Tanya - 21 Adar 5786

0:00Okay, we don't pay the climate growth. Now, in the last page, they have spoken about La Saisa, the Yisrain of Asia, the Myla of Asia. And he mentioned, this was a very important part of it, that explaining the Myla of Asia will answer one of the hardest questions. Why would they be able to make people legal reekies as a lush, that are going to suffer the whole lives never with the bayonet, with the Eats of the Horde, they're never going to finish. Why would they be able to make people legal reekies as a lush, where they're going to be fighting with the Eats of Horde, as long as they live and never finish. So the alternative, I basically answered, with La Saisa. And that is, that they abish their wants to bring the battle to the gulf of the Navisha Bahamas. And when you bring the battle to the gulf of the Navisha Bahamas, you're bringing the Shrinah to a much lower level. In other words, the bayonet may be much lower than the Tadik. And in terms of the dira-bet-aqta'inam of pediclamic gimmel, of taida, the bayonet that are used this advantage. But in terms of the dira-bet-aqta'inam of pediclamic vops, which we're about to start, the bayonet that are huge advantage.

1:00The guy who fights harder, brings the abish to lower. So these are the two points of view, Hestis. If you're getting closer to the abish, then you're much better of being a Tadik. If you're bringing abish to the lowest levels of the world, then forget the bayonet as a mile. And the previous pedics spoke about fighting and battle. When you learn to tell you, you're bittling your brain telecos. When you do mitvahs, you're bittling your gulf. And Behecherech, if you're bittling your gulf, you have to be bittling also your nefesh abahamis. Balkar rei nomin. And the nefesh abahamis becomes a keelif alaqus. And now the dira-bet-aqta'inam gets to his point. Beheen, the pediclamic vops. Beheen, everybody knows. I don't know how everybody knows. Besides that it's written in Tanya. My medezah was stated in medrish. Shatakh, las biyas, elama, zehu. The ultimate purpose was that he created this world. As far as the shema is concerned, not as far as we're concerned. The shema has a desire, lea-slay, to have for himself. The dira-oh, bitt-aqta'inam, in the lowest realm. I must tell you. Notice that the word Yisbadaq is not here. The dira-bet-aqshab had a dream in top-fresh samakh gimmel.

2:02I don't know what kind of dream he had. I don't know who visited him. But in his dream, what my medir gave us, that you have to add to this message, the word Yisbadaq. And from that moment forward that I've been in the sikh abad, it's over 100 years now. Whenever they say this message, they say it with the shinoa, even the sava, because the shbadaq, reliefly, Yisbadaq did it with Aqta'inam. And the purposes, the abishers should have a home in the lowest realm. And this is more achieved to the fight of the banany, and the battle of Midswis, than through the premium dika dira-bet-aqta'inam, where you bekam-ash-pazikhan-le-gawooda, host al-akus, through limelataida, but you learned about the pediclamic him. Now, we're here today. Let's take it carried away. Lea-shayikh, the fun of Yisbadaq, in his myelomata. By the abisher-bechal, there's no such thing as higher and lower. Takhtan means the lowest. How could Yisbadaq, if there's no higher, there's no lower? Yisbadaq, as far as the abishers concerned, he's mymalikhan-le-gawooda, he fills up all the worlds equally. Now, how you translate this word, mymalikhan-le-gawooda, that's how they're here. But let's say the paches. Mymalikhan means he's revealed. From his perspective, he's bagelian, call the al-Mas-bashav, and the worlds are not worlds. They're getle-kite.

3:02The little witch-eula means hella. For some point of view, it's not hella-mats-geelian. The pshate is. The takhtanim is takhtanim to a weak construe, is takhtanim. Nisabaqa, the sh-badaq al-liyas-le-dira, sh-em wants to have a home to what people call takhtanim. Yisbadaq, kikadim sh-nivra-eula, just like before, before they created the world, how you hula-vada, you. He was the only thing that exists. How you hula-vada, he lived alone. Yisbadaq, lesbian. Yachadim, yachadim, yachadim. Antoninsik, one and only one. And naturally, umamali, and he was revealed, and call a maka-mazesh-a-bada-be-eula, and all of this space in which the world was not created. Now, remember, there's a very important deal here, that the very denotation of maka-maz already a chiddish, right, space as a creation in itself. So when you say, umamali, call a maka-mazesh, you're already talking after that, it's in Kedomatsimtsun, where there was an even maka-m. But the maka-m was filled with al-akus, and then there was a Tsim-sum-arishin, and then after Tsim-sum-arishin, there's a mylo-mata, Baht, a Tsim-sum-arishin, it's a leikip-shut. And therefore, the gammata,

