Bo - Tzvakos - Lord of Hosts

okay everyone i guess i say good morning at 1am if i'm giving a class i guess we're living in interesting times so classes are being held in interesting times if anybody wants to sponsor this class it's available um for dedication let me know after you can collect the credit post the class unless somehow you can reach me now before i give the class and still grab it before it's always a merit to spread torah and uh especially in such crucial times for the world and for the jewish people so um hold on let me just make sure i don't hear an echo okay so we're ready to go um this week is powershell beau and the weak of the exodus the going out of egypt there's so many things to talk about especially since we're talking so much about the current redemption which is far surpasses the redemption of going out of mitzrayim so but i'd like to touch upon something interesting in the parasha a name a new name that emerges for the jewish people this week's torah portion it's also a name of god and somehow it's a little somehow there's a a fusion between god's name and the jewish people's name it's an interesting idea i have a particular intention in this in this class um for two reasons number one because we're living in such an intense time um we have to highlight very much the quad the the the the virtue and the specialty of good people and you know we have to speak good of humanity and of the world and make sure that everybody is safe and and only good especially as a jew we have to look out for one each other and particularly speak well of of israel and the jewish people so this class is going to be talking about a certain quality bringing forth hopefully the attraction of hashem to the jewish people number one so this is for a safety kind of a thing another element is that being that um there is a lot that needs to be taken down in terms of the wickedness and unholiness that's as i gave today on a short little video on the most external superficial outer level of existence but there still is some kind of a darkness not just some kind but seems to be pretty pretty nasty and um we're going to be discussing the name of god the name is which is the name when we don't say hashem's name so we say cevacos we can sometimes say it's because when it's referring to the jewish people then it's called civi sotsvakos means an army or hosts of angels and the like but when it's referring to hashem obviously we change the word and we just like we don't say any of god's names only with alteration so the midrash tells us and we're going to read that matters later in the class but the midrash tells us that god's names change in accordance to hashem's actions when hashem acts god can't be defined and name is a description and being that hashem is indescribable so godly to hashem himself doesn't have a name but when he does certain certain activities when he when he when he channels himself in a certain way to impact or to have you know to have a certain effect on the world um that's when his names change in accordance to that the name it's um that name of god is when god fights the wicked and uh being that so i really want to highlight that name because i think that's where we're at right now we need some divine intervention and make the abridged help that there should be um only good for the world only good for the jewish people and only good for for all for all of for all of hashem's creation okay that has been said and again torah is very powerful so when we learn something especially we put it out on the waves of the internet it goes it goes spreads across the universe and it has impact so here's uh a good reason for a 1 am in the morning class okay especially in such a crucial time like right now all right so um this week's in torah portion when the jewish people leave egypt um we became a people the jewish people became a people till then they were more like a family um but then now that we became a nation as it was discussed and we've brought this many times it says so in the fresco and ezekiel discusses the birth of israel at the time of of in in egypt and the going out of egypt to be forged as a people and we there's a certain name or reference in which the jewish people are referenced by that emerges in these torah in these um in this parsha and in this week's parasha primarily it's already mentioned briefly in last week's torah portion but it's the story of the the exodus of the exodus brings out certain um identity of the jewish people and that is called that we're called the armies of god and so it starts already last week in the parasha in in chamos and exodus pasik parak zion chapter 7 verse dalid verse 4. it says i will not listen to you i will give my hand in egypt i will take out my armies as amibane israel my people the jewish people from the land of mitzrayim bishwatham gadolin with great with great uh punishment so with yeah with great judgments so god says so again how's referred to the jewish people his armies right say see i will take out my armies let's see how he says it over here oh my legions yeah same idea i'll take out my legions i'll take out my armies from the jewish from uh from the land of egypt now that's last week in the in in last week's portion in this week's torah portion of parshaz boy it's even stronger so here it says like this in pericure debate says it three times the base um which is chapter 12 prosecute zion verse number 17. it says you should guard them because in the essence of this day eretz mitzrayim i've taken out your legions from the land of egypt so it's that's again second time the jewish people as legions some kind of an army right then we have later the passage says in again chapter 12 verse 41 pericured base all the armies of hashem went out of went out of out of egypt so here it says here it's referring to doesn't say my armies or something he refers it the legions of god it's hashem the legions of god when adam and ezraim so this is a third time already in in the book of shomos and there's one more time um a little further one more time chapter 12 the last verse in chapter 12 verse 51. fiber hashem took the jewish people out of egypt um in their legions so we got three times that the jewish people are called civics or four times altogether one on last week's torah portion three times in this parachute so we need to understand um the name of of something represents a very deep it's it's not just you could say like why are we called the armies why we call the armies the legions of god we can say because it's part of you know our mission in this world as a people to fight darkness to fight evil who what legions and armies for a war so we're combating darkness we're combating ignorance we're combating you know wickedness and the dark elements in the world we know that when we increase the way we fight is it's not a war with with with physical ammunition even though the jewish people did that as well at certain times with king david and all the other when they conquered the land of israel they fought against amalek and so on and so forth there were times when we took up arms but that's not the main idea of this war the main war is a spiritual war and the way we fight the war is primarily two ways one is by increasing light that means by doing acts of goodness when you light a candle even one tiny little lamp when you do one act of a mitzvah one godly act it dispels a lot of darkness that's how you're fighting darkness and with that really we have to understand that that has repercussions in the world because if the spiritual source of of of evil which is a spiritual darkness is lessened because the more light the less darkness than its energy flow and its power that it infuses to its constituents down here that are executing this evil and so on and so forth their ammunition their power their their fuel is lessened and it becomes less and less and less so the more light we add the more goodness we do in the more darkness we dispel that's one way another way is sometimes more direct in direct conflict with the negative when we are experiencing any kind of negative impulse desire or something like that where something is coming our way that's of negativity and we crush it we don't uh we subdue it or destroy it or eradicate it or even better transform it um that happens after a lot of exercises of not giving into something and then you can actually in the end weaken it to the point that you can take that very very essential urge desire or something and transform it to become a power towards the holy and the godly but that's not the discussion of tonight but by doing that we're also combating darkness breaking it destroying it has again huge impact so these are the two methods primarily in which we do so and that's the reason so we can say that's an important mission in this world and for that purpose we'll call the armies the legions because we're fighting this battle but that's still not enough because after everything is said and done that's a mission that we have here we're talking about a core value in the jewish people a core a name means an identity identity of the jewish people yes as long as the world is is is has has darkness and has um um elements that are of of the of