R' Gedaliah Jaffe Torah 1 - Shiur 2

I state the main point: I say we must constantly see the intellect (seichel) in every physical thing and attach each thing back to its divine root. I show this with Yaakov’s ladder and with the phone story to make the idea clear. I explain that histaklus is the mind’s gaze and hiskashrus is the heart’s bond. I teach that Torah study is the way we develop this power and make it real. I urge that we look past the outer form and seek the inner purpose so we can grow spiritually.

Okay.

With the siata, the Shema, we're continuing now in learning Torah Aleph.

We are up to O bay using the sefer ota or from Matthias as our guide.

He's our madrig to get us through this amazing Torah.

So just a quick recap.

We'd spoken about the idea of Ch and Rabbi's darker, explained that the.

The word you have to.

How do you combine these two?

How to combine these two ous.

So the ish Israeli, the Yid is the bechina of.

Of the Os nun and Torah, which is the seiko of everything, that is the ches.

And then you make the heber, the chestnut, and that's what generates the chain as we'll go through and explain and go through.

So it begins in the beginning of Bayes ki Israeli.

So again, every word is so meduic.

So.

So why does it say ish ha Yisraeli?

It doesn't say Ish Yehudi.

So he says Yisrael is a no trican for Li Rosh.

Right?

The same letters, Yisroel, li Rosh, Mirame is al Haseika, the Hamochin and Rosh.

The head is hinting to the idea of one's intellect, one's brain, and that's what it means.

Ish ha Yisraeli.

The one who's mistaken was using a seikil shirosh shova to see the.

The head is.

We'll learn.

Now.

That's the Israeli.

And hint that Lev would not be connotative and use the word Yehudi.

Right?

That's why it's Yisrael.

Okay, so the ish Israel, Tsarek tomid, constantly, at all times to look, to see the seichel of an item.

Now, in every single physical item, this chair, my guitar, right?

The swarm, everything that's here with us, everything that's a dov regashmi shayishan of oilance in the world.

The phone, hopefully.

Okay, well, don't pick it up.

Don't pick it up.

Okay, so that is the.

This is going to annoy me.

I'm gonna go.

I'm gonna talk through it.

Okay?

No, Okay, sorry.

I don't want to pick it up.

Okay, let's go back again.

2.0.

Everything physical in this world, right?

The phone.

Gotta figure out what's the seiko on the phone ringing right now in the middle.

In the middle of our shear.

Okay, Right.

There's a Seiko in this.

This is the.

Literally the divine Kiyos that provides to it.

So that gives it a kius and enables it to exist.

A person has to look at every single thing.

It's funny that the phone.

The phone was ringing right now.

So that reminds me of a story.

Let me read.

I'm going to do footnote 17 and I'll tell you a story I heard from Rabbi Dr. Yaakov Brauer.

Powerful idea.

So what this says.

We're going to explain that the Yaakovinu is the one who was mistakelike be why Yaakov, what he did?

We'll get there.

It says in.

In.

In the chish by.

By Yaakov famous plastic that we know.

Sula mutsavartza Rosha Magia Shemaima.

So he's a ladder.

He saw a ladder that was Mutav Artsa firmly entrenched, rooted, standing on the ground.

And the top, the Rosha Migi has went up to.

Up to.

To heaven.

So look here in hill.

He saw.

Yaakov saw that a human and everyone who is dependent upon him, who's relying upon him, everything in this world is dependent upon.

That's what the person is, why he called over Yeshlo shoresh lamala.

Everything has a root above.

And you're looking at it now you're looking.

It's a phone, it's a.

It's a light bulb, it's a plant.

It's something that looks to be something that's here in this world.

It's something comes in cloth, in physicality, avaroshomage.

But the top of that item right here, it's the ladder.

But it means any physical item in this world.

The head of it, the shores, the root of it is something comes.

Everything has this chochma in it, this chiyos, this godly energy.

Shu bachinoz roshem agiya adla shamayim lamal lamal.

It goes all the way up.

So our job is.

That's the end of the quote from Lakuti Halakhos is to.

Is to attach each thing back to its shoresh, to see the root of it, to see what's.

Not to get caught up in the chitsonias, but to look and to find the plemius in it explains.

All the thing that that's revealed to you, that you look at it and you see like this, right?

So a phone's ringing.

So what's the.

That's the chetzionis.

What's the pneumius of Davar?

So something that gives a chias to it.

How the rosho is Magia Shemaima what does it mean?

Keitzeh yeshna toeles Hashem.

