Chapter 31.09: The Great Joy of the Divine Soul Being Freed from Exile

Welcome to My Life, Tanya applied with Rabbi Simon Jacobson, a journey into the deepest

teachings of Torah and their application to our personal, emotional and psychological

lives.

A good time, a good week. We continue our journey in the life-changing

safer Hattanya. I hope everyone had a meaningful, liberating, freeing and transcendent

Pesach. You see this Midsraim in Cala Perushim, going out of the Midsradim Bhagavulim,

limitations, constraints, fears, insecurities, inhibitions, to experience Sman Khero Senu.

So now we come from Pesach with new strength to be able to take on the challenges of life.

This is exactly the themes we're learning about in Tanya, in Petya Klamadow. This program is made possible

by Rina Leise, I will see. And it's an honor and loving memory of Rabbi Shmula, Yasef, Lidman, Plot,

Kinole, Vashalom. Also the Anishmas, a memory of Rabbi Yasef, Halavi, Weinberg, all of Vashalom,

Ramosha, Pinchas, Akrain, Katz, all of Vashalom, and Rabiella, Akrain, Kanole, Vashalom.

And it's also an excuse and merit of Rabbi Xavier Cheskel, Akrain, Risha, Katz, Laidach, Yom,

Vashalom, Tavis, for many long, healthy years. And of course, perhaps above all, it's an excuse

and merit of our brothers and sisters in Ezisral, that Hinele, Yon, and Bela, Yusin, Shem, Yisral,

continue to protect them, and especially the holy soldiers on the front lines that are sacrificing

to protect men, women, and children in Ezisral. And with that, let us enter into Pater Klamadow,

of Middle of Pater Klamadow in Tanya, which is leading actually to, as Gokha Pratis,

to that concept of Yatis, Mitzheim, and Naveed Esashem, as we'll get to, hopefully in this class,

if not this class, the next class. So it's very fitting. And in general, when we dealing with

Mitzheim Vagvolim, the first mates of Vagvol, the first limitation, the first trap, the first

impediment and obstacles, is the Nefesh Abbas, which is exactly what he's addressing here,

how to deal with that. Which really is the central theme of Tanya in general, the battle with

the Nefesh Abbas is the animal soul. And we've been learning about it from the beginning of Tanya,

actually. But starting a Pater Khaftes, while Tereb was dealing with how the Nefesh Abbas becomes

what he called Timhtumha-Lev, creates an insensitivity, a desensitization of the heart that is

callous and unable to be inspired. And the example he gave from the Zeya, like a piece of wood,

that refuses to catch fire because it's too resistant, whether it's moist, whether it's

it's not the ingredients, the makeup of the elements are not conducive. So you need to shatter,

Mavatsin, you need to break down, you need to splinter that wood, in this case the animal soul,

in order for the fire to catch. So that brings us into the discussion of having a very deep

introspection of the toxins, the negative infection, spiritual infections that the Nefesh Abbas

imposes on, and affects the human being to the point that, by Bainni, even a Bainni, is who

who are Adam, the Nefesh Abbas, as he explained. So it's not some just side thing that you can

just superficially just say, let's eliminate it, you have to attack it, just like we attack an

infection, a disease in the body. This is a disease in the soul. And you do it through Mavatsin,

as he explained, the Alam Adam Yalges, that he, a person, cuts angry, his nefesh alakiz gets

angry at the Nefesh Abbas for the disease. But the anger is not just anger, the anger is a tool

of aggression, a tool that motivates you as he's been explaining, not to break down,

not to demoralize. So the Al Tadeb in a very methodical way has been talking about how

even when we have to contemplate on these toxins, on the negative, even that has to be done with

positive outcome. It's not meant just to be critical, basically called constructive criticism.

And he explained how, in truth, the different elements of it, in this period of Clamadalif,

he speaks about how Minayu Bay, that it has to come Minabhidu Ghmasa, that's the first thing,

you have to fight the disease with the disease, so to speak. In order to eliminate it,

point number one, point number two, that in truth, he can't call it Attsvus. You can't call

this Attsvus, it's Medidus. It's a sadness over the fact, as he explained, a sadness over the fact

that you have this negative forces. So as such, it motivates you, and that's the key. Attsvus,

depression or negative feelings demoralizes you, paralyzes you,

because it's completely like a stone, indifferent or paralyzed. Here, it's a motivator.

But then comes the next step, and that's what we're addressing now. That furthermore,

that negative feelings, the size of the fact that it eliminates the resistance of the wood,

that is not caching fire with a passion and fiery passion of loving God, in addition to that,

what's happening here is also that it leads to Simcha, as he said. The chal'otsev hier

muhissar, hier mutar, that it leads to Simcha. A Simcha, Gdailya, as we're relearning,

and going to learn. Why? Why? Because the fact is, why you takasad over the fact that there is

the wood is not caching, because somebody could say, you know what, that's my life. I'm stuck,

and becomes normal, becomes normalized. There may be a fact that bothers you, and therefore you're

attacking it, so to speak, is really, just like a surgeon, let's talk about the disease in

the body. Ultimately, obviously right now, it's a serious operation that needs to take place.

