Humility opens all channels. A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class inus. We're going to be learning a beautiful discourse in the Reb. The name of the discourse is called the Reb said thisic discourse on the 15th day in the month of Tamuz in the year tough shin memes 43 years ago. The went on to certify and edit this discourse in honor of the 19th day of the month of Tamuz in the year tough shin nun 35 years ago. So again theic discourse is based on the Mishna. It says they have 10 people that are sitting and they're busy learning. So rest upon them. So the previous Rebah who's celebrating his redemption in the discourse with this title that he gave out in honor of the celebration of Tama was the first one in the tough and he says that even though the fact is one person is sitting learning Tyra you draw down godliness and like the Mishna says how do you know even five how do you know three how do you know two how do you even one but nevertheless when you learn to raim with multiple people 10. It's obviously a greater drawing down of energy. In other words, just like when it comes to prayer, kazal tell us that a prayer of community is never um despised by Hashem because what happens when you pray with raim with a minion with 10 people. So you draw down the 13 attributes of compassion which is above any levels of flows and calculation. And not only that more than that that the flow that comes down from on high through prayer of a community is actually much greater than the effort that was put into it and even greater than the effort of the community. And so that's when terms of prayer and the same thing would apply with Tyra. that you know so he's using as an analogy just like by by prayer it's that way the same thing with Tyres as well that when when there's a group of people sitting and learning Torah together you draw down the 13 attributes of compassion which is above any levels of flow in other words even though that when you draw that the drawing down the 13 attribute of compassion through learning Tyra it comes because of the quality of Tyra because as we know the 13 attributes that Tyra is is is learned through is corresponds to the 13 entries of compassion. So notice what so you see that the the drawing down the 13 compassion is also applies to someone that one person that's learning Torah but nevertheless drawing down the 13 passion but which comes through learning terra is mainly when it's learned in public as a community. In other words, the level of the 13 attributes of compassion that comes through um learning Torah in a community is much more powerful. And not only that and even more than that, that when you with the the drawing down of of learning Torah through public learning Torah is actually much greater and you can't compare to the learning Torah that takes place through the community. Now, so the Reb says you could say that the comparison of to prayer is also hinted in what it says in the Mishna where it says how do you know that even one so it says any place that you're going to mention my name I'm going to come there and bless you what is any place referring to what is Mo is referring to the temple the place where the the is there and over there I'm going to come because over there we have the power to mention Hashem's name and the temple is connected to the idea of what of serving Hashem which is sacrifices and prayer and to add that even the the priestly blessings that they would mention in in the temple Hashem's name was after they brought the sacrifices of the morning because that's the beginning of all the sacrifices and even after and even today the the we the the priestly blessings in prayer um is in prayer and specifically in in the prayer of of the sacrifices. But in the Mishna he brings this verse any place that I'm going to that you're going to mention Hashem name I'm going to come and and bless you is referring to what the idea of learning to so you see that and are connected and specifically in this idea and to add that the the explanation that any place any place that you mention their name is referring to the temple and over there we have permission to to utter Hashem's specific name the cave. Um that's the literal literal understanding in in in the in the in the in the the written part of the Torah and the explanation that that you'll mention my name is referring to learning Torah based on what we learned in now based on what it's known that everything in the um um oral in the in the oral Tory um it comes from the written Tory. So you can say that this that the that we learn that even if one person learns to that the the theina dwells it comes from the verse of of any place that you mention my name that literally it's referring to temp to the bet mdash which is which is which is which is uh connected to the idea of of of sacrifice which is prayer. Why is that? Because the main bringing down the in a way that Hashem is going to come there which means drawing down the infinite part of Hashem which is above any Hashem himself is coming how does that happen? happens through prayer which prayer is we know when a person prays and works in himself and like the explains in Tanya that the reason that through prayer we draw down the infinite part of Hashem which is higher than any level of uh of levels um because through the through um drawing this level down it comes to to he to heal people that are not well and to bless the air because that's because the tremendous power in Kabala is called of elevating the feminine waters and um and and and