Tanya - 4 Nissan 5786

I'm at Baze, I'm page 100, key.

Let me tell you what's going on.

That I've been talking about the difference between

Maissan Kavanaugh, Ruchnius and Gashmius.

Maissan means either speaking words of Taylor,

Tfilab, Eksamaus and Kirishma, that's Dibur.

And Maiss, of course, means doing mitzvahs practically.

Kavanaugh means to have an understanding

of what you're doing, to have Avas Hashem,

and Tavirus Hashem, means that it is, of course.

Liquid is the Maissan mitzvahs,

because they have did a bit of titanium,

but you should know that Kavanaugh is also important.

And the luscious, that he brings his mitzvah,

Bale, Kavanaugh, and Gubbale, Nishama, mitzvah,

Dhammadara, Kavanaugh, and he says, I want to know something.

You're going to see this mitzvah on the bottom

of this page, five lines from the bottom,

which is really tomorrow's shit.

It says, hey, this is shit.

El Mopnay, Shazel, Gham, Kenetene, is barach.

Kavanaugh, and mitzvah is also a mitzvah.

Hashem wants Kavanaugh.

If Hashem didn't want Kavanaugh,

this pediclama test wouldn't be true.

In other words, mitzvah, like Kavanaugh,

may feel like Gubbale Nishama,

but if the Abish is only interested in Gubbale,

they'll be just chapped wood,

the whole Yiddish guy that's chapping wood,

today we're the whole Yiddish guy.

But he wants to Kavanaugh.

Now, here's the dilemma.

Without Yiddish guy, this has to upon him, right?

Says, don't kid yourself.

The has to upon him, of the Abish,

they're in a Gubbale,

the same has to upon him,

but they'll be showing Nishama.

The Nishama of Abalchai, the Nishama of Aroshe,

it's the same as the Gubbale, the has to upon him.

On the other hand, Balee has to upon him,

when a Yid testate a mitzvah,

and you reveal the Abish,

like it doesn't tell you anything called Giml,

that a Shem is how revealed,

how revealed is the Abish of Teremitzvahs?

He can't be revealed anymore.

Well, it's not that Balee has to upon him.

He's not hidden at all,

and why do we say Daffka negative to him?

We don't say Bageeli Mamish.

We say Balee has to,

because if you say positive,

it can always be more.

If you want to describe someone,

there's no limits,

the only way to describe it

is not to say what it is,

but what it is not.

So now, if a Yid is Mamshra Lakush,

Balee has to upon him,

because he's doing Teremitzvahs.

So, right there,

if you're revealing Atomah Sayyid's off,

it doesn't matter if you don't get an amazigh,

it doesn't matter if you don't get an amazigh,

if the Abish there wants,

you to do this, right?

And it becomes,

the premium is not for now,

and you have to have a meaty.

And therefore, when you do it,

your Mamshra Giml,

the premium is the Atomah Sayyid ins off,

the same God that's in the Kavon,

the same God is in the Amazigh Amid.

So, on the mon of Shach,

there shouldn't be a difference

between an act of amazigh and the Kavon of Amid.

Because, without Yiddish guy,

it's the same Hester upon him.

With Yiddish guy,

it's the same Balee Hester upon him.

No, they'll tear about for a decade.

Still, even though it's true,

that my Sankavana are both Yiddish guy,

they're both rots in the Aliyah,

therefore, this Balee Hester upon him.

And if they wouldn't be,

they would be equally Hester upon him.

Still, there's a difference.

What's a difference?

See, he was a Marshall.

He says, he cannot compare the amount of highest,

there is in a dead body,

in a stone,

as there is in a living body.

You see, there's a much more guile of life

in a shaman than you see in the Gov.

And I'm reading now,

which is definitely the number,

the second line for the top of the pitch.

Keep a Gufa Gashmi, Vadeem and Mammish,

in the physical,

keep a Gufa Gashmi, the physical body,

Vadeem and Mammish, as well as, of course,

in an animate object, in a stone.

Because when he says Gufa Gashmi,

it doesn't mean a leopard, they can go for it.

It means I take the Gufa,

it's the Gufa itself.

