LM Torah 61 - 8 HECHVAN - Breslev - Ouman -

Shalom, the Lord, may be the one who will teach you your lesson. Shalom, the Lord, may be the one who will teach you . Shalom, the Lord, may be the one who will teach you. Sorry, I couldn't do the lesson at night.

I said, "Let's not give up, let's keep going." A great day to all, dancing in the north wind that blows in the tree of Davidem. We are doing the lesson for gerim, for the end of violence, for the end of hatred, for the end of mental injustice, for the recognition of ashem, for the recognition of tadic, for the recognition of ha Israel, for the recognition of the good that is in each person and the reason why he came to earth not to make mistakes. What is the reason why we are here? What did we come here to do?

Times in the mentions for all the sick and for all the singles, for the chalombait for the married people and for the joy of the thank you HM for all that we have, all the free gifts, all these most extraordinary free gifts. So, we were in our study of Torah 61 in listening and we had seen the principle of the Cohen. Why is it that a woman who has been divorced cannot marry a Cohen? Because the Cohen represents mercy in a total way, the celestial spirit in a total way, and he cannot marry a woman who has been rejected by a Jew, no matter the reasons, but the fact that he has had a separation, a rejection, that cannot fit with the Cohen.

So there, we saw. Rabin Nathan brought us Rabiak Aki. Rabiak Aki, he tells us: " You shall love your neighbor as"" yourself al gadol". So Rabiaeva, he uses the word "Clal".

gad "direal gadol ", it means: it is a great inclusion, know. When you love your neighbor, then you include yourself in the Colel, that is to say you include yourself in the ventia, you embed yourself in the foundation of the world, where there are all the reparations and all the inclusions of absolutely everything that is. All that is idolatry, all that is lies, all that disappears in the Colel. So that's what we saw.

And so, automatically, to pay attention, each and every one, to live bechalom with others. And even if it's difficult at times, at least keep a positive eye on the other, even saying that, what happened, but the person himself, in his essence, is good and just, he got lost and did stupid things, he turned away, but he himself, he is good. Maintaining this connection allows us to join the celestial spirit that includes all. So in Haute Guimel, the passage Guimel Rain says that a cohen, he does not have the right to marry either a converted girl or a mechouerette.

Or a girl who was a slave and who has now been freed, who lives Israelkan, because Cohen, Levi and Israel are the limits, the delimitation of holiness; Well, until then the mercy of the father reaches his son, which is musicar. Bev Rabou, as Raben reports in Surah 64 on the verse where the fir tree or ben bin, so that you tell in the ears of your children, your son and your grandson: there goes the mercy of the father. on the on the son. That is to say that now when we have Cohen the vi Israel, it is like a father, a son and a grandson.

That is the structure of mercy. How does mercy pass? Mercy goes from a father to his son, that is to say a father in a natural way. He feels a sense of mercy for his son and he also feels a sense of mercy for his grandson.

But for the great-grandson, it is already far away. There is not so much connection anymore. So we say bnebanim kebanim. Grandchildren are exactly like children.

That is to say, a father has a grandfather, of course, we are talking about a normal world, normal people. So a normal individual, a father, has mercy for his son and he also has mercy for his grandson. But the great-grandson is already disconnected. Now, mercy represents the spirit, the spirit from above, since the spirit from above is only mercy, that's all.

Well, this spirit reaches all the way to the grandson. The grandson represents Israel. Israel is when he is the grandson of the Cohen, Shimou Hdoua, who feels who, who represents the limit of the Kedusha, the delimitation of the Kedusha, who Israel improb, because Cohen of the living Israel, it represents Abraham, Isaac and Jacob who Cohen prenate Abraham Ichad. Because the Cohen, it represents Abraham Avinu, the man of goodness.

