STAND STRONG. TESTS ARE ILLUSIONS. A New Kabbalah class by Rabbi Yitzchok Minkowicz

Welcome to our class onidus. We're going to be learning a beautiful discourse of the Reb. The name of the discourse is called the Reb said this discourse in Shabas Parasok. That year was the 12th day of the month of Tamuz in the year 49 years ago. Jabber went on to certify and edit this discourse in honor of the 12th day of the month of Tamos Tamos in the year 39 years ago. So again the discourse is based in the verse of Psalms that says again there's many different translations. One simple translation is that you gave to the people that are in awe of you a banner to hold up because of your truth, your love for the Jewish people. And the Reb brings from the previous Reb who were celebrating his uh redemption and his celebration in discourse on this verse. So he brings and says that in Aramaic you've g you've given you gave to those that are in awe of you know he comes from the expression of not a banner but of a test and and why because of the truth of um in this world. So that's what the tarum says. Now this this verse um King David says we know King David was the one that sang all the beautiful sweet songs for Hashem and he said it not only on his own behalf he said on behalf of all the Jewish people. So in other words, therefore obviously all the details in the verse apply to every single Jewish person and like it's understood based on the way the tarum translated that is not referring to the truth of Hashem it's referring to the truth of and we know that the the part of the every single Jewish person is connected to the because we know that you don't call the only three the ch the head of the Jewish people and especially that who is the head of all the patriarchs. So obviously it's self understood. That's why it says and the reason is because of the of the truth is referring to every single Jewish person and like it says you are Jewish people what is Hashem asking from you he's asking one thing to be in all of Hashem and reference to as we know being in all is a small is a small thing. So you can say that that that's why every single Jewish person and even someone just called a Jewish person not necessarily because they do anything or they observant etc. They're called in of and that's what the verse says. I've given to those that are in your or your view which means a God gives to every single Jewish person the expression like we just learned from the test because every one of us has what the power of au and he continues on the discourse to explain that it's known that a vainu he's the one that opened up the gates of msus nefa shelf sacrifice one that started and one that opened up the possibility to self sacrifice. It all started raino and you can say and that's why he explains the reason um that the work of the test of of tests is connected with the truth of a raino because a is the one that started the whole process. So he says seemingly one second what are we saying a is all about tests but the fact is we know the main service of hashem wasn't from ya from being in awe of hashem um what was au was all about love and like it says clearly in the prophets a one that I loved and the same thing also that um that is the one that started he's the one that started the whole idea of self-sacrifice and and and tests is specifically through sac sac through sacrifice and miserious nephas is the idea of the of of being in awe and being acceptance and that's why it says after the the the the test of the arada the last test it says after now I know now I know that you're you're you're you're you fear god now this that the work of the spiritual work of tests comes through self-sacrifice. What does that mean? It's referring to obviously a high level. Why? Because generally speaking, when we serve Hashem through learning Tory and doing mitzvo, it has to be based on the work of self-sacrifice. And like the author writes clearly in Tanya that the reason why mobenu instructed the generation that entered the land of Israel to read because observance of learning tora and doing mitzvot is dependent that a person should remember that they're willing to give their life for hashem. And the same thing also the general idea of learning tora learning tora and doing mitzvah and prayer by every single soul. It's all about idea of self-sacrifice. What what does that mean self-sacrifice? You don't think about your own needs. You don't think about your body wants. But nevertheless, so you're learning Torah and you're doing mitzvah. It's coming from a place from self-sacrifice. Obviously in in the revealed stage it's not like you're going in self sacrifice every minute but you're learning to you're doing mitzvo and you're obviously observing all the positive commandments in all detail and you're careful not to transgress any of the negative commandments and all the detail. So obviously it's not self-sacrifice in its own right but but just like but but but it's connected the the connection of learning ter doing mitzvah it's it's part of it which basically means you're learning and doing mitzvah from a place of tadas which means just logical and obviously you're willing to go on self-sacrifice obviously you can say that in the power of the soul it's the the work of which we call which means It hovers over you but it's close to you which is connected to an internal internal relationship and it gets enclosed in it. Just like for example the power of will the power of which we know is is that it hovers over but it gets enclosed with what and through it it goes into the general idea of all the intellect and all the emotions which basically intellect emotions and the internal powers that we have. However, the work of tests which is basically Msurfish um which is connect ide and what comes out from there is to to serve Hashem with all the 10 powers that we have um and um like for example you have the main point and the things that that that that are byproduct which is basically which means practically in in the in the powers that we have in our soul that's obviously which hovers over which basically is connected what the idea of the the the oneness of our soul. So based on you like to explain the two ideas of the verse of of nato which gave the first means nace leis which means one idea is is is the test like the says and the the second idea is what the idea of miracles um which basically is a miracle within a miracle because basically the idea of of a test is comes from a a miracle which is within a miracle of the soul which is the connected world. the idea of the the essence the essence of the soul. So this is why he continues on in the discourse to explain that the beginning of the service of a brahavina was recognizing God from the world. He looked around the world and he recognized God. And like the medra says of a parable that person was traveling from place to place and he saw something burning. Oh my gosh. And he says something's going on here. Someone's running the someone's uh someone's uh running the show. It can't be nobody's nobody's running the show. So the owner actually gave a g gave gave a peak out and and and revealed himself. So the same thing also when said oh my gosh it can't be this world is operating without a ruler. So Hashem obviously picked out for him and he says yes I'm the one that is running the world. So no, so you can explain what does that what does that what does that mean that I'm the one that's that that that's running the world that was revealed to so that is basically the spark of Hashem which got which which is connected to the spark of the human being and and the spark of the human being that's connects to Hashem which basically is the level of the the deepest part of the soul we know there's five levels to the soul and the is the part of this recognition that came to realize this is a god that runs the world. And so went ahead and he spread he spread the teaching of hem all over the world. And like it says the verse it says. So we say don't don't read he called but by what does mean that he that he inspired everyone in the world to realize there is a owner to this world. It's not ownless and I can explain many places the idea when it says that means he inspired other people. And when it says, it doesn't say God of the world, but God