But ultimately, it's going to lead to Simcha, because it's leading to becoming healthier.

As he explains, and then in that singular type of language that you straight to yourself,

that a person says, there is Yashyavel, Libyan, Akmal, Kaflam, we're going over what we've learned

already. And he says the following, that a person speaks to his heart with a double measure of

comfort, that it's true, all that we've spoken about, the negative effects of these toxins.

MSU became bleesophics, okay, so that's a negative thing, that I utterly distant from God,

or Mishuketsu Mishuav, as well as repulsive and disgraceful, despicable, because that's what

the toxins is. Think of an infection, when you look at it, a cancer God forbid, something that's

this should be despicable. Ah, Kholzeu, Anilavadi, Hu Agufi, Manifasha, Khyunisha, boy,

but this is only regarding the toxins, regarding the body, with the pollutants and these

toxins have attached themselves to. Or as he calls it, the Gufi, Manifasha, Khyunisha, boy, the

body, with the animal soul that energizes it. Ah, but Kholma, Khyunisha, this is another side,

the mere fact that you're attacking the infection tells you, because you know what

are to access and to trigger the healthy parts of the person. So there's a whole healthy part within

the person, a filibikol, shibikol, and what is that? The nevish of the Kisim, Nitsus of the Kus,

Elikus, Mammesh, Amalubis, Bola Chiesi, the divine soul, which contains an actual spark of

godliness that is immersed. That's spark, it energizes that nevish of the Kis.

However, it actually begins Golas. So yes, there's two things going on at once.

So if you think, let's go back to the medical example, because it works very well. A good doctor,

he knows now he has to do something serious, a surgery, I'm a vachin, he has to destroy the

bad infection or the bad disease that has infected the person, God forbid. But his real understanding

is that he wants to make the person healthy. It's not just attacking an enemy. That's not where it

ends. It's part of the process. So he has to also recognize the healthy parts and strengthen them

in order to help the healing. So he recognizes this, there is those toxins,

but there's also the good side. However, it's in Golas. The nevish of the Kisim,

the Golas begins Golas. The Mkain, Adiraba, and based on that,

the doctors are not going to be depressed because of the disease. He knows he has to fight,

but he knows, and is completely confident that removing it is going to create the person to be

even healthier, using the Moshla I was giving. So he says, Mkain Adiraba,

Kalmasha ni bethachasarichhuk ma-shem batu vishikuts. The further I am alienated from God,

and the more repulsive and disgraceful I have become, meaning the disease has affected the person.

Had a nevish of the Kishebi, the Golas godly aces. So that makes you aware that the nevish of the

Kishebi is even a deeper exiled, even a deeper displacement. But Akhman is a la-gud-e-lam-eid,

and the compassion for it also grows in direct proportion, is far greater. So what is all this

leading to? Not just others, the disease is how terrible, that the more the disease is there,

the more the compassion and the more the need to commit to fight for the healthy part of the

person, to make them healthy, as he continues. O la-zeh, us in Kolmak-Mosib-e-Kheftzeh,

therefore I will make it my singular mission and desire. Let's go back to the doctor.

The more the disease, the stronger he's motivated to fight it.

And bring out the healthy parts of the person. To get her out of this exiled and bring her back up,

La-she-vel-base-a-via-canada, returning her to her father's house as in her youth.

Qadim-shin-es-slap-sh-a-be-goofi, shason-e-chle-les-be-adis,

before manifested in my body, where it was completely encompassed, when it was absorbed,

not completely, in the chle-les-be-adis, was absorbed in God's blessed light and completely united,

completely united with Him, yet, the chle-les.

So,

that you could think, okay, one second, that's before then the Shama came down to the body.

Now it's not that way. It continues the Al-Talab-Vagam-Ata-Kenu,

Vagam-Ata-Ken,

Tehik-lulam-i-cheth-ez-be-ez-borach. Now, two, the goal here is eliminating the toxins,

eliminating that wood. That won't catch the resistance of the wood, I should say.

That is going to bring the Shama, bring the person to be absorbed in and united with Hashem with God,

because Shia-Ossam, how do we do that? There's a process, because Hashem gave us instruments, tools,

just like the doctors' tools of healing. How do you extract the disease, but also,

how to strengthen the person? What is it? Because Shia-Ossam,

Kolmag-Masi-Betero-Mitsus. When I will make Tato-Mitsus, my singular mission, my entire focus,

Lahal-Bisbeh-Hen, Kol-Essar-Bachinasea,

to manifesting them, all the ten faculties, a Muslim and Tato-Mitsus,

that is very faculties that a person has, the mind, the emotions,

Gabbat-Ghagas-Nihim,

Kineske-Lil as discussed earlier in chapter 23.