Vadeem and Mammish, Kavon of Yiddish,

and then inanimate things,

a mineral which has no visible vitality in life,

like a stone like earth.

Ha-ha-aura, the guile of the Abish,

they begin a simpsum throttle,

it's much, much more contracted.

Ashrenko mayu, it has no comparison.

Vachai Shabay and the amount of life it has,

it's moet, it's Kolkakh, it's so small.

How small is it?

Shaeim, Bayafilu, Kehatsimeh,

it doesn't even have the power of Tsmikh,

of sprouting, of making things well.

Now, I want to just make about Warnish,

in the shaynim,

yeah, Mfarshba Khumish.

When they speak about life of plants,

they call it the use of wood kayaq.

In biology, plants are just another phylo,

they're just another group of living things.

In science, you know, there's anomalia,

and then there's, you know, plants,

I don't know what the word is,

they're all alive in the same way,

they conform to the basic laws of a living thing.

But in Taita, it's two kingdoms.

A plant is a lesser living thing in an animal,

and the terminology is interesting.

When they talk about plants, they use the wood kayaq.

When they talk about animals, they use the wood nefesh.

And there was a plant that's considered an energy.

It's what the word kayaq means.

Nefesh means a soul, a lebedik, a zakh.

He says,

shayn, bayafilu, kayaq,

hattemeikh, even the power of sprouting forth,

a living thing, a level of plants.

Ube temeikh, and of course, in plants,

how order, any betympi mgaad gukakh,

the light is not so curntile.

Of course, then in an animal, it's more revealed,

then in a human being, it's the most revealed.

Wadadachhala, in general,

in the Klaikasab, in Madrege,

it's four categories.

Daimem, temeikh, qay, madabat, inanimate,

plant life, animal life, and human beings

who can speak and can put together words and sentences and so forth.

Which of course, can I get out there and say,

baya, baya, baya, baya, baya, baya, baya,

that the Daimem would be the hay,

and the temeikh would be the wav,

and the qay would be the hay,

and the madab would be the yud.

So a man on his poem, for much to get a life.

Okme, shayn, a rech, with demyena, aar, aam,

shakh, as a khay, shab, with daimem, with temeikh.

Just like we cannot compare.

There's no similarity between the light

and the bringing down of vitality

in a mineral and in a plant.

And now he puts mineral and plant together.

You see?

Leha, aar, aam, shakh, as a khay,

shab, with daimem, with daimem,

to the amount of light and energy

which is drawn down into an animal.

And in a human being, because animals and human beings

are far more living than minerals and plants,

because plants have only a koyach for life,

animals and human beings are alive.

Now, he repeats himself,

what he said in the bottom of Ammanalov,

afsheb, akhul, aar, aar, khat, shab, aar.

Though they're all equally the same,

we begin to haste upon them.

And the idea that in cleap on shem is not revealed,

it's equal in our odd, and that's cleap,

but equal in daimem, that's cleap.

In other words, if it's cleap,

but the same as the pondem exists.

Umul, alubash, bul, vush, aar, akhul,

is the same garment which is affecting the concealment,

the haste upon them in a day,

min, min, min, temeikh, and the khay,

and the madabar, who is nish, ken, yud.

shul alubash naigah, which is the garment of naigah.

Nevertheless, even though it's true

that in the level of haste upon them, they're all equal,

and let me add, flip it over.

Now add yudash qaytubah.

You bring the yudash qaytubah to daimem.

You bring the yudash qaytubah to temeikh.

You bring the yudash qaytubah to khay,

you bring the yudash qaytubah to madabar,

or I'll say it a third time.

You does a yudash qaytubah, which is daimem like,

which you'll see soon means I see it.

You does a yudash qaytubah, which is temeikh like,

which you'll see soon means dibur,

or yud does yudash qaytubah, which is khay,

which is a level of qawana called tibyem.

Or yud does yudash qaytubah, which is called madabar,

which is a yudash qaytubah,

qawana called sikhleem.

You see, they do on the padik.

The hest, the ghillah, the bhuli,

has to put them as also the same.

