Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Lekutei Moharan - Torah 5 #3
We will start up to the middle of a space and try to rehay over here. So just to get back into the kudir in Aqun is telling us, you know, it's well known that we say that there is a partnership between us and our banachal right and that our banachal created the world. But the banachal created the world incomplete right and the taqbas of our body says, "Shan is to complete the world, it's to complete the world." So we, the banachal created the world and we completed it. How do we complete the world? How do we bring Shlamas to the Brea? So we do mitzvahs, and we complete the world. The banachal is revealing to us in this Torah that it's, that the truth is it's the banachal that does everything. The banachal created the world and the banachal has to finish creating the world. I, we're the ones throughout this Hashem, our job is to complete the world. The answer is, our job is to be the creator, our job is to, is to perform mitzvahs in such a way that we are acting on behalf of the banachal in his second stage of creation. The banachal is the Bahrain and the taqbas of creation, the taqbas of our banachal, I should say, is to function also as the buyer. Not, you know, it's not like their banachal sits back and does nothing and now, and now we do, or it's not that Hashem sits back and we perform our banachal and says, "Oh, good boys, good girls, let me react in kind by giving you good things." The taqbas of creation is to be like Hashem, Baha'u'llah, to Badrakhah, to literally be an extension of their banachal, that when we, like I mentioned many times that, you know, when we think about Baha'u'llah, in comparison to, let's say, you know, Khabacha sitas, or let's say, let's say, primarily Khabacha sitas, so Khabad, almost every ta'ra, of whatever rep it was, it's all about Baha'u'llah, it's about becoming nothing and emptying yourself out of ego. Barachanah doesn't sound so much focused on Baha'u'llah, it's more about his Khazkas and Chizik, and strength, and tikifas, and that's not a contradiction. Like I mentioned many times, I think in one of the earlier terms we spoke about this in length, that the process of what the sashhem is, that we come into the world and you look in the mirror and you see someone, but what you see in the mirror is a piece of flesh, is really not such a sophisticated, you know, not, not, not, not anything to write home about. So the taqbas of the sashhem is that you start off as Yash, and then you have to go through a process of becoming Ayan, and that's what Khabacha see, this is all bad, but then when you become Ayan and you emptied yourself out of your previous identity, for now what? So now, this is now what you become. So then Khazir Naqbas is, and now you have to re-identify yourself as an extension of the rabbanishads, and you then look in the mirror and you talk, see something now, but what you see is much deeper than what you saw originally, now you're seeing an extension of Al-Aqas, and not only is that just an idea, and that's where all the Khazig of Naqam was right, not to give up, you know, all the Khazig, what's the origin of that, Khazig is, is because there's no reason for God to give up, there's no reason for God to fall into despair or to whatever, so that's who you are, that's who you see, and I'm not going to be telling this in this ta'ir that, that once the ta'air of the sashhem, once Khaym and Mitzvahs should be done with such a maihein, is that I'm not doing, I'm not a human being doing mitzvahs, and I'm waiting for a reaction from a sashhem, whether the reaction being gashmias, that I should get good things, or even in rocknias that I should get good things also, that's all, that's all separating you from, from being like the bhairai, the can't, the way to do mitzvahs or Naqam is telling us is faqir, the rabbanish lulam has one occupation which is creating the world, and that's also your occupation, and when we, the rabbanisham created the world physically in an incomplete state, and our rabbanish sashhem, the mitzvahs that we do, is the rabbanish lulam completing that job, and I'm not going to be there for his telling us, that's what he's saying in this, that we're about to see more details about this, is that the simcha, the pleasure that one gets out of the sashhem, the scar of the mitzvah, in its truest, in the truest form, is the experience itself of creating, the fact that you are partnering with God, the fact that, just like, what does the rabbanisham get out of, it's not like the rabbanish lulam, when he created the world, he's sitting back and waiting for something to happen, that was his, that he, it was