See, even though there is a hellem and a concealment, but that's not the ultimate natural state.

The natural state, the godliness permeates everything. The divine soul is the primary force in

a person. However, the disease has attached itself and is how become and identifies a person,

we're not talking about it's adic now. Obafra'at-Mitsus-Tvila. So, all Tato-Mitsus do it,

but especially, Mitsus-Tvila-Kastvila, even as a specific Mitsvah, is all about what?

We know it's about Bakhosha-Srakhiv, you're asking for your needs.

Not just physical needs, also spiritual needs,

meaning also to be healthy. Lidse-Kalashem-Bitsar-Lom-Migolusa-Begu-Fiyama-Shukat

to cry out and guard and distress

from the divine soul's exile in my repulsive body.

So, part of the process is, yes, to eliminate the disease, like we spoke about the aspects of doing

that by attacking that with its own personality-Mineo Bay, Minovid-Dugmasa, but ultimately,

the goal is to free the divine soul from the exile, from the goalus in the repulsive body.

Lidse-Kalashem-Bitsar-Lom-Migolusa-Begu-Fiyama-Shukat,

Lidse-Kalashem-Bitsar-Lom-Migolusa-Begu-Fiyama-Shukat,

Lidse-Kalashem-Bitsar-Lom-Migolusa-Begu-Fiyama-Shukat,

Lidse-Kalashem-Bitsar-Lom-Migolusa-Begu-Fiyama-Shukat,

So, what do you see here? Not only is the so-called introspection the negative

objective to motivate, but it actually is leading you to a very positive place,

to a much healthier place. So, the Al-Tarabba continues.

The Zui-Bchines-Truva-Maisim-Tavim.

And this is what we say in Khazal, you see the expression,

Truva-Maisim-Tavim.

Lakhir-Truva-Maisim-Tavim are two separate things,

but they Khazal put them together. Why?

Because, based on before, because Maisim-Tavim,

Mitzviz is what brings you Truva to return,

then the Shama and bring it out of goalus.

Since these good dudes are done to return, remember we said that the Shama before,

came down below and to the body, was connected to Asha.

Now it came down and the disease has attached itself to the person and is blocking an impediment.

And you do whatever you can to remove the impediment as we've discussed earlier,

including the recognizing, the despicable nature of the disease,

and also the al-Alamyar gives to actually show anger and thought against it.

You have to be passionate about it. You cannot just be apathetic.

All that now leaves us that when you're completely committed,

because you see the disease to the healthy approach.

Maisim-Tavim, that's exactly what it does. It brings to Truva-Kadeh-Lahashiv.

Shay Maisim-Tavim, Shay Asa-Kadeh-Lahashiv, these good dudes are done to return the divine soul,

which is a piece of God, Khilikashem, to back to its source and root of all the worlds.

And you see the emphasis on the word Truva from the word return.

So we stopped more or less around here, even though we went a few more lines, so let's continue.

But it's important to review again, because you want to get the whole context.

So there's a Zaystia Vedosikol-Yamov.

And this should be as Daveider, all his days, a lifelong task, basically.

One second, did I read it correctly?

Yeah.

So now he's going to show the simkha that comes out of it, because now he said the stage,

once he has established that the destroyed the disease,

ultimately setting up that the healthy part of the person should emerge,

which means that the shema, basically going out of the gullus of that disease state,

that the Neva Shabhamis hasn't posed upon it.

So now we'll understand how this becomes Daveider of a person that leads to tremendous simkha.

So it's not just enough to say, okay, you're fighting a disease,

that should make you happy too, because you're eliminating the blocks, the obstacles,

the impediments. It's further, no, there's actually a tremendous simkha that comes out of this.

And this is Daveider Kol-Yamov, like we say, Kol-Yamov but Truva.

A person should always be doing Truva.

But it's the simkha-rabba with great joy.

What is the joy? What is the joy consist of?

Not just that you have eliminated the disease, he's simkha-sanephash.

This is the joy of the soul, but say so maha-gufa-masuof.

The joy of the soul, as it's being freed and released from the despicable or disgraceful or

the different words we've used of the body.

So imagine the feeling of a person who has disease, infection, toxins, and you're removing them.

And you see the healthy part of the person becoming healthy again.

So it's not just as it was before the disease.

This is a tremendous joy, because you freed yourself from this disease.

The sovel-basovia can nod out,

like we mentioned before, returning to her father's house as in her youth.

I'll have to never mention that before from the pussic.

Bishas are tail of Aveda.

During the time of tail of Aveda, because we said tail of Aveda, those are the instruments.