and that's why the real power comes through prayer but through prayer afterwards you draw this energy also in to the idea of Torah and based on what it's known in the discourse of the of the previous reb which was brought before in the first uh chapter that through this that through pray through prayer and through learning to we bring down the 13 attributes of compassion which is above has it happen? It happens specifically through the prayer of a community and also to of a community and up to the point that drawing it down through the prayer of a community and the Torah of a community it it's much higher than the level that that we put into it. So we understand that this drawing down above any levels of a flow which comes through to comes where comes through as introduction by by doing prayer first um is obviously more unders it's underscored more when it comes down through when it's done through the community through and like we explained before when the discourse on that the reason that the flow comes down much greater than the effort um which is done by the learning terra of of the community. We learn from the discourse of the of the of the previous Rabba which we learn it from the from the prayer of community because the main and the source idea where this powerful energy comes we learn it from prayer and afterwards what it comes into the idea of of Tyra as well. Now even though that the quality and the power of elevating man which is the feminine waters which bas that's basically prayer we so and even even though we also have that idea in Torah as well and like explained in the discourse of the previous reb that even in Torah even though we say it's you learning to you're drawing in light but the fact is no you have to put effort into it but nevertheless the main drawing now off the charts come specifically by putting the effort through prayer. Prayer ultimately has the greatest power and he explains the the the point of the explanation is as follows that the quality of the work that a person does which again is called the feminine wars you put the effort in and through that you draw in the infinite part of the light of Hashem which is above above that that happens when when you serve Hashem and the key word one word B or acceptance humility and where is BL most strongly felt and experienced when a person prays. Why? Because when a person puts in effort, even when a person puts an effort when he learns to because what's the goal of learning? You have to understand it. You have to comprehend it. So if when a person toils in understanding and even when you learn 101 times, you're putting in tremendous effort. And even if it's it's there not just to understand it, but you want to actually transform yourself through learning Torah. It's not the true level of acceptance. It's not the true level of humility. Why? Because even when you're learning 101 times, you're using your brain. You're comprehending it. So where is real acceptance when you pray? Because when a person prays, you're standing like a servant in front of Hashem. He ni full total level of acceptance, full level of humility. And you can say that even the the work of prayer which comes as an introduction for learning Tyra because a person says I only have Tyra. You don't have Tyra. have to have prayer but since you're learning you're praying in order to learn Torah which basically it's all about understanding. So that's not the real acceptance. So therefore the main way to draw in off the charts and bring in much greater than your effort that is when you put the effort in through prayer and by putting by putting that effort in through prayer afterwards that goes into Torah as well. In other words, when a person puts the work in by Torah, which means that you're you're you're praying for Torah or lower than that to learning Torah 101 times to transform yourself or even lower than that just you know just to comprehend Torah. The Torah becomes a vessel for to bring down above but it comes all comes all through prayer as as a prelude to it. Now this idea that through prayer and then through prayer it also goes into the Torah as well is hinted in the two psalms which is connected to the birthday of the uh the previous which obviously was in that year when the reborn in B in the chapter in Psalms of KB 102 that they finished learning on the right before his birthday and then obviously his new psalm which is in chapter 103 that we start to say in honor of his new birthday. So in in in in Psalm 102 the the psalm begins and it says prayer to a poor person and the prayer itself and the prayer which is on the highest level of acceptance a poor person. So we know the teaching of teaches us that what is the prayer of the his prayer is in other words he's not asking for every anything he's not asking for spiritual stuff what is his request he wants the opportunity to pour his heart out in front of Hashem because why it's all about total acceptance he just wants to be able to be in front of Hashem and you can say that this idea that he doesn't want anything He doesn't want anything spiritual. He wants the opportunity to be able to pour his heart outem. That's like the like the concept of the love of who's in heaven. I just want Hashem himself. Like the said is a garnish. I don't want anything. I don't want your garden of Eden. I don't want the I don't want your world to come. as they are lame. The real prayer is I just want you Hashem and you can say that through the fact that the the alter said I only want you yourself I only want you and