Chapter 35.06. Revealing Divine Unity in the Diverse Universe

0:00Welcome to My Life, Tanya applied with Rabbi Simin Jacobson, a journey into the deepest teachings of Torah and their application to our personal, emotional and psychological lives. A good devotee, a good week. We continue our journey in the life-changing, safe, or tanya. This program is made possible by Rina Lightseller Al-Sea and an honor and living and loving memory of Rabbi Shmul, Yasef Litman, Plutkin, Al-Avashalum. Also, in honor and memory of Rabbi Yasef Halevi, Wambra, Yasef Haleem, Ramesh, Pinchas, Hakan, Kats, Yal, Hakan, Yal, Hakan, Kano, Yasef Haleem. Also in the schools of all men, women and children, our brothers and sisters, in the Holy

1:01Land and Edith Sril, Shem continued to protect them and protect their protectors. Shluchem Haleem, which are soldiers in the military who sacrificed their lives, Hinalayyan and Malayushin, Shem Yusra, Yiddin everywhere should be protected and we should already be zechen this month of El to the Ghulamites, Vashleimah and therefore the Ximviximah table will be in Ghuladikirir to Fashin Pesayan. We are at the conclusion of chapter 35, Peter Klamenhe in tanya. The focus on Las Seisei, Mitzvah, Maesha Mitzvahs and what it accomplishes in bringing the gil of the Shrinna within our lives. As he began to pay the words of the Yannukah that Kha'um'ein of Buresei, that in order to fuel the Shrinna which rests upon the head, we need to have Maesim Tevin, Mitzvah and Maesha Mitzvahs.

2:01And even though Nishamah is of holy entity, Khelikhelekam, a Mal and a Sadigamah is not just living up to that transparent channel of godliness, yet it is still a Doverbifni at Sme. It is a separate entity and Tavashlashkhinammamish and we keep emphasizing that the Yachhude is Borekh, Yachhudgomur, that requires something that is pure divine, not another entity that is a channel for the divine, even Sadigamur. And that's Maesim Tevin, that's Mitzvahs. Able to give us Mitzvahs for that reason. Even Tevin, which also brings the Shrinna down, but it's still in the lavushim of Machshava and Deebur as we learned, not Maesim. So it doesn't affect the Gashmins of the world the same way. So as much as it brings down a la Kus, this reads the words, Echhudyash of Aysik Bethe Shrinna Ime, but if you want Al-Gufe, the Nafsh-e-Bamis, she he a Khiyyunis, you

3:05need something that engages with the material world. And that's Maesim, Mitzvahs, Maesis, and Nasimah-e-De-Gufe-Mamish. So then the Khiyyachhaguf-Mamishab, I see Ime, Ime, Yachhudbe, Yachhudgomur. And he's emphasized that several times. Because remember the goal here is not just that the divine exists. We want it to be revealed and we want it to also be manifest that we are actually uniting with the order unity of God in us. And that's why Maesim Mitzvahs are critical here. Le Vushashlishi. And that's Mahapach, the clippest Negan has Mahapach, the Mirala Teve. So it also affects the Nafsh-e-Khyyunis, which of course is giving life. That's the source of doing the Mitzvah has to be with that Nafsh-e-Khyyunis that manifests within the body. Aakhush-e-Huhu, apeul, the asim-maesim-mitzvahs, she built me build me, build me, build me, and I hear it's the Nafsh-e-Khyyus, but Elves beguf-clav.