4:02can't hula-vada, if we would know what God knows, and we'd still see the world as it is, Kedomatsimtsun. In other words, even though there is maka-m, but the maka-m is just filled with gat-lakh-kait. But ah, the khilik is only shah-shinu-i-hu, al-am-maka-m, khayyus-e-ve-edi-is-barakh. The difference is that al-drabi-santanya-perikha-fallaf to those who received the life and light from gat-lakh-kait. In other words, from our point of view, we do exist. From our point of view, there was a Tsim-sum. From our point of view, Hashem is removed. From this so-called maka-m, if we knew what Hashem knows, we would see that the Abish did have still and this maka-m like before created the world. The maka-m that we receive, from our point of view, our idea of who Hashem had been through a variety of garments, our maka-sem, our mastic and medias, brought that black in a high, in his light, if you could tell me the difference with him maka-sem and mastered. I'll give you a kiss. Kedomatsimtsun. As a post-access, you lay in any order, but it's impossible for anything, which is in a construct of order. It is very safe. We did our gbola. You know, you mean Smelemsa. It's not shaketh for anything, which is muk-bul, to see Atmos-Aveinsa,

5:02and to retain its identity as a living thing. We've got the piece of raza-ve, it's taken gbola, it's a film of Mala-cham and Nekro-i-Maka-yes. You don't really kill a raani-ha-adam. A person can see me of a raani-live, but kill a raani-ha-adam-vach-ai, neither Adam nor Khai, which is the Mala-cham, can see the Abish-a-Nekro-i-Maka-yes, which is the pastest-a-ha-yes, Madre-g-i-mala-cham, and in Ra-y-in-ve-kul they can see a la-ko-sem-savive. It says, they have been there and this is the idea of Ishtaush-alus. Viridasa-madre-g-l-madre-g, and the descent of creation from step-to-step and level-to-level, which we know that it's Aide-ri, boy-halavush-im-a-mastidim. In addition to Tsim-Sama-ri-shim, there's something called the Tsim-Sumim-a-said, they're Ishtaush-alus. And the multitude of garments, which black, ha-er-va-chai-shim-i-mani-is, but it's a light and life, which comes from Gala-mai-di, and of course, light and life, by the way, for those who care is saved from Mala-i. And this physical world, which is Khomri, what does Khomri mean, that it's crude and base, and the material,

6:03says the rabbit that, from the perspective of creation, that there is a Ishtaush-alus, and there is a Tsim-Tum. The who, this world is, ha-tak-de-m-madre-g-de-lowest-level, shay-tak-de-m-at-am-im-manu, that there's no world lower than itself, be-in-yan-in-as-match-as-the-idea-of, Hester-e-day-is-bar-ach, the concealment of God's blessed light, be-g-e-shak-af-al-m-gopal, and the darkness is doubled and re-doubled. The rabbit has some place, how other, why it says, kof-al-m-gopal-asis, and I forgot what it is. Kof-al-m-gop means four times darkness, once in a catch, before times, I forgot at the moment. And the concealment is not only that Hashem is not here, but that the opposite of Hashem is here. If you look at the opposite of Hashem is here, if you look at the cleap of it, it's filled with cleap and citra-ach, and cleap and citra-ach, we've translated before, that the truth of cleap of it, is the Abish-te, but it lies about its own self-identity, because it has a cleap and it covers it over, shab-neg-e-da-waya-mamish, that they're against the Abish-te-mamish, lay me to say, I need, why it exists? I'll see you, there's nothing besides for me. So therefore, the rabbit says, when you say tach-tainem, you have to understand,

7:03tach-tainem is only our point of view. The rabbit says, well, the Abish-te is trying to conform to our reality, that there is a Tsim-Sum-Sum-Rish, and the rizsa-te-Ris-Tas-Sas, until the tach-tainem-tach-tainem-at-a-e-man, which is a Maz-a-gash, which is most of the tach-tainem-tach-tainem-ta-a-chem, which is most of the tach-tainem-ta-a-chem, which is most of the tach-tainem-tach-tainem-ta-a-chem, and the Abish-te wants to dig-a, in what is our point, that to us, say, we should be with his God, for he name, and now that he says, the status of Ilamas. The Iridas and the Madrego and the Decentral level to level. Ain't it be sure that Ilamas are here? It's not for the higher worlds. The higher worlds also don't really exist. Because Simpsum should like it, shouldn't it not only preclude the existence of a world which has gashmias and chumlias and molasses that are arched or cleaped. Simpsum should like it, shouldn't preclude anything except for godliness. Still, the higher worlds, in as much as they exist from our point of view, even they cannot be the Takasakawana. Why? Why? Because, as far as they're concerned,

