Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Yerushalayim - the city of the Crown #3
Time to start. All right, so it's like this. Really tonight, we want to sum up what we've learned the past couple night, the past couple shear in, and just sort of bring it Lamyse. Maybe to show us we're not invited that we can do. To sort of concretize everything that we've been learning. So that's what I'm thinking, that it's not going to be as long as usual, I think. I'll let you have it easy. [INAUDIBLE] But this time, I mean it, you know? Like, I really do. All right, so the kids are what we saw. What we saw, the past couple Sherman, is the following idea. And Haloch and all different avenues, all different ways that the Besse-Migdosh and Youshelayim are considered to be one entity. That's really what we saw. The Besse-Migdosh, there's a city with Youshelayim. And there's a thing called the Besse-Migdosh, the temple, and so on. But it's really not like that. It's one Kedusha, it's one Hefse, it's one reality. The city of Youshelayim is the city of the Besse-Migdosh. The Besse-Migdosh is the temple of Youshelayim. They go hand in hand. And as we've explained by Rihr's, the idea being is that Youshelayim slash Besse-Migdosh, this mitzius, functions as the bridge between this world and the higher world. And every bridge, as we've been saying, has always two components. There's the parter bridge, which is more associated with one side of the river, so to speak. And there's the other side of the bridge, which is associated with the other. So automatically, whenever you're dealing with something, which is a bridge, it has to have two components. And so bridging this world and the higher world, also you need these two components. You need a parter of the bridge, which is more associated with this world. That's the Youshelayim side. And then you have the other parter bridge, which is associated more with the higher world. That's the Besse-Migdosh side. But they're united in that regard. And in the Kabbal terminology, that's called kesser. Kesser is always something that functions as a bridge, between one dimension of reality and the higher the one world and the lower world. That's what a kesser means. That's what a kesser is. So that's what Youshelayim, Besse-Migdosh, and so on. That's what we saw. Now, by extension, what we then want to explain, is that that's true. That's the tura. That's the makeup of Youshelayim/Migdosh. It's that it's a kesser. It's a bridge between the two worlds. But in here lies the difference between the third base of Migdosh and the city of Youshelayim, and the first two versions of that place. In the first two versions of that place, it was as such. There's still the kesser, the bridge, so to speak, which again is Besse-Migdosh and Youshelayim functions as such, just being a bridge between the two worlds. But when it comes to the third base of Migdosh, that kesser re-oriented self, or I shouldn't say re-oriented, but it doubles down on its efforts of uniting the two sides of the river, so to speak, as literally becoming one, where the bridge, where the base of Migdosh side of the bridge is put that way, literally becomes the vessel for the higher world. Now there's by the first two but the Migdosh, that place that was called the Besse-Migdosh was just a reflection of the higher world, an image of the higher world, the reflection of the higher world. And that's what was needed in order just to create a point of contact or some sort of bridge between the higher world and the lower world. But when it comes to the third base of Migdosh, that place of the Besse-Migdosh doesn't the reflection of the higher world, that is the third base of Migdosh, also becomes imbued and invested with the higher world itself. And this is what we spoke about the last time, the idea of the Besse-Migdosh oma becoming, lowering itself to become one with the Besse-Migdosh oma to. Notice the Besse-Migdosh not only functioning as a reflection of the higher world, but literally becoming a vessel for the higher world itself. So that side of the bridge, called the Besse-Migdosh, again, doesn't just connect us to the higher world, but it literally contains the higher world itself. And the same thing it is with the other side of the bridge, so to speak, you should lie. You should lie instead of it just being sort of the side of that coin that's related to this world. It literally, in the entire world, becomes invested and imbued in Yerushalayim. It's like the past six says, regarding Yerushalayim, there's many Sukhim in Yerushalayim talking about this, how Yerushalayim comes. All the kings of the world will send their, they'll have their embassies, they'll have their, you know, they'll send their, their, their thrones will be placed in the city of Yerushalayim. The city of Yerushalayim will no longer just be a, a, just as the Besse-Migdosh is no longer just a reflection of the higher world, but it houses that, it contains the higher world. So to Yerushalayim won't just be a reflection of the rest of the world, but it literally will be contained within that will be the higher world, the rest of the world itself. And so what's going to, what happens then in the third Besse-Migdosh, when you have the Besse-Migdosh slash Yerushalayim, take on a much deeper role as being the Kesser, where the two worlds, the higher world and the lower literally become one, where we're not talking about anymore just the point of contact, or just a reflection and so on. Everything, the higher world becomes subsumed in the Migdosh, the lower