Text-Based Tanya Class—Week #7

Okay, we're continuing now chapter 2. If you remember, we left off with a question and if you hadn't asked it, I would have but it organically came up in our discussion which was if it is true that every Jew possesses this inner identity which is godly. Then how is it that we see so many different levels and different kinds of Jews as far as their discernably what what appears to be their spiritual capacity? In other words, why isn't there just one uh spiritual level which is exhibited by all Jews uniformly? So we're going to get to that question, but before we do, we have to settle one other thing. So just remember that's where we're going to get back to. It'll probably take us about 5 minutes, but we have a another point that is on the table has to be dealt with. If you recall last week we were speaking about the idea of this godly soul being one with God. We used a couple of metaphors or allegorories. One was about breath. How breath comes from deep within the person. So Hashem's breath is the godly soul which comes from deep within him. The other metaphor or allegory we used was that of a father and a child. The biological reproduction that the uh we said that the brain of the father becomes the seinal drop which then builds the entire child. And we spoke a little bit. I'm not going to do this again in going through the going through the the biology of it. But we have an issue right now to address which is that we basically said that if the Jewish people meaning the souls come from the level of Hashem's Hashem's wisdom then that means that it's synonymous with Hashem himself. Well, that needs to be addressed because without getting into a whole long background discussion. This is actually the subject of a heated debate between the Rambam and the Maral. No, they were not contemporaneous to each other, but Jewish debates are like that. Sometimes they can transcend the centuries. So the Rambam says that Hashem and his wisdom are one. The Mal says you cannot say about Hashem that he and any attribute are one because Hashem transcends attributes. That's why it's called means, transcendent, separate, aloof from all attributes. So let's just deal with that really quickly. Um yeah, where do we get up to? We said that I believe says that Hashem is not like us where there are three components to any acquisition of knowledge. There is the knower, the knowledge itself and the known. But with Hashem, it's all happening internally. He is the knower, the knowledge, and the known. This is not a concept that we could wrap our heads around. There's no analog in human experience. Like it says, if you probe Hashem, will you find? Meaning, you think you'll get to the bottom of this intellectually, you won't because it's a it's a concept that's beyond us. And it says my thoughts are not like your thoughts meaning not just he has different thoughts but they are categorically a different kind of thinking. Okay, the here's the here's the uh the reconciliation of the debate. The cabalists agree with this position that we just said that we just cited in the name of the that Hashem and his wisdom are oneb quotes one of the chief cababalists and also according to the who's the other chief cabalist and says things a little bit differently than the ramach. But the alter says not only according to the ramach but we got you both the ramach and theela the matter stands. It can be corroborated by kabala. How so? How do we explain that hashem who is transcendent of all descriptions can be said to be synonymous with one of his qualities namely hisma his wisdom. When the infinite is invested within the vessels of the intellectual faculties of the world ofos, in other words, in what we call means the orderly progression of world building where Hashem creates finite plains of reality and the first of them is the most flimsy. I mean that in a good way only in the best possible way. Flimsy meaning it's not such a crass course creation. It's more transparent. It's almost part with uh part of the creator. Well, everything's really honestly part of the creator, but as far as even on a revealed level in atus, which means the world of emanation, it's just an emanation. It's like um the creation does not mask the creator. You know the the word for for world in the holy tongue is ulum which is the etmological comes from the etmological root in len which means concealment like the word helum. So world is a concealment and each of these worlds compound concealment upon concealment but the highest world sort of sort of a proto world because it's hardly a world it's hardly a concealment. It's called the world of emanation. So in that proto world which is composed of 10 spheros configuration of 10 spheres. So the infinite invests itself into through tinsum through compression and condensation. The infinite invests itself so to speak into these vessels which we call the tens and specifically the first three of the ten spheres meaning the vessels of kabad. And so there on that level you can say that hashem is united with his wisdom. If you are not following I'll keep it very simple. There are levels