Lesam Hashem, he said to Abraham Avenu: "You, you are Cohen for eternity." LV, and Levi is the principle of akim, that from there there is rigor that awakens, since Itak represents the, it represents the rigor , it represents the structure, it represents the concrete setting up of the elements and for that there is a need for rigor. So that is the principle of and therefore he must be careful to always be included in vra deviate towards negative rigor. Israel, Pratob Israel, and Israel is Jacob, as

it is written: "Yaakob Israel." The name of Yaakob is Israel cheen trilatou , that Yaakob represents the grandson of the beginning of the spread of holiness, of the development of holiness in Abraham, who is Abraham, since Abraham was the first one who began to reveal Hashem in the world and until, until the grandson will come mercy which represents the limit, the delimitation of the perimeter of holiness, because mercy is the principle of the spirit of holiness, as it is written there and. each ben Israel, each

bap Israel, has a root and a part in holiness.

It is based on this that all of Israel includes one another and represents one thing, that is to say Abraham, Isaac, Jacob, it is one thing, Cohen, Lev, Israel, it is one thing, Lim, Israel, it is based on this . That is why the covenants, the Levites, and the people of Israel have the right to marry each other because in fact they are the same thing. They are one thing, because in each Ben Israel, there is a share in holiness. And each of Israel can receive in holiness and he can receive a share in the world of holiness.

They can include one another. They can receive a softening of the general spirit that includes all of itself. Blou, that is to say, they can receive from the spirit itself without needing to be dressed or to be in another appearance. Because as long as one is within the perimeter of lausha, then the spirit of holiness, the general spirit, the spirit of kodchodashim, is present without any clothing.

It is written that Hem did all things with wisdom based on it. That is why the B Yisrael, the Lvim and the coanim can marry one another. Israel and even a B Yisrael, she can marry a cohen. And she can receive a softening from the cohen.

She can receive a softening from the holy of holy duel. Valkenadolad. That is why , now, the child who will be born to Opprinamtaka, the child himself, represents the softening as we have seen, that the fact that now there is the soler and the lunar, the man and the woman who come together and who unite until they manage to bring forth a creature that comes from both of them . So this is a huge adulteration since there are more spirits from above and spirits from below that are different from each other.

They are absolutely included in each other. It means the lunar one goes to Levanain, not Ama. The light of the moon will be like the light of the sun. That day, Hashem will be one, His name one.

And that is why now the one who is born of a cohen, Israel, goes after the father. That is to say, if the father is a cohen, then the son is a cohen. Because the softening is done by a softening in the upper world, in the spirit that is the root of everything. The Spirit, this spirit itself, that is to say this absolute spirit of holiness from above, prin la colè which is the spirit that includes all of prinat cohen which is the prenet of the

Cohen, because in any place where there is a marriage that is done according to the and that has no av, that has not had any transgression, the child who is born goes according to the father who is evil, because when we do a marriage according to the Torah, then it makes a farewell thanks to that and at that moment the bride is farewell and she turns back, she becomes goodness and spirit like him.

Now the main thing in this farewell is the child quié quial, so the child who is born goes according to the father since now it is from the father that the meekness will come. So now when there are kidushins, there is a marriage that is done according to the principle, that is to say that now the wife is softened by the husband, that is to say, in fact, the wife represents rigor. The man represents kindness and the wife represents rigor. Although now in behavior you can see and you can have women who are kinder and who have more reciprocity than their husbands.

That is in the midotes. But in their deep identity, a man represents kindness. That is to say, this kindness is the awareness of divine mercy. That is what kindness is.

A woman is in application, in the lunar and in application, in management and in setting things up. That is her structure, that is her nature. So now, if the woman does not include herself in her husband, how will she manage her way of seeing things? She needs to receive from the spirit from above.

She needs to receive mercy from the spirit from above. And at that point, she can manage things according to the divine will. So now, the words that Rabbi Nathan says are very clear. When there is a marriage that is made according to the woman, she is softened and now turns around and becomes reed, she becomes goodness.