self-motivated, right, it was like, the rabbanisham decided to do this because this is something that Kviachol makes him happy to have a creation, well that's why we do mitzvahs also, because doing mitzvahs and partnering with God and creating a better space, it's creating a better self, like we said, like we saw in the first ice, the world is really just a reflection of us, Bishvili nivar ulam, the human being is the essence of creation and everything that we experience is an extension of us, so when we do mitzvahs we're creating ourselves in a better version, and the male of the world around us becomes creating a better version, and that is the point, that is self satisfying, that's scar mitzvah mitzvah, that in a certain sense, rehachros viliah tas is a very, very deep idea, which is something you find in many swarms, you know, usually gazal say that the world is created in such a way where there's zachar in a cave, there's always a male and female, you know, aspect to everything, I mean, there's male and female, humans obviously, male and female, animals, everything has a male and female counterpart, so usually those are usually two separate, I mean, in a very, very physical sense those are two separate people, two separate things, but conceptually zachar always means the creative force, and the nikavah, thank you, it's good, and the nikavah, the feminine is those, you know, it says there's mashbiyim akabal, there's cause and effect, there's what's happening, and then the reaction to it. That would be a concept of thinking of zachar in a cave, zachar is what's happening, nikavah is receiving, processing, reacting to it, so usually, let's say that model zachar in a cave and avoid the sashyan, so there's the mitzvah that you do, that's the zachar, you just did something, and then there's the reaction to it, right, and the reaction to it is, okay, now I'm waiting for my scar, you know, now I'm waiting for the good things that I'm going to get in this world or the next, so there's, even though they're working together, there's like shalom biyis over there, that you're doing something, and then you get a reaction, and you're waiting for that again, you know, and that's fine, but that's not a deep ishlamas, the deep ishlamas is where the zachar in a cave are one, where it's almost indiscernible between the zachar in a cave, it's almost like going back to adam before, you know, not just before the sin, but before he was even divided, and the sashyan, and that, to a certain degree, this is the nakuta that this tire is really reviving around, which is getting to that place of where zachar in a cave are absolutely one, where the, where a person gets the, where the satisfaction comes from the hashba itself, the sashyan comes from the creative element itself, for the purposefulness itself, the fact that I am being productive that itself is its own reward, because ultimately, if you think about it, I mean, that has to be the deepest reward, because God doesn't, because if ultimate purpose and the greatest pleasure is to be like God, well, God is not reactive, God's not passive, God doesn't wait for something to come to him, the whatever satisfaction kavyokha ashaam has, it comes from him being proactive, it is, the creative process is the deepest, the deepest experience, it is zachar in a cave of becoming one, it's, again, it's almost as if, like I said, like uddham was, was male and female one, and then male and female were separate, and then the pussik says, but then they have to be brought together by the bhasarachad, so it's like this strange dynamic, they start off as one separate, only to become one again, but that's the highest, but this is the highest medrago where, where the ikr satisfaction one gets in a void of sashm is the fact that you are accomplishing in a void of sashm, like that's the satisfaction, not the reaction of what you get from it, not only the mahazidikuschar, not even almhabidikuschar, but the very fact that I am creating a better self, I am creating a better universe through my void of sashm, that's the purpose, that's the satisfaction, that's the void of sashm, that's the void of, that's the void of, you know, that's, you know, that's, you know, again, it's it, going close, you know, coming close to the vavitrava you know, something, I got, that was too young, but one of the things that people always say, and you can see my videos, whatever it is, is that when people went to the vavitrava for like, you know, I just opened up 50 kabat houses or whatever it is, I was in the car of 100,000 Jews, and there I would say, okay, what about 150,000 Jews, you know, I was like you know, like you know, okay, people are like, I want to