the stuff left over from the snake these things are blocking the ultimate goodness from manifesting it's blocking godliness from revealing itself in the world so of course it has to be eliminated but that's just in a sense you know that's not our identity the identity of the jewish people is not is not i mean i wouldn't say is to it's not a core value that's what i mean although it's an important part of the jewish experience when we say we have a certain name it implies something very deep and something very essential in the essence of this an entity called israel the jewish people so perhaps we'll come to an understanding of something like that and we have to say that this is the name that we got no it's see it's not so much by the fact that we have this name the fact that the jewish people have this name could could be yeah because one of our tasks is to do this but it's primarily the fact that this name was given to us at such a crucial moment we're referred to by this name as soon as we're emerging as a people now at that moment when we're emerging as our people that's when our very fundamental features are coming into being not add-ons there's a lot of add-ons a lot of important things and these add-ons can also give us a certain name but that name would not be would not be um called forth and at least originate at a time of when the when they when the primary component of israel is developed or rather more than component the primary root essence of israel is coming forth of the jewish people is coming forth the fact that it is at this particular time is an indication that this is deeper than just than just eliminating that which is negative in the world so we need to understand what that is okay so to understand that let's take a look we know that as i mentioned earlier is in addition to it being a a um a name in which the jewish people are referred to it's also a name of hashem it's one of god's seven names that you are not allowed to erase there are seven hebrew names mentioned in scripture mentioned in torah and all these names of hashem are non-erasable one is in violation of a biblical prohibition if you were race hashem's name and what are these names so this is let's say for instance the name kale the name of elokim the name alef talid nunyud the name ekke which hashem revealed to moshe right at the time of it there is the name shakai and there is one more which i'm a little tired now so it's not coming to me right now and finally there is the name of um okay that's another name of hashem so there is a discussion in the talmud if this particular name of god is considered one of those unerasable names in other words is there seven or is there six so let me take you to the discussion the discussion is page 35 on the second page the there's a the gemara brings the talmud brings up bryce which is a form of amish learned the mission is over there the price is talking about if you write partially a part of god's name which is maybe also considered already a name on its own someone was intending to write the name elo kim which is starts with aleph lamin but the person wrote just the aleph and the lamid but they weren't which is a name of god on its own so the question is can you erase it right because it wasn't intended to be the name or another one i now know the other name the other name is we said before the tetragrammaton yud kevke but one of them is just utk just the yud and the hay itself we call it ka is also hashem's name so are in shindal but what happens if you arrive because these names are names of hashem on their own but if you wrote shin dalid from the word shakkai which is spelled shin dala dude which only wrote shin dalit that you can erase because that's not yet a name you wrote the first two letters because it's not considered a name rabbi i see a you can erase even if you wrote the whole thing because it's not one of the uneraseable names because he is not called savakos el al-shaymi israel only on the name of israel or on the part of israel of the of of israel of the jewish people shanemar and he brings up the last week's the pasuk and last week's torah portion pasha's vero i will take out god says my legions my people the jewish people the children of israel me are smith from the land of egypt so what's rabbi yoshi saying simply it's not god's name i mean again i'm saying simply that's not really god's name it's it's the name it's associated with the jewish people and therefore it's not considered a holy name of god and you can erase it that's what it says over here in gemara we find the same argument mentioned in three other places but slightly different and that is there's something called the small masertas the small tractates they're not really the major tract dates but they're yet still tractates of talmud one of them is safrin so in the tractate of scribes paragraphy the fourth chapter starts off these are the names of god that you can't erase fine gives you which one aleph lamid which is kale olive dalit ud k which is alef dalid and maybe it's olive dalit nun k maybe it's just a mistake i don't know i'm not paying i'm just uh i didn't notice this before okay we'll figure that out another time not for now um these are the names all the names that we mentioned earlier you see argue same like by us same person rabiose and what does he say the name tobaccos you don't have to say it's a vaccus you can say it's because it's not a name of the divine it's mundane which means it's not referring to a name of god and therefore and okay that's it it's not considered a name so it's consistent with what we saw over here but over here in the in the bright side he doesn't give any proof to it he himself doesn't say any any reasoning to this that he dismisses the name by us in the original tr uh but i brought you earlier from sector it gives a reason because it says because it's called on the name of the jewish people i find where he does allah seems to want to um give commentary on rabbi yossi and he and he uh supports him and he says shall basa gooda this house of aguda which was a some kind of a household in jerusalem or a shul or some kind of a yeshiva or something um here it doesn't say um it says question but he brings on the bottom the jerusalem talmud it adds the word these were professional scribes in in in jerusalem and they would erase the word savaka's because they conducted themselves with this particular name not with the sanctity that deserves to one of god's names and the proof to that is sorry this is they bring another verse in which the words is mentioned over there it's not it's referring to the jewish military going to war this is impartial pasha shoved him in the end of in deuteronomy parashar shaytim it talks about the jewish people you know lining up to go out to battle so it goes through the whole procedure of how when they would go out of battle the kohen would talk to them and and give them certain instructions and um he wanted to make sure oh and at the end they stationed um generals in front of the people sorry the generals would go out at the front of the army they're ready to go and they were worried you see the words or legit which stands for legions it has nothing to do with with hashem don't do with god legions that's the word for allegiance it's voice so so you see its voice is not a holy name it's referring to uh to a military to a battalion of soldiers all right that's what it says over here and when obviously nasa is another one of these small masertos small track dates chapter 34 mission obeys says assad ashamed shall she ten recognize and we just said earlier seven names here he brings ten names but not all of them are uneraseable as we're gonna see when he then he brings savaka he says one of them omar rabio you see rabbi says i'm arguing we we we dispute the name savakos he brings the verse that reprimand ben allazar brings to support him over here here it's rabbi yossi himself bringing that verse you see that the word is is uh is a word used for for ordinary legions not referring to god okay and the same similar to these two to these two statements is also in the jerusalem talmud with the same reasoning of rabiose that it's not a name and there it also brings the idea that in that yeshiva and jerusalem they used to erase it so you see it's not considered a name they didn't treat it with sanctity and it brings also the same verse that is a name for the army for the legions and therefore it's not referring to hashem okay now we do however find god there's no argument on there's no question about this we do find not in but we find in um the prophets in navi that means in the other part of scripture that is not as as holy as the five books of moshe right as a torah itself but yet they're part of what we call scripture torashaviksav and we find over there that hashem is associated with the names of many places it says hashem savakos which isn't it's what's referring to god so how is rabbiasi going to explain the name tsavakos now the talmud says the talmud tells us in tractate i think the gomorrah says that um there was no one who called god with the name tsvarkhais the mother of samuel shmula navi's mother when she's praying she calls out to god and she says hashem savakos