4:05See, you have a Nafsh-e-Khyyus would not have affected the body. You need something that affects the body. But I, because the Nafsh-e-Khyyus is Rukhnius, Bhaguf-gashmi vakhumri. And the Mahmutsa is the Nafsh-e-Khyyunis, Abhamis, that manifests in the Dham and the blood. And that ultimately brings the Shkina into the very physicality of the person and the physicality of this world. And even though Mhusabhas, Mhusabhas, the Nafsh-e-Khyyus, Abhamis has not changed, because we're talking about Abhamis, we're not talking about someone who has not so much removed the Nafsh-e-Khyyus, Abhamis. But Komakum, Aakhush-e-Khyyus, the Skaaf, the Likh-Dush, or Bakhakh-e-Khyyunis, in the beginning, but bottom line, because Bapayal-Mamish and actuality, in Makhsh-e-Dibur-Den, primarily in M Isah, it is now agreed and is participating and cooperating to do the Midsvah through the power of the Nafsh-e-Khyyus, that overpower the Nafsh-e-Khyyus, Meryoksh-e-Khyyus, I love.

5:09So then the negative part, at this moment, when you're doing the Midsvah, is the Pchina's Gullah's Rishina. It's in a state of exile, the displacement, and sleep. And that's why it does not in any way impede Daas-ra-sash-e-Khyin on the body of the person. During this time, Bishra-Zoo, Dae-Nash-e-Khyyak, and Abhish-e-Khyyus, Amal-Ud-Bas-e-Samish or Nikhul-Mamish-e-Bey-Dashem, when you're doing the Midsvah, you have again, Miyyukh-e-Dib-e-Yikhul-Gom-e-R-Again, Yikhul-Gom-e-R. That's the goal. Okay, but then you could say, fine, but that's the Midsvah. That's the, let's say, giving your hand is giving its Dhaka. So now you're hand, regardless of what the Nefsab-Bamis made want. Right now, it's actively giving Dhaka. So it's a direct channel of Ratsun-Hashem, Yikhul-Gom-e-R, that you're doing a Midsvah. So it's a lakus-Bamish, Yikhul-Gom-e-R, in your actual Midsvah. But you could argue that's only the hand. What about the legs? What about the rest of the body?

6:11What about the rest of the person? So yes, you could say all Midsvahs ultimately cover all the Mahkhirvati and Shasagid-e-Bhavat-Matter. But does that mean we have to do every Midsvah in order to have that Shastras as-Shin according to the Yikhul-Gom-e-R? So the Al-Tarabah says, even when you do one Midsvah with one part of the body, there's a Mamsha-Hah-Ara-Laklola-Snef-Hashem, because remember that it's one soul. It's one energy, life force that's giving life from head to toe in the person. It's not like different parts of life energy going into different parts of the body. The limbs are different. The arm is different than the leg. So, rostra is our Midsvah with your legs. Yadma-Khalek is duck with your arm. Other Midsvahs, putting on your head or your arm, or other Midsvahs, are different parts of the body.

7:11As the Seyfah-Hadeem describes how the 248 limbs correspond to the 248 positive Midsvahs, same thing with Shasagid-e-Mash-Hashem-Midsvahs-Laysa-Sah. Nevertheless, when you do that Midsvah, even with one part of the body, this Mamsha-Hah-Ara-Laklola-Snef-Hashem-Hashem-Hashem-Hashem, because, again, the Nevash-Hashem-Hashem-Hashem is not broken into parts. Whatever energy is going to your arm is also going to the rest of the body. Shabbat-Khal-Haguf, the Gamal-Haguf Agashmi, the entire body, and also in the physical part of the body. What is he adding Gufa Gashmi when he already said, shabachhalha Guf, because it's still nefesha khayunis, shabachhalha Guf. So the first thing is the nefesha khayunis, which is the mamutsa, like you said, that's the divine energy of the divine soul, is going through the filtering, through the energy of the animal of the khayunis, the energizing soul,

8:17and then the Gufa Gashmi itself, that hand itself, or the rest of the body, is all part of this process. However, there's a distinction between, because then you'll say, so-and-second, so you're saying to me, that the entire body has the same level of ashrasashkina, like the arm that's giving to dhukat, so this is not with the qualification. Qualification is, it's in a form of makif, the beginners' makif. Since it's one entity, it affects it all, but you can't compare, that's why, because you could then argue, so all you have to do is one mitzvah, what you have to do a mitzvah with every part of your body, what you need to do a makh mitzvah, so one mitzvah, ready is mamshik, then khalasashkina khayunis, and the khalas are guf. Because the rest, it's a form of makif, and you want it to be punimi, so therefore every mitzvah corresponds to another part of the body, and that's where you need to do the mitzvahs.