especially the way it was advertised and promoted through the so the the power was given for anyone that goes in the footsteps like she says you're holding on to to the dynasty that in real way you should be able to have it on some level and especially by learning the teachings of the alterba and how much more so learning this idea. So you you unify in a very unifi powerful way with the teachings of the alterb and afterwards at the altar of himself and the continuation of the psalm it says which is which is referring to terra which we know tora is everlasting and therefore you can say that the connection between these two ideas in other words the the the everlasting concept of tora practically that the the learning of the tora should be carved in your mind and in your heart and when it's carved in your mind in your heart then it's possible that it's going to st it's going to be everlasting and in order for the toyra to be carved in your mind in your heart you need to have prayer first prayer has to come first so what does that mean explains as follows this idea that you're carving tora how do you carve to you have to go into the source of terra what's the source keter which is higher than kma and after it comes found kept into and how much more so goes down into to to the to the intellect of the human being and then it's in a way that it's written but in order that the the learning terror should be comprehended understood but it should be in a way that it's carved you have to bring in the source of Torah what's the source of Torah the source of terra is the kesser the crown of terra down here so you can say that's why he says you're going to write for the for the for for the last generation which means the custom you're going to write to the future and it was in order for TA should to be in a way that's everlasting you have to reach the level of carving it which is higher than writing and to bring down from there into the writing which what you're writing for the future and there's this is the connection that we're that the that writing it for the future with the prayer of the poor person in other words when you have as an introduction real acceptance of prayer and especially when the prayer is done in total acceptance that your prayer is I just want to be in front of. So you draw down the infinite light of Hashem higher than afterwards this infinite light comes into the Torah itself. That is what in chapter 102 and there's the same thing also in chapter 103 that starts it with a prayer bless which basically is a prayer of praising and acknowledging and in the prayer itself a prayer what with the ultimate level of of of acceptance. In other words, the praising and acknowledging that King David acknowledged Hashem. In other words, he praised Hashem for everything. And like the Talmud says that um that King David lived in five worlds in five different stages of life. And in every sta stage of life, he said he say he praised Hashem like it says it was five binis. And you can say that all the happenings that happens to a person is divided into into five areas, five worlds. And King David said, "Praise Hashem in every every situation, you always praise Hashem." And what does it mean praising Hashem? Even things that could seem like the opposite of good in a real way that comes, how can you praise Hashem when things aren't good? That comes from a total level of acceptance. And to continue on in the in the in the psalm it says blessem the angels the strong power those that do the the the will of hem listen to hem. So it says so first it says do and then it says to hear which that's the concept of before which you which that was the preparation for receiving the Torah and you can say that the the connection between these two ideas is very very simple because the acceptance the a the humility of saying I'll do before I'm going to hear is not only in reference to doing the mitzvah it's also about learning tra but but the fact that before you learn You go ahead and you say I'm ready to do before I hear the that gives the power for every single Jewish person that the learning should be in a level of acceptance in a way of I'm just going to repeat whatever says you're answering responding up to the point that whatever you're saying is is it's not because I want my choice up to the point that my acceptance is when I learn to is just like the acceptance that every single utterance their their their soul left their body because it was just about doing what Hashem wants and that's the connection where it says to do and then to listen to Hashem within why because when a person prays and especially when the prayer is on every single thing you're praising Hashem like he said five so what happens then is the B the acceptance the humility um of prayer comes into the learning of the Torah and the Torah is also imbued with the level of acceptance he'd like to add with the explanation of the the connection of doing to the to the to the five because the main revolutionary idea of the acceptance when it comes to learning Torah is by the by by the um by the by the or all Torah because we as we know the ter has to be learned with with comprehension understanding because if you don't understand what you're learning it's not called learning but nevertheless Even when it's all about understanding, you accept. And the same thing also that every utterance that their soul left the body even though it was every single utterance it was a specific it was a specific message because the fact is the reason why you have specific messages