world becomes completely elevated in Yerushalayim, and they literally become one. And so this is what the third Besse-Migdosh is described as, that's what the Besse-Migdosh and Yerushalayim mean. That's, again, that's everything we spoke about the past couple of times. So like I said, tonight, what we're going to do is, let's try to translate this and avoid the session. That's what we're going to try to do, translate this and avoid the session. So how do we begin, that's what we need to figure out. What can we do in terms of our daily avoida, the mitzvahs that we do, and so on? What can we do to transform our mitzvahs into reflections of this system? And specifically, not just on the system of Besse-Migdosh and Yerushalayim, but specifically the system of Besse-Migdosh Yerushalayim hushalayim. And then every mitzvah that we do is like everyone, like from the time that we're little kids, you do mitzvah, puts a brick in the Besse-Migdosh. So you have to think about what that means. How can we turn our mitzvahs into bricks of the Besse-Migdosh? That's really what we're talking about. And the way to do that is to figure out a way to see this model in our mitzvahs. Okay, so that's what we're going to try to figure out. Now how to view a mitzvah as this model of Besse-Migdosh/Yerushalayim. Okay, so we get like this. Take a look at Mar-Mukkah number one. It's a piece of the Mar-Rall. Okay, the Mar-Rall over here in Etsinitz-Achisul-Perak-Dalla, the Mar-Rall is not talking about the Ar-Sul-Gippur-Say, but the Mar-Rall is talking about Bakhal, the idea of the Besse-Migdosh/Yerushalayim being a place that a person, that can be a reflection of the person himself. So notice that the basis of what we're talking about now, which is that a person's Ar-Vedah can be Besse-Migdosh/Yerushalayim-Dik, that's what the Mar-Rall is introducing us to, is that a person can be reflected into this place, the Besse-Migdosh/Yerushalayim can be a reflection of the person. So you'll see what I mean. So he says like this, "Dak, kimayi shi ishi lufin of Ryan Harbor-Voy-Lum, just as there's many different creatures and creations and animals in the world, ubokha ba'adam lauv de bephrat," and as Shem shows them, he may be specifically to serve him. Vwah niv haamikal aashe wa lahirets, and the human being is chosen from all creatures to serve as Shem. So kahkha makkaimis, min haa'ilam haem haem haram wa rahan, so that there's a lot of places too. There's a lot of people, there's a lot of creatures. There's a lot of places. And just as As Shem created, as As Shem chose a person from all creations to serve him, ubokha ba'adam al-qahm, aa'am yu'ad, so As Shem also chose one particular place in the world, ubokha makkash, which is the Beethah Makhash. Ukumayi shi nasan an-sham al-haddam shi uni-tat kawai-dizbar, and just as As Shem put in a sham into a person, which is a piece of As Shem's, of As Shem's COVID. So kahkha is really As Shem, which is quite a variety, so to As Shem shown his, his COVID and his light in the Beethah Makhash. So the Beethah Makhash in place is a reflection of the person, the fiqhah, therefore says in morale, "He'chal a-kawai-dizh." So the, the thanks for the Beethah Makhash, shi mukkudha shi l'asham, so mizdama l-gamri al-hah-l-haddam. So the Beethah Makhash, it could be, could be seen there for as a model of what a human being can be. And so there's a way of, of, of, of, of, of, of A'vadhi sasham, of embracing one's A'vaidha, which is reflective of the Beethah Makhash, A'shash, A'shash, A'shash, A'shri mukkudha shi l'haddam. But dawgizar ramsu kazal, and this is the meaning of what Khazal say, "Bumasha amrukkawl, dumashi ish ba'idas, kilu nivna beethah mikdishmiyamu." A person that has das, we'll see in a moment the significance of that, but a person that, another person is functioning as like a good human being, doing his A'vaidha or A'vaidha, so such a person is kilu das, A'vaidha sashamiyamu kazh, who, where? Bum, dawgizar baysamiyyamu kazh. So that's the idea, so a person, so there's a way of, of, of, of serving their bhanish lalam as, as, you know, as us, which is bhrinas bhrinas bhrinas bhrinas bhrinas, and as we saw before, slash your jalim. So what is that? Okay, so mamakkudha mrukkudha mrau, the morale elsewhere in gurasasam, begins to break it down for us. So once we, in this, in gurasasam, over here in Parachav test, the morale, it's based on this principle that he just said in a sachissirl, but the morale over here in gurasasam begins to break down for us, in particular, what the baysamaykudha means in terms of the person. We'll, that's, you know, step two, in terms of figuring out what the A'vaidha is. So he says, "Hailas khiyashshallosh kaiheis bhadam haprati hamissala isala ala ala ala haprati." So he says like this, and morale says, when it comes to you and being, there are three qualities of a person that are qualities that give a person their, their, their, their higher stature. In other words, there's a side of the human being, which is a physical, like, like, because I'll say a lotion that there's a part of us which is done with animals. We eat, we drink, we go to sleep and so on. But then there's a part of who we are, which is a little more higher, more sophisticated. And those bhaklal are three. There are three parts of a person, shalish kaiqis bhadmah pratih, amas allalay salaamu pratih. There are three kaiqis by a person that allow the person some level of elevation, something that's a little bit, not just a little bit, but much deeper and much more superior than the part of the person