world, which means that not that God is one thing and the world is something else, but God is the one that's is part of the world. God and the world is the same thing. Like for example, the expression is there's nothing in this world that exists other than Hashem. And that's the connection between the recognition that Brahmavino had of God in the world to the level of the test that he had. Why? Because how did Brahma overcome the test? Because he was willing to go and self-sacrifice. And where did self-sacrifice come from? It came from the oneness of a soul. The of a soul. And that's why the self-sacrifice of a vanu wasn't like the self-sacrifice of aa where he said I when am I going to have the opportunity to go to self-sacrifice no no no's whole essence was to reveal God in the world and if he had to go on self-sacrifice no problem he'll do it in other words because Abraina wasn't an independent person when am I going to go self-sacrifice whatever he was doing is for Hashem like he said he offer I'm dust and ash is and that's the real self-sacrifice that's coming from a place of and because he had this powerful level of acceptance that's how he was able to be so powerful and even though there was one rever and the whole world was opposite it and that's why he's called ev he was on one side the whole world was on the other side but he was able to inherit the land why because he promoted godliness in the world and that's how you build up the world by making the world a dwelling place for Hashem down in this world. Now what we learned till now that the spiritual work of tests when Hashem tests you has it happen it comes through neesh you have to be willing to live and give up your life. So the question what's the reason why that in order to be tested you have nephish he explains in the discourse that um when there's a test when there's a test so what happens is the godly spark is concealed and hidden more than normal so you need the nephesh to uncover that spark and he explains with an introduction of the difference between there's two different types of works that spiritual work that we do in the world there's something which is called transforming sparks and then there's transformation the work of tests in other words even though a test is also transforming and refining the world and that's how we came down to this world technically it's in the same thing it's all about elevating the world transforming the world but the but there's a big difference explains because when it comes to um to to refining certain things in the world so when you're refining the world you're transforming the world. So you're busy with the thing you're transforming. For example, let's say you're eating a you're eating a physical food, kosher food. So there's a godly spark in the food that's being transformed and being refined by dealing with the with the food and the spark. And that's and the same thing also applies to anything that we that we need, whether it's clothing, whether it's housing, anything material. So there's something there and we're looking for the spark and we're trying to transform it and refine it. However, when it comes to a test, the way you transform a test, you're not dealing with anything specific. The person is going through the test but not something physical in the world. In other words, what does that mean? It explains like this. when there when you're dealing with transformation, whether it's physical food, a space. So it's a inab it's called there's war there's war there's war in between physical things like it says that when you're eating there's a there's war that's going on with the material sleep thing you're eating and how do you do that first you have to pray first like it says and what what is what is what is what what does it when you go to to to to uh to capture something you need your sword and your bow etc what does that mean spiritually it's by praying and like explained many many places in reference to the blessings of Schma which is basically the introduction to Schma which over there in the Shma you have which is the whole idea of prayer which basically is meditating in the source of the animal soul and all and all the transformation and by dealing with the animal soul that's how you transform it. So therefore because you're dealing with the animal soul and you're dealing with the physical world it's a way of combat that's war and you're dealing with the physical part and you have to think about it source and through that that's how you transform it and the same thing also applies to the general idea of learning ter and doing mitzvo because you're dealing with the har you're dealing with the evil incarnation you have to argue with it and you have to go into war with it and there's multiple ways that you deal with the with the sahara and with meditation how to be successful etc. So that's all when you're dealing with transformation. But when it comes to tests. So it's not that you're innovating it and you're not elevating it, you're actually pushing it away. A test is all about pushing it away. You're ignoring it. Or like for example, there gives an example the difference between in mitzvah itself. We know there's two types of mitzvah. There's the positive commandments and the negative commandments. So what's a positive commandment? You're doing this specific thing. In other words, you're you're you're busy with the thing you're elevating. But a but a negative precept, don't do this. You're not doing anything. You're staying away for it. So you're staying away and you're just pushing it away. So just like in the positive commandments and the negative, the positive, you're doing something and negative, you're pushing it away. The sending avoid is you're transforming it. And this is you're basically staying away. It's more in the person, the strength within the person. Now even though that the way it works with a negative precept is by basically pushing it away. I'm not touching it. I'm not dealing with it. I'm not getting involved. But nevertheless, it's also compared to a positive man commandment because basically in both both in the positive command, the negative there's something you're dealing with something that in the positive you're doing it and the negative you're not doing it. So by the positive commandment you're doing the commandments and basically the negative commandment you're not doing anything and therefore the you're busy with the negative commandment is is not the person it's with something that you're pushing away. Let's say don't for example eat this. So you're but there's something that you're not eating. So you're you're something that you're transforming by not eating it. So even though that you're you're you're you're basically working with your evil inclination to practice restraint, but you're practicing strength not to consume something and that's the way you're pushing it away and you're nullifying it. But since you're dealing with something materialistic and core, so you have a connection even albeit a a a negative connection to the thing that you're transforming. However, when it comes to the a test like it says discourse, so the test itself is nothing. It was only established so that you can stay away from it. So therefore, when the person is dealing with it, you really the struggle is with yourself, not with a thing. It's to yourself to awaken the internal essential power which is the power to withstand the test and not to be intimidated by it at all and up to the point where you don't engage in arguments and discussions but you stand strong. No, it's not possible to get engaged in this test without engaging. And when a person takes a strong stand that you're not engaging, what happens is the thing that's trying to test you goes away. Because what gets revealed that it's that it really doesn't really exist. And the old reason why exist is the person to reveal his essence of the soul. And the fact is that is the internal will of the soul which is beyond getting involved in something physical. Well like for example let's take for example the test of a ramino where hashem said to bring up his son as on the altar and that's where actually the main the main opening of the test started with a ramino. So what was the test? The test was hashem said do something. The test was is he gonna