9:18But, to suggest that it's completely isolated, it's also not the case. Let's explain this a bit more. The concept of this, another expression is, as I'll say, a isikba mitzvah puttaminamitsvah. When you're busy doing a mitzvah, you're puttaminamitsvah. Why? Well, the simple reason you can be doing two mitzvahs at once. But, that I can show over explains, because all the mitzvahs are one, they're all rutsanashah. So, when you're doing this mitzvah in a way, you're also doing all the other mitzvahs. And, nevertheless, we don't say that you're puttaminamitsvah, and you don't have to do any more mitzvahs. At this time, you're doing everything is going through this shah, through this particular mitzvah. But, we have the famous story in the Mizayyad, talk about Amnunisabah, where somebody was a mitzvah of Akhnoz's Kala. And, because of that, as always, the mitzvah of Lvivis Ames,

10:21because of that, he didn't do another mitzvah. So, the mitzvah puttaminamitsvah, and nevertheless, the inukah smelled, the inukah sensed that something was missing. But, they could do the vushaykh, the other mitzvah that he didn't do. But, they said, mitzvah puttaminamitsvah, because the bottom line command the other lay Amnunis. Even when you say, in a Sakhmone pattern, for example, that doesn't mean you are Mavadir, that birir, it means that you're not, you draw it down as well, but in the effort of Maki. They from Primi, he sensed, but they could do the vushaykh, that a certain mitzvah was missing. Again, that doesn't mean the governor, the person is lacking something, but it means the birir of that particular mitzvah it wasn't accomplished. So, you see a similar idea here, that one mitzvah, that you do, one part of the body affects everything, but it's still in the form of Maki.

11:21And, if you want Primi, you need to do the other mitzvahs. But, every one of them is going to affect the afrashal Maki. But, it's a Maki. It's better than, without that, you could say one second, then the Sakhm is also has a Lakhuzba for Maki. It's underage, even if you don't do any Maisin Taven. But, that's a Maki, that's even more concealed. So, obviously, there are levels in Maki, for myself. And, here we're talking about drawing it into as much as possible into one's life. And, that's what the mitzvah accomplishes. So, the beginning of the Maki. Now, to explain this, because this is important. It's not an agave. So, let's go back to the beginning, to the zeya itself, and you look at it. So, what was the expression there? Let's look at the expression. When he brought the mitzvahs in the beginning of this parichlambit, he said like this.

12:25He said, the schintashadiyah al-Rayshe. That's why a person should not go with an uncovered head, even for four qubits. Because schintashadiyah al-Rayshe. And, when you know that, so they're khachem aint nabir-rayshe, when he's concentrating and contemplating on that, his eyes are there, he'll be aware that the flame, lit above his head, is a need of oil, is a need of fuel. The person's body is a wik. Keep in mind now, the body, remember the body is a wik. The body is the actual arms that you're used to give to dachy. So, what's the fuel? So, when you give to dachy, you do Maisim Tevin. Uvdan Tarvan, then you're fueling the schina. That's al-Rayshe.

13:25So, you're bringing that schina into. So, beifan pinimi, it's in the arm, in this example, the arm that's giving to dachy. Beifan makif is the entire nefrasha-ghe unis and the entire body. But, this beifan makif. And now, after that, you see the duchy here. The lotion of the unika was always the lotion he said. Sikintashari al-Rayshe. So, Al-Tadeb now is going to focus. Reserves a cost of the Sikintashari al-Rayshe. Al-Dyke. The schina rests upon the head. Not bid-a-shay, not in the head. He doesn't mention this, but if you look at the continuation of the zeya, he does say he brings the plastic shem-en also al. I'm not sure if we can be medaik on that.

