To Find the Holiness in Eisav, You Must Transcend Your Divine ‘Structures’

today's class is dedicated in the merit of harav shmuel ben's sorrow peril for a for schleimer for cry of a complete and speedy recovery la riches yamashinam tavis with abundant health happiness prosperity batayva nirvanekla much nakasruak and all the challenges should be transformed into blessings and enjoy with his rebenson many many happy healthy years with abundance prohibits in the previous class monday we began at the mimer the hasidic discourse which would be 19 the end of 1967 and it focused on the opening of the blessings of yitzhak to yaakov hashem should give you from the fat of the heavens and from the from the dew of the heavens and the fat of the earth the question that was raised is that generally the bracha's blessings come from the name of which is the name of compassion and generosity as we see in the priestly blessings etc all three verses of the priestly blessings mention hashem's name as yudkevake when it comes to these blessings though it says kim should give you an eliquid as middle sadina kim is the attribute of judgment it would seem that blessings relate more to the other name of our shamyot kevafka this question is also about the first blessing that yitzhak receives not just the blessing that he gives the pleasant that he receives after the passing of his father avraham it says all the blessings of hashem to his father avram the name yut kevke is mentioned for example of ramazakin baba yamam the hashem not and the same is true with all the other blessings but the first blessing that yitzchak receives after the passing of avraham the language the term the language that tyra uses the phraseology is the main point that was explained and i'm not going to repeat the explanation because it was lengthy just the key point based on a minor of the balatanya rosh hashanah where he explains that guvura is not like many people think guru is detachment like i don't have time for you i don't have space for you i create boundaries in which i somewhat disconnect from yukas it is all about love and guru is about withdrawal discipline sternness judgment severity strength the truth is that guru is even a deeper form of attachment it's even a deeper format of attachment than hazard and it's because i care so much it's because i'm so in tuned with you and your needs therefore i create a structure that will serve you well and this is a very powerful idea that real structures real discipline is not about carelessness it's about caring more sometimes i overlook flaws i want to give guru is actually tuning in to what you need what will serve you most and therefore filtering my flow in a way that actually suits you has it is you know you just open the flow and it goes and it goes maybe it's good for the person maybe it's not good for the person guru actually is requires much more concentration much more attentive tuning into the other person's needs that's the essence of holy discipline only this one is not about i'm in a strict mood now i don't have time for you enough space for you on the contrary and therefore the spa the flow that comes from guru is actually much more intense for that very reason there is discipline there are boundaries as i explained in the previous class and therefore the primary blessings and tighter you see come from yitzhak who desire associates with the level of guru and that's the meaning it says after avram's death ali kim in the time of avraham the quality that shined in the world was khaset because avram was the tsadek of the generation after his death when the new type of energy that was primarily manifested was the energy of guru so now the blessings come from eli kim which is the midas agura which is even deeper and higher blessings and that's why yitzhak blesses yaakov with the words but in chapter 3 he added that the blessings are even greater than the blessing of eli kim blessing yitzhak because that blessing goes automatically to yitzhak and both of his children yaakov which is the reason that avraham didn't want to give that blessing and hashem had to come and bless him the blessing is not something that would go on its own to both children that means it's even a greater blessing and a deeper blessing which is why yaakov worked very hard and he did things uncharacteristic of his nature in order to receive these blessings even though there was already the blessing that he receives because hashem blessed his father yitzhak and that blessing flows to the children as we explained rashi says over there because there's something even deeper about vietnam now begins the actual explanation of all of this and we're holding chapter four if dialed or is dollar in this mimer if you're in your source sheets you open your source sheets it's uh page shin mem in the source sheet dal in the middle of the page the yuvan's all of this will be understood and explained by introducing first on the the the mimer of the alta rebbe in the seyfatora everybody knows that the balla tanya bishni zaman of lyadi his main swarm and hummus are tyra and lakuta tyra toyota is bereash moisturizer and this mimer now is going to take us on a journey to excavate and explore a central idea of the altareb in this week's toyota parties told us the famous other when yitzhak smells he snuffs the aroma of yaakov who comes in with the food he says the aroma of my son is like the aroma like the smell of the field blessed by hashem this is the my mentor that her parties told us we actually learned it a few years ago this my mirror yeah dr ebba asks the famous