האם יש במציאות רע מוחלט? | הרב דודו מתוקי | סוגיות בעין איה | תשפ''ו [8]

Kind: captions Language: en On page 105, we discuss the issue of thinking in the order of 105. This is paragraph 105, chapter two, paragraph 105 in the order of the Gemara. The Gemara says, "Who is the father of the ale that was in the days of Moses?" Then there is an interesting animal called the tashchita, an animal that appeared only in the years of the wilderness of the people of Israel, and from it they would prepare one of the coverings of the tabernacle. Yes, the Gemara calls this animal a variegated one. In the ancient Greek language, the word "sasguna" means "colorful". why? Because the Sages say it is a mixture of colors. It has many colors. The animal is colorful with many, many colors. So what is the question that the Gemara asks what and by what means was it in Moses' water? The question is what was this animal really a one-time animal like this? The Gemara is debating whether it was a kosher or unclean animal with this dachshund. It was a kosher and unclean animal. A strange, interesting, one-time animal like this. Rabbi Ila said, Rabbi Shimon ben Lakish said, "He would say, ' Excuse me,'" Rabbi Meir said, "It was like this in the days of Moses. It was a creation in itself. It was a unique animal. Some kind of creation. Not out of the ordinary order of life. Not something ordinary. And the sages did not consider it an unclean animal or a pure animal. But it was a creation in itself. It was a unique creation. From the chams, they did not want it. Why should we eat it? No, we do not have a question here now whether to eat it or not. It no longer exists. Why should we decide whether it was an animal or an animal? It was what it was. Right? This is apparently an interesting question. What, why should chams decide whether Was this dachshund a beast or an animal? And also a bone and I believe that it was an unclean animal. This is also a somewhat strange question. Why would they put it in the Tabernacle on a pedestal? An unclean animal. Yes. So the Rabbi says, sorry, the Sages say that was a question, that was an issue in the Beit Midrash. What was this dachshund? Whether it was an unclean animal or a clean animal. And he had one horn on his forehead, and according to what we have commanded, a tabernacle was built and a sanctuary was built . yes? He had the time of his life. How was it weird? With one horn. yes. He comes in legends. So, truly, a creature from legends, a strange creature, a miraculous creature, healthy in itself, that appeared for one hour to the people of Israel to cover the tabernacle with it. So what is the point in this debate of the sages about whether the dachshund was an animal or a beast? So this is a topic here in paragraph 8. okay? The Rabbi says, impurity and purity are attributed to good and evil in reality. Although these are matters that come more according to the relationship, because in general, because in general, the unknown, because everything God does is for His benefit and there is no absolute evil in reality. That he will have no ultimate good in the hereafter. Everywhere, the foundation of morality and fear is to distinguish between good and evil. Likewise, the foundation of science is to recognize that even the worst evil cannot exist separately from itself, since it has no relation to the general good. Because if you connect the general reality, even evil will rise to a good purpose. Well, let's see, Rabbi. Solel with us here into the issue begins like this, the Rabbi once again, impurity and purity are attributed to good and a quarter in reality. We divide reality into impurity and purity. There are things that are impure. We see that they are pure, and impurity is bad. Impure is wrong. It is forbidden if it is sometimes forbidden in eating, sometimes forbidden in touching, sometimes it forbids us from the tabernacle. A man gives his wife impurity. The things that are bad are considered according to the level of reality, but the Rabbi is careful and says this, although they are matters that come more according to the relationship. What does that mean? The good and bad of impurity and purity is a relative degree. A level that is in line with the current level of reality What does that mean? Because in general, we will know that everything God does is for our benefit. And in reality, there is no absolute evil that will not have an inclusive good in the afterlife. So there are things that we define as impure things and maybe also as negative and bad and harmful things but this is attributive what is meant attributive according to the level of reality now according to the level of man now they have a fence of impurity they are really water but it really could be that in the future they will be corrected like this again for example they say about maybe one of the greatest signs of impurity which is the pig says this Sage that the Holy One blessed be He will return it to purity I didn't understand so if a pig is impure how is it suddenly what will suddenly happen what will happen to the pig that suddenly returns repent it is related to what the element that the Rabbi is talking about here there are things that are impure according to the level of reality right now or according to their level right now but as reality rises then my concepts of good and evil are also going to be corrected because there are bad things that are going to be corrected they are going to be enlightened as a person rises in his level as the world rises in its level so there are things that are currently on the level of impurity right now on the level of negative things you can't use them you are not allowed to use them they are Very harmful but they are not harmful in their own essence because they are part of reality and they are part of reality. This means that the Holy One, blessed be He, created them here. This means they have some kind of value. They are destined to be valuable. They are destined to be useful. But now they are in disrepair. And here there is a very, very sharp distinction. Yes, the Rabbi tells us a very sharp distinction. Let's see once again. Let's read it inside. Although they are matters that come more according to the relationship. According to the relationship, this is a relative level. Because in general, we don't know. I mean, in