Chapter 31.06: Turning Sadness Into Introspection

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Cheskal, Akrain, Arisha, Katz, Eira Chiamim, Vishanim, Tavis for many long, healthy years.

So we are in the middle of Pater Klamadalif, chapter 31, another fascinating chapter of

the Al-Tarebid, and in this case, demonstrating the thoroughness of literally using every

tool at our disposal, every weapon in our arsenal, to direct it toward godliness. So even

when there's something negative that comes up, it's only by negative thoughts, which is

a big part of the section that we've been learning since chapter 26, actually. Negative

thoughts, auspice, depression, whether it's negative thoughts about your life, negative

thoughts about your relationship with Ashallam, how that should all either be negated and

turned into something positive, definitely be ignored and not allowed to demoralize and

affect us, but even when it's done, even when you have the negative thoughts, how that

tool can be turned into something positive. So overall, we've been talking about obviously

pushing this side negative thoughts as much as possible, because all they do is demoralize

a person. That's what real atsforces. It creates selfishness, it creates a demoralization

of weakness, and the best evidence I've ever taken in an ellipis test is it doesn't motivate

you as we've been learning. Marita, on the other hand, a sadness that you don't feel that

you're close enough to godliness, motivating you, that's something from holiness, as we've

been learning as well in chapter 31. But as you continue to go on of how to deal with

the different ways the animal saw blocks and impedes the way, especially in chapter

29 and 30, the shiftless, the humility, the ego deflation necessary to weaken the resistance

of the wood, that doesn't, that resistance doesn't allow the fire to catch, the fire of

the divine love for god. So he brought in the shiftless, but then in chapter 31, when

back in said, however, when a person is going to focus on the loneliness and even the

debasement, what do you call things that are despicable? Mishukas about the animal soul

and the toxins that it attaches to the human being, the person. So even though that too can

also have a certain negative effect, because now you're thinking about toxins, say, made

very clear that person should not be concerned about that. And in a very orderly way, firstly

loyachush, just going back to the beginning of chapter 31. A person should not be concerned

about it. Even if it comes to Asperus Gidella, even great depression, even great negative

things, even though Asperus comes from the negative. So loyachush, one just read the actual

language.

Harif, Afopikain, Harif Kakhia, admittedly, Kakhia, Sittra, Akhriba, Minovated Mosa. So the first

thing that Alta Reba immediately finds something redeeming, even though we're still talking about

an Asperus Gidella, even if it's for one moment, as the Reba makes it clear when he explains this

piece in time yet. Why? Because what you're doing is using the negative against the negative.

Like he says the two examples he gives, where he uses that Meneabe Abelisdebe Narga, that's the

first point that you cut down the wood with the wood of the tree itself. That's the Mida, the

Minovated Mosa. That's how you weaken the Sittra Akhriba by using something against it. And here

in what case, if you ignored its toxins and just went on, the fact is it will block you, it will

impede the way. And you need to address that. You can ignore that. If you try to fight it head on,

that may not work. It's very hard to fight darkness. However, by focusing and saying, okay, fine,

here's something a real blockage of the animal soul. I will attack it head on, take the bull by the

horns, call a spade a spade and say, okay, you are despicable, you're toxic, you're an infection,

literally like a disease. And I want to get rid of this disease because that's not me. You've

attached yourself to me. And he, he, or others, become part of who I am. But I need to free myself

and heal myself from it. So you're actually attacking with Minovated Mosa.

The name of the Abelish Debe Narga, the two examples that Al-Tarabu, the two-my-Moruch-Hazal-Tarabu

brings. Then there's the next, and that, so that already now, you've turned it into a positive.

But it's not over yet. Hazal-Tarabu, it's a positive. Here, Mosa,

by Yisen, he has simgha, boh, agar, it's a positive.

That begull, it's a positive from everything that's negative. This, it's a, this depressed feeling,

this negative feeling. You've now drawn out from it, extracting from it. The Mosa,

which is what? What is that Yisen and the simgha? The great joy that comes after.

That's the prophet. The great joy that comes after the sadness. Could Le Comen as he explained.

So now, in addition to so-called squeezing out and capitalizing on the negative energy

to fight the negative, it actually leads out to simgha. And that's what we've been discussing

in the last classes. So what did he say about that? He said, I'll buy MS. I mean, we've discussed

already how both the negative, turning the negative into a positive is also already positive.