8:04they need it. There's a descent made upon them is brought up in the light of the Abyssal's face, blessed be he. Now, these two lines, of course, very controversial. We've talked about them many times. Then, it could be like this. The higher worlds have a little emis. Ilamas al-Yena means atillis and higher. I'll tell you if I'm talking of atillis. The higher worlds, before I have emis. Yeah? Emis is real. Before the Abyssal made them into the higher worlds, they were the Abyssalliness. They were higher yet. So, they were more true before they were made and they are right now. This world is shakir. Before the Abyssal created shakir, where did shakir exist? It didn't exist. Because shakir only exists if it's believed. This world is real because we see it as real. If we would stop seeing it really would vanish. So, the higher worlds, since they have an occultus of emis, they were more emis before the Abyssal made them into what they are. Since this world is shakir, it simply did not exist before the Abyssal created the shakir. So, the other Abyssal says, this has to be the Takasakawana. Because the Abyssal, which have an occultus of emis, were better before they were made even more emis.

9:05The Abyssal was shakir. That's the Takawana. Before there was no shakir. Another with shakir. And the Qawana is, to be very blunt, to make the shakir emis. And we do this through tired emis. Now, the Takas, with the purpose of the Abyssal, who Abyssal is the lowest world. Which is shakir. And you cannot say before shakir was in a better place, before shakir was not shakir. The Abyssal was not shakir. This entered the will of Atmasinsaf. The Yays, Nakhasruhach, Lafana-Wisbah, Hashem, should get pleasure. Kad, Wen, the Skaf, the Sitarach, we bend Sitarach. Now what we bend it was, Hapro, we trends. This Hapro, we transform, Khashaykhah, the darkness, and the lily, and hate the interlite. We bend the li, and make the li true. Which means, shaykhah, the dhabaya, insaf, balach. The light of Hashem, which is insaf, should radiate and shine. And Makhama Khayshikh was Sitarach. The place of darkness is Sitarach. So call, Ilamazek, Kule, in this entire Ilamhaze. But yes, S.A., S.A., S.A., with extra weight and extra power. How could be extra? And the answer is, because of a Yisan-e-Minnah Khayshah.

10:06Because this word is like a shakir. And it's dark. And we bring light into the darkness. It outshines the worlds of light. May Haar al-Asaib-e-Ilam-isah, Yain-e-if, and the light, which is shining and emanating in the higher worlds. Because Shamay is shaham, the light that exists in the higher worlds, in the higher worlds before Avad. Its ideal evolution has to be upon it, through garments and a little bit. The partial consumer to the divine countenance, Ha-Masthir, Imam Malamir, insaf-e-Baghuhu, which black and hide. And insaf, Chalibat al-Bamati, as their form should lose their self-identity. The word master means something is blacking. Mila means it's hidden because it's too far away. Mahas and Masthir, I don't know the difference. But Masthir and Mila, I know the difference. So I, even Aksilis, and even Keseh. There's a limit how much I didn't suffer. There is over there. So it should retain its identity. As I might see it. This world, which is shakit. When we reveal Gatla-Ghred in this world, we reveal it, believe it, upon him, even more. And then it's ready, and the name of the Martilis, the name of Sainis-e-Baghuhu, because in this world, because of the Yisna-e-Mite-Gha-Ghyshach, we want to reveal the atom of any insaf, which cannot be revealed

