Australian Daily Tanya with R' Yossi Paltiel
Tanya - 7 Tishrei 5785
This is the share of Zion tishre, this world in the share of Zion tishre. So far the saguerre saguerre saguerre saguerre saguerre saguerre saguerre has two points. If you remember when we were learning it we had a stickle hephsic, but this is a caddish has two points. The two points revolve around one nikudah, and that's the nikudah of yeshmihayan. Yeshmihayan, yeshmihayan means the abushta creates a world, and the nature of this created world is that it looks like Hashem didn't create it. That's what the word "yash" means. "Abish" creates a world, and the nature of the creation created world is that it's separate from the Abish. That's a pratyash man. And the altarabah makes two points as far as the "ash" man is concerned. The first point is where does the "ash" man come from? He says, "Yash" man has to come from "atsmos." That's come from the Abish to himself, because only the Abish has "atsmos." Has "yashis." "Yashtosmos" is "oya" and "oya" is "aya" in its "atyashis" book. So "yashis" is an "atsmos." How does the "yashis" of "atsmos" get to the "yashis" of this world? And the answer is "enmein amoya" that "light" carries "yashis." Even though "oya" by itself is "bottle" to the "moyed," it carries a "quality," which it does not reveal. "Oya" is carrying the "mile of "yashis." You should know we're going to have it in some other way to mention this here. That "oya" is carrying the "mile of "yashis" although "oya" is carrying the "mile of "yashis" though the "oya" only see "bittle." It is carrying a "quality." It's like "moyash" of "aya". It is carrying "yashis" but now you don't see the "yashis." "Weir" is the "yashis" manifest. At the end, the "yashis" to "aya" is diminished. The "yashis" concealed. The "yashis" that "oya" is carried is delivered and manifest "lamata." That's the first point. And the second point is that "weir" does this "yashis" have a chance to materialize in "malros." Why "malros?" So he said two things. He said two reasons why "malros" is the source. Number one, "emel" "bléon." "Emel" "bléon" means the very design of "malros" is to have a connection to creations that are far away, remote. That's the design. It's the "emel" "bléon." "malros" is the "rija" cannot "kir" of all the other spirits are "kir" of. So "malros" because of this quality, "emel" "bléon" actualizes the "oires delivering "yashis" to "create" "am" "am" means "yesh." Separate number one. That's number one. And the second point is to do with "ishralcos." One of the aspects of "malros" is that "malros" is the mouth. And the mouth has to do with words. And words has to do with division. And one of the aspects of creation is what's called the diversity of division, "ishralcos." How dynamic, how complicated, how many different things there are in the world. This is the second Indian that he mentions about "malros." Okay? That's when it is the third point also. And that is that "malros" is the highest "chadish." It's the lowest speed up. But the "chadish" of "malros" is in "casset." So for these three reasons... "malros" is in "casset" why? Because it's the color of the way it is here in the mouth. And in this particular case, it's this "inion" of "sharkas" to "zulas" to "nivdalt." The "choyak" to "zulas" is considered a deeper "choyak" than to have "sharkas" to abandon to "assar." You have to go out of yourself. You have to be deeper in yourself to be able to go past yourself. Those are three points. So the "choyak" of "jesus" comes from "ejus." From "atmos" "ej" carries it. And the "choyak" of "jesus" is manifest in "malros" because of the "malros" because of the "inion" of "malros" "pad" "deepwood" is "chalkas" and because the "choyak" of "malros" is in "casset." And there have been a lot of interesting points, including explaining how the "shamas" are born. The "shamas" also have to do with "malros." He also explained why "mitzvahs" are lower than "tater" but they have a higher "shadish"? Because the "cat" because they have a "shadish" "shadish" they come down lower in "malros" is a "cretaneous" chibel, you may recall, the "pim" is a "cretaneous." And the last point, which you mentioned was that just like this is true of "malros" is true in every world. "malros" is a "tillus" manifests the "eir" "intraus" the "cretaceous" and "briha." "malros" is a "briha" manifest the "eir" "intraus" the "cretaceous" and "yutido." And "malros" is a "tillus" manifest the "eir" "intraus" the "eir" "intraus" the "cretaceous" in "a síam." Are you going to ask a question? How could "briha" manifest bring "yatius?" The way "yatius" is delivered is through "eir" "intraus" There's no "eir" "intraus" and "intraus" ends with "a tílus." But the answer is that there's something called "eir noushama." "eir noushama" is not "intraus" it's limited, but then "noushama" is a "lakus" in "briha." And because of the idea that "eir noushama" is a "lakus" in "briha" even though it's not "eir mana moir." In other words, it's not re-gilling "eir noushama" it's "eir mana" and not. And this practice of "cretaceous." So in summary, the "síir" evolved "tish" which is the "síir" of yesterday. The "síir" before we learned most recently is explaining that "eir mana moir" is even "imbriha" which is no "eir noushama" but in each world "eir noushama" the "noushama" aspect of it which is a "lakus" "carisaceous" it comes into "máchos" of that world "máchos" of "eir teir" "máchos" of "briha" "máchos" of "a síir" and so forth. And the three "quiles" of "máchos" are in "máchos" of "eir noushama" "eir noushama" "eir noushama" "eir noushama" "eir noushama" "eir noushama" "eir noushama" "eir noushama" expresses practically the "noushama" and this is where we're holding the "síir of zayen" "eir noushama" I guess I have to continue the "akdama" in the house. He explains to us, forgive me for beating on the bush whistle. He explains to us, that there's a context called "eir noushama" the "eir" is like the "eir moussíir" because the "eir moussíir" carries "a chamsías" even though you don't see the "eir moussí" "eir noushama" then he says, and this is true even in an "eir" which is not "eir noushama" which is not "eir noushama" it's "eir noushama" it still carries this "eir noushama" but he mentioned other aspects. For example he mentioned the idea of "vokha parce mon" but the "eir moussíir of "akdama" is not "eir noushama" in other words, there are certain aspects of "eir noushama" that do "kamlama" he also mentioned that "eir vatakha" is "eir seilam" that "a seir" this lowest world in a funny kind of way is the closest to "save of" calamity because there's nothing in between it and "save of" calamity he mentions a number of different aspects a number of different aspects decides for the "eir noushama" but you remember also the "eir noushama" you remember also the "eir noushama" which is "eir noushama" "eir noushama" "eir noushama" he mentions a number of points, capitalistic points that all add up to one thing even when you don't see "eir noushama" there's enough "eir noushama" in a hidden way that reveals the "eir noushama" so you can think as he says on them however we just spoke about the deliverance of "eir shows" through the principle of "eir noushama" and the "eir" we're talking about is 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