But even more than that, it actually brings to simgha. So he explains now, because in truth,

this asus we just talked about, even if for a moment there is such an asus, in truth, it's

that called asus subalusion occasionally. If your heart is broken and you said about your distance

from something, this case from God is this obviously, that's not asus. Asus is when it depresses you

to the point, like he said, shabba libae metumptum ke evan, the encha is ba libae,

that your heart becomes desensitized like stone. A person is literally lifeless like a zombie,

and you see that. There's no one to talk to. There's no motivation. Even sadness is not really

of driving force. It's just lifelessness. The tumptum ke evan, encha is ba libae. There's no vitality.

Whereas meridus, a sadness sensing feeling bothered by something is a positive thing.

Obviously, we'd rather not be bothered and have it fulfilled, but it's the second side of having

something fulfilled. You wouldn't be driven to fulfill something if you weren't bothered by the

lack of it. Pain is the other side of pleasure, but the person doesn't even feel pain because

they're so lifeless. That's a whole different category. And that's what Alton Abba says.

And the contrary, that has a vitality that he's excited, he's energized, and stirred, and he wants to do

something about his situation. However, it's the other side of the coin. He has said, there's

Gvura. Actually, he has, my previous Gvura's, Gvura's, Gutacious. He's coming from Gvura's, Gutacious.

And the same part, when he's fulfilled, and feels fulfilled, realized, and feels joy, and feels

positive, then it's simmikha my previous Gutsu. This is in the beginning Gvura's, Gutacious.

And they're both part of the heart.

He's got a love call on me, stay in. The heart consists of chest and Gvura.

So this is not the category that we talked about before. This is a category called

Meditus. This is called Gvura's Gutacious. So what is Alton Abba's doing now? In addition to

even the negative to use against the negative, use poison to get rid of the poison, okay?

Poisonous snake, one of the examples he gave. But now we're going even further. And he's saying

that the negative, if it's properly framed, that could be framing it now, is not a negative.

It's just another way of experiencing life. When you love someone, you're going to feel a certain

pain and sadness when you're not close to them, or then I close to you. That's how it is.

So it's all the side of the heart, like he says here, beginning with the itim. And then there are

times where you actually have to access that. The itim, Sardach Leir, begins Gvura's agitation.

And so there are times where a person has to actually arouse these powers of the Holy Gvura.

Qudaylahamti Qaddinim. So before we talked about in order to neutralize the poison,

now askudaylahamti Qaddinim, which can be an extension of that, I say my dear, but now

we're talking about Gvura's Gutacious. Before you could have said, maybe it's not Gvura's Gutacious,

it's using poison against poison. Qudaylahamti Qaddinim, to make judgment sweet.

Qudaylahamti Qaddinim.

As you begin, the snowfish abbaam is very yeti Sahara. What are these judgments? What are these vures?

They are the snowfish abbaam is very yeti Sahara.

Qudaylahamti Qaddinim, which is what we're talking about to do at the dinim.

Then you need the Gvura's Gutacious, Lahamti Qaddinim. What are the dinim? I should say what are the dinim?

The dinim are, in the snowfish abbaam is very yeti Sahara. This is critical. The al-Tarabah spells out

exactly what they are. The person you can say when we do have two souls within us, the divine soul

and the animal soul. So let's just separate them for a moment. The divine soul is driven to get

closer to Godliness. It's definitely something of hesit, even though there's a concept of Yudhisashan,

which comes from Gvura, reverence, but essentially it's about closeness, closeness to Godliness.

The Yat Sahara and the nevash abbaam is and the yat Sahara are by definition forces that are driven

by their own interests and they're by definition dinim. Why? Because they're concealers. Dinners like

Simpson. It's a concealment. You don't feel the divine within you.

So, since the minnis devash abbaam is a selfish and ego-centric entity, it's essentially an

embodiment of dinim. The nevash abbaam has been a field ally, because nevash abbaam is interested

in self-indulgence, but that's the maceous. And when that controls the person,

that is going to be the blockages that don't allow them to be a healthy person,

going back to the toxins. That creates toxins. Disease and illness is a gather of

tet of dinim and gvuras. So, how do you deal with that? How do you manteek those dinim?

That's what we've been discussing throughout here. So, first, Althereva was negating any

negative because the negative comes from the negative side and is demoralizing. Even when

you need to use it, because the wood, the e, as from the zaya, is so-and-is-powerful, doesn't allow

the fire to catch. So, you have to mvachily. You have to splinter it. You have to shatter it.

You have to break it apart. So, there's a negative experience. Yadgi is Adam. A person has to be

upset at the animal's soul. So, now there's a negative. So, we've discussed. The negative part has

the part initially that just poisoned against the poison until neutralize it. But even further,

more like we said now, if it's not demoralizing, if it's because you're sensing the distance

from godliness. So, now you're accessing gvuras codacious. You'll be manteek the dinim, not just by

speaking about how negative the animal's soul and the disease of it and how despicable it is.

