Torah 61 LM -7 HECHVAN - Breslev - Ouman -

Uma rosh. a jesu aino a uman Manuel Roche has his manuel roche aé roche a roché Réan roche Man gaum son um son umro Ach mano Rada umada roshu Réum red red omana Well friends, hello to one and all. Glad to be with you again. To study of the Ra who repairs the world of the 50th gate, of Bina, who came to finalize the divine project.

So , we continue the study of Torah 61 and this fundamental Torah, which is based on the chakhamim, trust in the tzadik, that everything depends on that. And as we have said several times, these are the two Torahs that are the testament of Rabbeinu. So we had seen last week that all the softening of rigor comes from the fact that the lower zones adapt themselves to the higher plan. Meaning that as long as there is communication between the high and the low, and the low is an application of the supreme celestial wisdom, at that moment, it softens all rigors.

Now, if the low, meaning everything that is application, everything that is understanding, everything that is attitude is not in agreement with the high. That is what creates the that is what creates the rigor, that is what creates the problems. Because the moment the low does not adapt to the high, then it will it will automatically go out of go completely out of Hashem's intention. And so it will trigger rigor because rigor comes from Avodah Zarah.

Avodah Zarah, as Rabbeinu tells us when the Zohar reports where there is idolatry, there is anger. So, what is idolatry? Idolatry is deviating an application from its original meaning. Meaning that now, when we start to have ideas, behaviors, attitudes, philosophies, concepts that are other than the wisdom from above, that is to say the word of Hashem that was transmitted to the tzadik, to Rabbeinu.

The words, Hashem speaks to Moses, He says: "This is what you will say." And Moses transmits it to us. From the moment there is a discrepancy, then it begins, there is anger, there is rigor. That is why in this week's parashah, we see that the first thing Hashem tells Abraham our father, before everything, before making the covenant, before doing anything at all. First He tells him the go to yourself, get out of all of all of all this idolatry in which you have lived until now.

Although Abraham Avinu was a seeker since the age of 3, he was he was close to Hashem. seeking Hashem, but he was immersed in a concept, in a context rather of idolatry. That's it. You have to get out of it.

There are some image and sound problems well, I hope everything will be fine. The sound is good. Well, that's the main thing. It must be the internet which is a little which is having a little trouble .

So all if you will, all our research says go to yourself, go to yourself, that is to say go to the real you Hashem He said let us make man in our image. We are each and every one an image of God. We must we must find our portrait. original.

We must find our original identity. We went off, each one went off into the delusions where he went and we must return to to the the original model, the original photo of what we correspond to. And our whole work is that, it's the it's the sorting , the sorting through the imagination that each one imagines himself to be something other than what he is. And tells me here go to yourself if you want us to start go to yourself now go to yourself.

The it's 50 it's 50. go to the 50th gate and in the 50th gate, you will find your identity because in the 50th gate, there is no other possibility of communication than the bond. That is to say that now we can we can conceive nothing in the 50th gate since the 50th gate of Binah is a flow of knowledge that that descends permanently. That is to say, it is not knowledge that is stored or manipulated .

So when He says to Abraham Avinu go to the 50th gate, everything you have been able to know until today is the 49 the 49 gates. These 49 gates which are the Sefirot, the Middot, the the Sefirot, they are manipulatable. They are manipulated by the imagination. But the 50 the 50th gate, it cannot be manipulated because there is nothing, there is nothing understandable.

There is nothing, you cannot acquire anything . Every day, it renews itself. Every instant even, it renews itself. So it is we can only have access by the bond through Emunah to that of the 50th gate .

So He says before my life first go to yourself. I want you to be yourself already know who you are. Learn to live your identity, don't be afraid of anyone. And Abraham, as the Rabbi says, Abraham had us, he was alone in the world.

He always lived alone. He always considered himself alone. He did everything he had to do alone. He had no influence.

from anyone on the outside. He did what he had to do in his relationship with Hashem. So He says to him, look, go towards yourself. So now, "go towards yourself" means now make the malchut, that is to say what is called the lower level, which is power, correspond to the wisdom from above.