she brings the tetragrammate in the utke of ke hawaii k havayatsavakus and that's how she calls out to god in her prayer when she's praying for her child so the talmud says that's the first time that the name tsavaka is in reference to hashem again we brought a whole bunch of times the word zevakos is to be found in humish but in hummish the word savakos is named a word associated with armies either the armies of god the jewish people as a whole consider the army of hashem or in the end it's speaking just about a particular you know the group of soldiers going out to war calling them tsavois but we don't find hashem called in that name but in the navi clearly it says hashem so what is rabbi yoshi and wherever yoshi says tavakris is not god's name he doesn't mean that savakos from no one says that savakos from the from the torah itself is god's name because it's clearly referring to israel it's referring to the jewish people not to hashem what where they're talking about is the times when it does it is seemed to be a reference to god so then what is rabiology going to do with that and the answer is he reads that whenever it says hashem tsavakris the word savakus is not referring to god but rather the lord of hosts hashem god who is the god over tzevakos over the host which are referring to the angels or it could be referring he's the god over the jewish people that are the legions of god but the word savakos is not a reference to hashem it's a reference to those that he to others and hashem is the god over them so but again the word itself doesn't contain any holiness any particular holidays i mean of course it's holy because it's it's part of scripture every word of scripture is holy every word of tanach is holy right but we're talking about a particular holiness that's that's connected to hashems to hashem's name if you're writing a hummish and you made a mistake you're allowed to erase if you put the wrong word in you'll not erase that word you're writing viomer and he said and you wrote you weren't supposed to write that you're allowed to raise those letters you put god's name you can't erase it you got a problem no it's not a lot to be erased so tzevakos according to rabiose is allowed to be released even when it seems to be referring to god it's not but according to the other opinions it is anyways that's the argument but what we notice over here is that the our passage i brought you primarily two sources when i say two i brought you really four sources but number two three and four say the same thing number one seems to be saying the same thing but differently so i want to point out the differences between this this discussion as it is in the talmud and this discussion as we find it in the other short little messages that i brought you earlier again everything the sages are very particular in their wording again the difference will be the difference in what rabbi yossi says an hour talmud rebecci says you're allowed to erase it and what's his source he says because it we're not it's not called savacles only in the name of the jewish people he brings the pasuk which says god says i will take my armies out of i'll take my legions out of egypt that's what he uses as proof the other three sources that we brought they say that rabiosi says that the name tsavakis is a name that's mundane it's whole and the source that they bring is sukim a puzzle a verse in the end of the torah in the varan talking about a military going to war so why i mean why are they referring or bringing to proof it's the same rabiose bringing different different different verses so therefore we say and again i'm sharing with you all this is a teaching from the rabbit and say fella coutinho in the last volume of safer shomos and so he brilliantly analyzes this and his um explanation is that there is a fundamental difference between the the rabiose that we learned in the sector and the rabiose that we find in the other place in other words there's two opinions of what robiosi is saying is well let's go rather than others in the other places in the other statements in eastern sun suffram in the jerusalem talmud and those three sources the word rabbi yossi says is that especially from he uses very strong word he says is royal it's weak day it's it's it's not it doesn't have any sanctity at all and the reason for that is it's not referring to god at all only something only a name of god is holy and therefore uneraseable it's not referring to hashem at all so as i said earlier whenever it says hashem tsavakos it means the god of hosts but the host is not god the the word before that which says hashem is the is the holy word or elokim the elo kim is holy but not the tsubakos because you can say eloquem you say the word out because it's not holy because it's referring to the the the armies not the god and that's why in order to prove it what's the verse that they bring they bring apostol which is referring to something that is completely unrelated to hashem talking about the the military ready to go out to war and the envy and the officers in charge are set up in front of the battlefield too sorry savakos so over there it's not referring at all tasha that's the opinion of rabiosi according to those sources that we just brought according however to our gemara and the sector if you look at the words he doesn't say that the word savaka is is royal meaning mundane it's nothing doesn't say that he says you can erase it so he's not saying it's not god's name doesn't say it once here see everything in torah is very nuanced if you look carefully at the words rabbi yossi's not saying this is not a name of god all he says is is that you can erase it now if it's god's name oh but if you can erase it it must not be god's name not necessarily the certain references which we call the nickname so to speak that we use for god hebrew words that people when you see that word you know it's referring to hashem and yet you're allowed to erase it for example if you write the great one the word haggado which the great one with the big hay in front of it which means the great one the great one is god like we say in shema esri hakeel hagadov the great god or you write hagibor the almighty but you but you don't write the almighty in its name elo kim you just write the word hagibor the mighty one the hanora and the fearful one or the uh the the one that casts awe or the like so any of these names even though it's clear that it's a reference to hashem you're allowed to erase them because it's not god's name it's a reference to him but it's not his name and in a sense interesting it might even be called the name of god because it's designated to god but it's not a holy name and that's why it's or even if it's holy it's not holy enough that you're not allowed to erase it so therefore we say the the murder refers to them as shamos as names that are erasable on the first side in daflam and hayao midalev refers to names which are they're called the one that's patient takes long to get him angry or the merciful one and all these things they their names but as he says yes shameless there are names that could be erased so there are names of hashem so the same we would apply to the name tsavakos according to rabiosi according to our passage in the talmud that the name savakis is a name of hashem yet it's erasable because it goes into the category of erasable names of god unlike what rabbi yossi says in the in the other tractates where over there it implies that the name swako is is not a name at all because it's not referring to god now we'll understand why the talmud is then therefore not bringing the talmud by us in rabiosi does not bring the more that verse that all the other sources bring where it's talking about the jewish military and you're setting up the the because that's not talking about god at all we're bringing the passage that god says to voice i i am taking out my legions ah over here this is very different because since rabiosi holds that again according to our talmud to the passage we're reading now that that that hashem's name but it's hashem's name when he is called with a name that that that that is associated with israel let me explain that for a moment the gomorrah over here if you look at the words carefully doesn't say that the name is not referring to god again we're saying now that it is a name of hashem it's just not his more common name or not his specifically designated name that you can't erase it it is a name so it is a reference to hashem so but what is the reason the gomorrah says you can erase it says shalom yes so earlier i explained it to you on purpose uh in the incorrect way earlier i said it's not referring to god it's referring to israel like we see in the psukem that says hashem the armies of hashem if the legions of god or vitassis civilization take out my armies it's referring to the jewish people not to god no but if you look carefully the governor doesn't say shalom israel that the jewish people are called savakus the gemara says shalom nikrat zavako is allah al-shami israel that god has not called savakos that hashem is not referred to as sivakos only because of the jewish people in other words here is hashem is identifying so deeply with the jewish people