Australian Daily Tanya with R' Yossi Paltiel
Tanya (Shabbos) - 29 Cheshvan 5785
We're going to do the sheer of 'Koftes', okay? And here we go. [NON-ENGLISH SPEECH] When it says it in another place in Zayar, 'Gu Rekia Tatar,' that it ascends, at least, to the lower heavens, that in 'Pasha's Makudia in Zayar,' the Zayar that we quoted in the very beginning of the 'Gere's Like Adish,' where it says that when you dive him without a proper kavana, 'Yet feelas are pushed down to a sea.' So Zayar says, 'Lushin' 'Guru Kia Tatar.' Now 'Guru Kia Tatar' means at least goes off to a certain level of the heavens, 'Rkia Tatar,' 'Sophko' 'Soph Rekia,' 'O Vibakasch, it's Vyakil Mashma,' and the other's air, which is on top of page three await. It says, 'E mila de kayoyes,' if you dive in properly, the 'Davki' 'E mila kayoyes,' if you dive in properly, 'Sulkin' 'Emi,' it ascends with her, 'Adavir de Rekia,' 'E mila de kayoyes,' 'E mila kayoyes,' if you dive in properly, so the question that 'Adavir is now asking is, in 'Davini' itself we have a shtickles theater. In 'Dazayapaschas bakuday,' where it says, 'Nithra slegamri,' he can see that even at filo we have martial risars, at least it goes up to Samra kia, and in 'Dazayapaschas Vyakil,' which is on top of 'R Amed,' he says, 'Only when it's a proper 'Davini' is a vacate to the higher kiaim. 'Dazayapaschas,' because we're talking about two madreghas of Rekia, and two madreghas of filo. Like, 'Gosh, let me guess not a question.' Why? 'Dazayapaschas bakuday,' the mention of Rekiaapaschas bakuday, they were the person 'Davins' without a proper kavana. It remains in 'Asea' and goes only to Rekiaapaschas. It means, 'Mein yun Rekia,' the midvini go 'Alma.' It's amongst those heavens that are connected to the world. Rekiaapaschas bakuday, which is 'Dazayapaschas bakuday,' 'Hain de marcoz dasiya,' for marcoz of us. 'Dazayapaschas Vyakil,' and the Rekiaan that discussed in 'Dazayapaschas Vyakil,' where it says that only if you have a tree look at the kayaapaschas, does it go up? 'Hain de za dasiya,' 'Asea,' 'Asea,' 'Asea,' 'Ampen dasiya,' which is 'Dazayapaschas bakuday, that's 'Dazayapaschas bakuday, that's 'Dazayapaschas bakuday, that's 'Dazayapaschas.' You see, there's a lot of madregas to the concept of 'Parkaliayla.' You do a mitzvah, it goes up. If it's a mitzvah, Baba Veda, it doesn't go one in place, right? Mitzvah, let's go, doesn't go one in place. We don't mitzvah, it goes up. The ideal place for mitzvah to go up is to the sashirtas, to the baysamikta, to the godliness of a world. But if it's not so ideal, then it goes up to the baysamikta, at least it goes up to the kayaapasch which is not the previous of a world. But it's a more spiritual domain. So that evis medayak and lishroinos hazoyar. And he says, 'When you're davining is no good, it doesn't say it 'Parkuday,' it goes up at least to the kayaapaschas.' And when you're davining, it goes up to the kayaapaschas, it's not the same as the kayaapaschas, two different concepts of the kayaapaschas. But the kayaapaschaschas, it's the kayaapaschas, it's the kayaapaschas, it's the kayaapaschas, it's the kayaapaschas. When you're davining, it's the kayaapaschas, it's the kayaapaschas, it's the kayaapaschas. And the kayaapaschas, it's the kayaapaschas, it's the kayaapaschas, it's the kayaapaschas, it's the kayaapaschas. What about the fact that it seems indicative of achasbakuday, in the first day of achasbakuday? The gamt fill up sulla, oila and hechaladishin, that even a postulate fill at least goes up to the first hechal. She's a man in it, it's the last of which it's pushed down. It says that the achasbakuday, the kayaapaschas, it's the kayaapaschas, it's the kayaapaschas. We have two zayyas, zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin and the zayyin which is good. So he says they both describe going up to the kayaapaschaschas. One is a lower than K, one is a higher than K, but now he has the different gash, it is a zeyer in Pukude which says that when you have not good the gold be Hechal edition, which is no mabria, which is higher than máchus of Así, it's higher than Zóví, it's a higher world. So the opposite is, wait caution me, that's not a question, no it's not a question, because when you speak about worlds there's a lot of echus. There's mandrege sin bria, which are lower than Madrege sin Así, the rechim of Así, we spoke about earlier, higher than the Hechal of bria, we're speaking about now. Should I feel like I've seen this mamish, even people say Vedas. Whether they're callous for chamour is lighter, severe, eyeless for some essential bria, I feel what Hechal Adal even on the 4th Hechal of the 4th Hechal of the 4th Hechal of the 4th Hechal of the 4th. And Laváde de Vartíz, she aint Márús for Alías, Shávíz, you cannot compare the different types of Así. Véin erege, Védimian, beinaim, you can't measure them and compare them, Alabashít of Así, they just have the same names. So, now introducing a whole new dimension, what's the new dimension? That Márús for Alías, also go up to bria, but they go up to the clippus of bria, to the shávíz, shávíz, shávíz, shávíz, over here. So a person's postulate fila may go up to bria, but that's not the same thing as when we said that you're postulate fila, but that's not the key of Así. Because the idea that you're postulate fila go up to the key of Así, that the key is closer to the condition. And the idea that you're fila goes up to the Hechal of bria, it's a much more shávíz, it's not a question. The speeders are always the elokos, that's the pneemys, they have the pneemys. The world is not the speeders, the voussém and the echalas, here we call them the Rekíim, but the qíim is part of Italy, the qíim has more shákas to the elokos. And the echalas is more shávíz, it's never Kalim. It's never Kalim, Kalim are elokos, Kalim are the best in the world, the godless world. But the qíim is all the elmysélokos, final Russian in my mind. Gamba, asía, in keducia, good morning, it's mentioned in tiny pneemysélokos, Kalim always elokos. So that's, okay, now. So you're suggesting that even in the... The dif'nish tálsalluia is a pneemys, the qístálsalos, or M to the qístálsalos, and the qístálsalos, they're all parallel, they're all happening at the same time. Now, to know what continues, and he says, the bazayi yuv and gamkin, this also explains. Ma shákas of shám, most written there in dizaya, daf'nish mábés. Shábéhekala bés, that in the second hékal, which is in bria, is dám in hamamuno, okay, amin ha'lavushim, then amamunal ha'lavushim. Shám abhishim an'a shám mám mái mái mái-sa mítzis. When a person does mítzis, there's lavushim that the person gets for those mítzis, and those lavushim wrapped in the shám are there in elomabrí. Ah, for though, sháhín, that the mítzis themselves are mega nít nátaka nátaka nátaka sía, or in the lower gánít, which is only in a sía. So, how could the lavushim of the mítzis be rooted in bria? If the mítzis themselves are in the elocus of a sía, gátas from daf'rí sío. And, of course, the antra has already been established because the madrega of bria, from which the lavushim are coming, is more hittanyistic. And the madrega of a sía, where the mítzis go, is more pittanyistic. And therefore, you can't ask such questions from one... My madrega is on the other because you're dealing with aspects of pí mítzis and hittanyis.