on the highest level of world building that's where it starts and everything on down where it starts the idea that the infinite can be united with a particular attribute. However, a however not above obviously if you want to go above worlds then you wouldn't say that Hashem is synonymous with any of his qualities because Hashem would be transcendent of any qualities even the qualities of the sphero like it's written elsewhere the infinite is ultimately transcendent above any kind of categorization way above even God's own wisdom understanding and knowledge until you could even say that which are the highest qualities are from Hashem's perspective equivalent to action which is the lowest coarsest quality like it's written it's hinted to in the verse you have made them all with wisdom the verse equates with assa the highest quality the most rarified and abstract quality with assa the lowest quality okay so anyways we address the fact that we are sourcing the godly soul in Hashem's and thereby concluding that the godly soul is synonymous with God himself. Well, hold on a second. Even Hashem's is not synonymous with God himself. And we're saying, hold on, it's the and the and the cabalists make sense of it. And we're talking about within worlds. Obviously, if you go higher than worlds, even the the the most lofty spiritual worlds, then we wouldn't make this statement. But down here, for all practical purposes, it is completely understood to say that if we say that something comes from Hashem's level of it is as good as saying that it comes from the essence of Hashem himself, even though on higher levels that we're not dealing with, obviously, Hashem transcends even his own attribute of wisdom. Understood. More or less. Yeah. Where are we? We just finished the note. Just finished the note. Everyone understands well enough. Is it going to keep you up at night? It will. Probably. Yeah. Is this a way to resolve gas? Yes, it's a resolution. Yes, he made an assertion. The godly soul comes from Hashem's wisdom. That means it's one with God. Why? Because Hashem's wisdom is one with him. Like the Raam says, he and his wisdom are one. Oh, but hold on. That's just an attribute of Hashem, not Hashem himself. We said, relax. The coalists already resolved this. From down, Hashem and his wisdom are one. from Matsilas on up. Obviously, Hashem transcends even his own attributes. Okay. Okay. All right. Now, back to that question that came up in our discussion last week. Remember we were wondering if we have just asserted that all Jews have this godly soul which has this uh this certain quality of being one with God then how come we see doesn't look like every single Jew has the same degree of that there's so many different levels apparent levels of spirituality among Jews so we have to address that yeah yeah DNA right we call it DNA. Yeah. Yeah. Yeah. I mean I call it DNA as like a modern uh metaphor for it. Yeah. He calls it the essence. He also uses genetics. He says tip the the the drop from from the brain which becomes the the seinal drop. So he also uses he also uses genetics as the as the metaphor. Obviously didn't have the term DNA in the 1790s but I'm I'm comfortable using that that term here. Okay. So, let's address why we see different levels of Jews. Yeah. Everyone understands what the Okay. All right. The rea and although we see myriads of different levels of souls, that's the question. How come? Why do we see that? Explain that phenomenon. If you're saying that the godly soul is of a certain quality and that every Jew has this quality, then how come we see such diversity? Further building the question for instance when you talk about the historical timeline you have souls of the patriarchs and Moses and then you have souls of our generation and you compare them you're like whoa that's totally different that's a totally different level they were just a total different they were in a different category, different ballpark. You're telling me that me and Mishenu both have an me and the both have an but we seem like we're so different if you look from generation to generation. And he he further says about our generation that our generation is called we are like the heels of the Jewish history of the if the Jewish people throughout history are like one body. Then those early generations of great sadikim are like the head of the body and we are like the heels. of a also if you even look in one generation people who are all alive at the same time forget about comparing to us let's talk about people who are all alive at the same time in one generation you have the leaders of the thousands of Jews big leaders big makers who they are relatively speaking the head and the brain It's compared to the souls of the masses and the uneducated people, the furthermore, there's another factor here. When you compare souls to souls, we've been oversimplifying. We're just calling it, but really there are subsets. There's nish, there's ru, there's nish. And different Jews have different levels of these call them uh various manifestations of the soul. So we see the bottom line is we see a lot of diversity throughout