that's more animalistic. And they're separate from the body, not physically, but it's not such a bodily function, per se. We say, "The aylashol ish kaiqis." These three parts, "Yaishlahmah kaiqimimah kaiqimahmah" correspond to three different parts of the brain. "Hahah sibah sibah sibah sibah sibah sibah sibah sibah sibah sibah sibah sibah sibah" One is the beginning of the brain, the shaylid emsa, the second one is the middle of the shaylid emsa. And the third is the last part of the brain, again just like the brain is the part of us that makes us a little bit, you know, higher than animals, so there are three parts of the brain. Shaylid emsa, "Yaishlahmah kaiqis nikro, hahahmah binadas." That's called the "hahmah binadas." Those qualities, again, give a person a little bit of a salas, something above, above, you know, above just bodily functions, okay. Now connecting that back to the model of base amigdas, slash your jalain, what is that? So Marmukkah number three, go back to Netsachistro, so again Netsachistro is so perked out over there. The Maral points out that again, after establishing that a person can be reflective of the base amigdas, and seeing that the person has these three qualities that make them more connected to a higher space, to a higher place, which is called Khabar, Khahm binadas. So to an base amigdas, shazam rah al kunagizah makhneshriina nakhlak wasshosh kalakim. Therefore also with the base amigdas, with makhneshriina, the michkah and so on, it's also divided into three parts. Hazara, you have the outermost part, which is the Hazara, Shasham, mizbah kaiqisain. That's the atom mizbahkaht, the Khabanis. Vahhekal. Then you have the chamber itself, shasham rah al mizbah kaiqisain, that's section number two. And section number three, the animal section, shasham rah al kaiqisain. So in other words, based on this model, what we're seeing is as follows. So what part of the person is reflective of the migdas, because again, when we want to figure out what we have to turn our mitzvahs into merkavahs for mikdas, shashushulam, you have to identify. So what part of ourselves is going to be mikdasdik, what part of ourselves is your shilam. So the part of ourselves that's mikdasdik is what says them around. It's the part of ourselves, which is the khacham bin adas. The khacham bin adas, quality, that which is the top part of the bridge. So do like by a person, right? There's a part of us which is more associated to animals, which is still lower than us. There's a part of us which is associated to that which is more angelic. So we are also a bridge. So the part of us, which is the top part of the bridge, so to speak, that connects us to the higher world, that's khacham bin adas. That's one saiham, khacham bin adas. That's reflective of the mikdasd, which is also three parts, that's zara, the hiham, and the kadeh shakochim. That's the three parts of a person of khacham bin adasd, okay? So far, that's now the mikdasd. What about the original line inside? Okay, so in the morale swarm we find the following terms that when the morale talks about a person, so this is usually how he breaks it down, you have the khacham bin adasd, the three sort of transcendent elements, the part of a person that's Miss Allah, that's above. And then in the morale's language, what you have in the source of the swarm activation, the language that's called the nephish, the nephish, what's the nephish? So the nephish is not necessarily the body, it's not mamish, the goth, but the nephish is that part of the person which is more associated with physical activity. So the intellect, the gotham bin adasd by its nature is not necessarily picking up a box of tissues, it could contemplate the box of tissues, it could think about it, it could figure out how to pick it up, but it's not the part of the person that's actually involved in picking up the box of tissues. The part of the person that's involved with that, besides the actual physical hand, but in terms of the soul that's involved in that process, that's called the nephish, that's called the nephish. So the morale, that's a quall in the morale's form. So based on that, it says morale in Moroccan number four, the morale in huduchin on the sakhasavis, in paraktala, mission in hudala, the morale explains to us what Yushalayim is in this model. Again, the base amig dasch corresponded in the person to one's khacham bin adasd, what is the Yushalayim then? Surin' al-Saw al-Namal'chos kingship, in other words, m'alchos based avid, which is in Yushalayim, Yushalayim is the place of m'alchos, is kinekra nephish, that corresponds to the nephish. If you do a kinephish, you want m'an niggas, kul, every hudam. The nephish is, again, the leader of the limbs of the body, again, the khabad is maybe what's the ideas behind it and sort of establishing the rules and what has to be done, but in terms of what's actually, who's actually doing it and who's taking charge of the situation. That's called the nephish, the hudam, m'khaba l'anogum in the nephish and the physical person, the body, takes direction from the nephish itself. Ulfirah, kinekizad, nasun r'amal'ch, and therefore, the rabbunisham gave us this idea of m'alchos of the king, shuham manik, vam m'aishal, khalumu, that also is the manik. So, that's also by us. The king is not the endo b'obiyo, this is anhedron, there's r'am, there's tyra, the m'elke into everything, he's also governed by tyra, so there's the khabad, there's r'am binadas behind the scenes, even establishing the law and order and the system by which the m'elah has