate day of Chuva. Yeah. Yeah. Ym Kippur is like a Ma'in, it's like compared to Purim, which means the ultimate day of Chuva is Purim, because the ultimate level of chuv is chuv done out of joy. Which means purim's the ultimate level of chuva. And that's why in this opening chapter, which is all about chuvva and yumkippur and yummo, which is about Yum Kippur, he throws in about Purim, because Yum Kippur is based in or comes from, derived from Purm. Okay. Fine. So that's question number one. Seemingly we have different sources in Tanakh that Jews did fast. But he says again, the purpose of the fast, understand, was to avert the oncoming decree, almost to give very physical imagery. Let's say God forbid someone has uh Yanamachla, right? Cancer. So there's two kinds of treatments essentially. One kind of treatment is to uproot or put in remission or right to essentially destroy the the core the core Yanamachla, the core cancer that's causing the problem. And if they get rid of it, then hopefully essentially then they totally extract it from the system as long as it doesn't come. Back or regrow, they got rid of the problem, the root problem. There's another situation that it's too deeply embedded, or it's too there's no way they can get rid of the source thing. They could do, they could treat to stop it from spreading further. So it's almost like it's almost like you did an Avera, Avera brought on bad energy or tumma, and then the fact that you did this Avera and you brought on this tumma has future consequences. So the fast can deal with the future consequences. It can't, it doesn't have any impact and it can't it doesn't reach and it doesn't help with the source with what originally happened with the with the base. That that's what kapara is. And kapara is either Yankippur sometimes could do it fully, or if not, Hashem's unique forms of suffering. Whereas the Ainish or almost like the secondary consequence or the things that continue to plague you into the future or that come out of it later on, that that's what fasting could target or could could focus on. We can't rectify the actual like moment of the sin or act of the sin or the consequences of the sin directly. Whether the breach between you and Hashem or the even the toxic, right, unhealthy impurity that entered your system. Okay. So that was question number one, and he addressed that. Now question number two Umashikas of Sifriha Musur, as to what is written in the early Musr works, the works of Musr, not the modern Musur works, but much, much older. Uvidesham and at their head, the leading Svarim which talk about this and which raise this question is Sefer Harikah Sefer Hasidim, the Sefer and Sefer Hasidim, written in the 11 and 1200s. And they write there, if you read these books, Harbe Tinyus Vesugufim, they write about they write many protocols of doing fasts and self-afflictions for if you did high-level sins, if you did sins that carry the death penalty, and they go through different sins that carry the death penalty and different sins that carry carus, and they talk about fasting and self-afflicting oneself in connection to this. Now, this is a very strong question. Because first of all, in addition to talking about fasting, they talk about self-affliction. Which self-affliction is definitely not something to stop a future decree. One would think. I mean we know we have precedents, we have sources that tell us that fasting is a way to stop a future decree. But we never heard about we have no earlier sources that tell us about self-affliction as a way, and we don't find in the Bible people self-afflicting to stop a future decree. So seemingly that's maybe not connected to that. It would seem that's not connected to that. Rather, it's connected to something else. Presumably, what might it be connected to is bringing upon yourself the suffering that Hashem would otherwise bring upon you in order to get the kapara, in order to get the cleansing. And this is especially true because in the stories of the Tanakh, where you see more clearly that the fasting wasn't to get kaparah, wasn't to replace the suffering Hashem would bring, but it was rather to stop the Anish, the punishment of the sin, is when do we say that Hashem will bring you suffering to bring you kapara? Only on death penalties. In these stories, in general, where Jews sins, not always did the Jews sin by doing these worst sins that are deserving, that need kapara through suffering, and therefore you might think you could replace that kapara through suffering by bringing on your own suffering. Right? Let's say in the story of Perim they mingled with the Gentiles, right? Then they they went to the party. Right. So in other words, there's no it didn't, it didn't they didn't do the they didn't do Christmas Mrs. Bezen. And still we find there was a punishment coming and they fasted. So you see it's a unique thing. It's not it's not about the purpose of that fasting wasn't to replace the suffering Hashem would bring, to bring kaphara for the death penalties, sins. It was for a different thing, and like we explained, it was to stop, it was to avert the oncoming decree. Versus here, in the Sifri Musir, the only sins that they talk about, fasting and self-afflicting for are sins that carry the death penalty, which basically would be a strong indicator, or would seem would seem to imply