general, when we look at the world, at the general view, a very, very distant overview. So we have knowledge that the name is all there is for. What He has already created in the world is destined to be used for good. It is destined to be part of the manifestation of good. So anyway, this means that there is no absolute evil in reality that does not have a comprehensive good in it. To His amazement, everything in reality. There is nothing in reality that is absolute evil. Absolute, meaning ultimately , fundamentally. We know that we have the issue of the fullness when He saw it essentially, but also The Rabbi says it is bad that his role is to bring reality to the good and then yes in the worlds in the higher worlds it will not be corrected in this world it has no correction but he too why is he in the world to accelerate the good to deepen the good and he is also very very unique very very unusual but all the other corruptions that exist in reality are destined to be corrected. That is to say, they have a root of positivity that is going to show, that is going to appear and the whole reality of absolute evil to be eradicated, yes? It will have a comprehensive good in the hereafter, it will have a use, it will have value. Ah, but now it is impure, right? But in the general overview we have here first of all some view that this world is a divine world. It is not such a half and half world. Good and evil struggle right like that in all kinds of views a a a are mentioned in all kinds of places yes the Rabbi mentions such a view that of the nations of the world of worshipers of idolatry who divide the world into good and evil who struggle among themselves and even maybe man is half an arrow he is built like that some kind of creation that so here we make a very very distinction On the one hand, yes, there is a good and an evil world. We are very, very careful about this distinction, but this is according to the level of the world at the moment. But as the world rises, this world will be seen as a world that is not divine, because it has no value and purpose, it does not have a use, and so all the powers and all the talents and all the creatures that exist in this world and all the people and all the forms of talent, everything will be fixed. This is in a world where we want everything. The Rabbi says in this, they will not fall to the ground, we will not give up even a single life force that can be used for the good and for holiness. But this knowledge that the Rabbi calls it knowledge that is in a review in what kind of expression does it belong to the observation of faith, to the observation of how we observe this world, on our faith that this world will all be fixed, but we must not mix the moral view with the moral view. This is the emphasis that the Rabbi is making here. Look at the next sentence. This is a distinction that is very, very important. Especially when dealing with matters of faith that are very large and very vast and are dealing with trends Very, very great and immense corrections and they are the cost of creating confusion in us. Wait, if the thing is that everything is going to be corrected, if everything has a role, if nothing has value, then it is not so bad, maybe it is not so impure, maybe we can give it a place. No, no, that is in the future view. But according to the level of the present, it is bad. So bad should be treated as a bad thing. There is some very, very sharp distinction here between the religious view of the moral situation and the moral position that they must not obscure each other. If I am in the moral position, then many times I say good, so if there is bad, then I treat this whole world with suspicion and everything, the whole reality here is all some kind of secret, this whole thing here is bad things and we just have to preserve, be protected from all of it, and then there is really no correction for this world. I am as if I am building some kind of fortresses of holiness and there we will save ourselves in some Noah's ark and the whole world will be hidden. Well, that is not right, this is not the right view of reality. The world, this whole world will be corrected, everything from head to toe. In all the talents and all the cultures and all the music and everything everything everything everything we want everything this is the world of God oh so we are open so we oh expand yes in the religious perception but in the moral perception we want to identify right now according to the level of reality right now what is good and what is bad is that evil is going to be fixed will not confuse us in the moralistic fervor how much we need to guard against something that is still right now according to the level of reality right now is very bad is very impure okay this is the distinction that the rabbi makes here let's see it inside once more so the rabbi finishes the previous sentence and says there is no absolute evil in reality yes now look at the next sentence which is honest and qualifies from every place after we said that from the perspective of general religious acceptance we see this whole world as a divine world as a world of value all of them a wonderful world all of all the powers are going to be fixed in it from every place the foundation of morality and awe is to distinguish between good and evil and likewise the foundation of science is to recognize also that even the worse evil is not separate from itself since there is no relation to the general good you see there is here the foundation of morality and the foundation of science the foundation of science It is to include the Rabbi and know that he too is part of reality. He is destined to be corrected. And he is destined to be. Yes, the Holy One, blessed be He, will restore it to its original state. We have faith in reality and belonging to reality and love for all the forces of life and a desire to see this entire world corrected. But the foundation of morality is not to bring the later before the later. It is not to engage now in blurring or setting boundaries. On the contrary, to engage sharply in distinguishing according to the level of reality at the moment what is good and what is bad, what should be taken from what should be preserved, and in two houses, yes, they should be included within us without confusing them. A faith-based view that very, very much