Chapter 36.01 Purpose of Creation -- Howto Prepare for Selichos

0:00Welcome to My Life, Tanya applied with Rabbi Simeon Jacobson, a journey into the deepest teachings of Torah and their application to our personal, emotional and psychological lives. A good day, a good week, next year we will see you again, a good day, a good day, a good day. So we continue our journey in the life changing, safe for Tanya. This program is made possible by Rina Laița LLC and it's an honor and loving memory of Rabbi Shmul, Yasev Lidman, Plotkin, Olova Shalom. Also a memory of Rabbi Yasev Halavi, Wimbrogol, Olova Shalom, Rabbi Masha' Pinchas, O'Kran, Olova Shalom, Obyel Hakan, Olova Shalom.

1:02Also a scuse of the men, women and children in Edits Israel and the Holy Land, especially those that are standing on the front lines to protect them. Hashem, Hine Laiyanum Velausian, Shamir Yisrael, Hashem, Shepur, Tekt, all of them, and he didn't everywhere and we should really be zecha to the Gullah, Mithis, Baschlin. So being that it's tonight is Slychis. Let's start with a story, a Balsamta of story, Batshab is Slychis. And then we'll go from that and transition into Tanya. I always love this story. It captures the relationship we have with Hashem. That is often lacking in the way it's emphasized in our schools and our homes.

2:05We're talking about this Tanya. It really captures it well. So Baghdhama, there's Allah, the tour brings that one of the reasons he didn't wear white, the Yamanidayim, Arashranim, keeper, is because Umazouyeh, they're Uf Yashel, Elohim, they know the personality of God and they're absolutely confident that they will be victorious in the judgment day. Yamanidayim. So the custom was that before you knew whether your guilty or innocent, you didn't wear white. Black was the garment of a guilty person, white is the garment of a pure innocent person. So why didn't wear white before they even begin Rashranim? Because they know an account that the Abyssalah will absolutely be Zaykh in the middle.

3:09So they enter with that account. It captures this. The students of the Baghdhama of one's Aston, how do we prepare for Rashranim? Now Shab is slickest in coming. The Baghdhama of the Tulled them, go to this and this town and stay in a certain inn. And you'll learn how to prepare. Okay. They pack their bags and they go from Shab is slickest. They meet the innkeeperers family, very fine-yidn, you know Shama'im. Beautiful. But they're keeping their eyes open. The Vashamphthav said they're going to learn how to prepare for the year. From slickest night, after Masha'i Shab is midnight one a.m. They'll go to slickest. They're watching that. But you know what I mean? Done like fine Jews saying slickest.

4:09They come back. But nothing that in a way that they couldn't see where they were, wherever they lived. And they go to sleep two o'clock in the morning, three o'clock in the morning. At some point early dawn, maybe four or five, they wake up, they hear. There's some commotion going on. They look, peek out from their door and they see that the innkeeper is all dressed. And he's out in the front hall. And they're watching. What's he doing? They see he climbs up on a ladder. And he pulls down two big ledgers that were on the bookcase and the shelf. And he puts them down on the table. They're very intrigued. He's up ledger number one and begins to read. And there he starts outlining all the transgressions that he did in the past year. You can already imagine that once he was not so nice to his wife, he was late for a

5:11minion here there. Ah, he lives list. Then he opens up ledger number two. And these are the things that he asked for my shem, that a shem did not fulfill. I asked you to bring a little more panosis, I can buy my wife a gift, that the couch that live longer so we'll have more milk. That didn't happen. He listed things that a shem did not fulfill for him. Now with both ledgers open, he turns his eyes up to heaven and he says to a shem, I was not perfect. But now either way you. So let's call it even. We'll start a new year together. This year will be a blessed year from both ends. So the chsydom of the balsamta realized how you prepare. And that got forbid that we are, we make, we take our transgressions lightly.

6:15But to attitude is not one of fear and trembling. This is a partnership. A shem created us and he knows that we have, are not perfect. And our attitude is we're going into beautiful days of connecting. Who's accountable to each other? Only people will love each other. That's called accountability. That's what they have called judgment. So obviously you have to be honest, integrity, sincere. Which after know that we would dress in white, we're confident that this relationship, as it has for thousands of years, will continue to thrive. And God forbid if there was something that needs to be corrected, that's called truva. So as we are about to enter sliches and this last week before the shashana thought it's something good to keep in mind, you learn tanya. You feel the spirit of this approach. Yes, we have a Yetzahorah and we have a Nevesh Abhamis.