pretty strongly, or the natural conclusion you could draw, is that what do we know about this class of sins that carry the death penalty? This class of sins, Yen Kippur won't bring you kapara, you need Hashem's suffering to bring you kaparah. And seemingly they're giving you an alternative way, and they're even revealing to you the method of how to do it, of how to suffer yourself to replace Hashem's suffering. And we find in these books, again, many different protocols of fast and self-afflictions for those who did these worst sins that carry the death penalty. The chain, and we also find in these books protocols of fasting and self-affliction in connection with the sin of Lemitzizer Labatawah, Lemitzi Zera Labatawah, someone who uh male masturbation, Shekhay of Misa B de Shemayam, which we find is worthy of death by the hands of heaven, Kamehakasov Ainan, as told in the biblical story of Er and Oinin, the first time that this is explicitly mentioned in the in the Torah in the Bible, um, these two brothers, Erin Ainan, were married to a woman, and for whatever reason they weren't with her in the natural way, and instead they spilled their seed upon the ground, and Hashem considered it evil, it says, and he killed error, and then he killed Ainan. And so we see from there that it's worthy this act is evil, and it's also worthy of death of death in the eyes of heaven, as Hashem meted out to these people. Vidino and the law, the deserving, the worthy consequence or the punishment or the law for this act, Kikhayave Krisis Leninze is try Khayavekris Leninza is treated on par with the other sins that carry the church, that carry death from the hands of heaven. Leninza in this regard, in this regard of how to atone for it and in the sefre musar, it's treated the same, and then they give similar protocols to those other sins with fasting and self-affliction. Meaning to say that if you would actually look in the Mishnah at the 36 sins that carry the church penalty, it doesn't it doesn't list the sin. But but from the story in the Tara, which we see in the eyes of heaven, it's worthy of the death penalty. And then from the Sifre Musir, in some ways, at least in some regards, it's counted, it's grouped together with them as like the 37th. Okay. Here we go. Yeah, I mean that's one term, the other term is chatusnurim, which means the sins of youth. Those are the two like terms. Okay. But um but in any event. So in any event, that forms the question. It's seemingly we have these early writings from the medieval rabbis that speak about suffering and self-affliction for sins that carry the death penalty, which would lead one to the conclusion, perhaps, that they're talking about some form of taking upon yourself preemptively to make yourself to bring to yourself and to cleanse yourself through your own suffering, following their protocol that they knew what they were doing and they knew to interrupt you, in place of the suffering that Hashem would break. Okay. So he says, no. No. It's not the purpose of those fasts that they write about, and that's not the purpose of the self-affliction. Because, like we said, there is no way, not only are we not called to do it, there is no way, it's not possible by our own means to cleanse ourselves, to bring ourselves kapara, to remove the dirt from within ourselves caused by our sin through our own self-inflicted suffering. It's almost like right, you could try it today to tomorrow. You can't kiss your elbow, right? Or you can't tackle yourself, maybe like a funny example, right? It needs to be someone else. So you can't you could do it to yourself, it just won't have the desired, it won't do that. They won't it won't it won't have the desired effect. So if so, then what what are they speaking? What is the purpose? They didn't just do it, they didn't just write to do this for the fun of it, right? It obviously served the purpose. So he says, Hainu, right, and many Jews practiced this and did this. What would what was the purpose of it if it wasn't to do with chriva? And also these were these people lived around the time of the Ramam, right? And the Ramam doesn't write the Ramam knew all this and doesn't write it in as part of Shiva. I mean, whatever it is, it's something in Judaism, just like the other fast, just like the first function of fast, is something in Judaism, it's just not part of the laws of Shiva. It's a different law. So what's the purpose? What is the meaning of this practice? Hainu, the meaning of this practice and the meaning of this suggestion, and what these farm are writing about, is for three possible reasons. Kideilin Notzel, Ma'unishi Sudim, Shal Mailah Hasu Shalom. One is basically along the same lines of what we talked about fasts for public in Yael and in Esther, um, and also happens to be in the story of Yana in Ninveh, and just throughout Jewish history, fast taken by the community in times of distress or for oncoming distresses. So there's that same concept in an individual sense. And the purpose is kadeiglnotzuma in to save oneself, to spare oneself from the punishment of pain, and not the not the kindness of pain, which is So not the Yasurum. No, a different kind of Yusura. There's two kind of Yusuram. There's Yasuram brought as a chassid, which are only brought to you if you once you do triva, and if you do shiva, and if you do triva mahva.