show you something, he wouldn't put you down, but he would say, okay, you know, Brakhavat is like, you should not sleep to do more, like, well, the, the, the only thing of that is not just, okay, because there's a lot more to do, so you can't, you know, you can't just rely on what you've done, you have to keep on going by it there, there's a depth to that, which is like that, the fact that you accomplish is the satisfaction, because God doesn't, what does God get out of creation, what's the satisfaction that God gets from the fact that he's creating, no, so you create more and that's your own, that's, that's his own reward, is to be able to do, you know, it's like when, when Mashiach come to you all this thing, you know, when Mashiach comes, I mean the past, the sakim sort of describe, there's like two, you know, let's, let's put it this way, when Mashiach comes, the, the matzev is, there's, there's somewhat of a contradiction, I guess you can say, on the one hand, the sakim describe, you might see Mashiach as a time of absolute minuqah, right, ishtakas gafnoy, ishtakas denas sei ich jus sitting under their tree, and like, you know, the picture of like, you know, by your hammock, sipping whatever, drink you, particularly enjoy, you know, that's like this, but on the other hand, the rambam says, not like that, the rambam in hilchus, in the end of hilchus malachim, where he talks about em maysa mashiach, the rambam defines for us, you know, em mashiach, that that's a time where we're actually going to be able to perform mitzas properly, in other words, right now we're limited with the mitzas that we can do, we only have a small percentage of them, because we've had a base image that ishrall, and even if we had ishrall, and we have a base image, not only do you then have all the quantity of mitzas, but then to do them 100%, because there's nothing in the back of your mind worrying about your pernasa, there's only a back of your mind, gaiyem, it's aharas, there's no obstacles, you'll be able to devote yourself completely to hayayim lasa asan, in other words, there's a positive that says hayayim lasa asan shan says, you should do mitzas today, because I'll say hayayim lasa asan, em mashiach, in tomorrow you'll get the reward, the rambam says that what's the definition of ishrall, mashiach is a time where we can finally really do hayayim lasa asan, we can really be able to do mitzas properly, so I don't get it, is emashiach, hayayim lasa asan, is that the time we'll be able to do mitzas properly, or is that a time of ishtachas gaiyem lasa asan, is that a time of le mocha lakabos kara, you know, there's a famous gomura that where we should be a lady in memashiach, and yes, mashiach when you're coming, and mashiach says hayayim, so he goes back, you know, to him, he says, it says hayayim, the day came the day went, and mashiach didn't come, so, so he always says, mestama he meant, mashiach meant hayayim imbakot, it's not that I'll come today if you deserve it, some far as you may ask, mashiach, usually we maybe knew that also, that mashiach will come today if we deserve it, it's a tradition of hayayim, so that one of the ways of interpreting the gomura is that the mashiach, mashiach's not telling you when he's coming, it's just that's the way he works, but what mashiach is describing to you is what does it mean for mashiach to come, the way, in order for mashiach to come, the maiten of mashiach is that it's all hayayim, hayayim, you know, hayayim isaishim, today means to do a vaidisasham, ulo makot, lakabus karmen, and tomorrow is to keep, is to get the reward, it's all hayayim, that's all the basachas, it's all at the same time, that's what mashiach means, mashiach doesn't mean, it's both at the same time, again, it's like the rambam, that it, you might say mashiach means the time that we're able to find, to finally do mitzvus and to accomplish and to be pile, or is it a time of aishtachas, tae nasa, tae nasa, a time of, of receiving reward, of basking in the, the light of everything that we've accomplished, the answer is, it's the same thing, the ultimate tachas is, to get to that point of where one's consciousness is hayayim's consciousness, and the rambamishlam gets, the rambamishlam, the satisfaction of kiviyachal, the rambamishlam gets is from the fact that he's doing, the rambamishlam never is in a state of passivity, and therefore neither should a Jew be, when the rambamishrapah was always like, put, do, do, do, do, that's one and the same with like the mashiach that he was trying to bring the world to, because the mashiach is, that the schoyach that you want is found in the next effort that you're doing, that's, that's its own reward, because