believes and wants to correct all the forces and develops a sympathetic attitude toward reality, an attitude that wants to correct reality, an attitude that believes in reality and constantly seeks to see what else can be corrected and what should not be brought. It has flaws that are okay, but it is possible to restore what is not. Let's see where we can correct it. Where we can, yes, believe in reality and correct it and strive to correct all the forces. At the same time, a moral view that is very, very, very Cautious. There is awe in him. There is awe in him because he is not. It is not awe of smallness. It is awe of greatness. He wants to maintain internal purity. In order to fix the world, I need to keep myself pure. Fix the world doesn't mean belong to this whole world now with all the A's and all the T's. There are impure things and there are forbidden things. There are very problematic things. Wait, but we are developing a positive attitude towards reality. We want to build reality. We want it right. This is in the faith view and also in the yes in the kaymakima that we are going to conquer more and more goals, more and more living forces that we want to describe, but the moral view at the same time is on guard, saying, but what is the level right now? What can we take right now and what can't we take right now? Don't blurt it out to me. Don't tell me. Okay, because we are in a faith view and Rabbi Kook and he educates us. Yes, to fix all life and fix all matter and all forces. So, anyway, we can belong to them. We can belong to them as they are according to their level. No, no, wait, there is a moral view, there is a faith view. Don't mix them up in particular. In such a radical view as the Rabbi's view that loves corrections that are so absolute, so broad, so comprehensive, and at the same time, the Rabbi says there are things that we need to know what the level of reality is right now and how we are preserving ourselves and not letting the things that have been assimilated invade its content. He who belongs to the corrupted reality will not be able to correct in reality, he belongs to the corruption. In order to correct reality, one must preserve oneself in purity. Then one can approach reality and establish it, stand up to it bravely and add more and more corrections. Okay? So this is what the Rabbi calls the foundation of the mother, the foundation of science and the foundation of morality. Not necessarily. That is to say, there are, oh, there are those who really go mainly with the moral flag and they do not belong to the Rabbi's broad views of the desire to correct everything. They are doing it mainly in war, therefore, protecting the purity from impurity and do not belong to broad and large views. There are those who, on the contrary, belong to broad and large views and want broad and large views of correction. But not enough of the Nazarites and by being expansive they also expand into realms that end up harming them and also suffocating the soul. The rabbi is walking a very, very complex path here . How in the religious view we are very, very diverse. Yes, but space does not mean pluralism. It is not the same thing. Space is a space of aspirations of holiness that truly want to correct the world from kingdoms that spoke in the most enormous spaces. We can turn down the air conditioner before I get a little too excited here. Oh, to do something good for the public, but for that it is too hot here to sanctify God, it will not help anyone. So how on the one hand, in the religious space, yes, we have the largest spaces, the largest spaces and the most profound desires and we look with great faith in reality and passion for reality. We have a passion for this reality to correct it to see what is possible and there are spaces of science and life forces and very talents. All this happens, happens to reality to be contained together with it. Our religious belonging to all the spaces of reality does not make us open. We are open to the corruptions in reality, to the spaces of correction. We are not open to corruptions. There we know how to close the doors. There we know how to preserve inner purity. In order to correct reality, not to escape from it. In order to correct reality, one must be under tremendous internal moral protection. From there, one can emerge into spaces of correction. And I would even say that the more we insist on our moral protection, not to let corruptions invade its content, we will be able to approach its spread of correction even more courageously and to places that were not previously corrected. And to get there, in fact, the one who is more settled in his moral position and does not let corruptions invade, can allow himself to reach places. Yes, yes, whether it is in places of residence, places of employment, or types of talents that are very complex. And the more moral purity is preserved, the more the capacity for correction and the capacity for space increase. But the Rabbi is talking here about sometimes about the confusion of creation. If we want spaces of correction, then we are already open in shock. Now, we do give them the mouth of its content because we are Belonging to the world, we belong to reality, not closed, we are not, yes, yes, we are always closed. Rav Kook corrects the world, so he will also give the world the mouth of its contents with all its parts. The Rav says, God forbid, God forbid. This is not this. This is not related to each other. The opposite is this. It will harm the space for correction. If we do not make this distinction, okay. Let's see. Then this is the foundation of morality and the foundation of science. The foundation of science is to recognize that evil is not separate, because in the general reality, evil will also rise to its purpose. Good is from the daughter of faith. Okay. So far, the initial introduction. Yes, this foundation of the distinction between the moral foundation and the foundation of faith. Between the spaces for correction, aspiration, desire, and the sympathetic attitude toward all of reality, and contemplation according to the degree of impurity and the permission now according to its degree now. And from what, we must exercise all our vigilance and not let it invade the soul. Okay. Second point, although the commandments are intended here to increase the knowledge