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natural, not intellectual. Yet their service ranks higher than that of an angel. For the soul acts of free choice, while the angel is a creature of compulsive instinct, also why some of them are called, which are wild animals. Therefore, it's occasionally granted to the soul. Even if the soul like the angel serves God primarily emotionally, it's occasionally granted to the soul to rise to the higher garden of Aiden in Bria. Okay. In the following paragraphs, Alreba will differentiate between the respective stations of the souls on one hand and of their divine service. In other words, the actual mitzv that the soul studies and observes. So there's where you are, which world you are in, and then which world you are affecting. In other words, which world you are sending uh I'll we'll call it the vibes cuz why not? But where where your tyran mitzvah land and and uh exist. But before examining his words, an introduction is in order. So I'm reading here in English. Although we spoke above of the spheres of each of the four worlds, it must nevertheless be understood that the spheres of each world do not constitute the world itself. The spheres represent rather the godliness inherent in each world, its divine life force. The world itself on the other hand is a yesesh. It's a it's a existence a separate being which comes about through the spheres. The significance of this distinction with regard to our discussion is as follows. The alterbus spoke above of the abode of the soul in either the world of Yuts or the world of Bria. Yitsira being the world lower than Bria and that is for emotional service of God and then Bria being for intellectual service of God. Now of course intellectual doesn't mean that it's not emotional but it means that it is fueled intellectually. The emphasis here is on the world the word world the souls abode in the world of ba or also described as theot the chambers of these worlds not in the spheres of these worlds. I'm going to read that again because I don't know if I understood what we just said. First of all, we said that there's a a differentiation between the the spheres of each world and the world itself. The spheres are the godliness of the world. Whereas the world olam from the term hale is a concealment on the godliness. It's it it seems to be a separate um entity. And now the the this distinction is important because we spoke about the world of Ysira and the world of Bria and the emphasis is on the word world the soul's abode in the world of Bria if it serves God intellectually with being fueled intellectually or the world of which is emotional which are also described as the chambers of these worlds worlds. Oh, the soul's abode is in the world or in the chambers of the world, but not in the spheres of these worlds. But the divine service that you perform, the Tory that you learn and the mitzvah that you do that ascends to the actual spheres of the appropriate world. In other words, it is absorbed within God. In fact, the soul's reward in the garden of Eden described before as the pleasure of basking in the radiance of the shina is actually the radiance of and mitzv that you observe in this physical world which have ascended to the superal spheres. So you can and do exist in another world primarily. Your service of Hashem is absorbed within God is okay that's going to be much better. All the afor said concerns the abode and station of the souls. The Reb notes that station is not necessarily synonymous with abode. The word uh midar or a soul whose abode is in may rise periodically on shabas and as we learned to a temporary station in bria. But but the that's where is the soul but which are godliness. It's a manifestation of godliness and the the the light of unites in perfect unity. I'm not say I'm not sure if we're describing the spher saying that your mitzv are absorbed in the spheres which is godliness because God unites in perfect unity with the spir or that they are absorbed in godliness and that also in the oh it's saying the spir that your which are and makes a difference if it is emotionally or intellectually fueled. But even if you're going up to the level of of uh only Yats or even Bria what re what really counts so to speak is that within them are clothed the 10 spheres of the world of Atsilos and they are completely unified with them. The spheres of are clothed in and completely completely unified with the spheres of Brianos and the 10 spheres of it doesn't stop there are perfectly united with their emanator the blessed it follows then that by ascending to the spir of bria or even the souls and divine service actually unite with the athe but that's the terra and divine service. That's what you are doing. What about the soul? What about you? They stand in the chambers and abodess of which are the worlds of oh that's a translation here. Separate beings that are not united with God as are the spirits. there the souls. So what are you what are you doing there in that in those worlds the souls the light and the radiance of the meaning the blessed as it is united as it is unified with the 10 spheres of and this radiance that they enjoy is actually a ray of the light of their own and divine service as the zar explains and he gives you the source to look it Why? For the reward of a mitzvah is the mitzvah itself. A ray issuing from the mitzvah that they have performed and that they have united with the shines forth upon the sadic in the garden of Eden. And it is this it is the revelation of this ray that delights