delay delay tactics? Is he gonna do it right away? And like it says in in in Tanya that the the fact that went right the first thing in the morning with full elacrity that is what gives us the power till today that when it comes to do something we do it right away. And like Kazal tell us that when he went on the test all of a sudden there was a big river blocking him. He couldn't go. He was trying to go but guess what was the rea intimidated? Nope. He went to do what he had to do. There's water in the way. Guess what? He walked into the water, but he's going to drown. No. Because he didn't see the water as water. It was a test. Hashem told him to go. There's water. You walk through the water. What happened to the water? It went away. Because when he stood strong, what got revealed that the truth that the whole reason the water was there was to test him. And if he's not being intimidated, the test goes away. And the same thing also afterwards when it came to the actual test itself of the and he didn't what did Hashem say? No, I didn't tell you to actually kill your son. I said elevate him. You elevated him. Now you can put it down. And the same thing also the Reb says that was the the the the way the previous Reb behaved who was celebrating when theic discourse his celebration his redemption when he was in prison and like it says in detail in the in the writings and the the notes of of the of of what took place in that time that he made a resolution right in the beginning that he was going to be strong and not to be intimidated by the whole situation and that's he behaved this whole time in prison. And by taking that stand, not only that, this stand gave him the power to withstand any difficulties and any concealments and any issues of the imprisonment. Because the fact is the concealment wasn't only on on on materialistic things, but effect was also on on spiritual stuff. As we know when he was in prison he couldn't go ahead and teach Torah mysticism but more than that by taking the stand all the concealment went away it was gone there was even though to begin with oh my gosh it looked like they they were strong they were going to stop them from learning Torah and teaching Torah and and teaching mysticism etc. But when he stood strong, he totally went away up to the point that he eventually was refed and everyone saw he got freed. And by doing that what happened was it became so strong by by the by the reb calls him like the the person that's celebrating the the the celebration and the redemption just like for example what with alterba on on the 19th of that through the fact that he's put into prison and he was redeemed there became a greater upgrade in reference to the whole world ofus and like to explain many many places the same thing also over here that the there was a tremendous elevation in the created the Reb who was c was celebrating his sim and his gulah his joy and and his redemption that what happened was there became a tremendous increase in spreading to much greater than before and up to the point that actually it started in a real way spreading Torah and mysticism all over the world and literally from here until ever and like it says in the Talmud that when you have three generations that are busy learning Tyra Torah will never stop. Why? Because Tyra always comes back to its host. And the same thing also that we have because of the redemption of the 12th and the 13 of Tamas three generations says of people that learn to observe the mitzvah and even more than that people that love the and the mitzvo and because of that observing the mitzvah is done beautifully. How did that all happen? because he stood strong with tremendous strength without making any calculations and by by standing strong he was able to nullify the test on the highest level and since when the the head is strong so the body follows so this that's why the the spiritual work has to be for each and every one of us that we have to go in the on the straight path that we were taught and we're going to go in the path that that that that the rebay taught us to stand strong, not to be affected, and not to be intimidated mentally, it's holding us back from serving Hashem. Why? Because since we're going to fulfill the the the mission in this world. So therefore, guess what? All these tests have no no no existence. And Hashem is really testing us for one thing, one thing only. To see, do we love Hashem or not. But when we stand strong and we're willing to go on self-sacrifice, you know what happens to the test? The test goes bye-bye. No more test. So he says now to understand this more specific and more in details. He says we'd like to give an introduction of the whole idea why the soul came down to this world. And we know the soul came down into this world. It's a tremendous downgrade. It comes down from the highest level to the lowest level because the fact is the soul before it came down to this world it was it was totally pure. And there's there's many insights when it says it's pure. What does that mean? So one hand it means pure referring to the world of the world is called pure world. The second level is lower level of of of purity. And the third is so there's and the higher level. And when it comes down to this world, not only to world of Bria yet, which basically is the world which is obviously full of division, but it even came down to this materialistic world and to the lowest level which basically majority is evil and bad. Only a drop is of good is in there up to the point this world is full of hardships and like Alites and Tanya in the name of the of the Zorim and not only that it comes down to this world in this world and the lowest level and up to the point where we went down to Egypt and up to the point we have a Yates an evil incarnation that you have to constantly struggle with the Sahara and today the tells you like this and tomorrow he tells you like that and ultimately he wants you to get you to ser worship idols which is the opposite I'm God your God. You should have any other idols which is basically we know is the first commandment is a source of all the positive commandments and is a source of all the negative but the point is why does it come down it comes down because the it comes down because the tremendous elevation is going to come afterwards in other words even though the soul doesn't have to fix itself. The soul is the soul's part of Hashem. But it comes down to this world. Why? To fix and transform the body, the animal soul and the world. And like it says in which is brought down. But nevertheless by the so even though again the soul doesn't need fix, it's coming out to elevate the animal soul, the body in the world. But when the s when the soul comes down to the world, the soul itself gets elevated as well. Higher than before it came down and higher than the level of law. even even higher than the level of ty law and not only that because it doesn't have any really connection with all these levels and all the all these heights etc. And even though you can say that it has a connection to the sedals etc like like the expression which is known that it's coming to to uh to serve in the in the in the body and but the goal is to connect to the essence of theem like the zarya says in another place that um and on this level um it's only you're only connected with with the Jewish people and hashem himself which you connect literally to the essence which is even high in the level of ter mitzv Now this elevation that takes pay place for the soul hasn't happened. It happens when it does the work of learning to and doing mitzvah because we know that we're that we're why were we created? We're created to serve hashem and like it says clearly in the he put him in the garden of so what does it mean to of the to work? What kind of work or what kind of guarding? So of the is referring to the 248 positive commandments and to guard is referring to the 369 negative commandments because when it says he sh is referring to the negative and um obviously before in order to do the the positive commandments and negative commandments before they have to learn to because brings you to the actions and um also the the uh getting rid of the the evil incarnation comes through to like it says clearly Hashem created sahara but created the Tory. Um, and if