11:07even in the highest of the higher worlds. Because it would pluck. This is achieved through the battle of Tadeh and Mitzviz, and the Gili of Shcheneh. We learned about Nalaz-Pedek in this world. Well, that's not because Shbaarachli is al-Sah-Tadeh. This is the Abyssal's gift of Tadeh. And Tadeh, boys, to be very blunt, Tadeh is not after the Simpsum. Tadeh is before the Simpsum. I'll be Kabbalah to save you time. Tadeh is a drage of oil, which is laid-nug away at Simpsum-Klau. And Mitzviz is Baha-Mahrein. Mitzviz is Al-Sah-Mammish, which is even higher than Tadeh. That's in it. So Tadeh and Mitzviz are godliness that are totally unaffected by the whole process of creation. We don't see godliness in Tadeh, but that's not because it's hidden. It's because we have no eyes. We don't see godliness in Mitzviz, but not because it's hidden, because it's not light. It's atom. And when we learn Tadeh and do Mitzviz, this is a power that's above what's going on. It's above the levels of hell. And in Giloi, which transforms, shek and Ante-Amiz and Khaysh-Shakha-Tadeh. And that's what the word oiz is. It's a shame oiz, a shame oiz, aamah-hit and a shame broghtang and shalom. It says in Khasi, that the word oiz means gwurr.

12:08But what's the gwurr of oiz? No, the gwurr of oiz is. That's just power. It's the... it says in Samarwaw. In the name of Jesus, we have to be hard and both, to bring in yourself into a limited quiet, and it shouldn't implode, that's why it's stated, that's the way it's up, which is hard and it's laid out by a tymtsum cloth. My man has asked the chasel says he can't just borrow this and he can't even say dick. The shaman is going to give power to the dick and make up his heart and say, love it, to receive their word, love it. So he's battling with his mother, even though they're going to be receiving great lights, they shouldn't lose their foremammish. In the light of Hashem, which will be revealed, leosid, when Mashiach comes and Elmhabah occurs, will he shumluvush, will any garment whatsoever, to receive, as the pustic says, that when Mashiach comes, will he con if aid my dachha, our master will no longer have wings, knuff means a wing. Peter, translate this to me, but what is the concept of a knuff? Shall I ask the bimchah, be knuffled vush, a wing is a garment, which reveals but also conceals, and Hashem is going to relate to us without a wing, without a garment, and as

13:08a result, we're going to look directly at the abish to himself. We'll receive in one pustic says, the ayin by ayin, we're going to see with our eyes, we'll receive in other pustic says, the ayin by ayin, the shemesh, the ayin by ayin, no longer need a foreign source, the sun is away from us, a foreign source to give us light, the ayin by ayin by ayin by ayin, the abish is going to be our light, and the one is that the light is going to be from within ourselves, so he sheds me, right? His tooth is looking, one is ayin by ayin yiru, and the other is, we're all called bossa yacht, one is you see with your eyes, seeing with your eyes is still gluing, your eye is seeing something foreign, we're all called bossa, your hand should see, your hand doesn't have eyes, we're all called bossa, the dupshad, the godliness and you become one, you don't have to see it with your eye, because it's not separate for you, the e is still denotes you're here and he's there, we're all called bossa, your flesh cannot see, unless you're flesh is, that's the two madreggies, the first madreggies you see get lucky with your eyes, and the higher madreggies you become get lucky and you don't have to see with your eyes, you can see it with your flesh, the point is that the idea that there should be a gilia

14:12of Atmos, and the world should not be destroyed is always teda, and this doesn't exist in ayin yiru, and there exists stuff down here, and it's more through mitzvahs, then through teda, the neda it's known, shiehmei sameshiyach, the nina mishiyach, or befrat kishiyach ameshiyach, especially the second kufan you may sameshiyach, which is what chieshmei sameshi happens, heim takhmeis, the slay misbriyasi alamazir, are the end in purpose and fulfillment and wholeness and pieces of this world's purpose, shalakach nivim itchilose, which was why it was created in the first place, hago, bakabola scharan, to be sure the really university reward, in ikelebel of Asfi is predominantly in the seventh millennia, but shakosbukh teda meharizal, so you have three madreggies, first is called you may sameshiyach, then this chieshmei sameshi, which is an alafashishi, and then this alafashvi, that according to us is also one name, according to the nambant, according to the krabola, it's all thing, but chieshmeisah, but this is even a higher union, this is a higher union of krabola scharan, bottom line is, the ebishah never says, the ebishah wants to do the betakh tainim, and he says that they will be a gili and takh tainim, which is higher than the giloyam in alamazir al-Yanim, because alamazir al-Yanim

15:15have to have a medidavad ball on the aid, otherwise they would plot, this world is going to have a gili atmus, through the keikh of teda, which is called oiz, in these three steps you may sameshiyach giloy, chieshmeisah is going to be even a higher giloyam, and alafashvi is a higher giloyam.