the soul. Now what does it really mean for the tyra and mitzvah to be absorbed within the spheres of the worlds which are totally one with God versus the soul itself being in the world of Bria or Ysira and and remaining there meaning being in the world of it not being in the spir of it because the world is something. It's a world. It's it's another concealment. It isn't complete revelation of godliness. However, what is the soul doing in that world? It is experiencing the revelation of the godliness that was affected by its mitzv which are now completely absorbed in God. I'm speak I'm talking it out loud before I before I fully get it. But I'm I'm I'm trying to make a clear distinction because we we're clearly doing that here. The souls are delighting in the radiance of theina meaning in as he is unified in the 10 spheres of bria or yatsira meaning as he is there not as he is higher. But I don't I'm not sure if I understand that idea. Okay, moving on. Having explained that Bria is the abode of souls that serve God with intellectual love and fear and yet of souls that served him with natural love and fear, alter will now discuss the divine service of those souls whose abode is the world of atilos. The quality of their divine service, he explains, surpasses even that of intellectual love and fear. This is the level of those satik who become veritable chariots is what they're called for God. They have no will save his will and their every act testifies to their utter self-nullification before him. Basically, we're about to learn that the godly light in the realm of which is a totally godly sphere. It's interesting also that it's calledos from the word halam concealment. It's completely godly and it's too lofty for a created intellect to appreciate. The world ofos is beyond the intelligence, grasp and understanding of a created being's intellect. Even a spiritual being in the world of Bria is after all a created being. And is beyond its grasp as well of the a united with him there in perfect unity in a profound and wonderful unity. infinitely superior to that unity found in Bria for there they descended to illuminate only a restricted degree. So what we're learning now will help us to understand what we what I said I didn't get before which is the difference between what the soul where the soul is and what the soul does in the world of yet or bria and then what the mitzv and the soul has done and learned where they are and what they are experiencing. so to speak or what they're affecting. Perhaps it will also help us to understand why these tremendous levels of godly revelation in these worlds bria are still worlds perhaps. But it seems for now that we're anyways contrasting atos with even the world right below it so to speak which is Bria the the spir ofos did we say the or the spir oh the are in perfect unity inos that's more profound that's more superior infinitely superior to that unity found in bria why because the way that they are in bria is a lot more restricted so as to enable the intellect of created beings namely the angels and souls of Bria to receive wisdom, understanding, knowledge from these so that they might know God and so that they might grasp and comprehend something of this incip light. To the extent that the intellect of finite limited created beings is capable of understanding. To achieve this purpose, a contraction of was necessary, lest they, the created beings of Bria, dissolve out of existence, unless they furthermore cease altogether to exist as created beings, reverting instead to their source and root, namely godliness itself. [Music] This contraction to which undergo in order to radiate in Bria thus causes the souls in the world of Bria to be illuminated by a glow of the insight. In other words, it is this contraction that enables them to have some perception of the insight. To me, it sticks out right away that we said. So, there's still a remember is still but yet we say it's completely united with God. That's That's why it's a don't ask productions. I'm kidding. Should always ask this contraction which is undergo in order to radiate in Bria thus causes the souls in the world of Bria to be illuminated by a glow of Kabad. Right? The created intellectual beings of Bria cannot however apprehend Kabad as they are in all their undimemed intensity in the world of where Kabad are not contracted to such a great degree as in Bria. This translation seems to be uh contradicting itself because it says that the intellectual beings of Bria cannot apprehend Kabad as they are in their undimemed intensity which seems like there is no dimming of their intensity inos. But then we say we're kabad are not contracted to such a great degree as in brio which means that they are contracted for the very fact of there being spir as the translation continues to explain in other words individual defined categories indicates that kabat are merely contracted limited manifestations of the undefinable insight. The degree of contraction however is much less than that of Bria and therefore the creatures of Bria cannot receive intellectual elimination from therefore their thought even though it's an intellectual world cannot grasp there at all the thought and intellect of created beings in Bria can no can in no way grasp the light radiating insulin. For this reason is the abode of the great sadikim whose service of God is far superior even to fear and love derived from understanding and knowing his greatness. transcends by far the level of the understanding and knowledge of a created being's intellect. Their