That is to say, ensure that power is the power of the wisdom from above. Meaning, submit yourself, enter the covenant, enter into prayer, enter into faith, and with that you will live Hashem's power. You will begin to live Hashem's power, which means you will be able to live the malchut of Hashem, so that it may be in its place. Meaning that there is nothing in the world that does not correspond to the divine plan.

Meaning that on that day, Hashem and His name will be one single thing. Because as long as we haven't reached the point where we call each thing by Hashem's name—that is, as long as we have given names that are not the true names, that are not the names of people's identities, they are false names, borrowed names, names that are distorted by the imagination. But the day we arrive at our own name, then we have arrived at being ourselves, we have arrived at the name of Hashem. So it told us and that is the principle of childbirth, that great souls are born.

That is the sweetening. Why are great souls born? Because the more the malchut corresponds to the source, the more the power will correspond to the wisdom from above. And the more souls will arrive that are free from all the hold of the klipot.

And that is the principle of marriage because what is marriage? It is sweetening. In detail, what is a marriage? What are a man and a woman?

It is now the lower malchut, which is the moon. It will receive the directives of the sun, it will receive the wisdom of the sun, which is the wisdom from above. And that will soften the rigor. That is why the whole goal of marriage is to have children, because each child is a sweetening.

Why is every child a softening? Because a child is a being born from a man and a woman, meaning from two things that are different, which are the wisdom from above and the wisdom from below. And when they unite and manage to blend into one another, it produces a child. That child is the living being of the union between the wisdom from above and the power from below.

So, every individual who is born is a softening of rigor, because every individual who is born, is, one might say, the name of Hashem revealing itself the most. Because each time, we have created a bond, a fusion between the solar and the lunar, and it resulted in—meaning there is no longer a difference between the moon and the sun: it has become, it has merged into an individual. That is why Rabbeinu says, have children. No matter how they turn out, Mashiach will fix them all.

He will fix everyone. So, you have children. Each child is a union, a fusion between the sun and the moon. And that is a softening of rigor because here you cannot say there is an interpretation; there is no interpretation since the child himself is the result of that fusion.

Therefore , there is no deviation, whereas anything that is an interpretation, intellectual or otherwise, can lead to monumental errors, deviations, and monumental delusions. Whereas an individual is the proof of that fusion; it is automatically the truth. So now, in that sense. So the whole meaning of marriage is to have children, as that is the primary softening.

You have taken our Kiddushin. So Rabbeinu tells us, these are the Kiddushin. And Kiddushin is when now there will be a marriage of holiness, meaning that we will carry out this union according to the rules of the Torah. And this is holiness, meaning when we say Kiddushin , it means we are now speaking of Kodesh.

Kodesh is the Sechel, it is the principle of the mind that will soften. Meaning that now, when you have Kiddushin, it is when the man says to his wife, the husband says to his spouse, "Be sanctified to me," and there is a sanctification of the woman, meaning the woman will become the revelation of the [holiness] found in the husband. So that is what is called the true spirit, and that is the sweetening as it tells us in Torah 61. So now we perform kiddushin, meaning we perform a wedding with a marriage contract that is written, that is to say we create a ketubah, we write the marriage deed.

procedure It is the perfection of malkhut. It is perfection . This is where we manage to perfect the feminine. And as I have told you several times, that is why we are obligated to always live with the ketubah in the house.

One cannot live with one's spouse in the house if the ketubah is not there. This document must always be present at home, either a copy or the original, but it must be present in the house, because in fact it is this writing, this contract, that binds them, that binds the man and the woman. And the woman, she represents the perfect writing. Meaning when the writing corresponds to the spirit.

It is the wisdom from below that is sweetened by the writing. Even if someone is not going to get married, that is, he will not sanctify his wife with writing, he must still give her a written marriage deed. Because the woman is going to receive from the man through the writing. So now, there can be a situation where he will perform the marriage act, the acquisition of the marriage act with the writing itself, the parchment.

But even in the case where he sanctifies her with a ring, with money, with something, he must give her, he must give his spouse the writing. Because the essence of the spouse is the writing. Is it that she will receive from him through the writing? It is the writing, what has been written, that will ensure the spouse receives from her husband.

And it is also that when there is a divorce , heaven forbid, that there is a separation, it is also done with a writing that is done...just a divorce document. Because to be able to separate people who have been married, something written is also required. There is nothing else that can separate them except by writing. Because after there has been a marriage, that both of them have become one...the flesh.