How can I use this in my vodus?

Hashem?

How can this object that seems to be just something physical, how could it be?

What's the inner motivating factor over here?

The tam ha pinimi.

And again reminds you of a story.

The phone ringing reminded me of it.

Why the thing was created in the world, why was it created in this particular area?

I think there's a difference to our new Zion where we talks about, like, why each item the tzadik can see, like why the line is shaped that particular way, like why this flower is shaped in particular.

The tsur of every single item in this world.

What's the point?

The end game.

The Eizharus Yeshua Hashem yesh me hador hazeh.

What better does hashem get out of this thing.

To like, to deeply ponder and try to understand the essence of everything.

Everything happens.

Like, why is this going on in my life right now?

Like, why am I getting a phone call in the middle of our shir?

Why am I getting.

Why am I.

Why am I interacting with this person?

Like, why is it that all of a sudden I find myself in this particular location talking to these different people, getting these email, like, what's going.

What's the panemius again?

To try to try to recognize the hitsonius, but not to stop there and to go to the deeper level.

That's what it says.

To make this connection between the external, what we see, what's revealed, what's niggitos and the pneumi hidden, Who attach everything to it.

So it's interesting as the phone's ring.

Now tell the story and I'll get back to you.

So a person is at work and the phone rings.

They pick it up and say, hello, Joe's Plumbing, you know, how can I help you?

So why are they picking up the phone right now?

They don't even think about the reason.

But why does the guy have a plumbing, you know, business?

Because he.

He wants to.

He wants to make a living.

Why does he want to make a living?

Because he wants to have money.

Why does he want to have money?

Because he wants to be able to afford to send his children to yeshiva.

So that's the phone analogy again.

It's brought down a lot in the.

In Chabad's forum, but I was listening to a shir by Rabbi Dr. Jakob Rauwer in Sam' l Chlov Shamai Musaprim and he told a story that says for months he was brilliant man.

He was working on getting a government grant from in Canada.

I forget what the Roshi Tavis were, but this is a particular organization.

He had the.

He wanted to get this grant.

So, like, his whole essence was, like, just working on this grant.

It seemed to be very complex.

Even when I was home, I wasn't really home because I was thinking about the grant and I wasn't there for my kids.

And he said it was like he was just so Osick in this Indian of applying and filling all the forms to get the grant.

So he says, why did I really want to get this grant?

Because I need a piece of machinery.

Why need this piece of machinery?

Because if I got this piece of machinery, I'd be able to solve a particular problem in biology of the cells.

Again, I don't remember exactly all the details, but that was his area of expertise.

So why do you want to solve this problem?

Because if you could solve this problem, he would get published.

Okay, so why does he want to get published?

Well, if you get published, there's a certain factor that goes into pure ratings, and it goes up.

So when it came time for a review from his boss, he would get an increase in salary.

Okay, so why does one increase in salary?

The same reason the plumber picks up the phone.

If you wanted the increase in salary, that's the money, the panemius.

The panemius of what he wanted was he could have money to pay tuition for his kids.

He said, like, short of stealing, I would do anything I could to make sure my kids get a Torah education.

So that's the panemius.

The panimius.

The phone's ringing.

And your job, you don't.

Hi, how can I help you?

Clients on the phone, you're not thinking.

Although, really, that's the panimius, the inner rotzos to why you're answering the phones.

Because you want to send your kids to yeshiva, because you want to be mamshay Torah and mitzvah, the next generation.

That's the pneumius.

The chitzonish is the phone.

The chitzonius is the grant from the Canadian government, whatever it is.

But when you look to the seich, that's what Rabbi Nachman is talking about.

Here to be Mekashir to find the seichel Shabachod.

Okay, Right.

This is the chochmas of hashem, Shubar es hadover.

He created this hashem.

Okay, now we're going to explain later on how this comes about through Lehman Hatorah.

Like through Lehman Hatorah.

That's the way a person is able to make this his kashrus, To attach themselves to us.

So from the words that Rebbe nachmanuzir Lakashir, so he says.

There's two separate things here.

Means to gaze at something.

I think of arnlichten sin zatzal.

That's how he translated histaklus, to appear to like, to gaze intently at something.

Okay?

And it's also hiskashrus.

So ki histaklus.

When you're looking at something, that's an intellectual thing.

To peer at something.

And to gaze at something is not just looking like the habit to look, to understand the depth of it.

His kashrus, he belave, and his kashrus is in the heart.

So one's devoted with the mind and one's devoted with the heart.

With an emotional attachment.