service is on the level of an actual chariot of the blessed nullifying their very existence before him and incorporating themselves and all that they possess within his light. Through the observance of the mitzvah, our sages applied such a description to the patriarch, saying that they themselves constituted the divine chariots. For this was the patriarch's level of service throughout their lives. The patriarchs were constantly in that state of self-nullification before God denoted by the term chariots. Similarly, in the case of the sadikim spoken up here, through their mitzvah, they affect the highest degree of self-nullification before God in themselves and in all their affairs. The abote of their souls, therefore, is likewise in a world pervaded with the spirit of self-nullification, namely the world of he whose soul's root is of too limited a capacity for this perfect service on the level of a chariot. So that through his service of he be constantly nullified before and absorbed in God's light. He can therefore attain the state only meaning this person's I I'll use the word incapable. The translation here says too limited a capacity. 's words are for whatever reason. This person is not a mea and he can only attain this state intermittently and at times of divine favor on high. Heatos for example in the amida chopper. Someone needs to suggest now what that chopper was teaching us before we go dab. As we spoke about the amida, the four rungs in the latter of prayer correspond to the four worlds. The prayers preceding Omar correspond to the verses of praise to the bria and especially within the correspond to the level of which is finally when this soul who we said right. Yeah. Even this soul by the amida could finally become become like a especially when bowing in the four designated places where it embodies each one of these bowings is representative of the level of because it embodies the idea of self-nullification in God's light to be accounted as absolutely nothing before God. Excuse me. The main place for that soul is is Bria. And only occasionally, as we just described, at times of divine favor will the soul rise to as what the cabalists, what the students of Kabala explain is called feminine waters. I like the way that they write this takeaway here in the for something to be meaningful in your life, you need to relate and connect to it. Love for God will get you so far, but self-nullification will create a vacuum where you can connect to the sublime realms of God. This may not always be achievable, but at a moment of proper and devoted prayer, particularly by the Amida, even more particularly in the four times when we bow in the Amida, which is representative of the world of Atsilos, totally unified with God, that is when it's achievable. In today's lesson, our endeavor is to at least arouse, because this is for Tuesday, what we're about to learn. Our endeavor is to at least arouse the hidden instinctive love and awe inherent in the Jewish soul and activate it. For f for failing this, our divine soul, sorry, our divine service remains below in this world, lacking the wings to fly above. As it's known in the story of the two shs, one of them had a lot of prayer in it and one of them had none. And upon closer investigation, it became clear that the one that had a lot of prayer in it was one where everyone's ego was getting in the way of their divine service. So, it remained below. It remained in shaw. And the shaw that had no prayer in it was because everyone's prayers and everyone's act of kindness and the camaraderie and everyone's being involved in in a in a lifestyle of doing Hashem's will. Putting their ego aside, that's what allowed for the divine service to rise above the sh out of the sh. It wasn't inside. It was it was merely what a shaw is, which is a place to to come to be transported to a place that isn't physical. Having discussed the various abodess of souls, three worlds in which the souls receive a reward commensurate with the level of their divine service during their life on earth. The author now returns to the theme that we began in chapter 38. Right now we're towards the end of 39 or maybe we're about to finish 39. See, we're towards the end of 39 there. He noted in chapter 38, this is what we're coming back to that kavana and mitzvah which is the soul of the mitzvah can be classified into various categories. Your the intention behind what you do the mitzvah that you're doing can be classified into various categories corresponding to the different levels of souls found in living beings. The souls of animals and man and so on. A cavana which consists of intellectual love and awe of God is like the voluitional soul of man. It's intellectual. It's simply more human. A kavana consisting of natural love and fear emotional that is like the instinctive soul of an animal. Returning now to his original theme, points out that from the varying levels of reward, we can deduce the respective levels of divine service motivated by the different levels of kabono. Let me see if my brother wants to join us. Schneer. Oh, don't mind. I have a live Sure. All right. We could share if you want to. Yeah. He's right here. Oh, okay. So, uh I'll learn something else in the meantime. Yeah. See if you could come. Let me know if you're not coming in the next like two minutes. Okay. So, we're going to actually look at the rewards received for serving God. We're going to look at the reward that a person who serves God with an intellectually generated love and awe receives and the reward that