to rule. But lam'aisha, naga, ultimately boils down to the m'elah, taking the ideas and actualizing and bringing it lam'aisha. G'amm'elah, d'amm'elah l'ave, shuham manik, v'shaka uni. Okay. So, the kids are what comes out is, is that if we had to therefore define the, in the person, is this construct of mikdosh, and you shall I am, very simple, something not, nothing so complicated. I told you, it's not going to be that complicated tonight. So, you have the, the person, the side of the person that is the mikdosh side, that's one's khabad, khalum binadas, the side of the person that's the mikdosh side is the nephish, which means, simply put, any time a person does anything consciously, any time a person does anything physically, a decision that you do, with your body, you, you do anything, and you do it with a purpose for a reason, automatically, that moment is an opportunity for a, based on mikdosh, you shall I am, the khabad. That's really the truth. I mean, kazal say, kazal, there's a number of places in this, where kazal make this point, that one of the sake of entire, which is considered to be one of the kare, not kare amunna, but kare avida, is bakhal darakhiradayho, to serve asham in all of your ways, bakhal darakhiradayho, this means bakhal darakhiradayho, in penimis bakhal darakhiradayho means, that anything a person does, you could be miyakhirid yikrudin. This is something that michir told, told the balshamtiv, right? We know that the balshamtiv is, is the beginning of, of tarsa michir, and the whole end of the balshamtiv is, is to bring gula. And the michir was told, and the balshamtiv told, the, the michir told the balshamtiv, that one of the keys to gula is to give, to give over the, the, the, the ability to every single year to be miyakhirid yikrudin like you. What does it mean to miyakhirid yikrudin, to make unification? And it, the balshamtiv, in, in, in, in, in, in, in, in, in, in the sea, this is, is the commander talks about this in many places, and it's, and it's, and it's such a deep idea, but he, but he brings it down to such a tangible, push it away. Any time a person does something without thinking, then, hhasr shalom, that's a moment of purer, that's a division, that's a separation, that, that was a missed opportunity. There, there could have been a binyan rishalayim at that moment. There could have been a mamish, a binyan amigadash with rishalayim at that moment. But instead, the mind was some, was one place, and the body, the nafish, was doing something else. And once you shalayim lacks the bayshammigadash, then you shalayim is burhurbana. And the bayshammigadash doesn't exist, what, however, on the opposite, when a person does something purposeful, then that already, that's already a yikrud. That's already a yikrud. You know, it's like, the, the, the, the, hhasr shalom, hhasr shalom, that, you know, misushala, When the great tzidikim, the times of the before the magu, right? So it says, "Nam mzisham, sir, khanawif, khanawif." So, "vein anu, wiz mamish," so, "chazal se bachhanawif," that he was tied from an ollen, right? He was a shoemaker. And occult fear and fear, every single stitch that he did, he was miyachid yerudim. So, what does it mean to miyachid yerudim? So, what did they say, a lotion from the volume of sarsalanta, maybe, was? Who was it? You know what I'm talking about? So he, I don't, it said over keelu wiztang yerudim. But the primious, it's not. It's mamish, the sight of chaziz. He said, "What does it mean that it was miyachid yerudim?" He said, "Miyachid yerudim means that when he made a sho, he was paying close attention to make sure the stitches came out good, because he's being hard by someone to make the sho, because he has to make sure it comes up properly." So, what was miyachid yerudim? So, "tang yerudim means," he meant to make sure that it becomes unified, that the stitches, became good. So, when I first heard that, when I first heard that, I was like, that's that. That throws cold water into the whole union. It's like the whole union, miyachid, yerudim means taking something so, so earthly, so nothing, and making sure it's mamish, the big avoida, and he turns it into, if you're in my museum, like a little fart, but the truth of all truth is, that itself is the side. Because the ultimate, the way of what the mashiach taught the balshamtiv was, is that every single Jew can miyachid yerudim. And what does it mean to miyachid yerudim? It means to make yourself, here, let me explain a little bit more, to make yourself a mercava fresham. You know, the highest level of avoida, like mamish, balshamtiv, you know, big things, is to go around and to live life, where you embody, you are the embodiment of the name yurkevavka. That's considered to be shrisi havai le nai disame to have yurkevavka in the forefront of your mind, in other words. By the, by mikubol, and by the, you know, if you ask your average mokubol out there, so, you ask him, "New, red mokubol, what's the highest majragi? What's the Everest? What's, what, what's shvits? Like, what's the goal? The goal? The goal is that everything that you think about and see should just be shameless activation. Because Hashem's names is the vehicle through which the godliness comes into the universe. And if I see myself, everything I do is with kavanas. What does it mean by the mokubol, what does it mean, kavanas? It means that everything you do is with shimisek darshan. Let me share, let me, what's the, what's the ikr shame of all names? What's the main name of all names? Is yurkevavka. How many letters is