question of how yitzhak really saw asap as we'll see in a moment and really to understand everything that we're going to be learning now in any way regardless it's a very good idea to review that mimer because it's extremely fundamental in understanding the whole perspective of who asa is and who yaakov is and what yitzchuk thought and what rifka thought here he's going to give a brief uh he's going to explore one brief point of that nightmare but that miami you could learn we have it also on the website on the yeshiva.net in uh if you go to toyota and interior there's terrorist and the toyota this told us you'll see the mimer over there there's a few classes so if humans are back in the moment of verb terrorists say no become a jerusalem this will be understood by prefacing what is explained in in our parish it tells us and in other maimaru in other jerusalem other expositions the the question is why did yitzhak so eagerly want to bless asap so the common explanation that most teachers will explain to the children learning the story for the first time is that yitzhak was deceived in other words asav feigned he acted well he camouflaged himself as a great holy righteous person and therefore yitzhak was so to speak deceived into thinking that asap deserves these great lofty spiritual blessings but there's a major problem with this thesis and dr ebba points it out in that miami what is it when yaakov comes with the food and yitzhak says how did you do it so fast and yaakov explains that hashem has helped him do it so yitzhuk says there's something strange this doesn't sound like asuf and later he says it's the voice of yaakov rashi explains because yitzhak knew that asap does not mention hashem's name or at least not commonly shame shamayim is not common in his mouth this is what rashi himself says about yitzhak that he knew there's something strange asap is not mentioning god's name so if somebody is mentioning god's name it doesn't sound like asap now when you know that a certain child doesn't mention hashem's name that means israel knew exactly who asiv was if asia was such a big sadiq and he never mentions hashem's name that's strange so we have here a paradox on one hand he he feels so great about asap on the other hand he clearly knows that yaakov is on a completely different level yaakov mentions hashem's name and ace of not now you might say you might say that when rasheed says ain't shamed shamayim sugar bifid which is rashi chapter 27 verse 21 he means it's not common in his mouth he may mention it once a day twice a day in this not frequently yaakov mentions it frequently but take a look in footnote 14. it says i know asap never mentions hashem's interesting this must be also the meaning in rashi that asap never mentions hashem's name because if rashi means that asap mentions hashem's name but just infrequently then the fact that asaph said once hashem helped me bring this food would not prove that he's not asap if asaph never mentions hashem's name even one mention of god already creates this doubt in yitzhak's mind who is this is this ace of or not but if asaf sometimes albeit infrequently does mention hashem's name so why was yaakov why was it confused from asia mentioning asia mentioning hashem's name just once so from here we understand when the reaction says ain't shamed it means an ace of never mentions so the question now is if yitzhak understood this about asav so he knew who asaf was in fact apostle clearly says that ace of married and his wives were a source of terrible aggravation for yitzhak and rifka so they just took really think that ace of married women who are completely opposite of him completely opposite of him as rashid says they would fill the home with idolatry and the aroma of pagan idolatry and yitzhak was terribly aggravated from it so obviously it's huxor and he understood he wasn't naive and he was not deceived khalillah so al-treb explains that yitzhak understood there's two elements to asoph ace of himself needed moral help but asap had very profound divine energy inside of him trapped and he wanted to bless him not just to squander a blessing he wanted to confer on asaph on alien our alien is a great light a great love and a great energy that will inspire the dormant sparks that are embedded in him no sounds like a great idea so why did rivka disagree however if this light that yitzhak want to do draw down on asaf to trigger and awaken and resurrect so to speak the inner sparks in him if it would have been communicated to ace of not through yaakov one of two things would have happened either this tremendous energy would be swallowed up in asap and therefore squandered or if it wouldn't be swallowed up it would obliterate him because it was too intense in order to sublimate asa and ultimately bring out his sparks it has to be a process that asap can integrate without this without overwhelming him and without the energy becoming swallowed up and destroyed inside of him and this has to happen throughout history through yaakov therefore hashem allowed this and orchestrated this in a way that yitzchuk should give the blessings to yaakov i he wants to give them to asap they go to asaph because they'd go to asap but he gave these tremendous lights which is intimated through these words the dew of heaven and the fat of the land it's not just the physical dew and the physical fat it represents these are metaphors like everything entirely it's an allegory also for tremendous spiritual intense divine lights to go to yaakov through which he will be able to ultimately elevate and bring to the fore and arouse