As she becomes goodness like him, she transforms into goodness like him by the fact that she will receive from him, that she will include herself in him. Now everything will materialize in the child. That is why the child will be affiliated, he will be linked to the father who metaka because the softening will come from the father. So even now, even if there is a Ben Israel, or even to take a slightly more advanced example, if a Levi marries a girl who is a Cohen, he is a Levi who marries a Cohen girl, the child will be a Levi.

He will not be a Cohen because it is the father who brings the softening. So the child will go according to the father. When now a woman marries a Cohen, the holy of holies is the Holy of Holies, it is the Holy Spirit. So the child will also be a Cohen.

Now the Gerim are those who are converted or Mesarim or they are slaves who were acquired and who have now been freed who are of the descendants of the Gentiles. So the Gerim are people of the Gentiles who convert and the Meshim are people of the Gentiles who were acquired as slaves. So who became Jews by acquisition and who have now been freed . That is to say, after 7 years, the slave is freed and now lives his life as a Jew.

So, whether it is a converted slave or a slave who has been freed, from the moment that it is the descendants of the nations, Aoreh Gdoucha, which are after the kedusha, the Israel, Cohen, the vi, Israel, he represents the world of holiness. The nations, they represent the world after holiness, not the world in holiness, but after the limit of holiness. And now, when one goes beyond the limits of holiness, then it is not that there is no holiness; there is holiness, but it has another garment, that is to say, it takes another form, another appearance. As it is written, although now the converts, they come under the wing of the Shrina precisely.

That is to say, they enter into, they enter into, they enter into divine service. But they cannot receive from the spirit that is inclusive itself. That is to say, they cannot receive from the spirit of Cohen , the Israelites, cannot receive directly from that form of holiness. So they cannot marry a Cohen.

A Cohen cannot marry a convert. He cannot marry a woman who was a slave and was freed either. However, they can conversely marry a Levi or an Israelite, because a Levi or an Israelite already possesses a specific spiritual status, which is to say, something more concrete that has a place even in the lower world. Whereas the Cohen has no place at all in the lower world.

That is why the Cohen cannot work. He cannot work. That is why the Cohen has no inheritance. He cannot take anything from this world because the Cohen is not there.

He has no relationship with this world. It is entirely connected with the spirit in the absolute and it cannot mix with the matter of this world. Whereas the lives of Israel, yes, the lives of Israel, they are more in the concrete, are more in this world. So a convert can marry a Levite and an Israelite.

Israel because as soon as a convert enters the Jewish world, he becomes a Jew, they have a hold in Israel through one side of Israel, that is to say through a concrete aspect of Israel. Now through Israel, they can go back and receive from this celestial spirit by the fact that they have resigned themselves to Israel. The Avars. That is why among the Germs, now among the Germs there is an Israel side, so the child is Israel in all things.

That is to say, the child of a war is a Jew like any other Jew, he has a total part in Israel. So, this is the principle of a prostitute or a woman who has been profaned, that is to say, who has profaned her holiness. This represents the negative power in Israel. We know that negative power has this name of prostitute's wife or profaned.

Now, when a woman like that returns to holiness and wants to marry an Israeli in a permissible way, Israel can only receive admission from specific concepts, which are Levite and Israel. These are concepts that are adapted to concrete notions. They are not a general spirit that includes everything. These are particular spirits that deal with particularities.

But she cannot receive from the general spirit, which is because now when she has entered the negative side, even when she returns, now, she is transformed into holiness. Although she now comes to the shrine and is sincere and committed, she does everything, but she cannot receive from above herself. Because the woman represents the lowest areas within holiness, and since the woman is lunar, she remains very close to the world of the qliphoth, which are the shells. She is very, very close to the negative world, since she is always in contact with matter.

She is always in contact with the concrete. As we see in the story of the, in the story of the , >> the moon tells the sun that the demons feed on her feet. That is to say, now that the woman does not receive from the sun, then she is immediately attacked by negative forces. And as soon as this woman has now messed up in the general thing which is the minouchar covenant, she completely leaves the holiness minagdoucha, she descends from her level, she descends from holiness and immediately she will reside among the clipotes.