history. We see a lot of diversity even of people who live contemporaneously to each other. What's up with that? How are we supposed to account for that? Nevertheless, here's what you got to know. the source of every single soul whether it's from the very highest level or the very lowest amitum which is invested in the body of the unlettered or ignorant person or the kalsha column how should we uh translate that the lightheaded people the people who are not into the serious stuff in life. So every single soul in its source, whether it came down into the body of some big spiritual leader or whether it came down to the body of someone who is not very into spirituality, they all have the same source. They all come from the same level which is called or the superal brain meaning is Hashem's attribute of wisdom not knowable wisdom not wisdom in the sense that we mean it but the source of wisdom godly wisdom and it is the highest of the spherois And not only is it the highest of the qualities or attributes in the highest of the worlds that is the source of every single soul, Jewish soul, nephis, second soul of the Jew that we referred to in the beginning of chapter 2. They all come from the same source. Like the metaphor that we've already given earlier in the chapter of the seinal drop that comes from the brain of the father. If you look at the sun, all of the son's parts come from the father's seinal drop. both the sun's brain and the sun's toenails. So think of it like that. Think of an organism which is complex and has various different levels and qualities of parts to it. Very sophisticated parts like brain cells and very let's say low-level parts like toenail cells. And yet brain cells and toenail cells all have the same DNA. They all come from the same genetic code from the same seinal drop of the same father. Continuing the allegory, how this differentiation takes place. A little bit of biology where babies come from al through how does this happen that there's differentiation between the brain cells and the toenail cells through by incubating 9 months in the mother's womb. So these souls they come down level after level to change or rather no we're still talking about the analogy not the the the analog that this this cell this reproductive cell develops in the mother and he calls it descending because it's it's it's going to I mean it depends what you call descent in lower levels But uh when it starts off as one simple cell and then it becomes differentiated or articulated into different body parts with different cells. So we're calling that a descent after a fashion at least in this context. So then that baby that fetus develops that it has brain cells has toenail cells. But not withstanding that change that it undergoes It still remains the organism. This child still remains united in a wondrous way with the essence with it with its with its original essence which is the seinal drop from the father. And even now when the son is born and he's an independent being his his own toenails are getting their sustenance from his brain from his brain. Like it says in theorid, the white parts of the of the child which are the the senus and the bones and the fingernails come from the the white cell which is from the father. Or like it says there that when had clothing, Hashem made them an exoskeleton sort of a like shell like fingernail covering their entire body which comes from the Anyways, the point is just it establishes a relationship between the nails which is considered something very low and uh and and the and the brain which is obviously the loftiest part of the body. You understand what we're saying here? We're saying that you look at the child and the child has all different parts and they're of different qualities, but all of these different parts of different qualities originate from one simple origin. so to speak. We say because we're speaking about hem, so it's nothing we say really does it justice. But if you allow for the inaccuracies of metaphor, if you talk about the source of every single Jewish soul, irregardless of the way this soul presents itself down here, but the source above of every single Jewish soul, as as these souls descend through the world from to again we quote that verse but we use it differently this time that from comes all the way down to so that's how You get the souls of what we call the unlettered or ignorant masses. They descended further. That's what we're saying. They all originate from the same source, but some descended further away from their source. But if you trace them back again to use the metaphor, the toenail traveled further from the original genetic code of the father, so to speak, than the brain. But both the toenail of the child and the brain of the child are both from the same genetic code of the father. So you have Jews who down here quote unquote traveled further from the from the source, meaning the way that they present down here in this world in a body is more of a more of a descent. But if you trace their origins, and that means even looking at their essence right now, you'll find that it's identical with even that