To have an emotional attachment to it.

That's really the Indian of das is to take what you know intellectually and to.

And to connect with that in a.

In an emotional way.

Okay, Bring lakuti tefilos in on this.

This is the lushen that Rabbi Nassen said, the tefilas.

Listen to this.

You got to daven up the.

You got to daven up the Torah, the kedusha.

I should have shefa bounty upon me, Chochman, the seichel of holiness.

I should be privileged to gaze, to peer at everything, and to see the seik of the kedusha that's in it.

Lidavik asks me to attach myself the devekas, the das, the connection hashem yizvorach for all these things.

There.

Now this is an idea that he brings it from the Balshamtov as well.

The Baalsham tov in his Torah says like this.

This is quotes, a direct quote, just like the 22 osios, 22 letters in torrents.

Phila kach yish bechol in yoni hacho olam gamke chofbez osios.

Every single thing has the building blocks of Creation are the 22 letters of the Aleph Beiz you imagine, like in chemistry, when you have certain things that combined hydrogen and oxygen, when you have, like koach, so there's a certain koach to each letter.

That's the deeper meaning.

Means that Otto Harishon named all of the animals.

He looked at that horse and he saw there's something that's samech VAV samach about that.

He looked at the lion and he saw there's something that's an aleph reish yud.

Hey, there's there's an aryeh which is St. Osios Yira.

Right, that pachat.

So there's a depth to it to look.

And that's what he's saying over here.

Hashem used the Rashi, points this out.

In parshas bra, the whole world was created through lashon, hakodesh, kosh omer, b' shas and brachos.

Yodea haya bitzalif osios, shinivrem shamaim.

The betzalel was able to combine the osios that made shemaim va' aretz raksha osios miluba sheon eh olam.

But the way they were enclosed in physical things in this world, many types of coverings and garments and shells.

But in that.

In that os itself is the ruchnis of a kodesh baruch hu.

That's the end quote ring.

So he says, based upon this Yisod he quotes in the kuti halachos in kilibehema yode ahaya bitzalel litzarev ososh shaniv rubahem shemayim va' aritz Bitzale knew how to connect the letters, combine them, so to speak.

That's the seichel that's in everything.

That's the inner animating chias of that object.

Speech is the revelation of your thoughts.

Mahshava is a conversation with yourself.

My thoughts are.

I'm talking to myself thinking dibur and it's a metaphor for divine speech is communication.

You don't know what I'm thinking thinking about the Honolulu.

I'm thinking about Oman.

I'm thinking, you don't know what I'm thinking about right now.

But when I talk to you and I share and I have a Deborah, that's migala, that's revealing what my makshavas are.

Deborah is the hiskalis hadas kemosha Kosova says mishle mi piv das is usvuna.

From his mouth is the das, the knowledge and insight and understanding.

You made everything with chochmaim.

Hashem Yizmorach called over.

So understood how to get this all connected.

Okay, let's go back.

In the Torah, he said, this is what he does.

This is when you.

You have this.

This godly in there, right?

You can shine up.

And now you use that as a way of connecting to Hashem, which is again this divine intellect.

Who.

Or it's a spiritual light in or ruhanigadol who may elo to the person.

Behold Rochav all of his ways Shiyoda Keitud l' hiskar of hashem lisgabra al kolhamiksholm.

He now will know how to come closer to hashem and to overcome all of the potential stumbling blocks.

Hama freeyim lo lehiskarva that prevent him and block him from coming closer to hashem, says the chochma.

The wisdom of person will cause his face to face to light up.

Now, according here from again the ota or he writes, This is very exalted.

The only way you can get to this madrega is through Torah.

As we'll see, that's going to be the ches and the nun.

We're developing it, but I'm just pointing it out.

Asher machnim ha yitzerhora.

Through this you can weaken, you can humble the yetzer hara hamagbiran yitzer tov al yitzer har and will cause your yetzer tov to be go there to overcome the yetzer hara Shah yida zem is God of malchus to kedusha.

They're going to explain malchusa, which is the bhikina of Tsimtu.

Every person who turns away that they break and overcome the tyvas of their heart.

It's contingent upon that, as we're going to see in Os gimel.

Not for tonight.

Okay?

The person who's zoika, this he may ira lefanav.

Behold Rachav, right?

So ponov he's explaining this the positive taught your ponov.

So ponov he's explaining means like.

You get that, right?

That's the light person in all of his.

In all of his ways.

Quotes again from the ibe hanachel, one of the classic Brussels.