yurkevavka? I gave it away, right? It's four. What's the breakdown of yurkevavka? So it's a basic thing in this form. That yurkevavka is broken down into basically two components. You have yurkevav with the final hay. Yurkevav means that which is transcendent, higher, ain't safe. The final hay means that which is more finite, ghul, lower. And the, and this idea that we just said, which is the mikr darsh, any usual lion, that itself is yurkevavka. The basic mikr darsh, which is our three parts, kahr un bina das, but all of them transcendent, all of them, the top part of the bridge, that's yurkevav. Yurkevav, yurkevav, which is the place of malchos, the place of davina malch, that's the place of the final hay. So what does it mean practically for a person to be miyachid yurudin? To go around life and to mamish living, that everything they're doing is yurkevavka, mamish to miyachidav. Very simple, it means that whatever you do, you do it with a purpose. You do it with a purpose. And exactly what that, I don't know which bum was there was, it's one of them. With that bum was just said, there was one that is miyachid yurudin, he's making sure that he does the tree, he does it properly. So we're like, what's the big deal, I'm sorry, everything I do is also, but to realize, going into the day, like to make a decision to say, you know, I am going to be like conscious of what I do today. And you're like, I'm going to pay attention to what I do to make sure everything I do is right, and he's right, and he's right. But not just stamism, and to realize that what that's doing at that moment is that I am uniting the three higher parts of who I am, which is the khachm of vinidas, with the lower part of the way I am, which is enefish, which is yud keivov and the final k, which is basamig doshin yur julaim. And that is what it means miyachid yurudin, and that's bringing gula. Because what does golis mean? Ultimately what golis means is this division between that which is higher and that which is lower. The lack of that bridge, so you have physical activities which are meaningless and earthly and empty of depth. And that is floating in outer space, you can't grab it. But when a person does something consciously that's kul miyachid yurudim, that's bringing the two universes together. That's bukhaldur ha'dayu. That's what's brought down. Da'ayu means duhayu means to unite the final hay with the three higher letters of yud keivov. So this is just bukhaldur, a general rule, anything in a person's life, anything that you do, if you do it purposefully and consciously and for a reason. It's a momentary. Al-Akhaz Khan of Akhama, when a person has the opportunity to do a mitzvah and they're doing something which their bonnishon told them to do, then when a person does it consciously, then it's mamish and has an unbelievable power and potential to be a moment that's shiny with yud keivov, which is based on miyachid yurudim. Now this is where I want to explain a little bit of what a mitzvah can look like. What are the different parts of a mitzvah that we can practically do? I spoke about this idea before, but we'll just tie it into this particular angle. How to transform a mitzvah from being just a mitzvah to being a mitzvah, which is based on mikdosh/Yud keivov. Or in other words, a mitzvah, which is a merkava, a chariot, a conduit for yud keivov, which is, again, yud keivov is mikdosh. The final hay is your shawlayim. And then we'll explain more how you then can able to turn that mitzvah not only into a merkava for mikdosh/Yud keivov, but to make it a merkava for mamish the third base of mikdosh itself. And the idea is the following. In the Rizal, we find that in a number of places, the Rizal says that whenever a person does a mitzvah, you have, there are four different dimensions of what of mitzvah itself. It sounds complicated, but it's not. Four different layers of investment in that mitzvah. Okay, starting bottom up. So this is the four dimensions, it's your shawlayim. And the three parts of the base of mikdosh or yud keivov, just the other way around. What's the lowest level or the most basic level of investment of a mitzvah? That's the mitzvah itself. So you give a quarter to staka, right? Okay, so on the one hand, there's a part of that experience right now, which is called the mitzvah of staka, that allows you to be a markova for the final hay of yud keivov. Okay, what is that? The mitzvah itself. So you literally take a quarter out of your pocket, you're about to put it into the push, or you give it to a poor person, whatever it is, at that moment. The physical experience itself of moving the quarter from the pocket to the poor person, that is a moment which is your shawlayim dick. That is a moment of the final hay of yud keivov. But now you have to start building that mitzvah, or even before, to bring a gula to your shawlayim and to really build the infrastructure. So what's the next layer of the mitzvah that's on top of that? The next layer of the mitzvah is the vahv, right? Going backwards from yud keivov, okay? The next one is vahv. Vahv by darizal corresponds to debore. The keivov debore, which is also related to das. So we're holding, you follow this, the nephish. So nephish is the actual mitzvah itself, the physicality that corresponds to the hay. And then one step above is das. Das is always associated with the keivov debore. When the pussik says, that a person was created as a ben das, that's a reference to the keivov debore, debore means the ability of connecting, the ability which comes from communication. That's