That is why she is called a prostitute. But in Aramaic, we translate "who has gone out ": she has gone out, she has left the world of holiness. How I sin Rashi, as Rashi explains, who, by "" that she, goes completely outside. Aïa, that is why a woman, she is profaned by the walls, by the...when there is a problem with the wall downstream.

But a man, he is not profaned, "who" because a man, even if he sins in the covenant, he does not completely leave holiness. Chezah canal, because the woman, in her attitude, that is to say in her initial situation, is very close to the outside , since she is in the lunar. That is to say, she is in the representative, she is not in the essence. So, she is very, very close to the outside, that is to say, she is very close to the deviated reality, that is to say, the diverted power.

She is very close to that. So now, when she goes out, she immediately falls into it. Whereas the man, he is not close to those places. So even if there were problems, he does not go out directly to the outside.

And it is the same thing for a divorced woman, whom the Torah has put on the same level as a woman of bad morals or a woman who has been desecrated in relation to marriage with the Cohen. Why? Because at that moment, she was rejected by a Jew. So he took her out, he took her out, there was an exclusion and that automatically put her in a situation where she couldn't go back to the Jew.

Yes, it is and as you say, it's incredible what we learn. I read you, I know that there are things that are a little embarrassing in relation to our mind, our emotions, how we are structured, but we must learn the truth and submit to the truth. The truth is that for our own good and it is only out of the love of Achem. There is no contempt, no rejection of anyone and or , or of...It is not at all in that spirit that I continue.

It's continuous , you just have to sometimes take a little break, a little pause to breathe , to gain some strength, because sometimes these are concepts that are a little difficult. So even a divorced woman, the Torah has set a level of an impure woman. Why? Because in fact she has been rejected by a husband.

At the moment she is rejected, she descends among the clipoth, and these clipoth have taken from her. So that's important to know, and these young people...it's true that these young people, it's a little disturbing for all women who are not married, but it's important to know that every woman who doesn't have a husband takes it upon herself. Mva, of course if a woman has a master as a reminder, she has someone to whom she is attached, she receives, she receives from him, then it is certain that what she receives is something that is comparable to what she receives from a husband. But take a word for it, the Torah is simple and marriage is marriage.

Marriage is a protection, marriage is an elevation, marriage is something that connects to HM. Marriage allows one to be included in the law. Marriage is something very important. Marriage is also important.

But a woman who is not married is not damaged like a divorced woman, a woman who has not been married and she is very, very close to the clipotes but she has not been damaged like a woman who has been, uh, divorced. Israel because she has not been sent away. She has no hatred or opposition from an Israelite. Meaning, she has no husband who rejected her.

She is not married, okay? But she has no husband who left. A woman who has a husband who rejected her. It doesn't matter for what reason.

It doesn't matter the reason why she was rejected, but the fact that she was rejected creates a problem. And she is still included in everything, in everyone, even if she is not married, but she is included, includable, that is to say, she can be included, she has not been rejected. She has not just been included but she has not been rejected. Avala groua but a divorced woman.

Israel of Gamre that now there is a Ben Israel who has completely rejected her, who has hatred, who has made her leave, who has written a book for her, an act of rejection. So now, a woman, a divorced woman, is very close to those women who are impure women because now impurity is what it entails , it is rejection to the point that the Torah compares her, it compares her to an impure woman of mote in several places. So she is forbidden to the Kohen. A woman who has been divorced, she is forbidden to a Kohen because she can no longer return.

She is out in the cold, she has a stain just as you say. Someone has a criminal record, he has no problem now, it is a problem that he had in his life, an accident, whatever you want, things that happened, there are extenuating circumstances, there are reasons, good reasons, whatever you want. But there is a criminal record. It prevents you from doing certain jobs .

It prevents access to state secrets and stops you from doing some things. There are things that are not permitted , even if the person no longer has anything to do with it. The fact that she was marked by an attitude that a Jewish husband made her leave, he rejected her, that puts her in a situation where she can no longer return to inclusion in a perfect way. I'm sorry, that comes up in the study, I'll tell you what it says.

