Mitzvos Hashekulos Torah (15)

The Oiz Oiz, page lamid vov. The Oiz Oiz says kulam al ha Torah, this too is the treasure that someone who toils in Torah has. A person becomes holy through the light of Torah. He is lifted higher than a physical like outlook, a physical grasp of life. This is like the one of the highest levels, the very end of the Mesillas Yesharim. The ability to transform his physical needs into spirituality. Into ruchniyus, like his eating and drinking become acts of ruchniyus. This is >> always say that. >> What? >> Like Mesillas >> Who is him? >> Yeah, but there's like there's there's there's many there's many many many madregas of it. In other words, there's a madrega of being involved in the physical and using that for kedusha, and then there's a madrega that's much much much much higher where the physical is actually kedusha. It's not hachana for kedusha, it is kedusha, like putting a animal on the mizbeach. Like I think I think he'll bring, like pouring wine on the mizbeach. It's like an actual act of kedusha. I'm so Mesillas Yesharim who says it out of the Torah. The Mesillas Yesharim explains the essence of a talmid chacham in perek hakadosha, in the perek of kedusha kishama kamai, because that's where it belongs. U'kedushas ha'Torah norahi. The power of the holiness of Torah is awesome. And Nefesh ha'Chaim mevaer the Nefesh ha'Chaim explains ki kol ha'olamois yeish lahem begovei meromim. Right, this is what I said over today half is the way. Remember I spoke about the Torah at the beginning of share? Um that all the worlds, all the different ilomais cuz each our world is connected to a higher world which is connected to a higher world almost, you know, without number until the kisei hakavod. All the worlds are connected up to Hakadosh Baruch Hu and mishtalshelim lema'ala lemata, but as they come down world after world after world, each world serves as the pnimius of the world that comes after it, like a neshama to a guf. And then that guf is the neshama to the outer guf, a little bit like those dolls, you know? And then that guf becomes the neshama to a to So that's how the worlds go lower and lower and lower, more and more and more megusham until the world before us, so to speak, the world above us are its physical existence, the totality of that world is the is where the shefa from shamayim comes from to en- to to to to um to provide a connection to ruchniyus in this world. And that means that from the time something leaves shamayim until it gets here, it has gone down, down, down, down, down until it's like this table. It's a physical object, very removed from being part of the shechina. So kasha hein mishtalshelim as it comes down like the chain shalsheles is a chain mile ma'ala lemata from above to below ad oilam ha'asiyah until the world of asiyah the physical world yoser vi yoser mitstamtzem oirom ukedushasam. More and more its light and kedusha becomes narrowed. Ad oilam hazeh until you come into this world naseh chulin legamri. Most things issue at all, right? You go into the forest and there's a tree. It's not a holy tree, it's just a tree. Even though everything comes from everything should be holy. But has this process where things that are removed from him are not considered or at least their is not revealed. And it's physical and it's close to evil to it's able to become it's correct to that. The Torah is not that way. Even though the Torah itself also comes down from world to world, the way the Torah is in this world talking about you know someone gets married and didn't have children that those of this world concepts. Man and woman don't get married in upper worlds, right? Just this is where this human beings this is where this that and everything in the entire on food or or or all of that are things that are relevant to this world. The Torah in higher worlds is in a higher form. And there's parallels but it's in a higher form. So the Torah also is it comes down until the point that brought it down from above to below into that. He's quoting the poem. Even though the Torah also it went down like you know like a chain it went down and down from from its root from its source in by holiness my trigger is an unlimited amount of levels from one world to the next to me my trigger in all with all this could you have a come my show bemekor sharasha reishis darka bakodesh. It is the the the the kedusha of the Torah remains in this world exactly the way it was in shamayim. It doesn't come down in in in madregas at all. It's almost It's almost It's almost hard to imagine. It means the Torah that we learn is the Torah as if we It's like the Torah that's learned by the Kisei Hakavod. Even though if we heard the Torah being learned by the Kisei Hakavod we wouldn't understand a word of it. Because the level of kedusha is beyond and we probably would die from hearing it. But when we learn that's the level of the kedusha. Kedushasa Harishona kemai shehi bemekor sharasha reishis darka bakodesh kedakoi koi it remains gam b'zeh oilam even in this world shakula kodesh which is completely It's completely kodesh but asur leneg bameni chol has v'shalom and you cannot treat it with any amount of chol at all. This is the unbelievable segula of Torah that's like it's the It