why vahv is also the letter of connection of attachment. So how does one person attach himself to another is through speech, right? So that's how we communicate, that's how we express ourselves, that's das. So what does it mean, how do I invest debore into a mitzvah? So the result told us in the rasash, is mahaz like this, that it is a good thing, that every, here, let me explain like this, really what the, the end of debore, the result says that you should invest debore into mitzvah, that what does that mean? So I think I mentioned this once before, it's mahal like it's between the baltanya and the rasash. Remember this, when I spoke about this once, it's in the rasash in the baltanya. Again, what does it mean to invest debore into the mitzvah? That layer of vahv, that layer of das. So by the baltanya, it means to learn about the mitzvah. And it was every time that you learn about a particular mitzvah, you learn about the lakus of tzdak and so on, that's investing that letter of vahv into those mitzvah that you will inevitably, invariably do, that you have done, that you will do. The rasash said more than that. The rasash said besides the learning of the mitzvah itself, it's much more than that. Before you do a mitzvah, the rasash said, it's important to say the pasak, literally, to say the pasak that this mitzvah is based on. So you're saying you're about to give tzdakah, for example, so you say verbally. I'm going to be mikaim the mitzvah of tzdakah, as it says in tzdakah. I'm going to be mikaim the mitzvah of tzdakah, as it says in tzdakah. I'm going to be mikaim the mitzvah of tzdakah, as it says in tzdakah. I'm going to be mikaim the mitzvah of tzdakah, as it says in tzdakah, as it says in tzdakah, as it says in tzdakah. That dibor is imbuing in the mitzvah, it's building the infrastructure of the mitzvah from hay, now with a vav. The next step, the next one is you now want to invest the top hay into the name Yudqivovka again, slowly but truly building this infrastructure. So, suffer you got your shalayim, that's the actual mitzvah, you have the azara, right, the courtyard of the mikdash, that's the dibor of the mitzvah. Whether it be the dibor of learning about the mitzvah, on other occasions, we're saying the possek that the mitzvah is based on at the moment. Now you want to get to the next level, which is called, which is called binah, right, which is called binah. Or in the model of the mitzvah of tzdakah, you're now in the haykah, the chamber of the mitzvah of tzdakah, what is that? So, by the rizal, the rizal said, that that is called what he calls makshava. I'm sorry, kavana, he calls it kavana, what's kavana, kavana means to have kavana, that you are be makayim, the mitzvah of asham, leman shammoy for his sake. For his sake, in other words, it could be all sorts of reasons and motivations why a person does a mitzvah. Yeah, you know, you want to avoid getting him, you want to get scar, race, you want to look good by other people, you don't even think about what you're doing. But the Indian, when a person does a mitzvah and they're makhazic themselves, of trying to do al-ashaym shammoy, that I'm doing this because the ribana shamm wants me to, and it gives a nahr surah, and I want to be a yid, and I want to be a good Jew. That kavana, that's called binah. Binah always means, maven darmitar to get to the bottom of like a motivation, to understand something, to identify the core of what's happening. Not, you know, sort of peripherally, but samsa, that's what it means. When you're saying whatever the mitzvah I'm doing is, so the ribana shamm, I have in mind to be makayim your rahtsun by giving to dakah As it says in past like beside dif, dak and so on, and then you give it, so you just built the final hay, the vav, the first hay of your kavavk, and you're on your way to completing the basin mikdish. What's the next step? The next step is you need the karishakachim. You need the karishakachim, or you need the yid of your kavavk. What's the yid of your kavavk? The yid of your kavavk, that Rizal says is called the makhshava of the mitzv. The makhshava of the mitzvah is a little bit harder. The makhshava of the mitzvah depends on where you're holding, what your levels are. The makhshava of the mitzvah means to be conscious of a little bit more the depth of the mitzvah itself. In other words, what you've thought until now is just, I mean, makayim the mitzvah shamm, which is mitzvah. But a little bit of a kavana, to think about a little bit of the idea behind the mitzvah, what it's pail. Whether you're holding on higher levels of kavala, whether you're holding on simple reasons I'd like to say for achanar. But a little bit, a little bit to be a little bit more conscious of the significance of this mitzvah. On a very simple level, on a very human level, it could also be, let's say with the example of tidaka, to be conscious of how significant this is to this person that I'm giving the money to. Very often, when you get stuck, for example, it's important to be aware of what this means for the person I'm helping. What this means for the world around me, how important it is to do a mitzvah. A person's davening, so you know, kind of a mitzvah davening. To have in mind and to be conscious of how significant that is, and how their varnishlam is having nafas ruach from this, and how much it's pail. All the types of thoughts that give depth to the experience, whether it be again intellectual, complicated ideas, to simple ideas, or just trying to be mahazik ones believed that this mitzvah is