of the loftiest Jew. So they come down, these souls come down into these low-level people. The in see, you understand, we're not pretending that everyone's the same. We don't have to do that. We don't have to erase boundaries and pretend we're all the same. everyone's has the same level of spiritual aptitude. We're not pretending everyone's the same. We're acknowledging clearly there are differences and what just like there's a difference between a brain cell and a toenail cell and we're saying that even that notwithstanding that they have the same they have the same genetic code. Yeah. So first of all it's not always a like a choice to follow through. I feel like it's also who said it's a choice saying like you said it's not always a choice. It's never a choice. Sometimes the choice I'm ungar No, no, no, no, no, no, no, no, no. I'm so glad you said this. I'm so glad you said this. I'm so glad you said this. I'm so glad you said this. This is not a choice. I'm so glad you said this. Everyone, please listen to me. Please listen to me. We are not talking about whether somebody is religious or not. Okay? To the contrary, that can be quite misleading because call me Like the like I say just say translate anyone who is greater than his fellow his inclination is greater than his fellow. Okay. So what does that mean? Oh Asa's a good example. You catch a guy on the wrong day. You say he's a low he's very spiritually low. No he's spiritually high. Let me explain. I know that we like to take false comfort in the idea that if you're Orthodox, then you're of a high spiritual level. Once you learn the time, you realize we're all it ain't. So, this jiggling here is making me nuts. No, let me let me explain something. Let me explain something to you. We're talking about capacities and potentials right here. There are people who are very spiritually talented. He may not be from maybe he's a shish but maybe he didn't grow up religious. Okay. Or maybe he did grow up religious but he's got such a big then he he went off. But the point is he's got spiritual potential. Then you have people show them simple Jews. Simple Jews. He's very firm. He says tell them all day. But let's be honest, he's not a big ham. He's not a big der. He's not a big anything. He's just a nice simple Jew. When we're talking about levels, we're not talking about how somebody is. We're talking about levels. We're talking about spiritual capacities. Okay? And and and some people are using their spiritual capacity to its fullest. Some people are not. Some people are squandering their spiritual capacities. We're talking about spiritual capacities. We're not talking about not talking about how fume somebody is. You can have somebody with enormous spiritual capacities who presently at this time currently is really messing up big morally and hopefully they'll do chuva. They will do chuva but that's not a person on a low level. That's a person on a high level who's messing up. Then you get a person who's very religious but not to sound like snobby but there's nothing stellar about their spirituality. Just simple ju just a simple Jew. Isn't the ultimate learning? Isn't that what you hope to be? That's the ultimate goal, right? To become a simple Jew. Right. That's you're confusing everybody. There's nothing wrong. We're not judging anybody. I hate the fact that anytime you make qualitative statements in a fume environment, everybody has to explain how it's not a judgment. I didn't imply it was a judgment. So why are we defending that it's not a judgment? I'm making statements here. There are people that have greater spiritual capacities, people with lesser spiritual capacities. That's all I'm saying. It's just it's it's not a judgment. It's just a it's just a fact. Now, the only reason we're even talking about that is because we were curious how that plays into our assertion from the beginning of the chapter that every single Jew has this they have this second soul which is mal mameish a literal part of God above or part of God above even when it's physically in a body and you're saying hold on then why don't we see every single Jew has the identical spiritual capacity we said okay so we have to address that how do we account for that look you look at a body and all the parts of that body from the brain cell down to the toenail cell come from the same father so too think about the Jewish people in that way you have People are like brain cells. People are like toenail cells. But if you check the genetic code, it's the same in the brain cell as it is in the toenail cell. So if you look at two Jews, one who has a great spiritual capacity, one who has a diminished spiritual capacity. If you check out their essence, if you check out their origins, you'll find that it's identical. So it's just a matter of what you develop. It's not about what you develop. No, it's not about what you develop. This is not about developing. No, someone someone who has a lesser spiritual capacity doesn't matter what they develop. There's a ceiling. They will not break through. Got it? But let's say they each had their own. And then that's another thing. Let's