Those are the tools, the divine tools we were given to achieve this.

We'll combine it as al, like our sages teach us.

Liyas, call Yama Bishuva.

This is the call Yama.

All your days in Shuva,

this is Gamar and Shabis, Kuf Nune, Gimal Alif, 153A.

So what does this means that all your days of your life,

it's a lifelong task, is to free yourself from the trappings of the animal soul,

the body and the animal soul, that can impose toxins and disease upon you, God forbid.

And here's now the key point of why such a great Simcha.

The Inlachas Simcha Gdailo could say Smagol is Vashivya,

and there's no greater joy than the release from exile, captivity.

Khmosil, Bermellakshahye Bishivya, Vitechimbebesa Surimu Manuval,

Baashba, like the joy of a prince who is held captive,

grinding in prison, dishevelled with dirt.

Imagine a prince, the Yatselochovshi Elbasov of Hamelach,

and then he goes free back home to his father, the king.

There's no greater joy than that.

Seferachinok says that Gholus is comparable to death.

And you see, people have been exiled,

taken away from their natural habitat.

It's carb.

And here, this is exactly what's happening.

So look how the Altelebi is turning the whole picture around.

Many people, even in the Toyota world, and definitely in the secular psychological world,

you know, see a person as being selfish, and we're trying to tame the beast as much as possible.

The Altelebi sees the exact opposite.

The person is fundamentally a divine soul.

But however, that the one soul has come down into a body.

And yes, disease and infection are possible,

and they don't remain, as I said, external.

They attach themselves.

They become part God forbid of a real patient.

You hear a piece of wood that is not refusing and resisting the fire, the fire repassion.

But even then, yes, you have to do your part to break it down,

to splinter it, mvachin, yar gizadam,

and be angry and upset at this disease.

But ultimately, it's all about the freedom that it will lead to.

And the Simchic Deil that comes out of that.

So as much as joy is that Prince has, when he was his father's palace and home,

before he was imprisoned,

you can't compare it to the Simchic that comes afterwards.

So you see here that the darker the goal is, the greater the Simchic Deil.

Because it's in direct proportion.

The worse the disease, the greater the joy of the healing.

But then the Altelebi continues now.

But what happens with the Goof?

What happens without that non-responsive piece of wood that refuses to catch?

Does it change?

She says, for Afsha, Goof, Amid Bishikudze, the Tuve.

And even though the body remains repulsive and disgraceful,

because it's still, and also selfless desires and interests,

still is prone to these taxing, the spiritual taxions we're talking about.

Specifically, this is Tikunzeyar.

Tikunzeyar, exact source.

It's a page, basically, page 10, B. Tikunzeyar, 21.

That's the source given here.

What does it say?

Is that Mishka, the Chivya,

that the body is like the serpent's skin, skin of a serpent.

Qimusavah Smusay, Shalanaifashabhamis,

Lay nepakle tev, liklobe gadusha,

because the core,

an essence of the animal soul, has not been transformed to good.

In order for it to be encompassed to gadusha.

Because we're not talking about it, Sadik here.

We're talking about someone who has this battle.

So, based on that, okay, fine, you've healed, but any moment can be another attack, another

infection got for a bit, but call Mokim, Tiakir, Tiakir, Nafse Beinov, nevertheless, your

focus should be on the divine soul, and that's what it should be precious in your eyes. Tiakir

but not Nafse Beinov. The Smayarbe Simhasa. So, yes, a person, let's say, overcame a disease or

healed. Of course, potentially, he slas a body and still thinks can happen, but what should be

the focus? The focus is on the divine soul, the healthy part of you, and the freedom is now

experiencing. This Smayarbe Simhasa, and celebrate the joy. The prince is now returned back. So, of

course, can he be taken hostage again? Possible. That's not the focus. The focus is on the

Simhasa that you have. Yes, and my Gufa Nivza. So, yes, that's a reality, and you need to

definitely take precautions, but the focus should be on the Simhasa of the redemption that you're

experiencing, more than the focus on the Gufa Nivza on the body and the disgusting body. So,

the Arviv, the Lavalbe Simhasa, Nafse Beats, Beats of the Gufa, Beats of the Gufa Nivza. So,

that the joy of the soul will not be compromised and confused by the sat state of the body. So,

that's another additional element in the picture. That's fine. It's true. You still remain inside of

a body, but you've experienced now a tremendous freedom, and that's where the Simhasa should be,

and you shouldn't keep saying, oh, you know what a person can get sick again, God forbid.

And we'll stop here. The next step is going to the next page. The next section is going to be

actually that this is called the C.S. Midslite. We'll learn that in the next class. So, everyone

have a very good time. A good y'all, a good benched y'all. And we're talking about all year round,

every Sunday, every Wednesday, Saturday, 10 p.m. New York time, Eastern time.

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

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