pail. That's all the yud of the yud-k-vav-k. And that's the karusha kacham. That's the karusha kacham on a baysa-migas. So that's what those are the four Madregas that you have. So whenever a person does a mitzvah, again, whenever you do anything with consciousness, that's a moment of yud-kah. You just create it for yourself, a little baysa-migas/you-shalaym-dik-a-moment. That's kobimi acha-dik-woo. When you're doing a mitzvah, mamish, now you can really sink your teeth into the experience and really develop the details well. Because that's one of the differences between a satisfying of yud-shkites versus a not so satisfying yud-shkites, a satisfying yud-shkites in the details. You know, when you can work out the details, whenever you do a mitzvah, and it's not so complicated. It's just a matter of taking the moment here and there. But to be conscious of what you're doing, again, I'm doing a physical mitzvah. It's based on this parsec. I'm doing it because God wants me to, and it's a gavad-gazah. That's basically it, and you do that. That's a moment of yud-kah-vah. You just built a baysa-migas for yourself. But now you want it to be a third baysa-migas/you-gazah. A third baysa-migas/you-gazah is where it's not only functioning, again, to connect you to the higher world, but the higher world is within the baysa-migas itself. In order for a mitzvah to take on that higher dimension of third baysa-migas, then we have to introduce a fifth element. Because the four elements, again, of yud-kah-vah-vah-k, get you to standard. Standard, you know, standard, you know, run in the middle, baysa-migas/you-gah-line. But for that baysa-migas to then be injected with the essence of the higher world itself, that's called a fifth component. That fifth component says that rizal is what's called riyusad-a-liba. Riyusad-a-liba means literally translated as the desire of the heart. It's going to desire the heart. The desire of the heart means to transform the experience, again, into a third baysa-migas, where it's not just connecting you to something higher, but it allows you to experience that which is mama-shaner. What does that look like? What does that mean? So take a look at mama-maka number five. Okay, this is a piece from the riyakad-a-shan-shar-a-mitzvah, an actomat-a-shar-a-mitzvah. And when, as we're about to read this very, you know, it realized that it's this final component of turning the baysa-migas moment into a third baysa-migas, which, obviously, the balshemtiv, whose entire taira is about bringing us that much closer to the third baysa-migas, is therefore hyper-focused on this nikudha. And what is this nikudha? So say that riyakad-a-shar-a-shar-a-shar-a-kul-nishan-al-av, the root that everything depends on, that everything is resting on, that all of the four elements sort of come from. But once this fifth element is captured, then everything else is seen as really an extension of this. Hous shabbat-see-as-a-mitzvah. Al yar-shar-if-shihi-ol-of-kimasa. It means that when you do a mitzvah, not to think of it as a burden, um-emar-la-see-um-ol-av, and to just, you know, be it the same, to get rid of it. Al yar-shar-if-a-sik-ol-a-kul-nishan-al-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. 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Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Al yar-shar-if-a-sik-ol-av, that you're going to make a million gold coins. Simcha is very, very hard to define. It's almost impossible to define. But I think the best way to say it is that Simcha is the experience of life itself. When something is alive, automatically is persimcha. When something is, to the extent that if something is not alive, to that extent it's not persimcha. If a heater in the summer, that's called depression. It's not functional. It's dead. To the extent that something is alive automatically is persimcha. This is why I mention this many times that even tissue love. There's no reason not to be persimcha. It's like, you know, there's a famous story out of me, which we see the show ever was, that they found them tissue both night dancing. Why is it dancing? Why is it dancing? It's a little bit of a joke, but it's not such a joke because Simcha, you know, I'll say that you can't have, you can't have nivu and rachakaydish unless you're with Simcha. So how did you know that you ran off of your right eich? Eich was written by rachakaydish. Or the safer yermias is nivu amage. How was it written? How was it said? How was he with Simcha when he was having the voice of the horseman? The answer is obviously he wasn't dancing on trucks when he was doing that. That's for sure not, but he was with Simcha because it was real. He was experiencing something real and there was no part of it. And because he knew that what he was experiencing is deeply meaningful and divine. So even if it's difficult and it's tragic, but it's real. It's alive. And that's called Simcha. So the nature of when something is bad, some real, that's automatically the Simcha. The nature of the higher world, the higher world is real. Like the Ramam says in the beginning of the Mission of Tyre, the urbanish one is called by the Ramam, not God or the Creator. He's called as the Matsui, the one that exists. So what does it mean to allow oneself to truly be a vessel for the higher world? Not just a reflection of the higher world, again that's the first two but the English, but to literally be a vessel for the higher world, the higher world is invested within you, that you're a part of the higher world, not just a reflection of it. That's