14:27But he does bring, let's just see that, shem-en al-Rayshe. Says, yes. Shlema malkatsovak, vo'am, al-Raysheh al-Yakser. Oil lacking. Roses is al. But I don't know if he could be medaik, because there you could say it's from lacking from your head. Just pointing out that it does say al. But now the Al-Tadeb brings here another lotion, which seemingly you have to wonder, he's explaining the zeya, okay. So that's the diyuk al, because it bub-kinas makif. Because since the unika is talking about the fueling the shin-en on your head, and to the human body, which is like the wig, so it's through a mitzvah. So the mitzvah does it in a specific line, is directly drawing that shin-en a revealed way.

15:28Now, primi-zik away, I should say. But al-Raysheh on the entire person. Another Al-Tadeb brings another Ma'am-a-chazal. He says, I should have added, I skipped the line. The gammala gufa gashmi begins, the smakif-mama'ilah miraysheh-vadra-guf. That's important. The smakif miraysheh-vadra-guf. So it's the form of makif-mama'ilah, because it's not known from primi internally. From head to foot, like we said, because the whole head to foot, the nevasha'a-chiyunis, is one seamless energy in the entire body, and the entire body is one body. So all of that is being affected by the shamakif. And that's the meaning of shkintash-shali-a-raysheh. He says, the khayin, akh-b-e-asura shkintash-shali-e.

16:31Akh-b-e-over. It's not big kawbe, but akh-b-e-dash-kintash-rest. The gammala-san-hed-in-lamat-es-al-if, in 39A. So the question is, why is al-tada-b-e-bring akh-b-e-s-shar-sh-sh-sh-sh-sh-sh-sh-sh-shali-e? Do you remember the goal here is that it should be, to become a complete unity. That's because of Midsver.

17:31Take away the Midsver. Then we are back to the Shaman alone, or even at Saudi Gomer, it clearly according to the Unukh-dada-b-e-b-e-sub-acit-shari-e. or even at Saddi Gomorr, it clearly, according to the Unuka and the Alta Reba's beard, without my simtavim, you don't have that earhood. Because it's a double affinity, there's a sum as a separate entity, the divine separate entity. And Saddiq is a double affinity as he explained. Even Avabetanugim and all that. But yeah, the Alta Reba wants to cover all the higher spectrum, you can say. So in a way, he's also hinting to, that what does it mean that the Shinto Shariah will raise Shai, and his daphne through my simtavim, when the fact is, I'll call Baer Saurashkinto Shariah. So Alta Reba is hinting that they're different levels. But bottom line, the practical bringing this practically here, is to focus on the Machi.

18:33But Machi from itself, they're levels. That's how you have to explain it. Okay. But now, it remains an important question. You said, you're going to get my youth heard. I kept saying, the lotion is, that's my youth, gomour, my youth, my, Nighalmah is my R-A-Shamm, my youth, my, my youth, gomour. Again, I didn't count, but at least three, four times if not more. Yeah, my, you're right, I said, my youth, my, my youth, my youth, gomour. And then the whole God that we learned about Gha'chma, again, is about Gha'chma brings it down, besiachid, a philib e ilam a'chilis, I'm reading from the haggah. Police, Shumhester Klaal, and there again, he says, e'chod, shawzus shaydom is galiba'a shem e'chod, because a miswiz bottle telekus, yeah. Yuhu, yuhu, yuhu de ba'adus, shulavadi huv e'fiz bilode. But the fact that the matter is, we just said they're levels.