of the way of life and the good in a person's heart. The commandments come to build in us As the inner sanctum within us. Every mitzvah is like some kind of drops of health . Healthy drops of holiness and purity that come to fill the soul and inoculate it in the worlds of goodness and holiness. In contrast to the external worlds of impurity, they are intended to increase the way of life and goodness in a person's heart. It is written in the verse, "All your commandments are faith." Every mitzvah has in it the worlds of faith. They are a true, mighty stream of great and lofty ideals. How do we drip them into our lives internally? These are the mitzvahs. The mitzvahs take the greatest and highest worlds of ideals. And every mitzvah is a kind of droplet, a drop of holiness, which is not just some general ideal that a person knows how to speak of. It enters, merges within our lives and builds the soul, builds the pregnancy of the soul, the holiness of the soul, inoculates the soul more and more. Every mitzvah is a drop of such health that seeps into the soul. The rabbi says that for this one must be very familiar with the hatred and contempt for evil and the loss of justice. And morality is a virtue that it will taint hatred of evil in everything because of the general need that general reality has for the reality of evil, because if it were known correctly that this matter of the reality of evil in general, reality for the purpose of good, is a true scientific matter, but it would not approach the boundary of practical morality, because practical morality as a whole is built according to the deepest and most passionate picture that can be of hatred of evil and love of good. Look at these very harsh sentences that come in the name of the Rabbi, because the Rabbi is first and foremost all in sympathy and love for everything, for everything, for all people, for all worlds, and for all areas of life. The Rabbi says yes, this is true in the mental aspect and in the aspect of relating reality, but at the same time in the practical aspect, in the practical aspect, a person must develop, in the words of the Rabbi, hatred and contempt for evil, hatred and contempt for two things that are part of the mitzvot world, no longer. When will the Rabbi justify the world of the mitzvot that came to educate us to the practical moral level, not to the level of faith? Yes, in fact, the Rabbi is saying that, as it were, the division we made earlier between a broad world of faith and a moral world that builds The beloved level is against the world of Torah and the world of mitzvot. And in the world of Torah, we carry it to very vast spaces of thoughts of corrections of thoughts of aspirations. In the world of mitzvot, we build the level of the present of the holy, the practical level of the holy according to our level now and that is why in the holy that we have now leveled, we build the sympathy for good and the hatred and the evil, and therefore in the world of mitzvah, you will not do a mitzvah with an impure thing. Right. We will not take a cover for the Torah scroll, God forbid, with a cover of a 100-year-old animal. Right. We will not take a light for the Torah scroll from a 100-year-old animal. Right. No one would think of such a thing or some stick from the past. Someone in a yeshiva from Thailand found a stick like that that can be used. It does not seem that it is again for things of holiness. So something that belongs to impurity, the mitzvot, they abhor it. No, no, it does not belong to God. Do not bring it in. We are building here now the practical holy, the moral holy. In this aspect, we develop hatred. And contempt for evil, contempt, why do you have to be so contemptuous? Don't despise every person, right? We don't despise anyone. We despise impurity. Impurity is a disgusting thing. Impurity. Impurity is something that should be despised, just as there is mockery to idolatry. You said, you make fun of negative things. It's allowed to make fun of negative things. Why? Because it keeps my soul from belonging to the impure dimensions that this culture claims to be so enlightened. And there are so many people with dimensions that should be despised. Yes, taking hacks and turning them into enlightenment is a disgusting thing. It's something that if you despise it, you not only have to guard against it. You need to know that it's disgusting and that you have to despise it. It's substandard. It's a shame. It doesn't elevate a human. It's not human at all. It leads to the breakup of families. It breaks the soul. It's the poison of life. What's the sympathy for that? So you're such extremists? No, don't do it. Don't do it. His wife. In the overall religious relationship, in the mental relationship. We want to fix all of reality, and all of humanity will be fixed. And all of the nations, and all of the talents, and also these talents. That are now being used for all sorts of impure things, they too will be fixed, and these people too are people who in their inner essence are good people and they want good and we want them too, with God's help, to fix and toil, and take me down a notch, oh, and also on them, if we want, with God's help, that good doesn't need it, and take the air conditioner down, we want them too to fix, and we have an attitude that doesn't despise any person, and we don't despise talents for wonderful things, the Holy One, blessed be He, created them. These talents will not bring a blessing, they will certainly bring a blessing, all talents and all people will bring a blessing, and they will be fixed, and all will be fixed, and all will be sure in the people of Israel, and not only in the people of Israel, but also in the nations of the world, but according to the level of reality right now, there are things, there are elements of impurity. There are talents that are used in a vile way. They spoil the souls of children, they destroy the pregnancy of the soul. This is not something we give respect to. This is something we despise. We despise it in order to guard against it. Because impurity is something that humiliates. It lowers the level of a person. This is it, it is a shame that a person You have to walk down the street and look at all sorts of things. And that's what you call enlightenment. It's something that has a place in our lives. Why is it