Episode 659 - 26 Elul (Regular Year) - When Will the Righteous Finally Rest?

0:00Hi, this is Sereed Sweatser and welcome to the It Is Tott podcast. A podcast devoted to the teachings of Rabbi Schneir-Zalman of Liyadi as recorded in his most famous work, The Tanya. My hope for this show is to make these teachings accessible and relatable to the average person, regardless of prior Jewish education or affiliation. The episodes follow the prescribed daily study portions on our meant to serve as practical lessons in how to live your life as your true self and develop an authentic and powerful relationship with your creator. I have personally experienced the effects the study of this work has had on me and I'm excited to share what I can of this knowledge with you. So please join me on this journey of learning, self-growth and connection with your source. Hi and welcome to The It Is Tott Podcast. This is episode 659 for the 26th of Elowl in a regular year.

1:02So there is a famous phrase which you may have heard that goes, there's no rust for the wicked. Turns out that this phrase actually is Christian in origin. I did not know this but I found it out in researching today's episode. And how interesting is that when in Judaism actually we have an opposing phrase which comes from the Gimara and Masachat Rachos which says, the righteous never rests. We actually flip it on its head and we say that there's no rust for the righteous. That's what we focus on. So when we talk about there being no rust for the righteous, what we mean by this, you know, it's actually pretty multifaceted is in a very simple way. We know that good people like are never satisfied. If somebody is working and trying to on self-improvement, on trying to be a better person, once they improve in a certain area of life, they're not satisfied, they move on, they work on something else. You know, let's say somebody's raising charity for one organization, they raise the charity great.

2:04Oh wow, now they heard that there's a bride and groom that needs funds. Now there's a sick person that needs funds. They're going to continuously keep trying to do better and more and more and more and there's not going to be a lot of rust for them. Somebody whose life is devoted to goodness is constantly going to be trying to do more and better and good. And this is true really on a more subtle spiritual level as well. When we talk about righteous people, when we talk about Sadiqim, which we've spoken about in the Tanya as to what the definition of that means, truly righteous individuals who have either squashed their evil inclination completely or transformed it, even after they passed away, you think, okay, once the person passed away, you know, they lived a righteous life, now they can finally rest. Guess what? No, because in this world to come, there are actually many levels too in Gunn-Edan. So once the righteous, they're sitting in the learning tour and they come to a certain level of total self-abnegation before God, one could say, then guess what?

3:05There's another level of self-abnegation before God, believe it or not, and it's constant and it's going. So even after a righteous person passes away, their work continues. They're ascending from level to level to level to level. So do they have a rest? Just person just really doomed quote unquote to constantly be in this state of movement and flux and ascension, even if it's a good kind of ascension, it's still, you know, it's not a subtle kind of thing. So what we're going to be learning about today is that there is a time when actually the righteous will finally be able to rest. When is that time? That's actually going to be in the future era and the time of the resurrection of the dead down here on earth. That is the time when Godliness will really be so fully manifest down here that it will no longer be about revelations. It will no longer be about getting to the next revelation, getting to the next level, getting to the next level. We're going to be beyond levels. We're going to be tapping into and experiencing the essence of God.

4:07And that essence of God, we started talking about this yesterday, is really only going to be manifest in that future era and the time of the resurrection of the dead down here on earth. And if you had to take a wild guess based on what we've been learning in the past little while or big while, you know, for a while now in the Tanya, if you had to think of something that could actually help prepare the world to come into this state, into this essential state of godly manifestation, of true essential manifestation and experience of God, what do you think we might be able to do in order to propel that forward to help bring this about? So if you're guessing giving staka, you'd be absolutely correct. That is the answer because that is a big focus as we know this past little while in this section of the Tanya, all of these epistles, the ultra-versa really focusing on the giving of staka. And that's what we're going to be talking about today.

5:09And to do so, the ultra-versa is actually going to bring us back to the very beginning of this epistle, and this is epistle 17 that we've been studying over the past couple of days. And he's going to bring us back there where we brought up this verse, this Pasoq from Tahilim, which said, that your mitzvah is very wide. And we're going to talk about what this means. We're going to discuss this idea of the mitzvah, meaning the mitzvah staka, and why it is very wide. And in brief what we're going to talk about is that when we talk about it being wide, what we mean by that is that it has this kind of energetic width that it has the capacity to contain within it, the true infinity of God, a type of infinity that goes beyond just infinity of like Gan'iddin, of the world to come in the sense of people pass away in the world of the souls, but a true true type of infinity, to really contain the essence of God, the essence of Godliness, that is the power of staka. That's the unique power of staka, and that's what makes staka very wide. That's why it's referred to as being very wide.