unknown 1:58:46

Who knows?

SPEAKER_06 1:58:47

We don't I don't know. I don't know. I wonder I wonder if elsewhere it's discussed more in detail how to tell and differentiate and if they're whatever. It's nice to know when you're and then there's these yesurim, which are framed as an unish as a punishment, which you don't have to deserve the punishment. The punishment comes right. And the unshim could be for not doing Mrs. S, the unshim could be for doing lower level licenses, and for sure the unshim could be for doing higher level licenses. Whereas the usurium that bring cleansing are only necessary for the higher level licenses. And this is to save yourself from those punishment of suffering. Shah Mailo, which come from a high, chasus, God forbid, maybe be speared. And what's interesting is there's a slight difference here. Here he uses the expression to save yourself, whereas before he said to be mavatal it, like dispel it. Fasting is used to dispel and to pop an oncoming decree and to make it never happen. Like to knock it out of the air. And Gufim, self-affliction is never used for that purpose. Self-affliction is used to try to exchange. You spear yourself the greater suffering that would have been brought by heaven by bringing it on preemptively upon yourself. And that's you save yourself from this greater pain which is coming. Similar to he's gonna talk about this later in Garsacheva, but there's a similar concept that the fires of Gehenim are very intense. The suffering of Gehenim is very intense that the Nshamma undergoes. And a little bit of pain in this world takes away, right? It's almost like you bring an American dollar to some third world country and you get like a thousand dollars, right? So almost like the exchange rate between this world and Gehenim is very extreme. Like one dollar of suffering in this world, one point of one like drop of suffering in this world saves you from like yeah, uh much like stronger version of suffering in Gehenim. So, in a similar way, through self-affliction, there's this concept that you could like exchange that and save yourself from the pay off the debt or like accept the suffering before the suffering comes and save yourself. And that's where Sugufhin comes in. And then also the fasting is also personally to avert and dispel oncoming uh Xeris. That would be purpose number one of this fasting and self-affliction that the books of Muslim talk about. Vigam, and also another reason, a secondary reason, what they could serve and what the purpose is and what they're writing it about, and why Jews did this and did this. Kide Lizarez, Ula Maher, Gemaraka Paris Nafshe to urge on and expedite and speed up and bring upon oneself the complete cleansing of your soul, meaning to say that we said you could do chiva, but you need to be found worthy. You need to be found worthy to achieve cleansing for Hashem to decide to cleanse you.

SPEAKER_03 2:01:20

So again, we're on the highest level, we're on the third type of sinning, the uh death penalty level type of low stuff.