that's what they're vonishlam wants, and they said, that's what, that's what mashiachal is telling us again, and, and, and, and that's what mashiachal of this Torah is revealing to us, is that when a person goes like that, then in the mai semitzvas, in the avada that, that a person performs, if, if avada sashhem is a, a, a part of the creative process, it's you, if you are functioning on behalf of the rambamishlam to bring the world to its perfected state, then, and the reward that you feel, the satisfaction that you feel, is itself the, the creative process, then in the, in the, the simcha, in the satisfaction itself, you'll be able to discern how did the, like, what's the matsu of the, of the world, is the world, the world that I just created, so to speak, is it functioning properly, you'll be able to determine what the next avada is, from this satisfaction of your old avada, that's what I'm not going to be installing this in this Torah, is that when you do mitzvas in such a way, then you'll be able to tell what, what's the next job by the simcha that you feel over the previous mitzvam, that's what I'm not going to be saying, that's that when you do mitzvas like this, then you'll be able to determine what needs fixing, what more needs to be done, is the exardin, was it said, was exardin, not said, you'll be able to figure all out what the next chlíchus is by the simcha that you feel over the previous chlíchus, I don't understand, the simcha is what the, is the sitting back reacting to what was before, to the accomplishment before, what does that have to do with telling me about viter, the answer is it's not, it's not a separation, it's all hyenemasa isam, it's all the same thing, when the simcha is the feeling of creating, and and not just the simcha, the experience of creating, and if there's something missing in that creative process, because it was incomplete, so then you'll know that, and the simcha will compel you to go viter, it's all one, it's all one experience of accomplishing more and more, we'll see it together, hopefully it will become queer. All right, so that's, we're up to over here, in the second paragraph of life space, yeah, that's why, you know, I'm just gonna say this in parentheses, because it's not you know, coming close to three weeks, I guess it's not so completely off to say this, but you know, we have yet to see the final, the results of like the Holocaust, and you know, like that, but there's no question about it, that that was, you know, a major Indian that's leading to Gula, it just hasn't fully, you know, hasn't ripened yet, but it's not a coincidence that everyone knows, and you know, they're saying that they're trying to put over one of the major camps over there about Avida being its own reward, yeah, that was in a way of obviously, that's a, that's a, that was a cruel and a, and a, and a kleepedica version, but that's telling you something about that whole massive, of how it's foreshadowing and pre-looting the emissimashir, where emissimashir is, that we become the mike and of the byre, and as the mike and of the byre, y es machashambamase, the rabbanish lum has semcha over his Avida, because the rabbanish lum is kule-zachar, the rabbanish lum is kule-mashbir, and the nakeva, the sraar, the, the experience is not, is not after that, the experience is that itself, and Avida sashambish-le-musa, emissimashir is, where it's hyaemlassa isum, willo maklakaboskharam in the same time, in the same moment, the same experience, where the, the mitzvah itself is its own reward, and the mitzvah is an act of creation, the reward is the act of creation, and if there's anything incomplete about that creation, then you will know about it, and you will, and the, the sraar is the ability to then do the next mitzvah to complete that which was missing. It's all about just being the waikhana the byre, the halqus which is kiviyachal, the hahana to that, so there is a, you know, a corrupted evil version of this, of this maiqah, okay, don't even know it, anyway, so let's, let's, let's continue on, the, the middle of ice base, the zaarqal, kshabay, nivus, mai sharabay, lubay, lubay, nivus, shaar, niviyam, and this is ultimately the difference just for a few minutes, the difference between the nivu of mai sharabay, nivu, and the nivu of other niviyam. Such an amazing thing, I was going to say that, that the nivu of mai sharabay, nivu is reflective of this, mai sharabay, nivu, that's why everyone always asks, you know, the, the rishai, let me ask it, why is it that in tanaq, in tanaq, like in, by, in, in niviyam, niviyam are full of prediction, not predictions, in the wrong word, prophecies about, you might say mashiach, and about how