you and you you meet this evil inclination, bring him to the shul, bring him to the Bish, learn with him. That's why he says, "Go away from evil, do good, search peace, and run after it, which is referring to the positive commandments, the negative commandments, and learning Tory like it's brought down to in the par of okay. So in other words, so so the the soul was in the highest level came down to the lowest level. But by going ahead and and doing the mitzvah and learning terra it goes even to a higher level. It's very simple. One second. We have to understand what's the reason. But that specifically that when the soul comes down to this world, it goes to high higher level before up to the point that that that you can't compare to its original original level. It explains like this. The reason is because the holy the sparks that exist in the physical world the source is anu which is higher than tikun and like it's it says it clearly in in the Torah that we that where person doesn't live on the bread it's not the physical bread that you're eating but there's there's the the sparks of hashem that's in the bread that we live off and the Ariza explains that what is mashem it's the godly spark that's in the Now, so even though one second the person also has the spark of a we how do we exist also in the spark of Hashem. So why do we have to eat the bread? But nevertheless, no, we have to eat the bread specifically because every anything that's higher when it falls it falls lower and um and therefore so in the the the the food is a spark from a higher level. Like gives an example if you have say a big building you have a a rock on top of the building. So when it falls, so the the rock that was all the way on the penthouse, it's going to fall much further. And so therefore, we so since that the the the the spark of God that's in the bread fell to the lowest level, it's not in the human being. It's it's it's it's in it's in the it's in the uh in the food. So and because we know that the food comes from and especially by the time you're eating, it's not even growing anymore. what becomes daim and not only that we eat bread we eat with with salt with salt is d and the person is a madabra so it's obviously it's a proof that um that the spark that's in the bread is is coming from a place which is much higher and it's even higher than the primordial man the level of tikun and specifically through through that the person has lives um and and the the person's able to elevate to the higher level and the point that says from another idea which is which is brought which is explained elsewhere at length the difference between the world of tikun and the world of tau and it was both tik andu were created from the will of hashem however the difference is in the world of tick so the expression is the han andu it's a and he explains what does that mean so tick is this is and is not and he explains what what that means he says like this inu does the will of Hashem wanted to create the the world of tou but which means the godly spark is concealed there and in the revealed place it's tou you don't you don't see you don't see the godly spark and because of that what happens down in this world that things that were created from even so even though in the revealed place it's the opposite of of of kaduca it's the opposite of holiness like it says the dan it's But the fact is there's holy holy sparks and specifically in those things that look like it's not the will of hashem. That's where the real power is. That's where the light of tou is. And that's why when the soul comes down to this world, it gets elevated than before. Why? Because because he elevates the sparks of um and he inherits the sparks of like it says we inherit the holiest sparks. Now based on the the general rule that anything that's higher when it falls it falls much lower. So even the sparks of tou itself what falls lower the lower tou the more chaos the more drama the more confusion the more rebellion the source is much higher. So what do we see from here? That there's a certain quality an upgrade in the transformation that takes place through the negative precepts versus the transformation that takes place through the positive precepts. Because even though the sparks in the materialistic world and through that you're doing the positive command commandments the source again anything in the physical world is from toyo but but the fact is it didn't fall so low because the fact is you're able to you're able to elevate it. It's called kipat noa. However when it comes to negative precepts what does that mean? It's forbidden and it's actually bound up in in in external powers. So obviously it's a proof that the source of the of the energy in the in in what's bound up is in a much higher place and the proof is that when a person refrains from engaging in it by observing the the negative the mitzah um even in the beginning before you transform it you just push it away. So you're you're actually pulling in a greater energy than the positive precepts and like it's explained in that the positive commandments say is connected to the v the the two letters of the last two letters which is connected to the vaniglo the one that's revealed the longer line the one that's revealed on the other hand the negative precepts are connected to the first two letters of yud and hey which is the concealed part and we know that yud is also on its own it's it's its own name and the difference you can't compare the the first half and the second half. And like that's the difference between the internal light and the external light. In other words, when you do a positive commandment, yes, you're bringing in a light which is internalized, which is a light that fits into the vessel. Thus, you're able to do the mitzvah. On the other hand, when it comes to a negative precept, you're bringing in the the the composite light which you can which you can internalize. And this quality of the negative precept compared to the positive pre precept is even when the negative precept is when you're pushing it away. And how much more so when you transform it and then you're actually bringing in most powerful lights even higher than than you than you would normally push push it away because you're transforming it. And like like it's understood that this idea when when the concept of you take something negative and you transform into something positive. How does that happen? And it happens to chuva returning to Hashem because we know that the regular proper approach when you go the what's called syndrome reference things are forbidden proper approach only forbidden you can't touch it and but through truva you can transform it and the difference between these two these two between the proper approach and the total transformation you can't compare and like you just like the difference between something which is finite and something is which is infinite and the same thing also in As we know when a person does chuva and you have the power to transform the negative it happens like this in an instant which means it's above time. However because the proper way of doing things things take time and the things have take space. However through chuva you can totally transform things. Now even though when when this things fall down in the sparks of negative precepts so it's basically in things which are forbidden and it's tied up in in external powers but nevertheless it's it's a something it's it's it's something that exists and therefore you're able to work with it obviously through not engaging it and pushing it away like we just learned. So therefore the light that comes from the negative precept even though yes it's a powerful light it's called and it comes like we learned from the of name but never nevertheless the yud of Hashem's name it's letters in Hashem's name and the fact is we know a letter is something that reveals obviously there's a difference between the the last two letters of Hashem's name which is more internalized and the which is more so but nevertheless it's something however when it comes to an a test. No, there's nothing that exists over there. In other words, even though in things that you observe the negative precepts, it's clea. You can't it's it's it's not holiness. But you can say that its whole existence is to oppose