the lofty extraordinary divine sparks in asap you understand what he's saying give an example yitzhak sees or something very special on asuf the problem is ace of himself doesn't see it ace of himself is not so aware of it these are tremendous sparks that are lofty but they're trapped and therefore they're dormant so it's not naive he knows exactly who is and that's why he could say asa doesn't mention hashem's name but within asa there is deep light there's deep potential this deep energy that he himself is not conscious of and yet could see it clearly and yitzhak wants to bless him in order to bring out those nitsuites those sparks and he took his right and that's why the toyota gives us the story of yitzhak and his perspective not to tell us he was wrong to tell us that he was right if he was right how could rifka be right yitzhak was right and ifka was right yitzhak is speaking about the truth he is describing the ideal situation you don't give up on asap because there aren't such as there there's deep sparks there in reality rifka was the master of execution of implementation yitzhak represents the dream and rifka represents how we're going to implement that dream how are we going to implement that dream the blessings have to go through yaakov and through yaakov they're going to be transmitted to asap why because if this light would directly be communicated to ace of not through yaakov one of two things can happen either aesop will absorb the light but swallow it up and it will be scant squandered and scattered an example for that would be i mean i don't know if it's a perfect example it's probably not but it just it just comes to mind you know sometimes you see somebody who's an addiction and you really want to help them so you give them a handsome amount of money and you say here go this is money to go to a rehab center go into rehab and get your life together now the addict may have a part that's really drawn to that but what is he going to do with the money anybody knows what happens often he may just take your money and spend it on buying more destructive substances or engaging a more destructive behavior because he's an addict or she's an addict so i can't just give very good thank you thank you very good our friend from pakistan right most likely they will get more drunk most likely they'll get more drugs yes and that's the reason i can't just give you the money why not because i don't believe that you have tremendous potential but because in practicality this money is going to go to waste this energy that you're going to give ace of he simply doesn't have the mechanism to integrate it into his system or conversely the opposite will happen he will just become overwhelmed completely there won't be ace of left he'll become like a spiritual zombie if i could say that his matias would be in this bottle from the tremendous it won't be integrated in order to integrate it it has to go to yaakov and through yaakov asap will ultimately be sublimated and this is now yaakov's tremendous duty and responsibility which now brings us to the next step now comes the big question what is this great light that allows the sparks of asaf to emerge to be elevated to be sublimated what is this great light it says that yitzhak knew that there are sparks and he wants to help ace of access them and therefore he confers upon him these extraordinary blessings but ultimately it has to go through yaakov that's why it gets orchestrated in a different way and rifka is the one who understands that what are these lights that can help asa find himself his true self juventus this will be understood based on what the altitude of the balatang explains in toyota in this moment that we're speaking about to aid and in other jerusalem and other hasidic discourses that klippo is klippos means shells husks which is basically the word that's used to describe all the forces in the world that conceal the true essence of divinity in the world so they are associated very often with number 11. in kabbalah in jewish mysticism this is a knowing concept holiness is very much associated with the number of 10. there's an expression in sephir yitziri perek olive the first chapter of syria as he points out in footnote 16. that there is ten and not nine ten and not eleven sitra akhir akhra means the other side the other side means decide people or things that are antithetical to holiness so the kabbalah describes there them as having 11 crowns of impurity misavusa in aramaic is tuma there are 11 crowns of impurity not 10 but 11. this is the reason that in the daily incense that was burnt in the michigan and the base amitabh in the morning and in the afternoon not known as qataris and we speak about it every morning there were various herbs that were harvested and grounded into powder this is known as the tyrus and it had a particular measurement how much they used to take from each one of these herbs and then they would mix them together and you had 11 types of salmon 11 types of herbs and each morning in the basement there was a special avoided known as the avodah of the toyotas of burning this incense placing hot coals from the altar on hot coal from the altar onto the incense generating a major aroma how many herbs were used every day this potion this mixture this compound had 11 herbs and we say them every day right we say hatsari vahsipyren halavoina we go through all of them and the weight of how much was used the cinnamon the last one 11 herbs why 11. the answer is because the purpose of the terrorists was to refine to elevate the eleven crowns of impurity not ten