7:17And their chapter that he talks about how despicable it is, the Nevesh Abhamis when it really gets embroiled in its own material pleasures. But then the day it always leads to Simkh as he explained. Because Ashem put us in this world with a Kavana with an intention. And part of it is the very struggle that we go through. And with the full confidence that we can win the struggle and we will. With the coming of Mishyeh we the final victory. So it's an approach that when we approach Ashem Shaniyam Kippur and the Yom and Sukhas afterwards the Simkhya. Yes, the serious days. And the serious days in our connection and our partnership with Ashem and our commitment. And part of the commitment is accountability and repairing if need be the past, gaining

8:22forgiveness and offering forgiveness to those that need it, to those that we may have heard, asking forgiveness from those who we have heard. But above all, connecting, as Al-Tarab says, that Shuvah is not just like the Al-Kathasa alam, not like the mistake of the world that it's only on Avaeves. Shuvah is from the word Shuvah. But Ruahtoshu, Vela, Leke, Mishyeh and the Sun, return. And all of us need to return. All of us want to be more connected to the Abist. And with that approach we are confident that the Abist will bless us. And this is the very good transition to where we are in Tanya. It is now coming to the chapter 36, one of the most fundamental, if not the most fundamental chapter. I mean every chapter is fundamental obviously. But here we talk about Taql's Biddiya Salam, the very purpose of existence. So we are going to take the next step.

9:25the very purpose of existence. Probably of all the chapters in Tanya, the one that is most quoted, because of its central theme of Nisava, because there's Bautcholis, Lais, Bautcholis, Dirbet, Tartaina. They God desires to have a home in this lowest of worlds. I remember when I first learned Tanya, in a more serious fashion, I wondered why did Alton have to not begin Tanya with his patek? It's so fundamental. It's telling you the purpose that you always want to begin. What's the purpose of it all? When you learn that the chapters are still here, you realize why. Of course, he could have began with it. But you can appreciate it when you understand first the two souls, the battles we go through, the different ways we deal with that battle.

10:25And then it all comes together, you start appreciating. Who we are and what we accomplish, and fulfilling the very purpose of existence. So the context makes all the difference. But before we begin, let's just put it into context of Tanya itself. As I just said, that the first big part of Tanya, the first, well, we're 35 chapters that we've learned already, all address the battle, ways to deal with the battle between the divine soul and the animal soul, how to deal with the blockages of depression and the physicality and the physicality. How to deal with the blockages of depression, negative feelings, tip to my left, emotional blocks, the different sides of it dealing with the body, dealing with the soul.

11:25We've of course learned about avocés, sol, and simche. Chapter 35, if you recall, began a new chapter in Tanya itself, and after explaining Karek, he caught up with Allah, and he said, this week's chapter, we just read today. Let's solve it. Befikhul, Bavchala says, he explained the befikhul, and the befikhul, in Pentechlam, and he began with the last six, the power of mysebepeel, because that ultimately carries the big answer to the big question, what's the purpose of it all? He began the beginning of chapter 35, and he asked very clearly. He said, since we don't win this war anyway, because the nefesh abamist, the average person of a beemni, is never eliminated. So just let's read it inside what he said. If you have the question, can Lomazeyyard and Ishmassam

12:25La ilamazah, Ligah la req khazrishala. Why do souls, and we're talking about the average soul of Beemni, have to come down in this world for war which can be won? Ligah la req khazrishala for a futile struggle. God forbid. The Elohim call you, may He may me my yeats, that the battle and vain would be impulse to evil all their days. The la ilah yakhlule, unable to prevail over it. And Al-Tadeb, then continue, as it says, the Tezehsachmossam, let this be their consolation. The Naqmam becaflaiim, this is fear. To over them come through with the double measure of wisdom. Lusameyyah, web'im basha'im, Ashaykhin, itam, beteh, taerosim, betehsam, their hearts rejoice

13:25with God who is present with them in their taelam worship. And then he goes, who behagd him and will understand it? By first-prefacing, the words of the Yannukkah, the power of Ma'ysim taeim, that fueled Ashaykhin in this world, with the Ka'vanim Ma'ysim taeim, the Afgan myths, even more than taeimah. Because the Afganists see that we transform the material world, the body, and the animal soul. But, he explained the power of that. But why taqqah is its own important to transform the material world? Once you do, and you understand the value of it, because it's far more than anything spiritual, but what's the real purpose? And that's where this chapter 36 is coming to answer. It answers many other questions. The whole revolutionary you understanding of Ma'yyashin,

14:25and Ma'yshaykhin, G'ulah, as we'll discuss. But ultimately, that when you are struggling in this world, in the world of Asyah, so we learned already earlier that the struggle itself was Ashem wa'z. But now we're going to learn what it accomplishes, and that is the did-a-bit taqtaynim, that is the ultimate purpose of creation, to make a home where in taqtaynim tafqah, in the lowest of worlds, exactly where that struggle is, where the divine is concealed in the ultimate way, in the deepest way. So the Asyah say that it began in Pentech, La Mide, now is really going to take on a whole new understanding. Of why it's so important. And why is it not enough to have Asyah's Asykhin,