holiness because the fact is that there are many things that are forbidden only to eat but you can benefit from it and you can elevate it by benefiting from it and matter of fact certain things you need to benefit from. And the same thing also there's different levels in things which are forbidden that are not totally against Hashem in all the details and not only that in certain things you have things which are forbidden and then they become permissible like for example powerful examples when they conquer the land or by other wars. So for example what became we know that kazer pig is pro prohibited but in war pig would became permissible and when permission you eat it and becomes part of your flesh and through that energy that you receive from eating an uncoser animal you went and conquered the land and that's matter of fact the reason why it was allowed to so you see that the negative and things that are forbidden can actually help holiness so that's all when it comes However, when it comes to an in a test, the whole existence is to conceal and hold you back from serving Hashem other than that that has no reason to exist. Not even in in a in in a in in a theory or in a dream. And since it came down so low that the whole existence is for one reason there's no positive value you can get out of it is just to go against Hashem. So obviously it's coming from a high place. So therefore by working with the test which is the lowest level which means it's only thing exist is to go against Hashem the person gets elevated what to the highest level. Now as we know anything in kaduca anything in holiness in order to draw energy it has to have a you need work you know there's no such thing as in English it's called free lunch and he in kabala it's called nufa there's no there's no there's no there's no there's no there's there's no we don't do bread of shame which means no work. So what do you see that the the ele the upgrade in the work of a test over doing a positive commandment or for refraining from a negative commandments. It's not only because of the holy spark in the test. But it also is because of the effort and the work that the human being puts into it. Just like you can compare the work and the effort by doing a positive commandments or by practicing restraint from a negative precept. Because in order to be careful not to transgress of a negative precept, you have to make a lot of uh boundaries, a lot of protections you have to put in place. And that's why for example the concept of to even though things are permissible, you stay away from it just to create practicing restraint. So the same thing also you can't compare what it takes to overcome a negative precept to the strength it takes to overcome a test and you can say that's why in reference to the test of the of the binding of Isaac and that was the first test that was mentioned specifically in the Torah and it says Ara it defines it Hashem is testing Abrainu and Abra Hashem tells Abrainu I tested you with many many tests and you with them all now he says I'm begging you withstand this test otherwise they're going to say ah all the nine tests weren't really test why is that because in the first nine tests that wasn't the complete work and effort that required to overcome a test and that and the proof is it wasn't called in the Torah as a test because when it's written and revealed this is not the ultimate test but when he withtood the test wow that completed and made his work true even all his work till then and that's idea what it says like the said because of which is the truth of that was revealed through his work and the test and that's why he explains in the discourse that in order to overcome the test it doesn't it's not enough just logic tambatas tambadas logic is not going to do it and not only logic's not going to do it even logic which is based on self-sacrifice is not going to do it but you have to do something which is 100% self-sacrifice why is that never explains because when you're busy with a test that basically doesn't exist a thing and the only reason why it exists is to conceal and hold you back from a relationship with Hashem. So the only way to transform it is not by giving it existence and accepting it and dealing with it but the only way you're going to get rid of it is total nullification. Why is that? Because when a person does something work intellect even intellect of holiness of the godly soul but since it involves discussion and engaging obviously you're basically saying that this thing has an existence and therefore it's not going to work for a test for something that has no existence. The only way you can overcome it is self-sacrifice with full power without get engaging in discussion and without making any calculations and totally nullifying the test that it doesn't exist. And therefore this powerful work which is the most powerful part of the soul comes from where? From the from the oneness of your soul. Because from the there's nothing that exists only holiness and everything else is smokes and mirrors a dream an imagination and even the existence of the dream is for holiness. So that the person should reach this level which is higher than anything that you would achieve by doing a positive commandment or a negative commandment and even higher than the work of a negative precept where you transforming the negative into positive which basically is the level of truva and chuva from from the highest level of love because noness is all about it doesn't exist now. So obviously he's the highest level but now there was going even deeper and he says like yes even when it comes to tests there's different levels of test in other words just like in miracles there's different level of miracles there's a miracle a miracle within a miracle say the same thing also when it comes to test there's different levels of tests and like the the the explains in the the discourse called which is printed at the the end of the book of and He writes on the different levels and in general the Reb says like this like the um the Reba brings in the discourse on this title. So he brings the medish and he says look at the difference between the and the first and the ones at the end the first ones they would test Hashem they were tested by Hashem where Hashem said Hashem said I'm testing so who tested the first ones of Hashem who tested later on the nations of the world tested us so when it comes to the test from the nations of the So the concealment is greater than regular tests and therefore in order to overcome those tests requires a greater acceptance and a greater mira and there is you can say that's why that the main tests in the later generations and especially now right before Msiah coming because now the darkness the double darkness and double darkness and the work is 100% self-sacrifice and like it's explained in in the different discourses of the and especially of the freed who was celebrating when there was a discourse of the he was celebrating his his redemption and and his and his happiness based on the verse where it says like this is the manu he was very very humble. So mob was the most humble person and how was he so humble? He was humble because of our generation the generation before Mashia coming because now we have the greatest concealments and but nevertheless even though all the concealments were standing strong very very strong and we're learning to and we're doing mitzvac and because of that he says in he fell. Wow. And just like on a time of the when the when the previous was was arrested in that in that in that country and the same thing also now and um even though we don't have that type of uh distractions um for for learning Torah and doing mitzvah but the fact is today our ch our today our big test is because of the abundance and the wealth that we have the abundance and the wealth that's our test today and sometimes sadly because of all the abundance the test is even greater because the fact is we know that the Yates of Har the evil inclation is very very crafty with his work today. tells you to do this and he tell he he takes distracts you from serving Hashem and maintain you shouldn't serve Hashem completely the way you're supposed to and he brings you down from one level to the next level and um first he weakens you and uh with from the from