a person who serves God with an emotionally motivated emotionally I guess see I I mean I'm I'm not using the word generated Because I feel like the point with emotionally serving Hashem is that you're not like generating it. Although of course there is the category also and it's true that every single Jewish soul has within it a hidden some have it more hidden some of it less hidden but a hidden love of God and a hidden awe of Hashem of God and one I'm digressing here and one does need to put an effort to reveal it but that's still different an intellectually generated love and awe of Hashem. But anyways, we're not that's not what we're going into now. Um but the point is that someone who serves Hashem from an emotional place and someone who serves Hashem from an intellectual place and again not that that's not emotional but that it's generated intellectually that my intellect brought me to be emotional versus my emotion brought me to be emotional. Both of them are very valuable and extremely pleasing to Hashem, but their soul's abode is in a different world. And the reward, we're about to find out, is slightly different or perhaps majorly different. And from the reward, we'll be able to see and we'll be able to understand and appreciate a little bit more of the difference between these two types of worship of Hashem. Who's [Music] ready? Okay. [Music] The reward of a mitzvah is the mitzvah itself. Unlike wages paid to a laborer, for example, which are no index of the nature of the work performed, the reward for a mitzvah, in other words, the revelation of godliness experienced by the soul that performed the mitzvah is actually the fruit of the mitzvah itself. The revelation consists of array of the godly light emitted by the mitzvah. It's a little bit more like just because we're using the the the concept of wages paid to a laborer to contrast it. I would say it's a little bit more similar to uh like a sharecropper who's working in the field and his wages comes from the success of the growth in the field or today's world. Um we definitely understand the concept of a shareholder more than a sharecropper. I'm just like giving a huska started just the first line. Mr. Schneer, you might know him. Okay. So basically we're saying that by looking at the difference between the for a that serves hashem um with and that serves hashem primarily with mid by looking at the difference we'll understand the difference right yeahv Oh, so the reward of a mitzvah is the mitzvah itself. Unlike unlike, you know, if I ask you to do something for me and you go do it and then I pay you $10, you could be invest invested in the same company and we're both working and and gaining. So that is really the idea of here the is going further into it. Meaning that from the reward of the mitzvah itself, you're able to understand and appreciate what the mitzvah is. Now we won't concern ourselves with explaining hidden matters meaning of the great level of the which we spoke about yesterday. But only with those matters revealed to us to which every man must aspire. In other words, only those levels of which may and ought to be attained by every youth. One must know with certainty that the essential nature and rank of divine service with fear and love revealed in the heart derived from understanding and knowledge of the greatness of the blessed of which it was said earlier that the reward for this motivated by this type of which is uh right is intellectual is ina We know that its place in other words the level of such a mitzvah is performed with such motivation is in the mitzvah. Yeah. And the motivated by the natural fear and love hidden in one's mind. Not the emotions experienced in the heart but mental awareness of one's inborn love and fear of Hashem of which it would said of which it was said earlier that such service is rewarded in the world of one second. So what about so he's not talking about mid he only said which are from goes and say in other words intellectual so that's bria then with so we're not even talking about a guy who has it revealed in other words the person who serves Hashem in a way that was intellectually generated. It's not that like he's not serving Hashem emotionally, right? It's that it's intellectually generated and now he activates the emotion. Next, what we're saying is in the world of is not even a guy. I thought that we're talking about a guy who is serving Hashem emotionally. But we're talking about a guy who is serving Hashem and the emotions haven't been brought to the four. So there's of course the hidden right and that's but now But then there's a that is is done without bringing without even bringing to your mind. Forget about your heart without even bringing your to your mind fear and love of Hashem. meaning to arouse the naturalness and instead the love remains hidden in the heart as in its native state as it was before the divine service when it was truly concealed not expressing itself in a if the love is similarly hidden when he engages in aa in other words I'm like I'm the same guy I'm on the same frequency as I was when I was eating that bag of chips and when I'm putting on fillin this not that we would ever tell someone not that you shouldn't do a mitzvah right but this kind of a remaining in the spheres of of like I guess the famous quote always talking about right makes more sense it's more about yeah like this makes more sense it's more about yeah like this show has no this show is full has no this show is full of full Stay down. Stay down. Yeah. So, it's the same idea. We got no