and detailed message you want you should comprehend it. But nevertheless in every single detail and every single comprehension they was totally acceptance and that's the connection between the um to to listen um with to to connected to the five because the trans the revolutionary idea of the acceptance of the five in the in Psalm 103 um on the acceptance of where it says in Psalm 102 is the the acceptance of that you're totally accepting because because you're not it's not important what what it is because the only thing you care about is one thing I want to be in front of Hashem the king and the acceptance of the five that you say praise and every single idea and even things which are the opposite of good because even these ideas it has to do with one thing whatever Hashem wants Hashem wants I'm ready to praise Hashem for the good for the the bad the ugly I understand I don't understand it's all about acceptance but When a person has this level of acceptance, this level of of of of humility in prayer, it actually affects your learning as well that even you're learning that you're comprehending and it's supposed to understanding. It's also done in the level of what of BL of acceptance. And he continues on the discourse of the of the previous after he explains the two ideas of prayer and Torah study. He explains that the creation of the world was for the Jewish people and forra like it says clearly borious. So it says doesn't say racist in the beginning. It says virious. What's the base before the races because the creation of the world was for two things. One for for for for for the uh for the Jewish people that are called races. And the second thing was for the Torah was which is called the beginning and was the the the intent of the creation of the world is that the Jewish people should learn Tyra the way Torah was given given down in this materialistic world and you can say that the connection of the two beginnings know the Jewish people and the Tyra to what's explained before about prayer and Torah because prayer is our work of acceptance of the Jewish people and therefore these two components of prayer on Tyra is connected to the idea of what of the Jewish people on Tyra and this that he says in the discourse that the Jewish people should learn Tyra what does he mean because what's the idea of prayer prayer is you elevate the world you leave the world but the intent of the world is no no to bring godliness into the world and therefore when you speak about the intent of the world he says what that the Jewish people should learn Tory because the ultimate goal is not to leave the world. The ultimate goal is to bring godliness into the world. And based on this, he'd like to explain what it says in the discourse in reference to the intent of the reason why Hashem created the world is so that the Jewish people should learn to soal tell us that God made a bond a condition with the creation of the world. If the Jewish people are going to are going to keep the Tyra, then the world's going to last. And it's explained that what does that mean they're going to keep the Torah? That they're going to keep the Tyra is not only learning to it's also doing the mitzvah. So what does it mean learning the Torah? Because the in fact is doing mitzvah has to be according to Tyra because this that the world has created for the Torah is that everything in the world has to be according to Torah. And the effect of terra on the world is how do you affect the how do you affect the world through mitzv. So the human being follows the terra and does the mitzvah on the terra and that's how we keep the world alive. Now after he explains in the discourse that the world was created for the Jewish people and for the world exists by by the Jewish people learning tra and doing the mitzv. So he continues on to explain the difference between learning Tory as a single individual and learning Torah as a group in public because when a person learns Torah in public you bring out you bring out a much greater light and he continues on that we understand this from how much more so when it comes from prayer in in public that when when a person prays in public obviously it brings down a much much greater light into the world and from the way the the thing is set up in the discourse. It seems that this that the learning and the the the energy that's drawn down through learning which comes from the energy that's drawn down through through prayer it's comes like in how much more so which is connected to what's explained before with the intent of creating the world about bringing in the godly light into the world. service you can say the explanation is as follows that the whole intent why Hashem created the physical world the materialistic world a world where God has concealed that the dwelling the dwelling place in the world which means drawing on godliness in the world should be through the human being and since the the spiritual work of prayer we said is you're elevating the world and drawing down through prayer comes um from Hashem obviously but it comes through the prayer which means our work. So therefore there's a there's a superiority in the energy that's drawn through tora because the fact is when a person learn to you're bringing ungodliness into the world over over prayer. So prayer elevates you out of the world but to obviously brings the energy back into the world and based on what is what what it's known that the the the true level of you can compare is reference to the the essence of Hashem. So you can say that this that