that he calls himself with their name and it's even stronger in the roche and the rift which are too great early from the roshona early commentators on the talmud they many times do cut and pay so to speak they they they bring actual pieces of the talmud itself in their writings as when they're writing they're bringing down they're trying to extrapolate from the talmud from the gemara and in their version of the gemara it says actually stronger it adds one word shalom in their version both in the roshan and the rif it says clearly that god is not called savage only on the sake of the jewish people so what is really being said what is being said is like this the other names of god kale elokim havaya all the other names that we mentioned are all names of hashem they are they are specifically god's names obviously each one brings out and expresses something uniquely divine a power that is utterly divine that is hashem and that's why these are his names now though the truth is that some of those names are sometimes borrowed and used for for an entity other than god for example judges are called elo kim and we don't say look we elohim it says elohim don't don't curse a judge that's what i mean you're not a curse a judge you know in our curse any person like i said you for sure not but a judge you have an extra prohibition don't curse a judge and what does the verse say hello kim why judges call to look him because they have power god is called the lokim because he is the all-powerful one and judges have power like it can decide your life a judge can put someone away for many years or or or or other kinds of punishments so they have they have a lot of power that's what they call the kim so you see that that's kind of god shares that name with others no no it's a godly name it's a name referred to hashem but when we want to indicate people that have extraordinary power or something like that we will borrow the term and use it for uh for uh for oh another one uh your your your righteousness is like them the mighty mountains we use the word kale and kale is not a name of god in that kahada like mountains of kale so you see clearly that the aleph lamb which is the name of god is borrowed and used by something else but here's the difference so therefore you can argue on savakos so it's also a shared name it's a name that replies to god and applies to the jewish people but it's a difference these other names are names that are divine for whatever reason at times we adapt them or use it for something else obviously we couldn't do that on our own but the torah does so so obviously it's right for whatever it wants to express but but the name zwakas is the opposite hashem is not calling himself only because of the jewish people so because he identifies so much with them and they are legions he too is part of those legions and therefore he too is in the name savage for himself so in a sense he assumes their name as opposed to them assuming his name in in the in this idea of zlokosis and because of that it's an erasable name similar as we said earlier the mighty the strong the this that that's not it's not a unique name to god so what we have over here is obviously very now very different a differentiation and a deeper understanding that um rabiose as it is portrayed over here in interactive messages and the very same rabiose as he is described as in in the other sources it's a different take on rabiose it's a different holocaust it's different what's the difference the difference is do we we derived it from the fact that the the source that is being born is a different source but there would be a difference in halacha that according to the gomorrah by us it is a name it's just an eraser it's an erasable name and according to the other sources it's not a name at all and it's not referring to god at all now what would be technically the difference i mean if you're a lateral race at your lottery what's the difference i mean the difference is in the understanding when it says hashem the vocals in the navi is a continuation of god's name hashem the vocals or is sevakus just that he is the god over the over the uh the lord of hosts so that's a difference but what difference would it make practically other than an understanding practically would make a difference could be that it says in sh in the code of jewish law that when you write in yiddish let's say the word abish there or you write hashem or maybe not because hashem is unpurposely written hashem so that you're not writing god's name but maybe yeah i'm not exactly sure when you write various different expressions that in different languages that are referring to god even though it's not hashem's name explicitly you're not allowed to treat them with disrespect in other words there's no you know if you erase it it's not considered you erased god's name to have the uh you know the violation that you're a person violated by erasing hashem's name but still it is prohibited to treat it disrespectfully it obviously so reply to as well if svakos is a reference to hashem even though it's an erasable name but if cevaco says not under a reference to god but it's a reference to legions who are not hashem then it's like any other word of torah you shouldn't disrespect any word of torah but it doesn't have that if you wrote savacles down somewhere and it's not as part of the torah and so that it doesn't have that sanctity you would be allowed to throw it out which you shouldn't do with hashem's name you should treat it or if you throw them away you should put it away treat it with respect not in a shameful way so that would be a difference but now let's analyze a little further not the passage in the talmud but the reasoning behind um the other the other source that we said before the three talmudic sources the jerusalem talmud of scribes the ethics of the fathers of rabinasana it's not the regular ethics of the fathers over in which it states that rabiose holds it's literally whole so let's go a little deeper and here's the question if the whole reason why and proof to say that it's mundane and it's not referring to god at all is because we find the words of akos used pertaining to a military so what do they say because we find in the this word used not to god is a sign that the word the name is not a reference to hashem hold it if that's your barometer that if you find the word apply to someone else or to some other entity you already deduce from there that it can't be god's name because no one would be using god's name hold it we just mentioned earlier that there are other names of god that are also applied to others besides hashem like judges called in the name of elohim and a mighty tall mount everest called harare kale the big uh mighty mountains which uses the word kale which means strength on a mountain you find the other names of hashem also um in reference to things to entities that are not hashem if that would be your proof then you disprove many of the other names not all of them but many of the other names are also disproved they couldn't be god's names and the only one that rabiosi is arguing is only on the name cevacles but how is the name zwakostan different than the other names so we have to say that when they say that rabbi yossi according to that opinion that the name is utterly mundane nothing to do with god his main reasoning is not that verse and more than that the bringing of that verse is not it's not even a reason as we're going to see in a moment it's just comparing it to something but it's not it's not a reason the reason is actually not stated but we can figure it out on our own meaning it's not stated in the price of explicitly what its reason is but it's something that could be understood and that is as follows rabbi yossi is of the opinion that every name of god that's referring to god can only can can only be a name of hashem only if it was communicated to us in the torah only from the torah itself now what does the torah mean torah in the narrow sense when i say torah in the narrow sense i mean only the five books of moses excluding of course the oral law but also excluding even scripture the tanach the the the nach the the prophets and the writings which are the other two sections of scripture any name of hashem any word that that we would like to say it's a name but if we don't find it explicitly stated in the humish through moshe then it's not a name of god naveem prophets notwithstanding the greatness of the prophets as communicators of the divine they can communicate the divine but they can't they can't reveal and bring to us a new name of god that doesn't that doesn't that was not found in the torah why if they can bring god's messages why can't they bring us a new name another way in which god is known and the answer is a name of hashem means a name that somehow is a description of as we spoke earlier quality that is uniquely his that is divine and if it's if it's divine mean it means it is inherently beyond the perception and the understanding of a creation of a created being and when we say a created being we mean any being even the most refined being even the most elevated prophet of prophet like samuel like shmuel or other great prophets uh yashaya navi wherever