the animal soul and afterwards he causes you to do things accidentally and in order to withstand and to stand up against all these tests a person has to be strong and like the altar brightites and Tanya You should literally scream loud and you should bring you should bring the godly the the over the and by doing that you literally nullify its whole existence and on the contrary what happens at the end is the enemies will support you and and and and help you and since the fact that the the the work before mashia comes is very very hard. So obviously the the Hashem gives us what we need the power to overcome it because we know it says Hem doesn't ask us to do anything. We all have the power to do that. We we have the power for every one of us to awaken the essence of our soul up to the point where it's going to shine with us in an internal way up until it's going to come into our thought, our speech and our action and everything is going to be dedicated to Hashem to learning and doing mitzvah. And that's why it says which means from the mouth of the children, Hashem gave us strength to overcome the enemy. And the previous explains who again we're celebrating his redemption and his celebration in the discourse where it's titled that they started so he explain the year. So he says that um the discourse he said before he was imprisoned and the time when there was tremendous decrees against him about learning to and especially about the children learning Torah and he said there as follows through o through the real power what's the real power we are have we will get rid of the enemy because the fact is the enemy is the revealed enemy and the one that um and the one that that trying to destroy destroy us on from a secret play etc. And that's the great that's that's the greatest fear that we have. But with the through the power of tora then we can totally get rid of the enemy and tora that's the real power because we don't we don't think of any any any calculations any concealment and by standing strong and learning to will nullify any degree and what's going to get revealed is the truth that none of that really has any existence and it's all about trying to create fear which really doesn't exist. And the the the the beginning and the foundation of the strength of Torah comes from ch from little ch children that learn. And like we said, we know it says clearly mo commanded us. It's an inheritance for the Jewish people that thera is a inheritance for every single Jewish person has to inheritance. And even a child that's one day old inherits a inherits everything. Like it says that you're that you're going to inherit everything. It means even little children they have the whole Torah as inheritance and in the contrary the Torah by the children is the foundation and like tells you don't have you know young children you're not going to have older one etc. And just like a a a physical foundation that's in the ground, it's not important how beautiful the foundation is, but you need a power. You need a strength because a person has to be strong that you can withstand you can hold the whole building and even the roof on the building you have to be able to stand hold. So that so in order for the building to be strong, you need to have a strong foundation that all the winds of the world is not going to come ahead and move it and has what's what's the strength is the strength comes from the children learning Torah. And when the children learn to tra to Torah, the the breath of the children, that's the that's the real power of of Torah, that's how we'll get rid of any and all the enemies. The says he'd like to connect this that the of the idea of the the work of of of of the tests comes through self-sacrifice which same idea of of a miracle within a miracle. He like what it says in the par obviously when the discourse where it says in order to uh divide the land they did it through a lottery dividing the land which is referring to dividing the land physically down here and up to obviously dividing the land on high as well or like it says in kazal which is brought down in the in theic discourse of referring to the land down here the land on high and also the world to come and we know every single person has a place in the world to come as it says All the Jewish people here are going to inherit the land. How do you how do you divide the land here and the band on high and the world to come is through a lottery which is lottery. What's the idea of a goal and on a spiritual level that is the avoid of above logic and not only that more than that higher than so higher than logic you can think it's ratsin there is even higher than rats and just like a lottery literally it's it's not dependent on the person that's making the lottery. So therefore through by having a lottery again above logic and above will that's how you divide up the land on all the levels um even the level of the world to come and and even and obviously literally the land of Israel um that's little meaning like it says the land that was the land of Israel the land that Hashem's eyes are there from the beginning of the year at the end of the year and yet there's two there's two extremes on one hand it's without any limits of time because it says from the beginning Hashem is there from the beginning of the year till the end of the year on the other hand one hand it's no limit of time. On the other hand, it comes into time because it's till the end of the year. And then after the end of the year, it's it gets renewed again um because a new light that wasn't there before. And this light comes into the physical world um throughout the whole year like it's explained and therefore the division of land which which the light of the infinite light comes in there comes specifically through the goal which place he comes from a place which is what above logic and above will. Now this idea is also in mitzvah because and that's referring to the mitzvah which are dependent on the will of human being. What does that mean? Because what's the what's the idea of a mitzvah? Doing a commandment. It's drawing down the will of Hashem. And like it says in in the blessing of the mitzvah commanded us. What is a commandment? It's it's the will of Hashem. It's the it's the rut in Hashem. And when a person does the will of Hashem, that's how you come sanctified. And in that there's two components says you have the positive commandments and you have the negative commandments. And in the positive commandments so you do it you you have a revealed revelation that comes in when it comes to the negative commandments. And like we know when it comes to the blessing on the mitzvo we only make them blessing on the positive commandments because what's a what's a blessing? Drawing down. Where do you draw down in revealed way in the positive commandments? But even in the negative precept you're also drawing down the will of Hashem. It's not in the way of a blessing and a revealed way like it's explained alter explains in in reference to a blessing on the t on the head because obviously the debate between the sparardum and the ashkenazim do you make a separate blessing on the on the head. So the the custom of the sparum is no you don't make a separate blessing on the fill on the head like the kabad custom is why because the reason is because we we feel that we can't draw in the the energy of mak through a blessing. So it comes automatically. You don't need a blessing. The blessing the energy comes automatically. The same thing also the negative precepts you don't make a blessing on the negative precept because the energy comes in automatically. But even higher than that that those are both that's dependent on us the positive and the negative. But then there's mitz were not dependent on us. Like for example the mitzvah of um for example says that uh whoever you know runs after honored runs away for you. For example, the mitzvah of of forgetting and that has nothing to do with the person. You forgot to to to gather the thing because why? Because the source is higher than the will. And in reference of spheroid it's the spheres that come from the level of which is the lower level of of ket which is basically the the and then you have mitzv which aren't even um dependent on the will which is basically level of which means it's totally