6:18So with that being said, let's get into the text and see how the Al-Tarabah explains all of this. For context, we're going to be concluding a Pasoq 17 today of Yerahs-a-Koresh, so here we go. So the Al-Tarabah begins, and he indeed begins with this verse where he brings up the chamvami-svah-chame-ud, which comes from Tahilim, chapter 119, verse 96. And the Al-Tarabah tells us that this is a reference to the Metsfa of staka, because staka is a vessel and a very wide area that vest within it the radiance of God. As we say in the Russian-Shenoperas, which is coming up pretty soon, the Wushot staka, his garment is staka. So meaning to say that there's something about staka that creates this radiance and kind of like this vehicle, this vessel, to be able to contain God's radiance. And in the future to come, in the time of the resurrection of the dead, this radiance will shine without any limit or any end, with khasat-chidnam, it's called, with gratuitous kindness.

7:28Through this arousal from below, this says, there's a Zaltata, which is called the Dar-Hashan, the path of God, which we spoke about before. It's the path of God because we're emulating God. And this is why not only does it say, Raghavami-svah-chame-ud, very wide, because it's without any end, without any limit. And so, that, now the ultra-bureauc was a question, it says that there's a citation verse in Teha'am, chapter 119, verse 96, which says, which literally means, for every Tehla, for every conclusion, I have seen an end. So what does this mean? That this seems to imply that there's always an end to something, that we talked about this idea of infinitude, of there being no ends to this revelation. So the ultra-bureauc explains, he says, it's word Tehla, it's related to the term Kaluta-neffesh, the exploration of the soul that happens in Ganesin. And for this, it does have a limit, because it goes through a lot of contractions, as we explained before.

8:40So this Tehla, this exploration of the soul, when people pass away, there's a true exploration, there's nullification of the soul. And for this, there is a limit, because then it's like the Gata-Ganesin, and as we described, there's a limit there to their intellectual knowledge, to their experience in Ganaden. And this is the meaning, it says the ultra-bureauc, this whole idea of for every Tehla. So this Tehla is related to Ganaden specifically, and it's because within Ganaden, there's many different levels. There's a higher level, lower level, each one according to their ability, according to their level on Earth. So it's like the more Torah and more Metsu as a person involved with Down here on Earth, that's going to dictate the level of where they're at in Ganaden and what they're going to experience. And the ultra-buret says that this is the explanation of this teaching that found at the end of Masaqat Brakhos, where it says that there's no rest for the Torah scholars, not in this world and not in the next, because they're always going from level to level to level in their Torah knowledge.

9:50And there's no end to this. Until in the resurrection of the dead, that's when they're going to have a rest, that's when rest is going to happen, and that teaching comes from the end of the Masaqat of Tammid and the Gomara. So that's the end of the section for today, and so just to kind of tie it all together, bringing in yesterday's episode as well into today's episode. Ultimately, the physical world is where it's at. The physical world, again, we can think of it, and with the Mosul, we'll have a deal of listening to music versus just learning about music theory. The physical world, in the red times of the resurrection of the dead, that's going to be where we're actually going to hear the music. That's where we're going to experience the music. For the souls in Ganaden right now, they're just learning music theory, and we shouldn't say just because it is a big deal. It is something very profound and deep, and there's a lot to it. But it's not truly experiential in the sense of the sensing and listening and hearing the music. And just like again, in music theory, you know, there's different, you can get more complex, less complex, all those things, there's different levels within that world of Ganaden in terms of how much or how little people are comprehending.

11:01And in terms of the true revelation, they're getting it in a mediated way through those crowns on their head, through the catter. But eventually, in the time until Chiasamei, they're all going to experience the same music. They're all going to hear the same thing. So that's not going to have, it's going to be a more restful state, where we're not going to have these same levels. And the preparation for all of this is through giving Stuka, because Stuka creates this vessel for all of this whole process to happen. It's called the wide misfe that's very wide, because it brings about this width, this vessel, this vehicle to bring about this revelation. So that's it for today, and tomorrow we will begin a new epistle, epistle 18 of Igeras Akodash, so stay tuned for that, and I will speak to you then. Thanks for listening to the It Is Top Podcast, hosted by Sri Tsputter. This podcast is dedicated in loving memory of my maternal grandfather, Abhahum Yatok Ben Bin Yamanah Cohen of Blessed Memory, music by Chiasamei.

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