eleven why this difference what's the meaning of this holiness is associated with ten unknowling is with eleven because we count also the divine energy that gives life to the clipper dusa when it comes to holiness the vitality of the ten spheres the tenth spheres represent the ten divine characteristics with which hashem creates and sustains and relates to the universes so by holiness the divine energy of known as the ten spheres the ten divine characteristics valdez and the same is true with every item of holiness which is always associated with number as the remarks occur de vero the ramak explains in his classic in the paradis as he says in footnote 18. portal 2 of the part is that everything in caduceus is always associated with ten we also see hazal say that you don't say adversary esther you need the minion the ten in order to say baraku to segudu to say kaddish because kadush is associated with tan so the vitality of the kedusha nimshikhan was ah the energy is integrated internally within the characteristics of each sphero and becomes one with them and therefore it's not counted independently so there's no number 11. when it comes to unholiness they also have divine energy but the energy that gives them life and vivifies them remains aloof they imagined because if the energy of the divine would be integrated in clipper in an organized and structured way it would ultimately be swallowed up by them and dissolve and it wouldn't be able to give them chious why do you understand what he's saying this is very deep and that's why in clipper there's number outside of number 10. this is very very powerful idea what's the difference of kedusha and clipper i want you to understand as well kedusha is 10 clippers 11. why so the rebbe explains what's the difference kedusha means holiness clipper means a shell a husk a shell and a husk it clips that which is inside of it right a banana peel protects the banana it also conceals the banana just as an orange peel and just like a walnut and you have to break the shell in order to access the walnut anything that eclipse eclipses the true reality of what it really is of that it's really a derivative of divine consciousness that's called clip kedusha is transparency clippers cover-ups anything that its existence is based on a cover-up that's called clipper in other words to put it bluntly anything that if you would remove all the cover-ups it would not exist that's called clipper the reason it exists is because there's a cover-up in a very practical sense what does this mean this means when i am in a mode let's say my thoughts are taking me into a place that tells me that i'm detached from god that i'm a loser that i'm hopeless that i'm a nebuchase that i'm a smarter that i'm unsalvageable that i'm damaged goods those thoughts you can define as real clipper thoughts why what's the message of those thoughts those the messengers you're detached from hashem in other words they cover up the truth what's the truth the truth is that ana you're always one with god because god is everywhere and everything like we say in davonin you give life to everything your presence is in everybody and in everything and it vibrates through every single one of your 70 trillion cells and through each of your 100 billion neurons and in each molecule and in every gene it's full of divine sacred energy and you're a manifestation of divine infinity and divine love and divine compassion that's the truth and when you're feeling that that's kedusha that is holiness any thought any word any action that mirrors this truth about you and the world that you are a manifestation of divine love and infinity that's kedush transparency any thought emotion instinct word or action that belies that truth that eclipses that truth and basically makes you feel that you're detached you're separated you're not part of infinity that's clipper there's a cover-up it's also called citra what allows clipper to exist what allows clipper to exist is that it's not consciously aware of the divine energy that makes it be because if it was consciously aware that its very existence is a manifestation of divine energy could it be clipper it can't be clipper to cover up the truth the truth has to allow itself to be covered up to be covered up you can't cover up the truth if the truth is exposed so what's the difference between clipping everything gets hears from hashem everything comes from the ancient self everything gets life from hashem but in kadusa the life is integrated into the reality that is receiving the life there's a conscious relationship the flow is seamless in clipper the life also flows but it remains segregated it remains more aloof it's not integrated into the consciousness of clipper that's why clipper could function in the imagination that it's completely detached from god if the divine energy in clipper would be integrated in the clipper one of two things would happen either it would cease to be clipper it would become kedusha or on the other hand if it wouldn't cease to be clipper it would abduct the holiness it would abduct the energy and swallow it up as well the kashnit zamagid the hailey kajan samagada avoid this israel in the beginning of parishes me cates explains that length the dream of para those two dreams of power amazing pare has the seven you remember pari has the power dreams of the seven fat cows emerging from the nile delta they're satiated they're robust they're well fed and then there are the seven lean cows emaciated skeletons that emerge from the river and then what happens the lean cows swallow up the fat cows to