So now there is no more possible separation unless it is in the root. That is to say, one must ascend to the root and there separate the two. But if there is no written act, there is no separation. Even if they don't live together, they're not together but they are 2,000 km apart, that changes nothing at all.

They are still—for them to separate, there must be a document that undoes the document that existed before. So now, he must go up to the root, and there, there must be a separation. But in the root but there, his evil separates from him, and that can only be done through writing; that is the act of divorce. Meaning that now , he is going to bring her the light from above toward the wisdom from below through a deed of separation.

Meaning that now he separates the wisdom from below from the wisdom from above, and at that moment she is in the root, they have separated. So it's not—it's not behavioral acts where people are angry or don't live together or argue, or that's not what separates people; arguments and physical separations, all that has no influence on the marriage. It has an influence on the marriage in the imaginary realm, but in reality, no influence at all. Even if people argue all day long or are separated for weeks or months, all that changes nothing.

They are linked exactly as if they were in a house together and communicating, etc., because in the root they are linked. That is why we see that Rabbi Akiva could go study for 12 years and his wife let him. How can a woman let her husband leave for 12 years now? Because in fact he, he was there, he was with her all the time.

She was receiving from his Torah all the time, even if he wasn't there physically, but she receives because they are linked in the root, even if now in reality they are separated since Rabbi Akiva had to go to a faraway place to study the Torah. So he was there for 12 years in the yeshiva to study. She finds herself linked to him, just as the wife of the Rav said, he spent the whole week in the forest. He would leave home after Shabbat, and come back Friday.

All week he lived in the forest, he was doing his work, he was writing his books, etc. Now, when they asked his wife, isn't it difficult for you, your husband isn't there all week and so on? She said my husband transmits a light to me that is so great that I am fulfilled. I am fine, I am fine.

I don't have, I don't have a problem because the main thing is, is the bond at the root. It's not in the, it's not Care Bears. The main thing is in the root. What is happening?

A couple that is bound, that is bound by marriage, that is bound by a common ideology. Now , it doesn't matter later if in their behavior things squeak a little bit, that's not what will change the reality of things. There are things that are deeply connected and they communicate all the time. Communicate all the time.

There is permanent communication between the man and the woman. All the time. As long as someone is married by a written document, by a ketubah, by a marriage contract, that contract binds them. It binds the two of them all the time.

That is why a divorced woman cannot marry a Cohen. Cohen. Because he represents the wisdom from above. Because now the, the Cohen, he represents the wisdom from above completely, which is P'rat.

As we saw. There are two kinds of sweetening: there is a sweetening in the particularity, which is we manage to sweeten the, the place below, the contraction below through a particular spirit; meaning we find the, the attitude needed below, which corresponds to the, the wisdom from above. Meaning below, we manage to find how to handle the matter below in relation to the divine will. Prinat Levi and Yisrael.

Now, the Levi and Yisrael are, they are forms of spirit that are particular, meaning they are Yisrael and Levi. They know how to manage reality according to the divine will. So that is the sweetening through behavior below and through managing life in accordance with God. That is the, the, the principle of the Levi and Yisrael, which are Levi and Yisrael, as opposed to the Cohen, because Levi and Yisrael are found beneath the celestial spirit from above which is complete.

Meaning that what they have is a particularity, a particularity of the wisdom from above. It is as if you take a wisdom in the world, a piece of knowledge. For example, you take the laser, it's a, it's, now the laser has hundreds of applications that are, that come out. But now all the applications that are applications of the laser, it's not the laser itself, it's an application, it's a part of the laser that will serve for something particular.

It can be used to cut something, it can be used to heal, it can be used to burn, it can be used for many things. Now, that's a specific application, but the root is the laser itself. It is the discovery of the laser principle. Now, in wisdom, it's the same thing.

There is the wisdom of the Cohen. The wisdom of the Cohen includes everything. It is the inclusive spirit in which everything exists. Now, from this wisdom of the Cohen, there will be specific applications managed by the Levi and by Israel.

Levi and Israel manage the particularities. The Cohen is much more it is much more inclusive. Therefore, they represent particular spirits. Israel represents the wisdom from above .