The main chain hume chivas aruchani b' soych gashmi.

When you have that rukhnius, you have that rukhnius that's emerging from the gashmius Kiya gashmi levad.

If all you had is just a physical thing, ain bo shumchein, not to say it's just like a pile of dirt, but when you pull out what's buried in that dirt, the gems, the prices, you know, diamonds from the coal, something like that, it's very valuable.

So the opposite.

If you would have just rukhni by itself, ein shaykh lom rabochein.

That also doesn't have chain gashmis by itself.

Ruch itself isn't a chain.

Me achashum tefisa bedav ruchani levad.

You have no tefisa.

You're not holding it.

When you have the ruchni is shining through the gashmi, through that place, right?

This is dirabatachtonim.

Then you have the chain.

Okay, let's move on.

And he says like this.

Now we're gonna explain how.

Why Yaakov has this aspect of it.

We alluded to this.

Now he's going to go a little bit more into this.

That his aspect was Yaakov to see that seichel, to see everything.

And the chochma was shemesh, and that is the letter.

Okay?

So let's.

Let's go slow and try to explain.

To see the seichel and to connect in every single thing until he.

He was made an ore itself.

Right?

The proof is because Yaakov was able to get the bechor from Asav, right?

That's the beginning.

The bechor is the racist of the.

Of the sons.

Okay?

According to says racist going together, the bechorah who ratius chochma.

Since.

Since bechor, right?

Is the point known.

The ratios is ratio here Bereshes is.

It means the point of origin, right?

That's a very good English translation.

The word beresh is Genesis.

It's the beginning.

It's the beginning of it.

It's the Racius.

And that's the aspect of Chochma, Umi Cave and Shiakov Zoch Levichora.

Since Yaakov was able to get the bechorah, he was also Zoicha to the level of chochma because the two are intertwined.

It goes together.

That's what the posse says that Eisav when Yah was able to get the bechorah from him in the Brachos, in Bracish Perchav Zion, right?

He says, he's tricked me.

But look at the Targum.

Now again, it's another thing to point out that the Rinachman had an unbelievable command of Tanakh, right?

And so he says, so is the chachmeini.

He uses chochma to get this.

Esav was amazed that Yaakov is called.

He got his name Yaakov because of his chochmaim.

He outsmarted me two times.

You got the bechorah and the.

And the brachos from me.

Yaakov is called Yaakov because of his chochma.

That's a pella to somebody like Esav.

Now this again, a lot in Likuti Moran, everything is a bachina, is a bechina, is a bechina.

I think my friend, Rabbi Frank Portnisi, I think he now does translations for.

For Bri and He was telling like, you know how they translate the word bechina?

I have to ask him again what word they used for it.

I think he was not saying this is like an aspect of.

But even in the context when used the word bechina, it doesn't always translate the exact same way.

But this is an aspect of the shemesh of the sun for a person.

Just like the sun lines up a person in gashmius, right.

In the root level, says Rev Atiyist that they are the same thing.

The ways of tzadikim light up.

It starts off with a small amount of light, the holy ghab.

And you get to chatos, you know, the sun just creeping over the horizon all of a sudden by chatos, it's.

It's in its full strength, it's strong, it's powerful.

His boninness by thinking about the root of everything with your seikal slowly, slowly, slowly.

You're only going to get a little.

You don't chop the whole thing in the first shot, but you start you accustomed to yourself and you grow this way.

The rem is avodah hashem.

Then you'll get more.

You get a little more insight and one thing leads to the next.

After working with this avoda, then all of a sudden you're noonday sun.

Okay?

The choch hashish b' chodavar zeb bechinas ha os ches.

This is the os ches.

Again, we're going to be cheyn.

Because the whole Torah is going to be focusing on the ches and the nun and the cheyn.

And why the chain is by in gullus, why the chain is by the goyim.

The osh hess is loshen chious, right?

Ches yud tes chiyus yadav.

It's the same similar letters.

The chious bechin is chochma.

And that's the aspect of chochma.

Chochma vahaseicha hua chios shokoldovar.

Because the wisdom, the chochman, the seichem, the intellect is the chios is the driving force, is the energizing force of everything.

It says in tehila, not tehillim.

It's in koheles that the chachma gives life to it.

Okay, maybe we will hold off.

There's a good place we'll start os gimel next time.

But again, just going slowly and getting ourselves accustomed to the.

To the ideas and the concepts and thinking about them.

But how do.

How do I apply this?

Taking these ideas and using them as ways to incorporate them to grow in our okay.