called living life, Bissimcha, because the higher world means real. Not just everything else is a direct, like the Ramam says. The Ramam says the rabunish one is the sisamitis, the true reality, and everything else is kind of fake because it doesn't have its own legs to stand on. To whatever degree a person is attached to the higher world is a part of the higher world, to that degree, the person is real. And to whatever degree a person is real, to that degree there is something. So in order to create an environment which is conducive for one's mitzvah to be a vessel for the higher world, not just a reflection of it, but a vessel for, you have to create an environment of Bissimcha. And when that's done, they're not simply referred to the mamish real, it has to pulsate and permeate the entirety of the person all the way down to the rishlan part. And then the baysamig dasch das rishlan become one, and the heart wouldn't lower, literally become one. And that's the goal, that's the idea. So whenever a person has the opportunity to amitzvah, bissimcha, the bissimcha is to do bissimcha, when you do bissimcha, then that's an opportunity, your mamish turn, that's a mercava for you, kiddovkitz, mercava, for elukos. >> [inaudible] >> [inaudible] >> Yes. >> [inaudible] >> But the thing is, the only, the only, you have to find a way to put that in the context of taryog. >> [inaudible] >> Yes. >> [inaudible] >> Yes. >> [inaudible] >> Yes. >> [inaudible] >> Yes. >> [inaudible] >> Yes. >> [inaudible] >> But the thing is, the only, the only, but you have to find a way to put that in the context of taryog, because ultimately, the only channels that we have to connect to elukos is taryogmetsus. Now, it happens to be with a little bit of ingenuity, right, or a little bit of creativity. Anything that's mutter and anything that's good could be part of taryog, huh? >> [inaudible] >> Well, that's not one of the taryog, it's not one of the taryog, but it's a statement and it's a true statement. No, but that, that's, that's the idea is lots of, for example, having nachos from the kids. So, that's not hard to find metsus contained in that. What are you besim hover? You besim hover the fact that, that a yid is doing something good. So, that's a moment of, of, of the ha'tor acha maicha, or is it, you know, being excited over another person's success. That's what it is. It happens to be related, right? And, you know, but that's, that's, that's, that's, that's the moment of, of, of the ha'tor acha maicha. And then, many metsus, you know, whatever the opportunity is, but, but in order for it, like I said, there is such a thing as be miyachid, you ruin, whatever you do, you make that yirud. But if you can find that in taryog, then it takes on a much more significant role in terms of gula. And, and you, and you can do it. As long as it's mutter, mestam, it's gotta be, it's gotta be, it's not a good. Because if it's, if it's not, if you can't find it in 613, then you gotta, you know, it's probably not mutter anyway. So, it's like, you know, if you could find that, then, then you go to go. But that, that's really the acres. It should be found within taryog. And then, and then the, the vessel is, is real and stark. If it's not a mitzvah, if it's not 613, then it's missing a little bit of its kaolin. Then it's a little bit, it's like, it's like, it's like the, it's like the, the, it's like the uvus kept the taira before in Harsi night, or anyone that kept it there before I seen night. It wasn't so much missing in the yirud kaivov, but it was missing in the final k. In that tangible, like, the hefse, shibwe. The jiddish of Harsi night was that now there's a physical zach that's called a parrot-filen. There's like something, there's a, there's a material that's called citzus. There's something that's called a shavus candle. You can see it. You can feel it, like that, that's, and, and, and that has inherent significance. That, when a person is able to take an experience and find it within the context of taira, that's the ultimate yirud, of really truly solidifying that union of yir-k, of yir-k-vov-k, of really uniting the two worlds together. Otherwise, it's still, it's still floating. Which is gavab, like, that's called bimiamcha jikrud, but you could definitely do better. So, for example, when, when, when, when, when, when, whenever it was before I see night, where the person's, you know, making sure that what they're doing is, is proper in business. There's, you know, there's, there's many bits that are involved with that, for sure. You know, somebody, if I locked up a drawer, you know, they were punishable and they're self-sufficient. So, we're also self-sufficient, and we have to be honest. It's, it's, it's kind of, this mitzv is involved with that. So, when a person does that, then that's, then that's not just bimiamcha. That's mamicha, making a makkava for you kavavka. That's a very, very deep thing. But like I said, it's, it's in front of us. It's, it's something we, we, we can do all the time. It's just a matter of being a little more conscious of it. And then, it's a simcha. And that's a Jewish line. Okay. We should be zaikitaka that, already the, the, the, the, the takk, we should be zaikitaka, the, the, the, this tishvav to be able to see the, the, the, the bias agadavakkadish bersafar to be milua. And kaduchas, your shalain, kaduchas, your English, your English. We should be able to mamicha see with our own two whys, we must pass with the whole world. We just go to the grass, and then we're going to remain on main. - This guy.