I have taken the voice is the softening that comes from above through the spirit that is inclusive. Now, this softening can only occur through a general inclusion. It is necessary that now all souls, which are each a particularity, must all be included together. They must all be included in the, that is to say in the foundation stone of the world, that is, the stone which is the base of the Holy Temple.

It is found at the Kotel, this stone which is the foundation. It is necessary now that all the souls be included in that place, an inclusion of the souls, and at that moment, it can trigger the softening of the wisdom from above. That is why it is so important to be in friendship, in peace , because friendship and peace automatically trigger the intervention of the spirit. From above, that is to say, from the wisdom that includes everything, and at that moment, it softens all rigors.

That is why there is nothing greater than peace and friendship. There is nothing greater than that because it automatically triggers a softening. And as we said, uh, last week, that now we see the generation of the flood could not be saved because, in fact, they argued among themselves, they were not at peace. But the generation of the Tower of Babel, we see they were not destroyed, because even though they were at a greater level of opposition to God than the generation of the flood , since the generation of the flood were just consumers, whereas the generation of the Tower of Babel were people who directly attacked the divine presence.

It is the new order, it is the direct attack on Hashem. It is the upward-pointing triangle. So despite that, they were saved. Why?

Because there was shalom among them. So, shalom can soften things that are extremely difficult in our behavior down here. Even things that are completely down, that are completely off track, can be softened by the intellect from above, by the fact that there is unity, that there is this shalom. So now, we no longer need the the specific repair in particular, because the specific repair will happen through the general repair.

The general repair will automatically repair the specific ones. Why? Because they include each other. They include one another.

There is an inclusion. And that will allow for the repair of the individual's problem. That is also a path in life. It is a path to succeed in life, to manage to soften the rigor that exists in our lives.

It means we must not isolate ourselves. On the contrary, we must be in communication with others, be connected with others. And the connection with others, in itself, repairs our problems. Even if we don't know how to fix our problems specifically regarding a particular behavioral issue or anything in our lives that isn't working, that's off-track, or out of place, it can be repaired just with friendship and shalom; that is enough.

So one must also know that we must always try to be included with others. Inclusion with others is a source of blessing, a source of repair. Rabbi Akiva said it's a great We spoke of Rabbi Akiva, he was there in the text and that is what is written, "Love your neighbor as yourself," said Rabbi Akiva, he said it is a great principle in the Torah. It is a great principle in the Torah.

So we see that in the expression of Rabbi Akiva, he speaks of "Love your neighbor as yourself." He says it is a great it is a great principle. It is a broad principle, in fact, an inclusion. Which provides the solution while also giving the attitude to have—that of friendship. At the same time, he says: "Here is the solution, it is a great general principle" in the Torah, meaning it actually creates an inclusion at a level that repairs all the particulars.

Because the entire Torah depends on this. Because the entire perfection of the Torah, that it may receive wisdom from above as we said for everything, now. all the Torah that we are going to live in this world , all the oral Torah, must receive from the written Torah in a perfect way, and at that moment, it corresponds to the application of the written. because all the Torah comes from above.

towards the light, and that can only be done through friendship and inclusion. You must know that the Torah and Israel are one single thing, no difference between the Torah and the Israel that is Israel . because the souls of the Jewish people are the letters of the Torah. Well, that is why there are 600,000 letters in the Torah, just as there are 600,000 souls in Israel.

So each soul of the Jewish people has a root in a letter of the Torah. Therefore, Israel and the Torah are one single thing. Israel, that is why when there is friendship in Israel, that now they include one another. At that moment, everyone is included in the light from above, and at that moment, the Torah becomes perfect.

And that is the inclusion, the great inclusion where people include themselves and unite with one another, and at that moment they receive wisdom from above. This is the Torah, based on the fact that all the Torah depends on this. Valken, Aaron. that is why Aaron was the man of kindness, who represents the spirit that encompasses the general spirit, which represents the light above.