the point well i know the kibo you don't even see a trace of the fat cows in the lean cows and then the same dream is repeated with the with the stalks with the stalks of grain you have the robust stalks of grain you have the emaciated stocks of grain and the emaciated ones swallow up the other ones and joseph explains the meaning of it to referring to the seven years a famine follow seven years of plenty followed by seven years of famine you all know the story we're going to learn it in a few weeks russia so the helicock explains and the truth is entire area of mekkate there's also a minor from altered at the end he refers to this he says this is a definition of how power dreams about reality everything is filled with divine energy everything is filled what makes clip a clip is the energy is there but you don't see it it gets swallowed up and if it gets swallowed up how does kedusha give vitality to ecliptically would stop existing so that's why there always has to be a divine energy in clipper that remains higher it remains infinite it remains above the cayley it's not fully internalized and integrated because only then can the clipper continue to get nurture from the kedusha without becoming obliterated and also without it's squandering and swallowing up the theos to the point that it's not recognizable anymore that's why by clipping there's always a number 11. the number 11 represents the energy that remains what's called market above higher in kedusha you don't need number 11 why because kedusha the vessel is transparent it's open to the divine flow because it's open to the divine flow divine energy is fully integrated in the tent the structure of life is ten hashem identified within his infinity ten crisis ten spheres 10 characteristics that's the structure of life and through those hashem creates and sustains and relates to the universe every human soul is comprised of 10 building blocks the world is made up of 10 building blocks 10 lights they're called 10 spheres but there's a difference between the 10 of kadush and the 10 of clip the 10 of kadusa the divine energy is fully integrated into 10. so there's 10 there's no 9 there's no 11. but in clipper the divine energy can't be fully integrated within the 10 because then it would be clipper so there's 10 but there's always number 11. number 11 is that which remains transcendent so it could give its energy to the clipper without the clip of being conscious of it because this level of energy is related to it through the super conscious because if clipper would relate to it consciously it would not be clipper anymore if clipper screams melvadae there's no clipper for clipper to be clipper and yet live so you have a paradox you're living from god and yet you think that you're detached from god but in reality your very ability to think that you're detached is coming from your relationship with god so how does that happen you get it even your sense of separateness is being fueled from god so that happens through number 11. because number 11 relates to you but it doesn't relate to you in a way that you're consciously aware of what you're receiving because this energy remains transcendent and that's why inclipit is always number 11 and inducia there's no number 11. inconducion is number 10. this is deep this is deep and it's very real it's deep and real but now let's understand something this means and this is really where it gets intense that aesop has something over yaakov kalipa has something over kedusha because it has number 11. in kidusa the divine energy is always structured it's integrated in clipper the energy can't be integrated it remains above so there's a certain infinity in the divine energy of clipper that kedusha doesn't have the relationship of clipper to it is only through the subconscious or through the super conscious because it's above it's higher but it's something very very intense something very powerful something very special in other words the fact that it's not integrated means that it's not structured it's not condensed it's not restricted therefore it allows for the chaos of clipper because it remains somewhat higher but that itself means that there's something very very divine about it that is never filtered so here we come to the next step here we go to the next step if in clipper you have eleven in caducious have eleven because everything is zelda omaza so just like you say in clipper you have number 11 which is separated from the ten it's aloof it's higher it's transcendent and that's what gives the kiosk clipper in kedushi you also have that which is above the ten there's ten spheres and then there's number eleven in zayar it says you hashem are one and you're not part of the calculation of ten that's the number eleven which is the pure infinite light that transcends the tent so why don't we count 11 in holiness because by clipper the 11 is what gives rios to the 10 because it can't be integrated so we count the 11. by holiness this number 11 is not the vitality of the ten spheres because the vitality of the tendency is completely one with them it's part of the ten this mach of this number eleven is completely aloof and it's separate it's beyond the ten spheres biclipper number eleven is what vivifies the ten because without it it wouldn't have rios without the mark if mcif is this higher transcendent light the clipper wouldn't have used so therefore they're counted as eleven holiness is counted as 10 because the energy of the divine is completely won and integrated with the 10. but there is the concept of number 11 we don't call it number 11 that