suddenly an attack on human dignity? Hatred and contempt for evil. According to the current level of reality , according to the practical position, according to our ability to preserve ourselves and our true dignity. It's impossible for them to trample on human dignity in this way. You take an entire culture that transforms concepts, takes the most impure and most foolish concepts and presents them as enlightened concepts and proper concepts and cultural concepts, the rabbi says, in the practical moral aspect, one must despise and despise evil, and whoever hates and despises evil, evil clings to it because you can't develop sympathy for bad things. It's certainly not possible to be tempted by the stars and for this matter, mercy, but not only mercy. It's contempt. A harsh word that the rabbi uses. It's not right. We're not used to hearing the rabbi in such terms, and it doesn't contradict that. It doesn't contradict that in the aspect of faith and spiritual fervor, we are setting out to correct everything and also these people. Those who deal with these talents and also with these powers, everything can be fixed, but don't get confused now in the practical aspect, in the moral aspect, see the evil and drive it away, not personally, this evil, this impurity, the places where there are dimensions of impurity, of intrusions, of evil, of violence, of the Shinat of Israel, of disrespect, all the things we develop. It is not aversion to the person, it is not aversion. What is aversion to evil? Because evil slaughters the soul, and it is false, and it is impure, and it humiliates. Hatred and aversion to evil preserves one's moral position, and that is precisely why one can later go to those people and correct them, and elevate them, and love them, because in their interiority they do not belong to this evil, because whoever remains in evil will not be able to correct it. How can he correct it? He is part of something. If you are part of the swamp, you cannot fix the swamp. You sink with it. So in order to fix the swamp, one must despise the swamp and appreciate its stench, and not not give it a place within our soul. And I will develop an attitude of Sympathy and love and correction for all people and all areas of life and all talents of life are made to correct everything and all forces. No, we don't run away from this life. We love this life but we run away from the tom. We abhor the tom. How complex it is to be this way, especially for those who belong to the great spaces of the Rabbi. Okay. We go out into life and go out into life and go out into places of study and academia and spaces of life. Yes, of course, but on condition that we have built within ourselves the position that does not give evil a place in the soul. And in order not to give evil a place in the soul, we must also develop hatred and contempt for evil. Not for humans, not for talents, these are all wonderful things. But their appearance in reality at the moment of those forces that are used for impurity, the development of hatred and contempt for the Lord. Very, very complex. Yes. Absolutely yes. Certainly. A. moved away but no more than moving away . To despise and to move. Anything that smells of impurity to despise and to move. These are difficult expressions. What do we hate? We are the Rabbi. Love equipment And faith. That's true, but we don't hate people. We hate impurity. And anyone who smells of impurity runs away. Miles away. Fire in the house, they said, fire, fire. Why, what? We love everything, love life, hate impurity, and because we love life, we hate impurity, not because we hate life, because we love life, we can't allow it to be defiled with the humiliations of this culture. We are fighting for honor, for the honor of people, for the honor of human beings, for the honor of the people of Israel, for the goodness that is in man, for the purity that is in it. So we protect ourselves and make salvation for the people of Israel forever with it. There are people like these guys who maintain purity and guard the earth, and in order to maintain purity, it's not just a defensive war like this, like we're standing here, poor people. Wow, this is such a beautiful culture, but it's a shame that we have to lose it because it's not bad things, it's slaughtering things, it's things there, there's some kind of terrible deception that shows positive things, but behind it, there are many, many impure things and everything that is We certainly run away from the impure and do not belong to it, but not to belong to it. Out of danger, out of warmth, out of a place that says what is substandard? It does not attract at all. The body attracts. It is okay because the body is still not corrected. But you look at it with a real look. You say, what, what, what is this thing to us? Not just to us, already in the Roshish, what does the world have to do with this thing? What does a person have to do with this thing? The more we despise evil and know how to separate ourselves from it, the better we can fix the world. We do not come to run away from the world. We certainly do not come to change the world, and certainly not humans and nothing. The words are spoken with love and a desire to fix everything. Precisely for this reason, hatred of the Lord as a moral foundation is something that protects and preserves them. The Rabbi says once again, let's go back to the laws. So the commandments come once. Let's read the law. Indeed, the commandments are intended to increase the recognition of the way of life and goodness in the heart of a person. For this, in order to build goodness, it is not enough to build goodness. One must also develop a position that denies impurity. For this, one must become very familiar with hatred and contempt for evil and loss. Justice and morality in a place where justice and morality are harmed, in a place where purity of soul is harmed, in a place where violence and intrusions are constantly broadcast, this is something that is disgusting, this is something that should not be surpassed, because it is disgusting, it inspires contempt, and this is part of the healthy mental attitude that ultimately comes to love this world and to correct this world without the hatred of evil being corrupted in any way. The hatred of evil must not be corrupted because of the general need that the general