Shalom, shalom. So that is why Aaron loved shalom, and he pursued shalom and peace before Israel. Why? To create friendship and inclusion in the souls of the Jewish people.

to be able to attract the softening from above of the spirit of inclusion, which is the principle of the Cohen. That is why the Torah is mainly given to the Kohanim. It is the Kohanim who primarily receive the Torah. As it is written, they will teach the mishpatim, meaning the rules to Jacob, meaning to Israel, that the Kohanim will teach the Torah to Israel.

For as it is written, He gave it to them. because it represents the general spirit of general concepts on which all the Torah depends. Valken, a divorcee is not for the Cohen. That is why a woman who is divorced cannot marry a Cohen.

Because from the moment she received a divorce decree, it means she was rejected, she was unloved, hated at a moment as it is written, where he found something wrong. And let's say now a man, he doesn't love his wife, he hates her, so he writes her a bill of divorce. So this woman has experienced rejection, she has experienced hatred, but that is what separated her from her husband because her husband, the fact that now he doesn't want her anymore and he rejects her, he writes her a bill of divorce. Now her husband represents the spirit; that spirit has rejected her.

So she can no longer marry a Cohen. Because she can no longer be completely merged and blended into the generality since there is someone who has rejected her. From the moment he rejected her, she can no longer be part of the generality. To be in the generality, one must be able to be linked to anyone.

Now, she can no longer be linked to anyone since her husband has rejected her. So that makes her unable to marry a...to marry a... She can marry an Israelite, but not a ...Since she now has a separation from a single Jew, a single Jew who has officially rejected her. That means that this Jew represents a spirit, a form of the spirit.

And from the moment there is a form of the spirit that has rejected her, she can no longer marry someone who represents the spirit in a general, global, and perfect way since she has been rejected. So, with that, you can see, you will be able to understand the depth of the Torah, how the Torah is so...it is, it is so precise in what it says, and there is nothing that is approximate, or things that are...it is very, very deep. Every single thing in the Torah, every Halakha, every thing the Torah tells us , are things that are extremely profound. So, one must know that this is a general attitude.

Meaning that one must be careful, in general, beyond marriage, to be careful not to reject anyone in one's mind, not to condemn people, not to...not to reject people. Because from the moment we reject people, and a separation occurs, it makes repair from above impossible. Meaning we can only repair from below, we can no longer repair from above. Yet , it is so easy to repair from above.

You just have to include yourself in the Cohen. That repairs everything. It repairs everything, just as Rebbe Nachman said: come, come to me for Rosh Hashanah. I will repair everything.

The fact that people are now coming together in friendship tells us to be careful that there is friendship among you. From the moment you are in friendship, it repairs absolutely everything because this union allows for the intervention of the collective, the heavenly spirit that includes absolutely everything. And at that point, the repair becomes difficult. One must one must pay attention to that because, because in fact one people who argue, who separate, are both losers.

It is not just one person, it is both who are losers because between the two, one represents the intellect in relation to the other. Each has a soul that is different from the other. Now, when these two souls are together, they are included in the general spirit. And at that moment, the general spirit repairs everything.

There is no need to go into particularities or into details . It is in general that it repairs absolutely everything. It doesn't matter what state the person is in, that is of no importance. From the moment they manage to enter the general spirit.

It repairs absolutely everything. And now, if two people argue, then what, what are they doing? In fact, they separate and they make, they create a situation in which they can no longer be included in the generality. They must now repair through particularity; they can repair, but not through inclusion.

So, it is so easy to repair through inclusion. Very, very easy. Someone just has to be at peace. With others, have faith in the righteous one, and everything is repaired through inclusion in the generality.

So, this is in particular and also in general; that is to say, in particular in everyone's life, in one's marriage, to know that marriage is a great softening of rigor, since now the goal of marriage is to have children who are one. A greater revelation of oneness than a child being born is the proof of oneness. So, regarding marriage, be careful, but also in general, since Rabbi Akiva tells us, that is to say, "When you love your neighbor as yourself," that is a great inclusion in

a great generality of the Torah, and through the generality you can repair the particular very easily, whereas repairing the particular is very, very difficult; repairing through particularity is very, very difficult. It takes a very high level to repair the particular, whereas repair through inclusion is very easy.

It is something that happens outside the individual's participation, outside of their intervention. The only thing asked of them is to remain included. They are included, on the way to being repaired. There you go.