wherever the prophet may be any created being even celestial beings beings that are not contained in bodies higher and higher and higher no matter how high they are a created entity can never perceive just like we understand that a created entity cannot perceive the essence of god and god says to moshe for instance you can't see me no one has seen me in a lie he said i wanna sign so similar to that the names of god are hashem's attributes and being that as explained in by the kabbalists and hasidus based on a statement from the zohar hashem and his attributes are completely one so just like god is incomprehensible to any mind so to his attributes are incomprehensible to any mind so prophecy which is oh so you'll say well prophecy is not a comprehension of the prophet it's a communication of god what is what is prophecy prophecy is not some great rap some great holy man some great spiritual individual that ascends the ladders of spirituality of deep deep deep mystical understanding and and and uh elevation and purification and reaches a certain sublime state in which he can behold the the he can break out of the realms of the spiritual and start touching the realms of the divine and therefore he sneaks peaks up there and brings us information what he saw there are people sadiq who've done that they rise up to a higher realm they see things and they can rise to a world beyond our world they can run even harder and they can rise even to the realms of the divine and see things but that's they themselves snapping pictures so to speak taking a little video i'm saying you know to go up there and and see something and and and and and come down and communicate to us that's not prophecy prophecy is god almighty himself deciding that he wants to talk to somebody he's contacting a human being and communicating to him if that's the case so what's wrong with the prophet communicating one of god's names and the answer is yes of course a prophet can communicate godliness something of the divine a divine message but since the idea the way prophecy works is that or the and the essence of prophecy is that hashem wants to inform humanity with something either all of humanity or a particular group or just one person but hashem has something that he wants to share with the world or with a person in the world or people in the world as mentioned so it's not the revelation of god himself it's not his own private being transcendental inner self god himself is infinitely and endlessly beyond the creation and who he is somehow for whatever motivation and for whatever reason he did bring a creation into existence and is in a relationship with it the his communication through a prophet in prophecy is something about his relationship with the world perhaps something about the creation and about the world which needs divine um illumination or divine and again so it could be about him but about him and his relationship with the world or it can be about something not working well in the world that needs to be fixed and god is warning us or something like that to fix it or to whatever it is that's number one number two the prophecy itself is a kind of a blend between a human experience and a divine experience that means on the one hand it is a channeling of of of god like the navi says his words is on my tongue i think it was the i don't remember the whole puzzle his words his speeches in my mouth and his words are on my tongue that means it's god's words but it becomes assimilated into the mind of the prophet that means that the prophet internalizes it takes it absorbs it understands it and then communicates it so therefore we know that that the different prophets spoke in different in different ways not every prophet had an equal it wasn't like one sound coming through all the prophets that the same voice or even if you say okay they're still speaking through their vocal cords the vocal cords are different but also the style of prophecy was different in accordance to the to the um make up spiritual uh personality so to speak makeup of this individual so it says every prophet spoken its own signon and its own way of talking now if the human element of the prophet would be totally cancelled their personality as a human being their individual ant and all they would become as a pipeline for the divine why would it change from prophet to prophet who cares you're just like it's it's it's that channel it's god speaking through a microphone what difference does it make this microphone that microphone and the answer is it's not that way the the rambam says hokkaido adam god empowers prophecy or the the person so there is some kind of emerging taking place of the of the of a divine communication of a divine message that is divine but at a certain point it becomes in integrated into a created entity which is the prophet now here is the problem let's say the problem here is the limitation of that first of all it's just mind-boggling that an infinite god communicates but that's part of his infinity that he doesn't he's not limited to to being infinite and therefore incommunicatable with small vessels with small containers with with finite creatures he's part of his omnipotence and his infinity is that he's limitless and therefore he can he could and chooses to find interest and desire in communicating so he could communicate but because he desires that communication to be completely integrated into the prophet and through the prophet's integration in others it doesn't remain a mystery and completely de uh un un un un um a code that can never be cracked right you would think that if it's a it should be cryptic to the point that it's because it's it's divine and and we're human minds we can never on this that's not that way we can hear the message in the beginning it looks maybe poetic it looks like but we can then eventually learn it understand it and hear what is being said behold it in our intelligence and our understanding and that's because that process begins in the prophet it's assimilated into his mind and into his understanding and into and then into his physical bodies sound system and vocal cords and each navi probably sang a different tune when they gave over the prophet based on the type of tune that they are prone to singing maybe some more happy and others more solemn and whatever it is that's how the prophecy came out that means there's a certain blend over here and for that reason because of the human element of the receptacle the vessel the container is containing it and in a sense translating it into human language it's precisely because of that that it will not allow the experience to behold hashem's name now the prophet can bring us a message but he can bring us god's name because what's god's name one of a a a description which is utterly godly it's infinite it's one with him a finite being can't behold the infinite can take an infinite message but not not the the the the the the the um he can't capture an attribute of god and therefore we don't have a new name of god coming to the pro coming through a prophet so then you'll ask a question so then hold it so how do we have any names of god how can we have names of god we might then argue that every name of god is only our human perception of him but that's not true the reason why the names of god are uneraseable is because the holiness of god is in that name that's not a human perception it's his true name so how does it work if that's unknowable to a created being so the answer is that's the essential difference between torah and prophecy the five books of moses is very emotion is very different than any other prophet moshe is the only prophet in which god can come through in the purely divine in the purely infinite and not contract or limit or or or or it's not translated into human finite thinking in other words it's communicated moshe spoke words we can hear those we can read in the torah those words but while they are words of torah and while they are stories that we think we know what they mean and we know instructions and we know what they mean the instructions on the simple form but in contained in it and in it is really infinite endless boundless and utterly unknowable concepts that are in it and yet it's yet and yet it is communicated to us how it's possible is one of the impossibilities of things but that's the difference in torah it's not a blend between the human and the godly torah is utterly godly and moshe is that unique prophet that was so transparent and so identityless that he didn't inject his self and his personality and his worldview or mindset onto anything that came to him from god it was just a pure communication of the infinite and the reason is not only be it's not because just it has to do with the quality of moshe's soul because moshe's of being completely self-suspended and not have any self at all and allow something to be completely pure coming through you that's one reason but it's but why was moshe the one that was the soul that received that soul with that capacity um it's because hashem wanted to give the torah so he prepared the vessel for it and and and torah is inherently dif fundamentally different than prophecy prophecy as i was saying before god there is a world