disconnected from the from the whole flow of and even from like the explains atra and that's the idea of goal in mitzvah that through goal through above logic the higher and the higher intic through that you bring in the most powerful energy into the level of the positive and the negative commandments and the same thing also you have the goal which is above logic by every single person just like we explained before in reference to tests that Hashem gave us a test is referring to every single Jewish person and the same thing also when it comes to the lottery of every single every single person and like what says in the verse how lucky how Good. We are a portion. It means every single person we all not only have a a part but we also have which means above logic and through that we connect to Hashem. Not only that that this idea comes and it's expressed in a in a physical way in a tangible way like the author explains in Tanya and in reference to every mitzvah certain people have their special mitzvah a mitzvah they like that everyone has their unique mitzvah that's a specialty some like inviting guests some like a talis fill in meditating praying Torah everyone has their thing and that is your goal that's your thing that you do off the charts and like it says says in other words that the when the person does in the level of off the charts he reached the leash himself the idea of the essence of hem and like we've said the idea of a which is which is means it's higher than our internal powers which basically is the part that flows within a person and even higher than the level of mak which is connect which is ide and so the level of of of which basically it's even higher And that's which is referring to the the oneness of our soul which is the spark of that the human being has and within that spark we have the spark of hem and that's why it's called the oneness because it's basically it's a vessel for the one hem which basically is the spark of hashem which comes into each and everyone each and every one of us and that's why the verse continues on says So which basically Hashem is going to save his friend reach out your right hand and and and and and take us in other words. So since it says in the second verse after um it says which means it's a connection to the first one. So it's obviously the second verse of is a connection to the first verse. In other words, what does that mean? When a person behaves in a level of nace, which means you're willing to go and and and self-sacrifice and overcome the test, what what why what's happens afterwards? You're going to have Hashem is going to save us and he's going to reach out his right hand. What does that mean? So he explains what he says when it says in it says based on the verse in Hashem turned his right hand away and it's referring to the right hand of Hashem. What does that mean? It means that in times of exile. So the verse the prophet says the right hand of hem turned away from us. But when you're going to have the redemption that right hand is going to be dedicated. And like it says Hashem is going to use the right hand to redeem us. And through that we're going to have the redemption of the right hand of every single Jewish person. And that's the connection between the test because the idea of the right, how do you get the right hand to come back, the strength to come back and save us? It comes through the goal by doing things above logic. Like it says in the med that in the time of the redemption we're going to have we're going to redeem the right hand of hem like it says in the prophet you're going to take out with the with the right because basically y right is connected to what the idea of of lottery and he's now he's going to explain he says as follows says in the medish it says do we say the end of days or the end of the Right. So he says no the end of the right. What does that mean? So it's explained discourses that right is referring to the right of which basically the lower level of ar and even higher is referring to the yin which is higher than which basically is higher than because the the right of of because over there everything is right because there in a there's no left. It's all right. It's all and this level we have in the time of exile like it says the right of hem is going to elevate us is going to bring the greatest blessings but however in the time of galos it's concealed we don't see it in a revealed way in our soul but when a person serves hashem with the right of his soul which basically serving hashem with the essence of your soul which is higher than will which is the the rot which is basically the level of goal and then through that you're going to stand for the for the for the goal the the the goal of the human being is going to be reach the highest level which you're going to reach the level of now when you reach the level your min right which is so then you have saves us and and and and and and answers us that the right gets revealed and like the the part of the right that was basically Hashem uh took away becomes dedicated to redeem us and that's the connection between these two ideas of which basically is one literally means the right itself which is referring we said that level of and also which is referring to the the spheres of one hand y is the highest sphere of and the other hand is connected to malus and that's why it's called the kates is called the end because the the the ultimate end is where where the yin ends in malus why is that because on one hand malus is the lower of of the spheros like it's called the regist the feet go down to the next world up to where it goes down to the lowest the lowest possible world but specifically through to redeem the right from it going down loan um and bringing it back to the level of of like I explained before that that specifically through the work of the tests which is in the lowest level and especially in the tests of our generation before Msiah cuz then Unfortunately, the darkness of gullis is double and quadrupled. We come to the re ultimate revelation of and that's the connection between the second verse because when a person does and overcomes the tests, what happens is you actually um re reeem the right hand. And he like to connect this with what it says in this in in the in the psalms that we start saying on Thomas that year um the light was planted for the for the uh for those that have a a clear heart. So he he brings the teaching of the in his writings on onim and he brings what it says in the medish that the light that's planted. What does that mean? It's the light that was created in the first day and Hashem put it away for the righteous people in the future and through that which is referring to the the righteous people that their heart they have control of their heart and he says what does that mean the light was planted specifically planted and he gives a simple example when you have a seed and you plant in the ground what happens to the seed it rots and specifically by it rotting that's what awakens the earth to give that that it should give that that it should grow. In other words, the the power of growth in the earth which is the power of the infinite part of Hashem um and and through that it grows which basically is bringing out bring revealing the infinite part of Hashem and the same thing also spiritually when a person does his spiritual acceptance and self-sacrifice we have the power to reach the infinite part of Hashem which is above above and like he explains in the discourse based on the on the verse where it says which what does it mean? He explains that's the avoid the spiritual work of learning terra doing mitzvah but specifically through bal acceptance just like planting where it totally becomes but through that you have you fill up the the the the uh the whole area with growth which because you're revealing the infinite part of hem and like it's explained um in the discourse as well in the which is called of the gear and also like it's explained that specifically through the the work of the task we we reach the level of a miracle within a miracle which means we we reach the level of the essence of the infinite part of Hashem and the explains this is also the idea where it says in the verse all the thorns of the wicked people Hashem is going to get rid of he's going