We are in the thick of it and we have finished the "bet" passage. Tomorrow, may I be granted the possibility, the merit to study; we will do the "email" passage. Take care, have a good day, much success, much shalom. To see the good, to manage to see the good, whether it be people from the left, the right, from above, from below, to see the good, to know that everyone is good, even if they are where they are; they are good, no, they are where they are.

Everyone is caught up in their own movies, but they are good, they are good, the person is good , and at that moment we are winners. It is in our personal interest, it’s not , it’s not altruism, it’s, it’s personal, it’s one’s personal interest. The more you remain connected with others, the easier your repair becomes. It is easy because through inclusion, we don't look at, we don't look at individuals, we repair everything; everything is repaired without looking at particulars.

But if someone now comes as an individual, then we will scrutinize their file, we will look at what they do, what they have, and so on. And when you are included in the generality, there is no problem. This too, when people oppose each other, this also must be included; this also is part of the, is part of the repair. This too, when people oppose, this also must be included.

There are people who oppose. There are people who oppose. They are in that problem. But we must include, we must include, we must never exclude anyone at all.

Because know that if we exclude others, we exclude ourselves, and we find ourselves facing problems that are extremely difficult. Extremely difficult, and in everything we need as well, everything we need. There was someone, he had no children, he was with Rabbi Nathan, with the Breslovers for years, he had no children. So, he left.

He left, as he says, he went to look elsewhere and, well, he wasn't doing so well where he went; some time later he came back. So Rabbi Nathan said to him, "Why did you leave? Did you leave because you have no children, because here you were unable to have children?" He said, "Know that...""...I do not have the key to children." So Rabbi Nathan had—but Rabbi Nathan had to hide it, because we have seen many times that he gave blessings to people so they could have children. They had children.

He told him, he said, "Look, the key to children, I don't have it, but if I don't have it, no one has it." "But what I can tell you is that if you stay with us one day, in a dance or in a moment, there will be an opening that will happen, and you will be able to have children." So there you go, he stayed, and indeed he later had children, because Rabbi Nathan told him , "Look, you are looking for a particular solution, but know

that the particular solution is found in the inclusion in the general; that is where the particular solution is.""Include yourself in the generality, and you will have the solution to your particular problem." If you see now that you cannot solve your problem in particular, make your problem a general problem, that is to say, bring it into the general. And at that moment, the problem will be solved, since now, in the*Kollel*, in the spirit that includes everything, in the wind, in the foundation of the world, the foundation

stone of humanity, the repair of everything. Yeah, you must not let people drown. And also, even if you see—if there is opposition, you must overcome that.

You must overcome that. Even if you see opposition, you must not remain stuck on the emotional side of the opposition. You must overcome that. You must say, "This person is like that, they have their difficulties, their problems, that is why they react like that." You must get out, you must avoid separation, you see , as much as possible.

You must keep a connection, meaning the fact that you try to see a positive point even in situations that are sometimes very, very difficult. It—it hurts. It's— it's terrible. Sometimes, we can cry, we can...it can be very, very hard to live through, but despite that, we must keep the connection.

We must keep the connection, in our interest, in his interest, in the interest of all of humanity, but also in our own interest, to know that I am keeping the connection. Meaning that now, even if we aren't great friends or don't have ...I don't know, a crazy friendship and all that, we maintain a bond. No, he is like that or she is like that because she went through difficult things that made her that way, but her, in her...in who she is, him, in who he is, not like that. It's not that, it's just keeping the bond, you see, even if that bond isn't an active bond in a lived friendship, but just a bond of not excluding the person and not excluding oneself from that person.

It is a benefit for everyone, for all of humanity. Bantchem, take care. Have a good day. What do I say to someone who separated because of a desire for children for 10 years?

So, what do you, what do you tell her? Nothing to tell her. She has the right. She has the right.

What is what is, what is, what is the problem? The problem is she has the right, but she won't be able to marry a Cohen, that's all. She has the right if she wants to have children, she sees that she's been married for 10 years, she hasn't had children, she has the right to divorce. But you have to know that the fact that she divorces prevents her from being able to marry a Cohen later.

Nothing serious there. There's nothing serious. It's just us explaining how it works. The end.

Have a good day, friends. Nicolas My siblings lao J The