there is a creation and there is something about the creation that god wants to notify not about him it's about the creation and even if god is giving like instructions to a prophet to tell the people like the people of nineveh god tells jonathan to do chuva it's because god has mercy on the creation doesn't want to hurt them he wants to save them and therefore he sends the prophet to speak to them so it's about them it's not about him torah existed before there was ever a creation before there was ever a concept of creation torah doesn't need a creation torah is god's infinite private science it's his wisdom it's his knowledge it's it's it's utterly above it's completely about god it's nothing to do even with the creation the fact that when we read it we see a creation story and and and how we should live our lives that's because god gifted us with a divine document in which we can elevate our existence up to a higher and match ourselves up to an utterly divine existence it's not a god adapting to us it's kind of allowing us to be picked up to adapt to his realm to his eventually but torah itself as we're saying it's it's it's it's an infinite discipline it's an infinite wisdom it's an infinite um and therefore even things that are even hashem's names which is again obviously infinite because this is not just a concept in torah which is something about something he understands but this is his own understanding of himself that's his name his own definition of himself so obviously even more so utterly incomprehensible yet through motion through torah it can come because that's what torah is torah is god sharing with us a map of himself so to speak including his names and that's why going back to rabiosi rabiosi says that any name of god it doesn't say it openly but that's his real reasoning any name of hashem that was not communicated through moshe if it first appears in the prophet which prophecy again has its inherent limitations because it's that it's that uh it's that blend and the and as we said before the translation of the divine into creation understanding or human human human experience it can't originate a new name of god now once moshe brought us names of gods the prophets can say it that's okay because moshe already transmitted it it was already brought to the world something from out of the world but before moshe brought it and they should uncover it they can't do that that's rabbi yose's um um so now according to this why does it say and it's interesting if this is really the reason of rabiology again there's no mention of it explicitly in the message the sophrim and obvious drabinos and it doesn't say this reason but it's interesting if you look at this after surfing reviews not the name of god whole it's weekday it doesn't give a reason because again his reason is not the passage his reason is the obvious it's not meant it's not mentioned as a name of god in the humish if it's not coming through torah it's not a name of god what is it then what why do they then continue and say rip shimon says or in another place rabbi says he brings the verse that says parsha shoftim what does it say over there that uh it's talking about the legions going out to war and putting up the the the officers in the front of the army what they what he means is he wants to express how when i say the name of zvakos is not a name of god to what degree do i mean that so he says oh just like that zavakos in the obviously it's not referring to god and therefore it's completely erasable in the same way even when it seems to be talking about god it's not about god it's totally erasable because as we said it's it's it's not a name of hashem at all because a name of god can't come through a prophet okay once we have this understanding in rabbi i see according to those sources oh wait so now we just have to answer one thing according to that understanding what would then be the ar the reason of those who argue on rabbi again in all those sources it brings an argument raviosi says it's not a name of god the others say it is the name of god how are they going to answer this question how can a name of god which is again a description of who he is be communicated through beings that are inherently limited and therefore can't capture the infinite and the answer is as we said earlier although um prophecy is translated into the human tongue but at the same time on the other side of it it's god communicating so there's two sides to it if you're looking at it from above it's god communicating hashem is is is downloading they're receiving the download translating it into their into their language so rabiose is looking at their translation their reception their reception of it being that they're receiving it with human faculties and with human abilities with creation limit inherently limited um um vessels you can't they couldn't translate something infinite so the name couldn't come through they argue that since it's god transmitting it could come through let me go back to the example i was giving before if prophecy would not be a divine communication but prophecy would just be the prophet themselves going on an exploring expedition and exploring the spiritual and godly realms above and snapping pictures like we send up a space a space entity to take to take to take pictures out of you know the hubble telescope or the more advanced ones that they even have now taking pictures of the deep space and this is a spiritual being going into a higher deeper level of existence and taking pictures of it and coming in then every even the rabbis would agree that it's not a godly name because it would all be coming from the world of a human but since prophecy is it's like you know the prophet climbs up the ladder and god comes down the ladder and they meet in the middle so because it's coming from hashem as well they say it the communication enough of it comes through of the divine again even though again at certain point it's it's it's it's in a sense breaking away but it's or it's limiting it let's put it that way not breaking away but limiting it yet since it's it's it's a a transmission coming from above it's at least enough as what i was thinking it's enough of it is coming through that it can be considered that we're capturing at least something of hashem's name and therefore enough that it's holy that you can't erase it okay now if this is the case let's go back then to our talmud and re-analyze the argument over here where are we saying over here and we proved that according to rabiosi so vocals is not according to the way the gemara over here is understands the name tsubakus is not a name that is completely mundane but the name of tsavakus is a name of hashem but it's erasable so now under this new understanding that we had from there we can we can reanalyze this over here and come to a better understanding and that is that our talmud also is following this this reasoning that the essential problem rabbi yossi has with the name savakos being a name of god an unerasable name of god is the idea that we said before that it's not mentioned in the torah since it's not mentioned in the torah it can't be hashem's name completely but our talmud takes it it uses it to in a much more limited way as opposed to the opinions that we mentioned earlier in the understanding of rabiose they take it much narrower and what they say is as follows what does ravioli say the name tsavaka is god is called savacles because israel is called salvakus what is the deeper meaning of that the deeper meaning of that is that there is god as god as for himself and this god as god is connecting to something outside of him a creation a people something that is is in existence and in the context of that god is lowering himself down let's put it this way it's hashem lowering himself down to the the the um limitations to the to the definitions that exist within the world in order to be in a relationship with the world so then we can look at we look at the divine on two levels there is the divine in its utterly in its utter divine state and there is the divine as it lowers itself down to the properties of creation and what did we ac say god calls himself savacles because of the legions below because of israel which means that inherently the idea of legions and so on and so forth doesn't doesn't apply to hashem's infinity but because of his association with his legions below he's part of the legion so to speak so he's kind of like self-imposed definitions and restrictions on himself to to to project himself in a more creation-like image if you can say therefore rabiose holds so this he can agree on let's put it this way it's not that it's not god it's whenever according to our gemara it's not that it's not a name of hashem it is a name of hashem but it's a name of hashem already as god translated or has hashem [Music] projects himself within the borders and boundaries of a created realm within the within the scope of of of the context of create of of ideas that exist within creation the other names of god are s supernal i um energies they're the transcendental ideas that are not within and we try to give somewhat of understanding but we're not really understanding it at all but the name cevacles is the