SPEAKER_06 2:01:28

Right, right, right, yeah, exactly. Well, the first the first one not necessarily, because oyin shim could be for anything, but now he's saying, yeah, that it could be that we're talking about you did one of the worst level sins that carry the death penalty. Yaim Kippur, he's not gonna bring you full cleansing. Your chuva will reconcile you with God, but it's not gonna bring you full cleansing, and you want to be fully cleansed, and you did chiva, and maybe you did chuva kind of ma'ava, some level of out of love. But the problem is that even though we know and we're told that if you do sincere chuva out of love, out of ava, then Hashem will reciprocate with bringing you these cleansing Yesurah, we aren't given any specific timeline on that. And that can come immediately. That can take a few hours, it could take a few days, it could take a few months, it might even take decades. And so the person doesn't suffice with just doing chuva and just doing chivamava, but they also want to be cleansed as soon as possible. They don't want to live an extra moment carrying the effects of the sin upon themselves, and so they want to precipitate Hashem's loving Yasuram. And so they fast as a way to ask and supplicate and to move and stir Hashem to expedite their Yasurim treatment, and that should come upon them quicker and more immediately so that they can be in a cleansed state as soon as possible. And lastly, the Al-Srabi gives us the third and final reason for what purpose these fasts might have served, written about in the early Musr Swarm. And he says, Vigam Ulay Aini Shavil Hashem beholibshameava. It's also possible that even though the person did chuva, they're not sure. They feel like perhaps the level of chuva they did is not adequate. They didn't return to Hashem fully out of love and with enough sincerity of heart and spirit, and that it wasn't the highest level of chuva and the highest level of chuva out of love, done with one's whole heart and one's whole soul. Kiamira, rather, perhaps it doesn't qualify as a chuva me'ava, rather it's a chuva done out of fear or out of duress or pressure, of the consequences of the sin, and of the consequences of the lifestyle and life path that they had been going down. And even if they partially returned out of a genuine interest for Hashem and out of love for Hashem, it wasn't entirely out of love. Meaning they can't honestly say that 100% of the motivation in their heart and 100% of the motivation in their soul was a loving interest in Hashem, was an inherent interest in Hashem. Maybe part of their heart, 10%, 20%, 30%, 50%, 60%, was motivated by a genuine inherent interest in Hashem and a draw to Hashem, but there's also an element and a factor that is what occupied some of the thought process and some of the heart and some of the soul, which was out of fear. And so basically, such a person feels that they're on the fence of qualifying or not qualifying, and it could be that they don't really deserve these loving Yesurum from Hashem, which are only given in response to the love that a person shows Hashem and the interest that a person expresses towards Hashem in returning to Hashem from love. And so this person is worried that they may not qualify and may not deserve and may not receive these cleansing Yesuram from Hashem, and therefore they will never really be cleansed of the stain and the dirt that they carry inside of their soul and inside their consciousness. And so they fast kind of as a way to ask or to request or to win divine favor, that their case should be treated with more grace and their situation should be judged more favorably, to tip the scales in their favor, that it should be viewed in the eyes of heaven as if they did Shiva out of ava, out of love, and inadequate love to deserve and merit Hashem's loving Yasurim to cleanse them entirely of their sin and of the effects of their sin. And so essentially, none of these three reasons, none of these three possible reasons for the fasting protocols laid out by the Musar Swarm claim in any way that the fasting itself can replace the divine affliction, the divine yesurim, which bring a person cleansing. These fasts do not have the power to bring a person cleansing. At best, they can precipitate or invite Hashem to bring that cleansing suffering upon a person. And you see how the Altra Abbey goes Mikala Kavid, and it gets more and more progressively closer to being related to cleansing, in that the first answer he gives is nothing to do with the cleansing at all. It has nothing to do with kapara at all. It has nothing to do with removing the effects of the sin. It has to do with thwarting and removing a totally different thing, future-based divine punishment, which is coming. The second thing is already more close. It's more related to kapara and more related to the suffering that brings cleansing. But it's not that the fasting in any way earns one that cleansing. In order to earn that cleansing, it's purely done out of one's chuva, out of love. It's just that the fasting is able to hasten that cleansing that has already been destined for a person. And the third and final answer is the closest to actually effectuating some kind of kapara. Now, even there, it's not that the fasting itself and the suffering of the fasting itself holds the power to cleanse you. The only thing that can cleanse a person and bring them kapara is Hashem's own unique touch and unique method. And when he brings upon the suffering, but according to this third answer, the fasting and self-affliction a person does, in some niche cases, could be the very thing which pushes a person over the edge to be able to receive and to earn and to be found worthy of receiving these divine yesurim, which will bring the person cleansing. And with that, we conclude the read through for Parak Aleph, Chapter 1 of Igeris Achova.

SPEAKER_08 2:06:37

Thank you for listening to In Depth Tanya Classes by Project Chasidis. If you enjoyed this class, then please help us in our mission of spreading Chasidis and bringing Mashiach by sharing this content with at least one other person. Thank you. And we look forward to having you back in future classes.