one is it's completely beyond the 10. alpizam movement from this we understand the masses of if so the only way you can elevate the 11 crowns of impurity is you cannot do it through the ten spheres of kedusha you have to find the number 11 of holiness you have to find that which transcends the ten spheres in kabbalah that's called atik you have the ten spheres has the crown above the head that parallels number 11 in clipper number 11 in clip is above clipper number 11 in kadusha is completely above kedusha above the 10 spheres the difference is by clipping number 11 is what gives fears to the clip because without it it wouldn't lift by kedusha it gets here's from the 10 divine energies number 11 is completely a separate thing in but if you want to access the kedusha of asav number 11 you're not going to get it through the ten spheres you have to tune in to the market that's higher than the tens fetus now this needs a lot of explanation what does this mean and how do we bring this down to our lives we have here an extraordinary blueprint of how yaakov has to be how yaakov can elevate aself and how we elevate the ace of in ourselves and how we elevate the ace of that may exist in other people if i'm going to try to inspire asaph through my own structured holiness i'm never going to reach asap the only way i can reach asov is if i'm ready to transcend my structured holiness and go to my own number 11 i have to go out completely of my spiritual comfort zone and go to my own number 11. and then i can find and accentuate asaph's number 11. the 11th herb of the incense and help him become cognizant of his own mark of his own divine market as long as i remain within the confinements of my ten which is amazing that's the divine energy that's integrated into my system but it's also filtered and condensed i'll never be able to touch asos holiness because ace of his holiness is completely beyond structure and i want to force asaf to come into my structure and show him how beautiful it is but that's not his godliness his godliness is infinite the tragedy is there's no consciousness of his godliness so it's only when i'm ready it's only when i'm ready to go out of my spiritual comfort zone only when i'm ready to say goodbye to my ten spheres and go to attic [Music] only when you have a relationship with hashem that is completely beyond your structures even your holy structures only when you're ready to strip yourself from everything that you call spiritual and holy and divine and you ask not what god can do for you but what you can do for god and you ask not how asaph can fit into your life but you ask how you can transcend yourself and tune into the ultimate truth beyond your existence that then asaph can sense that light because that's the light that he really has in a super conscious way and that's how you can heal thyself and in that process of healing ace of you heal yourself because you find a much deeper part of yourself that you would have never known about which is number 11 unto her when you find number 11 in kedusha that number eleven attract the number eleven in clipper that's the language that's the frequency the clipper can relate to those are the sparks and asap that are very very deep so it's our relationship with asev that allows us to find number 11 in ourselves and as we'll see in the next year that this is unbelievably intimated in the words of rifka the way she speaks to yaakov about taking the blessings she puts in two words that her husband never said lyfne hashem as we'll see in the next class which basically is teaching her son what he has to do if he wants to take the blessings which will ultimately sublimate asap which is going to heal the world somebody writes here i have to listen to this again i think it's too deep for my finite mourning brain so maybe you have to listen to it when your infinite evening brain emerges into the universe what does transcending your ten spheres look like in real life can you give an example [Music] yeah i'm going to give more than one example but not in this class but israel in the next class monday morning because this needs uh this is the idea we just learned the idea as always you can't understand this if you don't apply it emotionally and you don't apply it psychologically practically to your life you can understand it it's just you know transcendent ideas some intellectual people may enjoy it but you don't get it without experience you don't get it so we need not only one example we need many examples but uh hashem we're going to work this through and and answer the questions that are coming in doesn't it say that yitzhak was fooled by a7 and so forth we'll address it all based hashem in the next class in the meantime i'm going to wish you all a beautiful day stay tuned today two o'clock we have a lecture with the south african jewish community it's on zoom it's also on the yeshiva.net and the topic is can i change me that's two o'clock today new york time monday morning 7 30 we're going to continue our discussion here number 10 number 11 please try to review so we can go to the next level and bring the ten and fuse it with the eleven-based version oh that was amazing you're holding a schaefer i was giving the tuesday class to the women which by the way it's kadai to listen to why did the christians choose a jewish child as their deity it was yitzhak's blessing to asof and and i was speaking about a shaifer in the tent and suddenly from out of the tent somebody was blowing shaipha it was like a revelation from heaven it was pretty uh it was pretty intense okay however god bless