That's part of it that we're going to see. But it's not driven simply by being demoralizing, say,

look how bad you are. It's coming back to a place because you are driven. Like we just said,

the heart has too size to it. You're driven. You're motivated. And therefore, saddened the meridus.

And that is what he's saying here, like it seems sort of a little bit in his gvuras codacious.

You have to awaken those gvuras codacious in order to fight the gvuras and the dinim of the animal's

soul. And just let me just add one more thing. And the fact may affect that it's

tempting to cause it's tempting to my love, a blockage. And a desensitization of connecting to

all the cuss to the divine, to the fire. Imagine a fire or a warm fire burning. You can't feel it.

That's dinim of the gvura. That itself is a form of dinim of the gvura.

When they are allowed to have controlling influence on the person, God forbid.

So how do you deal with that? How do you deal with that? So if you can ignore it and you can

override it, the fire is strong enough to burn even though then you go back to chapter 29 and 30

and discusses the methods how to do that. So even if a person is saddened over his sins,

over the capacity that he could sin, so he's able to deal with that. But when you're dealing with

a situation with his symptom, I live. And you can't move forward. So you have to attack that.

Mavatchin, you have to attack it. So we attacked it earlier with an element of demonstrating your

own humility, or the humility of looking at yourself, humility looking compared to others where

you stand in life, in comparison to where you should be in serving God, and all of that.

And that does bring a negative, and we just discussed it. But the positive side of that negative

is what? Is this element? It's mantech, the gvura, it's bisharshan, aina, dinim, and talking

mella bisharshan. The judgments can only be eliminated by sweetening them at their source.

Yes, you can bring in more of the nephysically case. You can bring more sweet water

to neutralize the bitterness. But the bitterness is very strong because it's causing

timp tamalev. The fire is not catching. The wood has to be addressed. You cannot just overpower it.

And therefore, you need to attack it directly. So that's nimp tamale bisharshan.

That is what he's saying here. So this energy that you're now employing, which is coming from

sadness, not happiness, not direct simcha. Even though it's going to lead to simcha, and even

though it's the second coin, the second half of the coin of simcha, that is all going to lead,

is all going to be a motivating force to neutralize and ultimately transform the animal soul.

I'm talking bisharshan. That's the only way you can deal with the animal soul part.

So if you didn't have to deal with that, so then you just access the chasad part of the nephysh.

Like he said, simcha, serving garbage simcha, and he gave already methods earlier how to deal

with depression and negative thoughts and so on. But here he's showing how the negative

in addition to being used, like a poison against a poison, is an additional point here clearly.

You have to say that. That's more than just that. That you're actually using a powerful

agvotative attitude and aggressive approach to affecting the animal soul. And that's why he comes

back and says, well, the illim yar gizod, the miyat sadhatayv, therefore our sages teach.

A person should always make his impulse to good angry. The second half, I'll never

say, ala diyat sadhara, ala is impulse to evil. The Gamora and Brochus, hey, Amr alif, 5A.

So what is he doing? He's bringing back anger. Remember in chapter 29, he spoke about it,

about bringing anger. That's the anger that's necessary to weaken and splinter and shatter the

wood that's resistant to the tympanilev. That is what he's calling gvotus besharshan.

Now, when you think about it, I was thinking about it and saying, is this the same idea as

meneabe, abalijda, beinatuga? It doesn't sound like it. There, it sounds like you're actually

using something toxic against toxic. Here, you're using gvotus agudacious aggression. You're very

motivated. Why? Because you feel distanced and you feel sad this over it. So you're very

motivated to do something about it. But I want to look into that more as we go further and I'll

obviously share what is it with my findings. So I'll just speak. So, ala diyat gvotus agudacious

atayv, bahainu, and now we're going to explain. So a person should say, he's using his gvotus anger.

So for example, if you have a wood that's resistant to fire, you're trying to get the fire to catch.

You poke it, you tug it, you push it, and it's nothing happens. So what do you do? You get more

aggressive. If you get demoralized and say, you know what I give up, it's not going to happen.

It's hopeless, et cetera. That's the auspices that he said that is absolutely not conducive.

But if you drive you and say, you know what, it's real resistant. And I really feel I need

this flame. I really feel distant from godliness. So what happens next? You start striking it

strongly. Now this is not an aggressive person as an abusive god forbid, but it means that you

really desperate in a way. You really want it. So you strike it. That's ayyat gvotus agudacious atayv,

like we learned again in chapter 29. Bahainu, and here the Alta Rebus says clear, what means

la ilam yargis? He taisens, the ilam doesn't mean always. It means whenever it's necessary.