15:27only under the wine cell? Because the Qawon is taqtaynim. So with that, let us begin Pentech, La Mide, and very appropriate as well. But what Shana we know is the day of Zeha, that I am the keyless Maasachah, even though it's the 6-day of creation, but it's the day when Adam and Gha'va were created, the human being, which is the whole purpose, of making a did-a-bit taqtaynim. So even though the world was created by Khafa'e'l, L'ivr'a'l'am, 6 days earlier, which is literally like now, yet the purpose of it all is to make a did-a-bit taqtaynim, and that's done through the human beings. The Ayeem, Thilis Maasachah. So by a Jewelch, we begin chapter 36,

16:27Pentech, La Mide, Vova. And we begin, the he name, Ida Zeyz. Now this thing is known, it's known, Ma'imar Azal. The teaching of our sages, Shatakhir's bilis, El-Amhazah, that the ultimate purpose for this world, which this world was created, Hushan Isava, Kodz-Borah, who leasily did-a-bit taqtaynim, is with that the blessed, holy one, Hashem, desired to have a home for himself in the lowest realms, taqtaynim, the lowest realms, usun understand what that means. So where is this, Razaal? It's a medrish, a number of places. Medrish Tanchumid, the most obvious, Sampasya Nossei, section Tezaean, the section 16.

17:30And it's the context of the Mishkin, where Hashem is, the Moshe Rabbenar speaking, and Hashem that says, we're going to make those Rishaganti Bisehahm, built for me a sanctuary, and I will dwell among you. And not in the Eilum of the Sajjaneim, not in the hospitable world, not in Ganesden, not in the Silesbri, you'd see the Narnasya Rukh, and the taqtaynim, also in the Shaganti Biseh of the taqtayn, in this world, in a sanctuary, in a Mishkin built of what? Kessab Zovind Haches, Silver Gold Copper, and other 12-15 materials. So in the discussion, Hashem uses that word, that Mishadeh, that Mishadeh, that Mishadeh, that Mishadeh, that taqtaynim,

18:30so I'll consider this, in my morning, at the beginning of Samar-Wav, Hemshag Samar-Wav, the Laba-Rashab, a similar in the Hemshag of the beginning of Tafshin Bays, from the Flihdiqa Laba, discusses that link, the different reasons that we find in Tateh of Fukriation, but ultimately, the taqtayn, Sakavan Amitis, is Dilabit Taktaynim, even though there are other reasons, for different worlds, different aspects of it, but the ultimate reason is Dilabit Taktaynim, and we'll discuss that as well. So, first we have to understand, what is the word taqtaynim? What is taqtaynim? So, the alterab is going to explain. Behinay, loi Shaikh Lefona-Vizbader, Behinah, Behinas-Mailo-Mata.

19:34You cannot apply the idea by God, the notion of upper and lower, Milo-Mata. Ki huyis barakma mala kalamma and beshoven, because God fills all the worlds equally. Mala kalamma means fills all the worlds. This is from the Zair, Khairigimul, Reish Khafay alif, 225A. So, what is the meme taqtaynim? They are usually everywhere. We have to understand taqtaynim and then we have to understand what means Dira bet taqtaynim. Elabiyore iñe. Here is how, here is the explanation of the iñe. And briefly, before we read inside, we're going to discuss now the very concept of Simpson, of concealment. That God is enaid novade, Mala kalamma is quaiday.

20:35It's a shaman, it's animole. Less a sarponimane, all expressions that indicate God's omnipresence. So then what do we mean by taqtaynim? Elianim. Ki Khairigim shanivra elam before the world was created, and if they keep in mind before means conceptual, because time itself was created as the magnet explains, and asking why was the world not created earlier? There was no earlier. Time itself is part of the creation. So prior when we say before, we mean the level that precedes the concept of creation. Hayuhulavadi is barak yakhudum yakhudum. So we speak Balausha baneyadam, we say qaidam as if it's before. But we really mean higher than creation. So what exists in that domain, that realm? God, the one and only one. Yakhudum yakhudum.