not even get because now you're complicating even more that then there are qualitative differences. Forget about quantitative differences. Someone who's superior to another. There are also qualitative differences where it's not superior or inferior. It's just different styles which you're alluding to. I don't want to get into that because we're confused already. How do you define spiritual capacity? Spiritual capacity the the ability to to discern to know to understand godliness to be sensitive to godly things obviously requires uh certain uh capacity to think abstractly. A person who thinks only concretely is not capable of that. Is the statement everyone can reach to the level of Moshe coming with this or not? The question is how can you know um everyone can reach the level of or like it says in uh ino that everybody should say when am I going to reach the level of the a simple answer is what it says there is when will my deeds reach the level of the moai when will my deeds reach the the o in other words when it comes deeds. When it comes to behaviors, behaviors are behaviors. Behaviors are objective. But when it comes to internal stuff like spiritual sensitivity, like understanding stuff, feeling it, come on, be realistic. You're going to feel what Misha felt. I'm not going to feel what Misha felt. My deeds can be stellar deeds, which is by the one of the focuses of Tanya is that we can all pursue behavioral perfection. But you want to talk about internally my emotional experience, my cognitive experience of God, it's not going to rival my shouldeno. Okay, let's continue here. You see where we are? The nurture. Unika means the nurture or like the the the connection or the pipeline, the hookup for the life of the souls even of these low-level people whom comes from the spiritual makers of their generation. Interesting concept here. It's saying that although certainly there are different levels of spiritual capacity that different Jews possess, even if you're on that lower tier where you have a lower level capacity, you are hooked into your origin through your connection to those Jews. Yeah. The Yeah. You don't have to I didn't say it through thoseim who were unaffected by their descent into a body. So basically it's saying like this everyone was affected more or less by their descent into a body cuz in in our origin we're all identical. We're all the same. And some people that process of embodiment took more of a toll meaning they traveled further. Obviously, we're not talking, you know, close and far. These are all spiritual terms. But there was more of a uh wear and tear through the the shipping process, metaphorically speaking. And then there are those who entered embodiment supply chain crisis. The supply chain. Ah, that's good. That's good. That's right. So, there are those who Yeah. their soul sat in a warehouse somewhere in Bria and got all stale before it ended up like they took you know this one got got knocked around in Bria and this one uh got misouted in Yeets and by the time they come down here so they don't look so aya they're not so impressive okay no problem but if you track the shipping back to the warehouse they're all from the same warehouse or you know it's like Amazon. They're all from Amazon. Yeah. All from China. Here we go. Don't worry about the flashing thing. Yeah. So, even though they don't come from the same place, it doesn't mean that we'll get the same amount. Correct. Correct. That's what we're saying. We all We're acknowledging that by the time a soul is embodied, there are going to be different levels of capacity. Is it capacity? Capacity. the synonymous capacity and input. Somebody is if the vessel is big, we could get more but we're only getting a drop. Or is it that somebody gets? It's both. It's both. Yeah. Yeah. Yeah. Yeah. And then there's another factor which if we finish the chapter we'll talk about again which exacerbates the whole situation. But yes, it it it's it's only going to be able to accomplish so much down here. Okay. But if you trace it to its source, it's identical with even the loftiest souls, their source, right? And he explains the mechanics of it that down here the souls even of the lowest members of the Jewish people receive their their their life force through or by way of the sadikim of their generation who were unaffected by embodiment. So, are you saying that you have ceilings? I mean, a person has a cap, unless they attach themselves inside it, then they can reach over that cap. I didn't say that yet, but how do you how you hear what you said? If you're attached to a sadic, you could supersede your own capacity. Well, here's what I would say. If you Yes, but let me explain. By by attaching to a sadic, you get back your original potency. So it's yours. It's not the sadic. It's you. But you are sort of divorced from yourself. But then through the saddic, you get back to yourself. So it's not some foreign person, some hero worship. Oh, this sadic. No, it's the real me that I'm reattaching to through this relationship. So now he says and now we can understand the saying of the sages to say you should cleave to attach