you're drawing down energy which is much greater than the effort you're putting into it that comes through learning Torah. Why? Because specifically when your person learns Torah, you fulfill the ultimate intent of bringing in the most powerful energy, the essence of Hashem into this world. So based on says he'd like to explain the order the way it's explained in the discourse as follows that this that they're learning of and bringing down the energy of Torah comes from the energy that comes through learning Torah is done in like if it comes through prayers how much more so comes to comes after he explains the intent of creation of the world. Why is that? Because when when a person learns Tyra, you draw down it's two type you draw down the energy. There's two ideas behind it. And what is that? First thing is when a person learns Torah, so you're drawing down energy because Torah is very powerful. And this powerful energy is higher than than drawing down the energy through prayer. Now but on the other hand that drawing that energy from Tory that because of that you're revealing godliness in the world by learning to the person learns Torah that is actually higher than prayer and therefore after he explains the intent of the creation and how's the how's the intent get fulfilled through terra so he adds that learning tra from from prayer is how much more so because obvious Obviously it has a greater advantage of Torah over the idea of prayer. He'd like to connect this idea. He'd like to connect us with what what it says in the discourse a different discourse that the that the said who was celebrating his redemption on the first time on so he says he asked a question. It says Hashem leave Hashem is going to be there to help me. What does that mean? that there's a lot of helpers have a lot of helpers and my request is Hashem should be amongst the helpers but the fact is we all know with with with simple faith the only one that helps is Hashem and he's the only one that's going to save us so what does it mean Hashem is going to be there with the other helpers that's question number one also what does it say that the main thing is the helpers and that the the request is that other people should help Hashem so a first we said like hello the only ones Hashem now it's saying who are the the helpers also we have to understand it says I'm going to see what my with what with with what with what with what with what with what with what with with the minds of my enemies I'm going to see the revenge of my enemies why do we have to ask that the for revenge of the enemies you should ask they should repent and they should become they should become helpers they should become lovers and especially we know that King David said that the the the sinners should end it doesn't say the sin should end not the not the sinners and also it says I'm going to see in the in the minds of enemy. The fact is the the power of sight is one of the most powerful energy that we have. And this is one of the revolutionary days of what's going Msiah comes that Hashem is going to reveal that everyone's going to see godliness. And the same thing also with when we receive the Torah, one of the most powerful qualities about Torah was that we're able to see but nevertheless you want to use the most powerful sight to see your enemies that your your sight should be busy with seeing the revenge of enemies also. um what's the connection with any that I'm going to see the revenge enemy with Hashem is going to help me. So he says the point in the explanation what he explains in discourse is as follows is referring to powerful the sparks that are transformed through our work when we do mitzvah we pray we study we have the intent we we elevate sparks so my who are my ori my sparks they elevated that becomes the real helpers the helpers aren't the sparks the elevated so what's the quest hashem leave o that through my work of transforming the spark and that's becomes my my my helpers. Hashem should be with me. Hashem should be with me because I'm the sparks that I elevated that what should come down that what should get revealed to me is the the hashem which is above um which is powerful idea know through the sparks elevated that's what will give me the revelation of hashem and you can say the says that when when you draw down the re the the and you reveal the yk in the in the in the human being habay how does that happen it happens through elevating the sparks and Then the re revelation is what? In an internal way. The revelation is that it comes down in a way of as a gift from Hashem. It hovers over and and and therefore obviously it it doesn't last. The same thing also um when when when it comes down that when when you pray through prayer that we say that the that the drawing now should be revealed that Hashem should be it shouldn't be in a way that we call shameful bread without any effort but it should be that that that that it's owed to me because of my work which that's the ultimate intent we should transform the world and then we have Hashem Lee Hashem becomes mine you become you become united with the revelation it's not just a it's a guest you actually earned it and therefore the revelation will come something that will last and as we know it says anytime it says lee it's it it lasts it lasts forever and he continues on the verse so what does that mean that when when you transform the sparks there's two ideas one is you transforming the sparks of which is neutral which is through the the work of and then you have you transform the spark of the