21:35Omamala kalamma kemazeshabarabaya elam. Even though there's no space yet, we talk about in that level. But whatever space will become, he's already all omnipresent, all pervasive, he fills the entire space where that world will be created. So that's when we talk about the level so-called precedes creation. Vagam atahu. Vagam atahu, the fanavisbhara. And the same is true after creation. And again after meaning in this space of creation,

22:35this is talking about the space beyond creation, is the only thing, it's also after. Meaning also in this space where there is creation, the fanavisbhara from God's perspective, it's nothing's changed. So what's so then, why is there a creation? What does creation mean there? Raksashini, who alamakablin, Kha'yusseva, Edi, is bharach. The only change is from the perspective of the recipient, for those who receive his energy and light. In other words, what creation is, didn't alter the reality of God, God forbid. It introduced another perspective, or we will call an independent consciousness. The classic example of this, the alter that by himself gives, and we could dictate in other places, of a student and a teacher. It's not a perfect example obviously,

23:36because no example can replicate the idea of pure creation. But it helps understand some matters. If you have a teacher, a brilliant teacher, is completely all consumed, and his whole mind is occupied with his learning, is understood. He remains in that state, there's no room for teaching, there's no even room for another person, because he's focused on where he is, anything else will distract him. It's a human example. But now he wants to teach, whatever reason, desire and the sub. He wants to communicate this to students. What does he have to do? He can't continue to be in that state, so he has to create another state. He's not going to forget, be less aware of what he knows, that remains. But he creates a space. What does a space mean? Then this space, he's not going to be expounding on his ideas, whether it's the thought or even the speech. He's not going to be expounding.

24:37He's going to create a space, a silence, if you wish, where the student can't arrive, and now he has a place. And he's not overwhelmed, and he's not completely ignored, because of this space for him. Furthermore, he has to now convey the idea in a way that the student can understand it. So he's going to have to conceal much of his understanding, and in a spoon feed, you can call it a stream of consciousness, which will be called the Kav, the Khut. So the symptom is what creates the space, hall and welcome punning the language of Aitschayin from that result. Followed by a Kav is the stream of consciousness, which is measured and tailored to the student. So from the point of view of teacher, nothing has happened. What do you mean nothing? Of course, something has happened. There's a student. But did he diminish his understanding of the idea? Did he diminish his omnipresence?

25:37No. But he has the ability to not allow the student to be overwhelmed by it. So it's a concealment from the point of view of the perspective of the student. Is that real? Yes, it's real. It's not a illusion, because the teacher is actually giving him that space. And then the flow of consciousness comes in, and slowly the student begins to learn and grow and grow and grow. And he actually kept at some point, and I'm quoting a little from the beginning of Samarhav. At some point the student begins to appreciate as he expands his containers, more and more divine energy comes into it. To the point that he can actually relate to the divine pre-creation in the language of the Gamara, Adar Bain-Sni-Lay-Koy, Inesh Adaita-Darab, until 40 years, a student doesn't really come to appreciate the teacher. But after 40 years, to opinions whether it's 40 years old, or 40 years from when he learned the idea, or regardless,

26:37then Koy Inesh Adaita-Darab, what does that mean? And now he can appreciate the sechal that was there before the symptom. He can even surpass Kushia Hatam, it can be like Kushia Adab, and it can be even further. And I'm not going to go into that right now. That's another discussion in Samarov, whether we reach only the eight-day and sub before the symptom or even deeper levels. That weren't even there before the symptom. But bottom line is, it's an example. It's not a perfect example in the creation process, because the student is not created by the teacher. But it is an example in this presence process, the perspectives. So Bamehla, there's no Ma'la Mata Badebistra. The Ma'la Mata is all in the matter of how much something is concealed or revealed as he's going to continue. So from the higher perspective, everything is all pervasive,

27:39all-amnipresent godliness, divine consciousness. But now another consciousness was born, so to speak, with a space created from it, for it. And the Shinu-Helma Kablin, Khayusavadiya's Baruch, the changes are by the Makablin. Shama Kablin, my dear Levosha-Mirabi, they are receiving through different garments, a Mahasim, Mastidem, Adiyya's Baruch, that cover and can hide and conceal the blessed light of God, like the teachers concealing in order to be able to receive. Kiddikseev, Kilo Yurani, Adan-Audan Bakhai, no man can see me, like it says, the verse says, and live. So the only way you live is by concealing. It would be too overwhelming, too overpower. So we're going to stop here.

28:39But we've entered into this zone and understanding the very purpose of creation. And then we're going to appreciate that last say, say what Mishiyach means, and many more very fundamental concepts. A good Devach, good Gbenz-Diyad, and we used the Sakhonist to Russian, fully in the best possible way. We hear every Mutsay Shabis, 10 p.m. New York time. Next Mutsay Shabis will be jump-to-f, so the program will be aired on Thursday, this coming Thursday. TanyaApply.com, where you can find this in previous program and ask questions and other valuable resources. And I hope to have a good time with you. This has been My Life Tanya Applied, with Rabbi Simeon Jacobson. Please join us again next week. Visit chacidasapply.com for archived classes and more resources.