legions is something that is more more human more creation and therefore rabiose makes a differentiation and he says like this a name of god which us which is capturing god where god is to himself in his utterly godly state that's called a holy name holiness means removed separated and therefore you're not allowed to erase it it's not part of the limitations and uneraseable also means that it's eternal absolute it's not because it doesn't have the the the the the the the expiration like everything else says everything else expires so so so everything gets erased everything in existence you know everything in the world has wear and tear and destroys and nothing lasts forever god is forever so therefore you can't erase his name because he's forever the fact that you're not erasing it physically is an indication that it's uneraseable spiritually meaning it's uneraseable in essence it's eternal it's for real it's because it's removed that's the holiness of it that that makes it for all eternity and therefore it can't be erased so it turns into halacha that physically you write it you can't erase it even if you made a mistake or whatever you need not a lot of races but the name of god and where god assumes the properties of a creation so it's not even though it's in a it's his identity but it's his identity as he projects himself or self-limits himself kind of within the created elements that's already not projecting the lofty infinity and untouchability and so on and so forth an indestructible element of god that's eternal and therefore uneraseable and therefore the law is that you could have raised [Music] so the difference then would be rabiosi as he's portrayed by the other and the other sources hold that due to this limitation it's not a name of god at all it's not even a name that's not erasable it's not a name it's creation ideas here we have some kind of a medium it's god as he is adapting himself already in as he's entering into the realms of limited and of of creation kind of ideas and so on and so forth identity [Music] and that's the same idea that we're saying earlier that god is that the name savakus and was revealed through a prophet because that's the whole idea of prophecy torah is god descending into the world as he is in his utter limitlessness and infinite that's why it's so awesome to learn torah you're basically transcending the entire the universe the entire cosmos the entire existence and you're merging with with truth with absolute infinite truth although we have no clue of what we're really learning what's really taking place but that's really there and contained in the torah but prophecy is already a a contraction a powerful contraction and an adaptation and and the name of hashem savakos is the same idea it's the name of god as he's picking up as he is identifying with the jewish people and kind of joining their army and he is in the he's he's he's he's part of the legion and he and therefore he too is a he's a general in the army he he is of the legion but that whole concept is is a human created concept so of course god is vested in it it's not it's not a name for some energy that god released it's the it's the it's hashem himself and it's the all of god but because the names are not like for in judaism we always remember everything is just pure simple unity there's no separations and pieces we don't believe in god that's sliced in pieces it's one god but in this particular projection he is projecting and manifesting that's the idea in a created not in his not in his transcendental infinite self he's manifesting in a more create create creation-like existence assuming the role and identity of his legions below the jewish people and that's the reason why it's a name because it's referring to god but it's a racism the rabbis we have to say who are guru ribyasi hold that note that even the name tsavaku since it's hashem himself that's in it it's it's honor it's so holy that it's an uneraseable name of god okay now that we get this understanding so now let's take this now and see how we find the same idea so what we have we have over here two things about the name tabakos number one is that prophets were revealed because that's what because because it's a name of god that relates to prophets because that's what prophecy is all about this descent of god into the human experience just like a prophet is essentially receiving input from god but it's descending into the realm of of of the created mind of of a of a human mind of a prophet so the name of tsavakos and the pr and prophecy in general go hand in hand as opposed to the other names of god are more lined up with torah which torah is a completely divine doctrine trying without the limitations and translations into created language although moshe although it was given to us within created language but it remains forever and it is it it it contains within it the infinite unknowable so now let's see how that manifests in one more concept regarding the named cervicals so i mentioned at the beginning of the class that um in there's one more very important idea about the name cervakos this is this is mainly it says over here that moses in in in moshe says hashem in partial most what's your name in the first conversation by the burning bush moshe says hashem what's your name so god in the midrish rabbi parsha mois on the words of kim what's your name so it says like this says hashem says lady you want to know my name luffy say anika i'm called according to my actions at times i'm called kale shakai bitswako sometimes i'm called savakos but elokim sometimes i'm called to look him ba hashem and god says depends i don't have a name i have a name based on what what kind of energy flow i'm projecting when i judge the creations i look him i'm called elokim i'm the judge when i am fighting the wicked and inaccurate savakos i am called tzavokos because i haven't i have patience and i extend and give i have like tolerance when i have mercy and compassion on the world and inikra havaya yud kevk is the name of compassion that's the that's the mainly the idea of the madrish so what you see over here is an interesting thing in this reading of this madrid that god's names so because one can argue and say based on this all the other names of god we just gave a whole thing that when god is kind of interacting with the world lowering himself down entering the sphere of of of of relationship with with the world and being like part of the system he is called uh that and that's the name savage and therefore it's not a holy name well we just said everything else all the other names aren't seem to be also only in conjunction with him becoming a role player within creation like having compassion on the creation god himself is infinitely beyond the creation infinitely beyond compassion on the creation god himself is infinitely beyond uh um what did he say over there um you know uh judging the creation on his own unless he lowers himself down so how is it different then what's the fundamental difference so the rebbe says something really you know interesting there's really he says see all the other things which god is doing he's he's judging the world he's feeding the world he's uh he's being compassionate to the world and all these things he is infinitely high the world meaning his role yeah it's a role it's a role in relationship to the world but it's a role that doesn't put the world that doesn't kind of make him consider him as part of the system he's above the system and he's affecting the system he's affecting the creation he is the all-merciful one bringing mercy onto his creations he is the all-um forgiving one forgiving the creation he is the compassion right or whatever whatever we said earlier he's judging the creation but then there's there's one thing that but when it comes to the name cevacos what does it say when he's waging war against the wicked the idea of waging a war against the wicked is kind of pitting him against the wicked or rather positioning the wicked as an opposition to him and now there's when there's a war there are two sides in the battle now what do you mean god who's fighting god he's waging war there's like two sides it's all you know he's he's god controls everything overrides everything and therefore he suspends and silences everything subdues everything so so what kind of no he enters into a competition he kind of sets himself up as a force of a power in the world versus a dark side and a dark power and the two are clashing with each other so hashem kind of is is create is allowing a creation or allowing something in the creation a power in the creation to become a force opposing him that means he's really playing by the rules of the game down here because if he is who he is which he is god and he is and he is he's interacting from his perch from his hype from his high high or omnipotent all-powerful uh uh transcendence then there's no there's no one then then again he obliterates them in a second and there's no there is no there's no fight there is no war going on he's going out to battle so this particular name is referring to god when god is kind of entering within the the the you see according to the midrash as well that only this name from all the