19:34There's the level of the Shrinah, in general, that rest, the Khlaal, Malaykol al-Sqeide, there's the level of Shrinah, a qawbe a'sadashkintashari, like we just discussed, even without Tera-mitswiz. Then there's the level through Mitzwiz. And that itself is the difference between how it shaydom, how it rests within the limb that's doing the Mitzwiz, and with the entire Nefsha-Khiyunis underguf. At the same time, you're saying, all this is manifesting, Yuhu-d-Ghamur. Well, especially through Mitzwiz, Yuhu-d-Ghamur. The other levels are not, you could say that's not, as Yuhu-d-Ghamur. But we've spoken about Yuhu-d-Ghamur. So then the Abhis question is, how does the Aqd-us-Khmura consistent with the fact that it's resting within us and we are made up of different levels?

20:44Here we have a Baifah-Mahkif. We said, well, first Baifah-Mahkifah, then the Baifah-Mahkifah-Mahkifah-Vahvah because over the entire Nefsha-Khiyunis and the body. And we know that the Abhis, Yuhu-d-Ghamur is also in a state of Aniyah-Shamlayshan-Nisi. There are no levels, there are no differences between one level and a next and a next. Like the Russian of the Ramba, the Lay-Ekhud-Khminsh-Ukay-Lakhud-Im-Harba, the Lay-Ekhud-Khmuf-Shuh-Nehlud-Lamakhlekas-Lakus-Lakus-Sovis. He's not like the oneness that encompasses other details, a composite, or the oneness of a body that breaks down into parts where the Yuhu-d-Shah-Ekhud-Akhir-Khminsh-Ukay-Lam is the Ramba. And Hikhush is say that they repeat it all of Allah-Khazain. So there's no rebui. How do you reconcile to have that level of ahr-us within us, our existence and the whole point is?

21:47If it's that that way, so what a midst-resultimate lay accomplished. Fine, the midst-where is the Yuhu-d-Ghamur with the Ratsunasha. That is Ratsunasha. But now that the midst-resultimate lay is entering our being, and by us there are levels. Like we've discussed Makif. Primi. Just for the record, the Al-Tarabah doesn't use the word Primi, but basically it's implied because he says this is Makif. So you have to say, yeah, this is the form of Makif. So the other is more and I'm even Primi. So the Al-Tarabah now comes and answers this to the end of the pede. So that's an agave that some people think. The Al-Tarabah is just adding, we've also been milse to the idea of Anir Shem-le-Shanisi. It's negated the ahr-us that he's talking before. He wants to bring the ahr-us of misves into our lives,

22:49and to our beings, even into our bodies and our nevusha-khe unis. He says like this. We he-ne, call begin this, I'm shocked, it's ahr-us-khe unis. Now every manifestation and expression of the shin-na is light. She begins Gili Aire-e-sab-bar-khu, which is a revelation of the infinite divine light. Aire-e-nikr-s-shin-ne, chaz-r-shul-en-baid-is-bar-khe. Cannot be turned as a change, can not be termed or referred to as a change in God, and also meaning that there are levels in God in this God forbid. Chaz-r-shul-en-baid-is-bar-khe. The lady-bwi. So it can be changed, the lady-bwi, nor an expression on multiplicity. Because the isyb-s-an-haid-en-baid-is-bar-khe, and the al-tada-brings the G-m-r-es-an-haid-en-baid-is-bar-khe. The G-m-r-es-an-haid-en-baid-is-bar-khe, that we quoted, interesting, the same G-m-r-a-k-e-s-s-sh-khe-t-sh-d-ya, La-mat-t-s-al-af-in-thir-y-n-a-n-a. Perhaps as Havana in that very B-m-a-chazal. It says like this.

23:49The Amalaya-hu-minal-ar-ab-eng-gamb-lil. A certain heretic said that ab-eng-gamb-lil. Am-risu, khab-ya-sala-sh-kint-sh-dya. You say that over every ten-dya-sh-kint-sh-dya-rest. It's the hamsa-tada-g-m-r-a-dya, we just read. And that perhaps adds why the Al-Talab-e-Taka brought it. Kham-ris-kint-i-is-l-khu. So how many shkines do you have? So in other words, there's the shkina that doesn't rest when there's no ten people, you don't have the shkina rest. Now you have the shkina rest. How many shkines are there? For he is of lay Mosul, may he rest, and he is of the Shema, and he answered him, Rab-eng-gamb-lil answered, with the example of sunlight, which can enter through many windows, w-hulu, etc.