remains on the highest highest highest highest highest highest madrega no matter what. Today in shiur I said over that the pshat in the medrash that the medrash says on Vayikru Li Terumah so Chazal say without getting into all the pesukim involved but Chazal say that it's a moshel to a melech who marries off his daughter but he tells his new son-in-law I can't separate from my daughter. So build me a house and that's the Mishkan that wherever you go I will come along. It's not some acute statement as people think, you know, that Hashem wants to be close. That's not what it is. It's this. It's saying that the Torah I can't separate from. The Torah is always on the madrega being right by Hakadosh Baruch Hu. That's the That's the That's the madrega of Torah. Hareini Hakadosh Baruch Hu hoyrid es Toraso. Now the mashgiach at least tries to explain it a little bit. Hakadosh Baruch Hu brought the Torah down letayach hamusagim v'hatziurim ha'enoshiyim shelanu the human ideas like I explained earlier, human ideas and images, right? The Torah speaks about things that we recognize in this world. Right, the Torah doesn't talk to us about things that are in the other other worlds. The Torah speaks to us about what's here. You know, you have going to drink water, you make a shakal. You It's comes sukkas time, take branches and make a sukka. So, always it talks about things that are here. Right, there's very very very has the concepts. All the Mishnahs, all the Mishnahs of the Torah, but in the Kedusha of the Torah, but in the Kedusha of the Torah, Tzimtzum, no narrowness has taken place. Just as it is written in black fire on top of white fire. The highest highest levels of Kedusha. Our Torah is the same. Therefore, the person that learns it is with a tremendously high Kedusha. He becomes uplifted even above his physical Torah has the capacity to connect us to something much much much higher than ourselves and it makes us look at the whole world from an uplifted an uplifted vantage point. In a few few words. Expresses this in one of his letters. He says the main treasure of the Torah the main treasure of the Torah brings a person to a very high level. The to recognize his his obligation in this world. And it's how you day I may shall take it comes from the hard work of Torah. The other mice have been you say. The more a person adds to his toil and not take with the heavenly the ropes of the become detached. And my beta have a volume and he rejects foolish pleasures. The mistake is in his heart yearns the rich shake the feelings of Russia. The heart of the pleasure of the heart. The message of the life and the sweetness of the purity of heart the heart of the life of the heart of the heart of the heart. That Adam is not merely flesh and blood but Adam is a heart of the heart of the heart of the heart. You find this by tell me the heart of the heart of the heart of the heart. You just could see the difference, you know, you sitting by a by a table by a dish by you know, I assume that they tell me the heart of the heart of the heart of the as the other people around the table doesn't distract them as much. They're able to stay in a higher place. They're they're not as um you know, we have a certain tremendous tremendous childish part of ourselves when it comes to our our our desires and even comes down in childish ways, you know, you know, who ate the last piece of cake and and and you know, and it's just like I have the type of food or or whatever it is. And you look at the heart of the heart of the heart of the heart of the heart of the heart of They're not so they're they're okay. They're okay. Yeah, I'm a little hungry. What can I bring you to eat? Whatever you whatever you find. It's not an act. They're the heart of the heart. And that comes from their connection to Torah which lifts them up from this world. They're not as not as desperate pulled to this world. It's not so desperate. And that's a tremendous tremendous aliyah for them. I guess every time that we toil in Torah is it before Shavuos, right? Every time that we toil in Torah, we get a little bit of a taste of it and if somebody has worked on a sugi for a few hours, you feel it a little bit. A little bit like what does the world have to offer me? The world has nothing to offer me. This is where it is. This is everything. This is what energizes us. That's the that's the segulah the segulah of the clarity of Torah and the segulah of Torah and it's the reason why people that toil so much in Torah and they work so hard with such masirus nefesh. Why aren't we jealous of them? They're the happiest people in the world. Because one of the things that cause distress and pain in this world is when all of our desires are pulling at us. And when a person could step away from it and just engage in a world of ruchniyus, isn't that the most desirable thing living like you know, just like above it? Like the words that he uses in the beginning, may al t'fisa hamigushames shel achaim. Above a physicalized, excuse the made up words, above the a physicalized grasp of the world. I just don't look at the world that way anymore. I see the world in a different light. And that's the unbelievable segulah of Torah. K'ga Hashem Yisborach should be uh should be mezakeh us.