yourself to glue yourself to Hashem. And uh our sages ask how is that done? How do you attach yourself to Hashem? So the sages say anyone who cleaves to it's like he cleaves to the now we understand that saying of the sages much better what are we saying we're saying basically get back to your own godly essence how through the relationship with those whose identity hasn't been diminished through the process of embodiment but you're reconnecting to your essence Beautiful. One of my favorite stories, there was a Yid from London, Freddy Hager, All of Shalom, and he went into Yiddis, I think he was 23 years old, 3:00 a.m. He went to the Reb, and he said, "I was prepared all wrong for Yiddis. I went in thinking I was going to meet a great man, and I left realizing that I had met my true self." That's that's what this is saying. that his conscious to the sadic is not about exalting somebody that they're so great. Well, first of all, we have any grasp how great a sadic is? We have no grasp. The point is that the sadic clues you in on how great you are, how great you are in your origin, in your source. So, I may be limited in terms of embodiment, but I have a lot more. You know, it's like how much cash am I h am I carrying in my wallet? Okay, but I have more in the bank. Well, what if it's not my bank? What if it's my father's bank? But if I have access and it's mine, ultimately it's mine. So now I can use it. So this is how we can be greater than ourselves. And that's why a relationship with that sadic is always about giving you a giving reminding of your mission and your purpose and empowering you to do something greater than you could have done on your own because it's the real you that you were estranged from through the process of embodiment. Let's continue here through cleaving to the sages. The souls of the low-level people are connected and reunited to their original essence. Catch that. Very important. Not saying you're you're united to the essence of the tadic. No. through the Tadic you're you're united with your original essence and their own source which is namely the level of in the world of meaning the highest in the highest world the highest level in world building and that is the source of the souls even if we became estranged from our own source but through the relationship with the saddic we get back in touch with ourselves Like we said already, Hashem and his wisdom are one. So when we're reconnecting to our source and Hashem's wisdom, we are re reconnecting with Hashem himself, so to speak. Okay? Because the is close to Hashem's wisdom as you can possibly be. Correct? Everyone is. Why are you saying the Tadic? We all are. The isn't that the Tadadic is close to Hashem. The kesh is that the tadic wasn't wasn't tap into you tap into you the kdesh is that sadic wasn't affected by embodiment came down without any he wasn't affected by embodiment. So you are going to transcend your own your your own embodiment trauma. You are going to heal your own embodiment trauma through your relationship with the sadic. Now he addresses a question. What about those who rebel against? We just made an assertion that they that everyone even the low level the lowest level the receive their their sustenance through a relationship with what about people who actively reject the relationship with. So he says they get it from means behind the back, right? Like here, take it. Do whatever the hell you want. Right. Passive aggressive. Yeah. Meaning they won't have a frontal relationship with the sadic. They still get their connection through the sadic. It's now just they've chosen to get it in a less than warm way. Yeah. What does it mean to have a relationship with a sadic? Well, let's go back to what we were speaking about in the uh hakdma in the hakdma samalakit in the compilers forward of this book. We said that the premise of this book, the proper usage of this book is that the alterba is a soul scientist, somebody who understands Jews and understands me, and I'm going to trust him to tell me what I can accomplish and how to accomplish it. So that's what it means, a relationship. Relationship means I'm ready to be given guidance on how to maximize my potential and how to be the best me that I can be. That's really the ultimate relationship with the sadic. Anything else is maybe superfluous to that. I don't know how else it would manifest itself. I mean, I do know culturally how it manifests itself. But if you're talking you know uh authentic mystical not just mystical mystical andic relationships with sadikim it's basically the idea of taking guidance and uh allowing them to mentor you. That's what it means. So if the saddic says it's good for your soul to go to Antarctica, you go. That's what it means. Okay, let's take we have just a few minutes here, but let's just address Oh, I told you there's another factor that exacerbates things. Okay, so it's not so simple because there is another factor here and that is something called the nephaslas. Okay. So in the whole Tanya he never really speaks about but there is yeah um is a third soul is the godly soul. It just wants to be one with God is the