24:52So it's one sun giving off light, and when the recipient receives it, that sun can shine through many windows, through many people, through many places. So this even brings that the sun can shine here in a palace and treasure, because shine on a pile of garbage. That just explains the Machiaff of it, but the point is the sun shines through many windows. So in other words, all these manifestations, whether it's Asada, Ten, or it's through Amitsava, Bafan-pni-mi in the particular limb, or Bafan-maki-van-the-entire, Nevesha-cha-cha-yunis-en-badi. Does not in any way affect Hashem, because it's still one sun, even a sun which is a creation, how much more so they've wished it. And then the Al-Tarabic concludes by a masculine oven, and the wise will understand.

25:56So what do you see from this? And this answers so many questions going back to the Yannukkah, to the Zaya in the beginning of the Patek. He said, do not walk for qubits without a covering on your head, because the Shkina rests on the head, but the Shkina is everywhere. So again, different windows, different layers, different filters, so to speak. So the filters are the differences, not that one sun, or in this case Hashem-yachid-mi-yachid. Now when you do Midsus, my simtavium, you fuel that Shkina, that becomes now a pre-mistic experience by you, because now you're giving dhukkah, so even though you have an Efe-Shabamis, but right now your action is a channel of Hashem-a-Khod, Mammish, Yachid-mi-yachid-gomur, like we discussed, through a Midsus, which is Ratsan Hashem, this Midsus, and the same thing with every other Midsus.

26:56And it's a total Yachid, because you are drawing from that so-called one sun, in this case Hashem-a-Khod, in the form of Maki, over the rest of the Nefsash-a-Khyunis, and the whole body, the whole Nefsash-a-Khyunis, Nefsash-a-Khod, and the body, still the same light from the sun, but now it's more Maki-vdik, in your experience. Akob-e-Saud-E-Shkint-a-Sadi-e, is yet another level, even if you're not doing Midsus, because you're receiving it through another window, and then there's even less revealed, when there's no Asada-Bashkint-a-Sadi-e, you don't have ten, you have nine people, or one person. When you learn Tera, you also bring the Shkint-a-Dah, but it's only in Maksha-a-Vindi-e-Bah, not in Mysa, not in the Goof. So bottom line is, of course, is everywhere. The question is, how much of we are we drawing at accessing it, and revealing it? Last Sasei, which is the focus of this padak,

27:57is bringing it into the fullest experience in our lives. The most previous decoway, a did-a-bit-tach-tainim in the fullest way, which we're going to continue learning in the next product. But with this, he concludes padak-lam-e-de-haye, and you see, essentially, this central theme of artis-ashem, Kaur-ve-le-chah had overma-eid, Kaur-ve-le-chah, a lakus-mamish in the highest levels, the flik-hob-e-l-wov-khan-la-sasei, the differences who you are, each of us, depending on how much we're receiving, each window, and its level is receiving the sun. You know, you could have a curtain up in your windows, and the sun is not shining so much, but same sun, same light. You could have more curtains, you could open the curtains, you could have many partitions. That's already the different levels of how the sun gets to us, and the nim-sh-h-h-l-o-l-o-qus-manifest in our lives. That's already up to us and our but mis-less placed central wall

28:57because they're the ones that manifest that are shem-ah-chahed into our physical lives. Well, this will conclude. For this week's tanyaapplied.com is a website where you can find this in previous programs and ask questions. We'll hear every but so you shall best 10 p.m. New York time. Everyone have a good day, voch, aksi-vich-simit-te-va, a good-to-ben-sh-te-va. This has been My Life Tanya Applied with Rabbi Simeon Jacobson. Please join us again next week. Visit chacidasapplied.com for archived classes and more resources.