reality has for the reality of evil. After all, in the end, this evil is destined to return to good. So it also needs these forces, these talents, these people. That is true. So that is why now the hatred of evil in the matter will be corrupted. The Rabbi says no. This is not supposed to contradict. It is not supposed to contradict. Because if he knew right. Because this is something the Rabbi is really making a very, very, very important calculation here in spiritual construction. This thing about the reality of evil in general, the reality for the purpose of good, is a real, scientific matter. It belongs to our scientific and religious perceptions that even bad things are destined to return to correction, and we pray for them, and with God's help, we will make an effort to correct everything and deepen it. Even more new spaces and to enter and fix them for those who flee, those who deserve it will go and raise them and fix them. So much to be done. The legal system, the cultural system, the educational system, wow, how many spaces, how many spaces, the economic system, many, many spaces of life that want to fix them and fix them must be purified in purity. So that is why there are life forces that we very much see their value and want their correction, yes, to the point of being consumed, and it is a real matter, a real matter, but it will not reach the limit of practical morality, because the entire practical morality is built according to the deepest and most emotional picture that it is possible to be from hating evil and loving it. Therefore, they were not trained for the work of heaven, because with pure things for the commandments, we will not take impure things. What do you not think that the Holy One, blessed be He, will return it to the future, to the future? To come now is disgusting, return it to its place, I don't want it, so the commandments that come to educate us in the flame of holy moral actions now build us up, first of all, every commandment builds us up, advances us, and purifies us. So they will educate us to take only the pure things. For the light that if the impure thing is found, its very existence will testify to its having a purposeful value. right? It is clear that the impure thing has a tachlitistic value. It has a role in reality, and we are determined to fix it. We also now want to see how we can start fixing it. But I don't take it as a commandment . Because the commandment builds my observances to the moral level of my level now, yes, every place to the beat of heaven. The commandments that were given to unite the creatures were not prepared for them, but only if the light of a pure animal. Yes, what are the tefillin? Let's take tefillin from the light of an animal. Suddenly, we come to be sanctified. We come to clear the building of holiness and purity. It is impossible to take impure things. To announce that the foundation of moral union will be built from a complete hatred of evil and its further sowing. His sowing was indeed intended to keep him away. Don't push him away and give him a place within us. Therefore, from the world of commandments, he is always protected from using impure things because he came to build the moral ladder of the present. And one must separate oneself from everything and every impurity and every encounter with impurity. This is the mitzvot education. They understand that this raises a big question. What is the big question regarding the Tachash? The sages were confused about the Tachash. The Torah's life is pure. It could be in the Mishkan. Up until now, we have talked about the mitzvot. We do not allow anything to enter and throw it away. So what is there to be confused about in the Mishkan? If it were alive from the evil, right? In tefillin, we would not think of it, and in private settings, we would not think of it. He took something all of a sudden. The Mishkan is confused by the sages. Okay? Now the rabbi is going to speak. Although all of this can be the foundation of an institution only in terms of private morality or even general morality, but only if it has the goal of establishing justice in the present. This is according to the morality that builds the individual or the nation according to the level of the present. Then the mitzvot must be kept very, very much , taking only the things of holiness and purity. And there is no future to come. If it is pure, okay. I could think of making a mitzvot out of it. Right now, it is impure. It does not belong to the world of mitzvot, which is concerned with building the level of morality and holiness of the present. And even if the present is strengthened to prepare the future, this is what is to come. It will be in order for the future to come, all the place of the good according to its way now, evil stands in it in its source and its miasma that needs to be erased like a de de this is an unclean thing that needs to be thrown away, don't tell me for the future to come I will be corrected now but I need to build my level of the good in order to correct the mischief so that is why there is no place in the world of the mitzvot all of this in the ordinary mitzvot of the individual or the nation according to its level although if it did it would have value the generation of the desert the generation of the desert is a completely different level it was a generation that folded the essence of the generations to come with everyone the generation of the desert everything that it went through all the complications all the clarifications all this is the generation that has some essence in it like that the Rabbi reveals to us a very deep spiritual essence very powerful that has the the the the moral and sacred potential until the future to come that is why we deal with this generation every year it is a part of what it becomes a part of the Torah in its complications in its clarifications what do we care what was its name it is all kinds of local political matters between Moshe Korah Nadav and Avihu without knowing what All sorts of internal issues that existed in that generation, not what was in that generation, that generation folded within itself the essence of the generations to come, and the more we delve into the spiritual powers of this generation and fix the complications and clarifications of this generation, we receive from it tremendous