So la ilam commune, a person should always do a certain thing. Here he's saying you should always

do it when necessary. That's what he said. Bahal a sheraya benafshi said, it's orichlaka,

unbelievable deak, if you think about it. And so relevant to the whole discussion.

Whenever a person sees that they're so needs it, because it's trapped in the negative energy,

it does not allow the fire to catch the tympan alive. So that's when a person does this.

They're basically invoking the gvotus agudacious, the counter, the dinim of the nefrasha

bhamis, the animal soul, and the yaitsahara. Okay. Now, then he continues and says like this.

Ah, however, shasakashad, since it's not something you do all the time, you only do it when you

need to do it, the yargis. Because generally, that's not the approach. The general approach should

be in a positive way with jessad. It's still a positive thing because it's coming from

gvotus agudacious, but it's not the regular, it's not the regular I've read that. So he says,

shasakashad, what is an aspitious time?

An ideal time, you could say. She's shawam, you ched is viruilika, chlurei veneyodom,

which for most people is a particularly appropriate time.

Say, is the al-tadava coming up with a tremendously innovative approach of how you can

employ into your life, incorporating into your life, because you're already doing something

he's going to explain here, that since, remember, we talked about transforming every moment,

every negative thought, that since you're already in a negative mode, that's what he's going to

discuss now about other matters, worldly matters, that's an opportune time to now transfer that feeling,

that mood to this thought of fighting the animal soul. So he says, when is that? For most people,

a particular appropriate time, he says shasakashad, what's a belavahi? Is when you're depressed in any

case, regardless, person is already depressed about something, mimila desa al-mah,

due to some material circumstance. Let's say here something happened at work, you lost money,

something, it doesn't even say what, something happened, mimila al-mah, something personal,

something in your relationships, or without any year, but obvious reason, there's no particular reason,

a person just down, sometimes a mood is down, you see the al-tadava relating to humans like us,

yes, even though he's at a high level, but Haltani is Karevelecha to each one of us,

so, so, so persons already in that state,

as I, he shasakashad, lahapvecha otsiv, then it's an ideal time, it's a perfect time,

I don't know, perfect is the right words, I'd say ideal, auspicious,

to transmute the depression into something positive. See, the al-tadava is giving us an etsa,

an etsa, which also, it's like, I don't, we don't like the word killing two birds with one stone,

but that's what it's doing, think a situation when you already have a negative thought about something,

and you're directing it, you're re-channeling it, transmuting it, to what?

To liars, memora de khusban aniske liel, to become an expert accountant,

more of the khusban is an expert accountant, meaning soul-search accountant, introspection.

Well, the kaya mima dazal, la ila miyaga is channiske liel, and to carry out the advice

that we discussed earlier, mentioned earlier, a person should always make his impulse to good,

angry at the impulse to evil.

We'll be ze you put it, that says the al-tadava, my ass was chamomile dharma, an additional benefit,

and this way you'll also read yourself, you don't say also, so let me be precise,

you'll read yourself of the depression over the material circumstances that you had, regardless.

So, even if a person is not in that mood, there are times, like he says, when it's necessary,

a person has to access those grudges, liel and meyaga's. But then, when is a fitting

time, an ideal time, for most people, is when you're ready to have it, you're ready in that mood,

and you direct that energy toward introspection, and that introspection is doing what,

is to battle the animal soul, to allow it to catch fire, so it's not atsvus, it's meditus,

it's a sand, it's that motivated you, and energized you to fight it, to break the resistance of the

wood, that's action, strong action, you could say even stronger than had there not been resistance,

in order for the fire to catch, and this all will lead to Simcha directly, it's already

leading to Simcha, because the end of the goal, the end goal is very clearly where this is going,

in order to get closer, that's the whole point of it all, and we'll stop here.

So, in the middle of chapter 3, Alam al-Alef, I want to wish everyone, Afrelich and Khadish Nissen,

Aguola Dika Khadish, Benis and Nigelu, Benis and I suddenly go out, especially now with the

Eden and the Nuts' slaw, under a gun, under a being targeted by our enemies, they just should give

a complete ghola and a tsachan, a card of mamish, that we should already have the ghola,

amitus, al-Rashle, and melong before Pesach. Agfrelich and Aguola Dika Khadish Nissen,

this is Tanya Applied, we're here every Mutsai Shabbos, 10pm, New York time, Eastern,

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This has been My Life Tanya Applied, with Rabbi Simon Jacobson. Please join us again next week,

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