Says, they never affopate, they never the less.

Qah, similarly in edach,

Vadimyanqlal, you cannot compare and measure it all.

Bain a'adahs, lamshaqa saidein sayibbarach.

When you talk about the revealing,

and they're bringing down the eight-inch soft,

which we called in the previous Prochem shkinah,

which is brought down into this world

through the bitl of a yid, which is mamshaqa shkinah.

Shukrimi saysein is badach,

which is the inner will of the aibishted.

That in the will of the aibishted of yudash qayt,

this bhuli has to put them all of usqlah.

There's no concealment whatsoever.

Hashem has fully revealed.

Still, there's a difference between the bhuli has to put him.

Hamid al-Malabash is mhmitsvahs, mysyahs mhmitsvahs.

That's revealed, and that's shining in this revealed

in actual mhmitsvahs.

Vahein bemitsvahsluizbidibudibudibudusfahsayim,

as well as mhmitsvahs, which is related to the speech

and the moving of the lips.

Bili kavanah, with the deficiency in kavanah.

Shukrimi saysein is mhmitsvahs, mhmitsvahs, mhmitsvahs, mhmitsvahs.

And it's much less legabe,

if you were to compare it to ha-ha-aura.

Vaheam shakha saidein tovbarakhu, to the light,

and to the bringing down of the infinite light of the aibishted.

And again, I tell you, this is called

in the previous Prochem shkinah.

And the Kaylifuram shakha saysein is the battle.

Hamid iro, which is reshining.

Umulubashis in his revealed,

be kavanahs, mhmitsvahs, mhmitsvahs.

In the intent, in the nishomah,

that I invest in mhmitsvahs, mhmitsvahs, shaha-adam,

that a person miscaven, has a kavanah,

bas-yasn, to do them.

Kadeil, dof, kabayis, barak,

that the mhmitsvahs, shia-attachim,

that aibishtah they keem, retain aib,

by doing the will of Hashem, shia-hu, retain aiyachah,

that Hashem is in his wishes are one.

So when you do a mhmitsvah, that's an act.

When you have a kavanah, that's through this mhmitsvahs,

it's going to be today aibishtah, that's a kavanah.

The mhmitsvahs are polyester pannum, Hashem wants them.

Why Hashem creates the world for tain and mhmitsvahs?

So since this is the clean mhmitsvahs,

now in the Khatsiyah meeting,

the aibisht is revealed, the polyester pannum.

He's revealed in a maize, he's revealed in a debur,

he's revealed in a kavanah, and there's no difference.

This is a kavanah of the aibishtah,

and this is a kavanah of the aibishtah,

at the same time in the kavanah, you feel it more.

Another example, of course, is the same,

but kavanah is not filled.

The kavanah, you invest in davening,

as opposed to simply speaking the words of davening.

O kriyesh maabir, kiseo, shah-brakhas.

Kriyeshmen, the brakhas of kriyeshmen,

the rest of the brakhas of shah-bidara-bana.

Shab-e kavanah, say, that through the kavanah,

specifically, behind in them,

Medabek machaf, they vesikle, bayis,

butter, you connecting your thought and your brain,

in the aibishtah, in a way,

they would not be connected through the sea of mamish.

So the al-Tarab is really putting himself

in a very, very uncomfortable spot,

because he's mamish, saying, to Havgir.

Mithad-e Khad, if it's clippet, all the same, it's nöga.

If it's Yiddish-garten-gidushe,

its belief has the power of its vital, all the same.

Nevertheless, kavanah has more than nice.

Why? I don't know.

The only thing I can tell you is you feel it more.

It's the only husband.

Hachafi-lu, what you feel is immaterial.

When you do a mix of it, your mamish,

you're not saying it's off,

you feel it, you don't feel it.

The fact that the matter is,

your mamish, you're hating it's off, right?

Somehow, the al-Tarab manages to, so to speak, say,

Hachafi-lu, this is Yiddish-garten.

This is Yiddish-garten.

Nevertheless, the kavanah is more guile-y.

And I frankly, I'm not sure, davanah,

but this is what says here.

This is the pshad.

Great.