powers of correction. This is not a generation that lives only the level of the present, because according to the covenant of the Torah of life forever and ever, which was inscribed on me by the sacrifice of that generation of knowledge, from whose mouth we live, and the generations to come will also live the task of Torah, until all that is to come in the world, a world that is all good, then everything will turn to good, and all the evil forces will turn and join in working in their fierce and difficult action for good, for justice and righteousness, for grace and truth, and the knowledge of God. This generation is engaged in building the Tabernacle. It is not engaged only in building the spiritual center for those who are, so to speak, some synagogue, yes, for that generation, for those who were in that generation of the Tabernacle. It arose from the level of this generation as the trend of correction that is the most future, the most distant, that includes all of reality until this future to come. The soul of this generation was in this mask and that was their desires. It was complicated, how complex it was, but this generation, the generation of the desert, belongs to these trends, to the most distant trends of correction . And when they built the tabernacle, they put in it according to the guidance of God, according to Moses our Lord, according to the construction of Tzelle and all, the intentions of the world's correction, not according to their present level. They put in the tabernacle the levels of the world's correction of eternity, the most distant aspirations. This is what was in the generation of the desert, because this is a generation that received Torah. You receive Torah not according to the level of the generation, now you receive Torah according to the trends of the Torah as they are in their most distant views, their most absolute here in such a general concept that it would be more appropriate to be recognized in the system of the sanctity of the tabernacle that included the grandeur of the general order of the entire tabernacle. Everything in the tabernacle, every detail, every vessel, every type of cloth, it's all mighty intentions, intentions of the world's correction. Go, enough, why go here with the copper and here with the silver? And here the gold and why yes there are heavens silver chest hearts has hearts wonderful in every detail in the tabernacle of hearts explains the intentions of the upper correction very very difficult but very very wonderful and why are there several types of sheets and what are the looks of the sheets of the goats and what are the looks of the sheets of the gods who are incarnated everything like that pictures in it trends of world correction up to the most future and most distant reality this is what this generation lives and this is what is contained in every act of the tabernacle from the foot and the trend of divine providence in raising reality to the time of greater happiness here in a place on the whole inside the outermost circumference lights shine above the tabernacle from above in the outermost circumference meaning what is the peak of aspirations of pictures inside this tabernacle that is entirely made to correct all the worlds where is the dachshund where is the dachshund in the outer circumference are in the supreme aspirations of that tabernacle that it was erected in that generation to correct all the generations ahead where were included the multiple shades that pass in the forces of reality for grace and justice and all their uses And the details of the forces required to speak them are colorful in its shades, which are multiple and include everything. What is the meaning of the "tashash in shades"? All the shades of reality, all the forces of reality, all the talents, all the super aspirations of the Mishkan are anticipating the future correction of all the forces of life, of all the shades of life, of all cultures. This is what the Mishkan aspires to. Therefore, the most comprehensive dimension of the Mishkan, the most inclusive, the most distant, the highest of the covering of the Mishkan is built from this happening. A creation in itself, a unique being. It is unique that comes to the Mishkan for the super aspirations that include within them all the trends of correction of reality. Yes, there is a little bit in this. There are those who explain it this way. Rabbi Lech would explain it this way about the lines of Joseph that Jacob intended that Joseph would prepare the way for the correction of all the shades of life. Yes, these are the lines here. This is already in the Mishkan. This is already a general trend of correction that appears as a nation that when it builds from the bottom up, it aspires to aspirations. Its roof is for the correction of all the backs of reality. This is what I believe in this dachshund. In the secret of the dachshund, what was the doubt of the sages? If this is the role of the ass, then precisely in the ass, we need to show that we also want to correct all the impurities. So perhaps there is a place to take the dachshund, which is an unclean animal, to express that the Mishkan will not leave the world according to the degree of the being. True, there are things that, according to the degree of the Hoham, are corrupted, and according to the commandments of the being, we shed from them like fire. What are we protected from? But the Mishkan is not according to the degree of the being. The Mishkan came to prepare the way for future correction. And in future correction, we do not want only to correct the descriptive forces that are already columns according to our degree. In future correction, we want to correct reality, also crying in the beams that currently assimilate all the shades, all the ss ss in the shades, to rejoice in all the shades of reality. So here, the aspirations of the height of the Mishkan should also include the more distant forces that, according to the degree of reality, are currently still in impurity, but in the future to come, we Already in the tabernacle, we observe their correction, containers for their correction, yes, but more than that, all the shades, all the forces, and although according to their level, we currently have no contact with them, and vice versa, we despise and hate them, but this is according to the level of the