It's embarrassing for me too. I prefer to talk about things that are more pleasant, but we're not always here for the pleasant. So we're told in the passage to Am, the temple was destroyed only because of gratuitous hatred, as our sages say, because there was dispute and hatred between people, so they could not receive the blessing of the heavenly wisdom of the foundation stone of the kodashim of the holy of holies. So that led to the destruction of the temple, which is here, this place, as you can see behind me, the hill, this place.

Why is this house destroyed now? Because there was gratuitous hatred. Gratuitous hatred is not what directly destroys, it is that gratuitous hatred prevents access to the remedy. It prevents access to the solution.

The solution is there. It is the "ch", the column. The solution is this. That is not all.

The solution is there, it works, it is valid. The problem is that gratuitous hatred prevents access to the solution, it prevents access to the remedy. And now, the total alleviation of this problem will happen when Mia comes, very quickly, as it is written in Psalm 18 that he has reeded in his Masiar. That is to say, the mas will bring from home that at that moment, there will be unity which is the pass that will be revealed at that moment, because the world will be filled

with divine consciousness to know God as the water covers the oceans as it is written in 11 which is in Haval Ben Israel when Mia comes there will be love, there will be friendship, inclusion in the miss who the mamad because they will be one, one power, one party, there will be no political parties, there will be no right, left, there will be masiar, everyone will cancel out the king, there will be no more personal ideas, there will be no more personal ideas because that too

when you see people who go into notions of extreme right, extreme left, extreme at the top, extreme behind, extreme.

They come from the management of notions by inferior minds. That is to say, when the person who is limited has to manage the problem, which is itself a limitation. So it is very difficult for a small mind to manage the problem by itself. As I have given you the example several times, it is very difficult for a worker to be President of the Republic because it is contradictory.

A worker needs to receive from a king an open mind, a greatness of mind to get out of his problem. But if now he is led by someone who is like him, how do you expect that person to help him get out of it? He cannot help him get out of it since he himself has the same problem. How will she help him get out of it?

Only a king can help him. So all you see as people arguing there, it is not that, it is not all that. It comes from the management of the working class by workers. So, it's certain that it's very, very small.

It's a very, very small concept. So it leads to monumental errors, and it leads to things that are completely false. It's normal because the person has a mind that is normally made to be nourished by a broad mind, a great mind, a generous mind, a spirit of mercy. And this person now receives from a small mind like his.

How do you get out of it ? He can't get out of it. He can't get out of it. Thank you.

Thank you. Do you understand? We all need a master. We can't get out of it on our own.

We need a master because our mind is not capable of providing us with solutions. It's impossible. Someone can't be a doctor on their own. It's impossible.

Even a doctor, when he is sick, has to go to the doctor, he can't treat himself. But we can't be doctors for ourselves. We need a doctor. We can't treat ourselves.

And now, the abolition of royalty, the rejection, the contempt for royalty, has brought chaos to the world. It brings chaos to the world because you have people who don't have the tools for it. They don't have the tools to lead. To lead, one must have a spirit that includes all.

That includes everything, that is to say, an inclusive mercy, but not a spirit, a small spirit that rejects anomalies. It sees everything that is not like it, it is seen as an anomaly. So how do you expect it to find a solution? To find solutions, this anomaly has to be normalized.

This anomaly is not an anomaly, but with its mercy, it manages to include that too. When Mabenou comes , he says, "Well, they did this, they did this, and you can't forgive them, you can't be patient with them, they'll sort it out, wait, etc." He's managing the problem. Why is he managing the problem? Because he's not in the emotional state of the problem.

But if my dear Mabenou was experiencing the emotional state of the problem like us, but it's over. How is he going to defend us? In order for him to defend us, he has to be outside the problem. He has to have a broad vision with a lot of mercy, so that he can have mercy even on someone who insults him, someone who comes against him because he knows, he sees beyond the person's appearance.