three impure kipot how does that happen through chuva through returning to hashem as we know that place where bouva is even outside of the ken stand could you literally taking the impure kipot and you're transforming it because the fact is that the source of the sparks that fell into the three impure kipot that gets transformed through someone that that's much higher than the sparks that fell in the in the in the neutral in the neutral kipot which gets re transformed through the sadikim and the same thing also when it comes to the work of like we know about everyone's aik that there's a tremendous quality by the transformation of things which are permissive principle when we do our work of everything should be done for Hashem versus the transformation um through doing a mitzvah. Why? Because sins things which are sort of being neutral. So even if you do it for the for for Hashem but the fact is it remains a simple thing. But on the other hand, when we uh when we transform something which neutral, we actually fulfill on a greater level the intent of creating a dwelling place for Hashem down in the lowest places um and and and and the lowest possible places. And therefore that the elevation that happens to the soul when the soul comes down to this world and because the ultimate elevation is is when you come down to this world, you fulfill the intent of making a dwelling place for Hashem down here. Where does that happen? That happens specifically by transforming things which are neutral, things which are permissible. And that's why know when I go ahead and transform the sparks in the which means in the sparks in the forbidden things and the same thing also when I elevate the sparks in the things which are neutral and they also go into the category of like taught us when you see your your so we come to the highest level of seeing godliness I'll see godliness in everything by elevating the sparks. So but is referring to obviously elevating the sparks and the sun is elevating the sparks and that's how we use the power of seeing. Now it's explained in many many places that the a righteous person the workers in himself but when when does person does chuva you affect things outside yourself and you actually bring light into the world. So basically you can say that um the idea of that any error I will see is referring to besides of elevating the sparks in permissible things but also through learning to with somebody else and like with like it says in the discourse of Thomas in the first tell us that which means a person comes to purify they help him what does that mean that what does it mean doesn't become become pure someone that comes to purify by other people because the help that's given for the sparks that are being transformed transformed by by by creating these sparks when you come to uh to purify others it's obviously on a whole different level. So based on this purpose he'd like to add another um idea uh of the quality of 10 people that are sitting and learning together. Why? Because when 10 people sit down to learn together, everyone has different ways of thinking and every one of the people has their own way of logic and when they learn. But when everyone's able to learn together and everyone shares their own idea and so you have the the power of working with somebody else and learning Torah. Another idea is that when every when you have 10 people are learning one idea whether it's learning to or praying or doing a mitzvah you have something new which you create something which is called a community which basically is a whole different level of light that you bring in that did not exist not exist before now the tell us someone that wants to come purify me and they help him in other words when you come to purify other people the help comes right away as soon as you come to purify right away. So what do we see from here? That all those that gaze themselves over to fulfill the the mission of the of the balagula, the one that's celebrating his redemption and especially the the mission to establish community classes. And when they give themselves over says, you throw yourself into the work and even before you actually do it, you just throw yourself into it, you will receive the help and you get the power um to be successful in your mission. And finish over and he says it should be the will of Hashem that when we give ourselves over to fulfill the mission of the freeba and especially we're holding a middle of it and Hashem is with me for everyone that's that's involved um to fulfill and to complete the the the mission on the on on the on the completest level. We're going to merit the gula the redemption the true redemption the complete redemption through Mashiau. And since we're ever since we're we're now in a very very special day, it was the Tuesday, a day that says twice in the Torah. And it's also the 15th day of the month of the month of redemption. We know that the moon is complete, which is the completion of the redemption. So the merit of such a powerful day is going to hasten even more so the redemption. It's going to happen the mamish very very quickly in a real tangible way. So here you have another very very powerful teaching of the Reb. the power of learning Torah, power of prayer, doing as a community and um and and and and and trying to help other people and that creates ultimately the real spark to elevating the world like finish says will we'll will create the elevation and God willing that we'll have the coming of Msiah the next class will beh have a great blessed week. Shabu to