present, but the tabernacle is not built according to the level of the present. The tabernacle includes within it all future aspirations, so put the dachshund in it. Yes, it should include an unclean animal that curses within it all these shades, all the future correction, says the Rabbi Tov. He begins to be satisfied with something in order, two more. Oh, how does it elevate us here to all this inner gaze? What is pure tachshund? What now, he says, wow, wow, what kind of observation was there for the sages, and what kind of observation was there, what kind of what kind of what, what was there, inside the tabernacle? There is room for great doubt, how is it appropriate to teach there, a sealed one, that is, a feeling, a relationship, the reality of evil, and its distinction? If we look now, this is the hesitation, if we look at the stars, the need for morality, the next in line, the Hana, joins, the destruction of the world, all giving room to something bad, a moral compromise, is It brings that he is the head of all corruption, therefore it is appropriate that that impression of the hatred of the Rabbi and his seed cannot be erased at all because of the magnitude of the view and its generality attributed to the source of holiness of the generation of knowledge, the generation of the desert, which is about the days of the world and will recognize the days of the world of Moses, which means on the one hand, the Rabbi will soon say the other side, which we said, maybe there is a place for me to be a dachshund as an animal, to express the correction of the forces, but the Rabbi begins by debating the negative side, why, why not, why not, because the Mishkan is supposed to pave a way, not only for the distant and future faith view, but also for how, how will we build on the way to it, how, how will we pave the way on the way to this correction. So if you introduce unclean things into the Mishkan, what kind of message are you saying with this? You are supposedly saying that it is possible to compromise with the evil people, with the reality of evil. A person will enter the Mishkan knowing that there is some kind of animal above it that is unclean, some kind of mental attitude, some kind of education in it. The generation of the desert should prepare the education not only for future life aspirations, but also for the mental attitude And the attitude that should be towards evil, if in the Tabernacle there is a place for evil, where will this thing cause there to be some kind of insight that one can compromise with evil? This is not like that. Its reality is not like that. It is terrible. Of course, it will be a great spoilage. So this is the step of the Sages who said not to use the dachshund so that, God forbid, it will not be evident from this that some kind of compromise can be made with the reality of the Rabbi within us. No, not half, not half filtering, not quarter filtering. There is no evil. The reality of evil will not invade us. And therefore, this is the side of the Sages. Yes, it is possible for someone to see the debate. There is in the House of the Midrash. So those Sages who say, wait a minute, no, why suddenly Moses could put the little above the Tabernacle? What will they learn from this? They will not understand that we are here with a view to the future reality. They will think that now, according to reality, now there is a place for evil. No, no, then throw away the whole thing. Here is the empty one. You can put it inside the Holy Place. This is one side. Why not give the dachshund the place of the Tabernacle so that they will not learn from this that one can compromise with the Rabbi? On the other hand, the Rabbi says, oh, and if there is, excuse me, if that is not what they are looking at. For evil we will be recognized for enrichment. On the one hand, we are now coming to build not from the level of the worker, but from the level of the future for enrichment, which also benefited the good and the perfection of reality as a whole. On the other hand, what remains from the essence of the forces of evil will also have the same title and the same hidden in them that only in conjunction with the higher will it reveal its brilliance . In other words , if we understand that the Mishkan is not only according to the level of the present, then it is forbidden to think that we are coming to correct reality only according to the level of the good, what is pure, pure, what we do not give up, we do not give up anything. Why suddenly the Mishkan came to prepare the most complete correction, and precisely in that people will enter and see an unclean animal and oh wow, this Mishkan prepares the way for such a complete correction of these forces, these spaces, we blessed them, so they rose from this, okay? Was there a hesitation whether to go here according to the moral implication, according to moral education, and then the Mishkan needs more than anything to be guarded from all guard and not to give anything the touch or language of the Mishkan now we We mainly want to emphasize the religious purpose, the religious purpose, that it is precisely in the Mishkan, which is the place that will describe and build the path to complete and future correction, precisely where it should be known. We do not come to escape from this life, we do not come to leave any power uncorrected. No, there is no middle ground. If you want to express the future aspiration, want to express the most absolute aspiration, nothing will remain on the outside. So stop with the shades. Yes? One side. The other side, if you want to express the moral aspiration, you will not give a single grain of anything that is impure to it. Go inside. Extreme. In morality we are extremists and in faith we are extremists. In faith we are extremists. We want everything, to correct everything and to love everything and to legalize everything. And in morality extremists do not want to give the soul any contact with anything. And it is precisely this combination that the rabbi here teaches in the paragraph that allows us to walk in the vitreous. The fact that we want to correct everything will not blur because it is the moral gaze of The inner guarding of the soul. And this is precisely what will give us the living will to truly correct life and not be swallowed up in its independent places. Okay? Good. ‏am