He sees much further than that. and he has mercy on the essence of the person, on the identity of the person, not on his manifestation now of what he is. Do you understand? So, Masih, he will come, he will have such mercy, he will be so exclusive that there will no longer be anyone who will have little ideas of mediocrity and, and little things, little ways of seeing things; it will no longer exist because Maschiar, he will soften, he will soften the world, that is to say, he will bring a consciousness of God that will soften the entire world.

That is to say, everyone will feel good. Because at that moment, there will be only one power and they will no longer be divided into two, into two powers. Yosef and Yhouda’s power will end. Joseph and Yhoua will be together.

There would be many differences between Masar Ben Yosf and Masiar Ben David. It will include Masiar Ben Yosef and Mas ben David since these two concepts must be included. That is to say, it must happen that Yhouda, who represents the power, the power of Hashem, the divine power, Masiar ben David, who represents the royalty of David. He must know that he needs Yosef because Yosef is the connector of the lower worlds.

He needs him to connect the lower worlds with the royalty of Hem. There must be a fusion between these two aspects. So there will be more powers as Ebrahim Loanetoua writes. So it is written, it is written here explicitly that Ehraimahim ben Yoepf yé esthoua, he will be more jaou dehouda, he will be more opposed to yhoudaf, they will be together which is in haval benem because there will be love and inclusion and unity between them.

And at that time our temple will be rebuilt and the cupboard that contains the stage of the law will return to leia, to the foundation stone, and at that time there will be the first tablets that will, that will be set up, and at that time the coanim will return to their work, watching over nimcha and lion. There will be a celestial softening in the world, prin generalon this spirit that general, inclusive and superior celestial mode meode meode which is very very great, bim amen, quickly,

quickly in our days. Amen. So Rabbi Nathan ends up in ecstasy before this principle because he has gone so far in the feeling, the experience of Rabbeinu's teaching that he sees Mamche , he sees the Third Temple, he sees the reconstruction of the Third Temple, he sees how it is possible to do it.

It is how we can succeed in rebuilding the Third Temple. How now, the fact that there is shalom in Israel, that there is shalom in the world, that there is shalom bait in the house, I make efforts in shalom bait. I make efforts in shalom bait because I am rebuilding the Third Temple. It is not that I am not making efforts to be pleasant or friendly.

I am making efforts because every effort I make in Shalom B, I am rebuilding the Third Temple. Every effort in the house, I am rebuilding the Third Temple. Every effort I make to get married, someone who is not married, who is trying to get married, who wants to get married, rebuilds the third temple. You have to understand, you have to know that this world is one thing.

Everything is connected. There is nothing in the world that is private or private. There is nothing private in this world. There is nothing special.

We are all connected to each other. And every step, every millimeter that we take towards reunification, towards union, softens the harshness of the world. It softens wars, it softens suffering, it softens illnesses, it softens misfortunes. Every step, every millimeter that we take, Rabbi Nathan sees him, he sees the ser la colel, he sees Rabbeinu, that the c, the ser la colelle, he sees, he is there, he is with us, he is there, what is he waiting for?

For rapprochement. Okay, you can't, you can't, you can't go and kiss him now or give him a gift or OK, but at least judge him positively, at least say "Look, he has his reasons, he must have gone through things that led him to this", that he helps him get through it. That's all, that's all. There you have it, friends, have a good day.

I apologize for the delay in the lesson and little by little, I hope I can get the regular CD. Thank you for your prayers to keep me going, things are moving forward and that's it. When we get there, the intention is that we feel good about ourselves, that we feel good in our own skin, that we feel good in our place, that we have no jealousy of anyone, that we don't judge anyone, that we feel so good that we don't judge anyone, that we accept everyone, that we have no problems with anyone. Amen.

Amen. Amen. Amen. Thank you.

Amen . Amen. We need you all, each one. Each one.

We need each one. Each one is indispensable. in the puzzle. Each one is indispensable, each one, each one indispensable.

la la la Abe Si la la la La la la.