animal soul. It wants self-preservation is the philosophical soul or the rational soul. It just wants meaning. Wants meaning. And it's open to both souls. And that's why it's a mediator between the two. Over here, he doesn't call it the neflas, but his grandson, the al's grandson, the says this is what he's talking about over here. He's talking about the neflas is a filter. It's an interface. Basically, all the spiritual influences that come down to a person in in embodiment have to go through that interface. All the mitzvah that he puts out, all of his output goes through that interface. So it has a a huge amount of influence on a person's spiritual standing. So we're going to address this issue right now by way of answering an unspoken question. Um he says like this we know that in Kabala it says inadesh it says that the main influence on a child's spirituality is the intent that the parents have during conception it's not so meaning they do not do this properly the the unlettered masses. Let me spell out what the question is. The question is, you just told me that basically everyone's spirituality has to do with their level of soul. But now you're telling me there's another factor that affects somebody's spirituality and that is the purity of thoughts that the parents have while they're conceiving the child. So he says, "Yeah, that's a separate thing. It's a separate issue." He says the soul, every soul has a lavush, has a garment that comes from the essence of the parents. And this garment, this interface, let's call it, what does it do? He says all the mitzvah the person does down here it all comes out through that garment that interface also all the spiritual flow that comes down to him from heaven it goes through that interface. So if the father, it's mostly the father, um will have the proper intent during conception, the son will get a lofty garment. But that's not the same as describing the soul level. See, there's two factors here. There's the soul level and there's the garment. Therefore, he says even if let's say in theory you have a highlevel soul, it's still going to need the father to have a good intent during conception because that is going to determine what kind of interface the soul has. In other words, and Kabala says Rabaka was such an example. That's why he couldn't learn for 40 years, but once he did, wow, you couldn't stop him. He had a lofty soul with a very crass interface that he got from his father who was an amma audits. So there are two different factors. There's the soul itself and its capacity like we spoke about at length earlier in this year and then there's the interface which we call the nepheshless or the lavush and that is determined by the intent of the parents at the time of conception. However, the soul itself sometimes a lofty soul because Hashem is the one who chooses the souls and it's all sort of like based on some divine algorithm that we don't understand. Sometimes a lofty soul will come down to be born as the son of an amha audits. Now obviously that person because his father was an ammo audit his father didn't have deep intentions while he was conceiving the child. So the child will get a lowlevel garment lavush interface but the soul could still be a very very lofty soul. Like the says if you want to look it up it's in parasitz or you can look initious there he explains it more at length. So you got a question? I was saying David was also an example though of like if his parents were David is also yeah an interesting story of his conception. Yeah. Um yeah so everyone understands the basic idea here. Let's just review really quickly because we we talked about some lofty stuff. The assertion of chapter 2 is that every Jew has an which is mamish. We asked how it is possible then well let's review the whole chapter. Every single has a second soul which is called Malish a portion of God above. We use two metaphors to bring out what that means. the metaphor of breath, metaphor of uh the uh the the brain and the genetic code turning into the the child and we addressed also the idea of Hashem being equivalent with his own wisdom and we said yeah that's from then we asked the question how is it possible for there to be v various different levels of spiritual status and capacities we said well that is because there's different wear and tear that the souls undergo through the process of embodiment But there's a there's a hack. There's a workaround. Find a sadic. In other words, find someone who was not affected by the embodiment. They will reintroduce you to you. And what about those who don't want a relationship? Okay, so then they'll have a passive aggressive relationship. Um, but they still have a relationship. And what about the fact that we know that we do affect our spirit that our children's spiritual status by uh our intent during conception? Yeah, that's not the actual soul level. That's just the interface that the soul has to work through. Okay, that's the whole chapter two. Okay, everyone solid, steady, good, good closing off place. We're having We have a class next Monday, Khan, Thursday. Uh, yeah, why not? Okay. Yeah, I'm okay.