amazing it's going to be, you know, and the niviyam are full of, a full of promises and, and prophecies of shar, so they're, you know, if you, if you do good things, then like, you'll, it'll be good, mashiach will come, you don't do good things, qasch alm, obviously not, but that's what the niviyam are all about, but mai sharabay, nivu, tara's mai sha, and everything is rooted in tara's mai sha, but tara's mai sha is not really so much about that, tara's mai sha is about just what are our, what are the tariq mitzvahs, and what are our responsibilities, and even when the rabbanish lulim tells us in krumish, about the sqar, and bhukai satelehiu, so at wulm first you may ask, the sqar is that it's going to rain, the sqar is you're going to have parnosa, that's the sqar, that's not the sqar, the sqar is going to happen, or lumbhab, or you might say mashiach, why is the sqar, and qumish, only speaking of anyalim gashmiham, so the rambam already writes, and hilchos chuva, then ana qanami, even in bhukai satelehiu is not telling you the sqar, they're punishment saying that if you keep mitzvahs, I will give you more opportunity to do mitzvahs, that's what we're going to do, because i'm not going to, i'm going to take away the burden of parnosa, so I'll make you healthy, in order that you should be able to do more mitzvahs, okay, but hokufakasha, why is qumish not telling us about the sqar, the answer is it is telling you about the sqar, but what's the sqar, the sqar is doing more mitzvahs, that's the sqar, that's mashiar bin umaychan, mashiar bin is always on, you know, that's why the name mashi, why is it called mashiar, qimina mai mashioshu, right, he was drawn out of the water, every name, and you know names are are, but nowadays we just name after people, but i'm so tanakh, people were named based on experiences, right, ruevein, he's called ruevein, rue mabein bini, levein khammi, right, rashim isani, shimin, kishama, shim, kishun, kishun, the names of the shwartim are reactions to what happened, so mashioshu also, where we happen to him, he was drawn out of the water, so he's called mashiar, the fact of evanesra, that's the name mashiar, and again not such a ball of medakite, but he says that in the Hebrew, if you wanted to name someone after the experience of being drawn out of the water, he should be called musha, what's mashiar, mashiar doesn't mean to be drawn out, mashiar means to draw out, says evanesra, the name of mashiar, it was not given to him, maybe it was the siparna, the other thing is the siparna, he says it's not the pashar that he was given the name mashiar, because that's what happened, so you should always remember what happened, it was a name that tells him his schliechus, just as this happened to you, your avida is to draw others out of water, he's the entire, in the morale of some of you find this all the time, but the in and of mashiar venu is to be pale, but he's the opposite of slavery, a slave is the entire identity of slavery is to be reactive, what is the other wakes of the morning, he has nothing to do, all he has to do is what the other tells him, what the master tells him, the master tells me to do, then I'll do it, but he doesn't have his own motivation, so to speak, the gmar says that ten measurements of sleep came into the world and I went to slaves, slaves are lazy, it's not that the slaves are lazy, the only thing I'm going to do is they have no inner motivation, nor could they, nor should they, they're an avid, their motivation is whatever the master tells them, if the master doesn't tell them anything do, then they're going to go back to bed, there's only for them to do, mashiar takes us out of out of this, you understand mashiar is the opposite of that, mashiar is the michon is that all we have to do is to do, and that's the reward, because that's what God does, and the deepest way of becoming God-like is to accomplish, and to do, and to be pile, and to create, and if there's anything, and the reward is to be sensitive to know what needs the writer to be done, to draw others out of water, that's what mashiar means, therefore in the jummashiar of mashiar they know the reward is to be able to do more mitzvas, by the other nivian, then already there's a disconnect between male and female, other nivian is you do mitzvas, oh you'll get good things, which is very very nice, but that's not elikuth, that's not mashiar being, that's where nachm is telling us over here, it's already it's already time for showers, okay so if there's a sham next week we'll continue more, but this is the michon that that nach is trying to bring us to, to be able to appreciate mitzvas within themselves, mashiar within themselves, okay so