to elevate the horns of the righteous people and the med says that there were 10 horns that God gave to the Jewish people and sadly when the Jewish people sinned it was taken away from them and it was given to the nations of the world. What's the idea? What's the idea and and what's the idea of the horn and the elevation that's really only for the Jewish people but sadly when we sin and um or like the idea of a sin which is basically lacking um because we when you sin you you're not you're not complete. So that's why we were exiled from the land of Israel and like it says comes from when this one stands up um the other one falls and then what happens is the all the horns um by the nations are are are strong and the ones for the Jewish people are knocked out God forbid but by learning to and observing the positive commandments and staying away from the negative commandments and mainly through the avoided the work of self-sacrifice overcoming tests and especially in our generation before Mashiah comes because now it's even harder and so therefore our work is like a level of a miracle within a miracle. So through that we actually create and transform we elevate the horn of the sadikim that not only do we have the horns but it's and and and through that when we have it obviously all the horns of the nations of the world get wiped out but it's in a way of that it's elevated it's a miracle within a miracle the kay the the right side which is higher obviously than the right of the level of and this is the this is the revolutionary idea of the of the redemption of the future versus the redemption when we went out of Egypt because when we left Egypt was only through the power of the lower level of which is two two levels the the the right and left but is only the of is only right and practically speaking in when it comes to mitzvah it's the it's the mitzvah that it's not dependent on our will on the contrary um the the the the the will just to do the will of Hashem and when you when you want to do it actually it actually takes away from doing the mitzvah what does it mean practically serving Hashem without any limits that you're standing strong against anything that's concealment anything that's holding us back and you give no no power energy to it like the level of what of go now he says like this when we do our our work of goal means not making any calculations that's how you divide up the land in other besides the fact of conquering the land but you actually divide it up which means it comes in an eternal way and like it says um but you're going to inherit you're going to inherit it and you're going to dwell in there after the seven years of conquering and seven years of dividing the land and then they started to do the mitzvah which are dependent on the land and the same thing also with the land on high which is referring to the world to come which is basically the reward for doing the mitzvah that this that all the Jewish people have a place in the world to come is because we have the level of go the lottery and the hashem is connected to every single Jewish person and even somebody this is very powerful that in a revealed way you don't it's not that you don't see in a revealed way good and holiness every single person has the goal in a soul and on the contrary it could be specifically that this person has a higher soul and because of that he can transform himself in one second and in one moment that he can be totally on the highest level complete in holiness. Wow. Well, in the standard base explained many places said I don't know which way to lead which way they're taking me at the end of his life. What do you mean? He he prayed, he studied, did so he was he was like the supreme being. What do you mean he didn't know? He still said he don't know. Why? Because he didn't know. Was he serving God from the essence of a soul like a goal off the charts whatever Hashem wants? Um because there's no proof when you what you're doing if it's coming from a pace of logic or above logic and obviously and when it when it comes to positive it's much greater. You know even though even somebody that in a revealed place that doesn't look like he's doing it for the right reasons or he's not doing it he's supposed to. It's not there's no proof that is off the logic off the charts is affected and especially that on every single person that says so it's obviously sure that that person that you think is not doing the right thing has a very very high soul and he has the power to totally transform and overcome even if he has god forbid a concealment and a double concealment of his intellect and of his thoughts and speech and action for a long period of his life. And just like the da that he was able to transform and buy his whole world in one second and just like when it comes to dividing the land on high and the world to come which comes through the goal that every single person has that power. The same thing also when it comes to conquering and dividing up the land literally which comes to us through the goal that every single person has and because we know that the land of Israel's connect is has a connection every single Jewish person with an everlasting bond for our for the our generations for forever which is basically an inheritance from like the verse says from the from the from from the original bond of bas and we have the land of the seven nations and besides that we're going to have is going expand the land etc. like it says in the in initial bond and even more so that is going to expand the boundaries up to you have the the the the greatest expansion and that's why the verse says which means that the the the truth of is in a way that's everlasting that even at the end of the time in a time of before Msiah comes and specifically in the last moments of exile the work of the Jewish peoples a level of what ms self-sacrifice miracle within a miracle not only they have the horns but even more than that it's an elevated horn like Rashi says that it's referring to the Jewish people which is the praise of Hashem that we are the righteous people of the world and through that Hashem is going to redeem us with the right and a time of gullus and the the the the the the right hand that he looked away is going to bring it back and it's going to happen. But we're going to reveal the lottery which means our connection which is above logic by every single person but we're going to stand on the right side and through that we're going to have only specifically through the lottery above logic we're going to divide the land and like the two different opinions um or which going to have division of the land literally literally division of the land and it's going to be in a real way Um, it's going to happen with the with the true redemption, the complete redemption through Messiah. And through that, we're going to have the conquering of the complete land. And afterwards, we're going to have the conquering of the ETSs, Kiadi. And Hashem is going to continue to expand the border, expand the borders um of Israel, an inheritance which is going to have not going to have any borders. And since all of this is going to happen through the gel which means above logic. So therefore you don't need to have a lot a lot of time like the alter rides clearly it's going to be the day that's going to be totally long that even beginning it's so long like literally in one second the the redemption is going to come the true redemption the complete redemption with all the details of it up to the point where Hashem is going to expand the borders um specifically through Hashem like it says after you Hashem himself and it's going to happen very very soon with the coming of Msiah to Kenu that Hashem Hashem is going to take the Jewish people standing straight strong with the true redemption the complete redemption the and the day these days are going to be transformed to to joy and celebration and to holidays and most important says obviously in our generation. So here you have another very very powerful beautiful discourse in the Reb. The power that we have by serving Hashem standing strong not being intimidated and that will bring us the goal that will bring us the greatest blessings of the coming of Mashiach. Let's hope and pray our next class will be inimish. Thanks so much for joining us.