other names puts hashem into the into the creation as kind of within the garments of creation he puts on a a a a a uh he takes on a persona as a being within the world fighting his enemies and there's other enemies because that's the only one that re that that that that kind of creates a a certain equality between him and the other side because or else there's no there's there isn't a war you fight an opponent so therefore again i see we which we see the same idea coming about see according to the matters that the name tsavakos is the name of god that he's fighting the wicked this is in the indicating again a certain lowering the the we might call it the inferiority of the name tsavokos it means that it's the name of god but god already in a very diminished and therefore oh so now that's the reason rabiose says if god is portraying himself he agrees it's god but if god is portraying himself in a way that he has competition and he has an enemy and he has a foe that he has to go fight a war against and there can be a clash between two forces that's that word then is not portraying god as a transcendental holy being and why can't you erase the name you can't erase a name because it's it's it's god's name it has holiness what does holiness mean holiness means above beyond the outside of the system the very name itself is positioning him kind of within the system as a force within the world a force of the ultimate goodness but yet a force within the world on the one hand it's a tremendous humility more than any other name of god it's the ultimate humility but still surabiya also says it's not a name it's i'm sorry it's a name but not a name that has holiness again according to our interpretation of our talmud that it's a name just not a name that has holiness because holiness is only where it's separated so the all the other names are names that convey separation god being god although he is relating to the world but he's relating to the world not compromising his exaltedness but in the name tsavaka he is compromising his exalters by setting himself up as a war against an enemy and the enemies think they can fight him like they think they can do today or they think they can fight god they think they can take over the world [Music] and that's the idea of raj rabbi yoshi says the name doesn't have holiness what do the rabbis say so how come the rabbis argue and the rabbis who disagree with tribulation say it is one and hal is that it is one of the names and we now let her erase it why because they say a very very great idea and their opinion is that the name if you look at the actualization of the name tsubakus you're right god is presenting himself as a f as a that he's part of the legions in the battlefield of goodness fighting the bad guys and it's good guys versus the bad guys but what's motivating the fight what's motivating going out to war the panemias the inner dimension of it is [Music] god wants to win a desire to be victorious to win to win and to subdue a force that stands against him we know that part of the makeup of our human soul which is a copy of the divine because god created man in the image of god so the essential core features that make up our psyche is derivative and created to be a reflection of these very same features in the divine one of the core sphero attributes and powers that we have in our soul is a determination to win it's called nets perseverance winning but here's an interesting thing it says and this is actually connected very much to this coming shabbos in which we're commemorating you we're celebrating yucha uchvat is the um yard side of the previous khaba drab and the inauguration of the ribbon i put some videos out on our website about it you should have chance to listen but over there there's a discourse that the previous rebel left in which he discussed and especially the one the chapter that's associated with this year's which i'm not going to go into right now that every year we study a different chapter and this year's chapter talks about the quality of netzach and it says with an interesting thing it says that regular people ordinary people don't really um experience this this notion of winning of course it always feels good to win you know you're playing ping-pong with someone you want to win the the match you're playing air hockey my wife knows that when she goes with me to you know if we have a go to these take the kids sometimes to the to the to these uh what are they called these game rooms you know i have all these games so i'll play with her ear hockey so she knows i take it very seriously i have to win she usually beats me but still she knows that you know she she lets herself lose so that she knows it's for my male ego that i have to so we all have this this notion that we have to you know sometimes you want to win an argument we want anything but you know what if if you know if we didn't have the last word if we didn't you know if someone has as you know so we wanted it you know the air conditioned on someone wanted it off we might put up a five for five minutes when we see this person as a nasty person and they're not gonna stop so we let go and let them have it you know like you know i'm gonna fight forever right then you have some people that are fighters but even people that are fighters it's a limited time what they're gonna do the higher a person is the more of a elevated human being the more important they are now i'm talking over here ego or something like that but they're you know they have a higher position they're a higher place the more important it is for them to win but the real power of nets of perseverance and winning and ultimate determination that they're going to see through to the end to the point and the main energy becomes defeat any opposition anybody that stands in my way i'm defeating the vegan dude crushing it it will not exist is by a king you mess with a king a king goes to war and a king when he goes to war it's an all out especially there's two types of war he explains there's wars in which a person is fighting kings go to war because they want to increase their territory it's not it wasn't provoked by someone defying them it was provoked because they wanted they needed some more resources and therefore they go to war so then it's a war that's measured you know how much are you going to invest in the war you're going to kind of estimate your your your power your strength your your military might and your financial abilities and so on and so forth and then you're going to choose to go to the war and only you're only going to go in and if you see that the the the the operation is not really working out that well you'll pull back and find you know make a ceasefire or conceit or whatever it is because it's not it wasn't about someone defying you but if the entire world was provoked by someone challenging your your authority or your kinship or your thing that reaches the very very core essence and core core core of your inner inner being and drives you to the point that kings would literally throw everything into the battlefield so much so that they would go into their hidden treasures things that are there for for generations and generations never touched you know jewels and national national archives the king is it's so precious to him this is like sometimes he can have it from his ancestors many many generations no one would ever wouldn't dear ever think of opening up and using that but if the question is that he has to feed his armies and there's a question of winning this battle and it takes even emptying those coffins coffers and and so the words the previous says is that he squanders it he doesn't just he doesn't give it control because it's so it burning in him it's in such a deep way why because the power of victory reaches into the essence of one's soul it touches a person in the deepest place people that are regal specialty special royalty and they must win they'll go so far even give their lives risk they'll go into the battlefield even if it means risking their very life because it's touching them even in a deeper place than their life because life is an expression of your soul into your body this is provoking the very soul itself the very essence of the you by a king in a battle and it applies to god as well and that is for the victory of good over evil for the victory for whatever reason god set it up that that evil has power that the other side the dark side has power but it's not meant to that power is needs to be defeated and therefore so even though the name tsubakus on externally seems to be registering on a very low level of god where god sets himself up not on a way that he is above the creation but he's even even stephen so to speak and confide a battle so it's kind of in a way a very humble name of god that's external internal what's the reason for this setting up that he battles them and fights them is because of the moment of victory and the destruct now we don't understand how does that why would god need something doesn't need for whatever reason but that's just the way that that's just the way it is the ultimate decimation and destruct and and eradication and the triumph of goodness over evil and evil is gone forever as it says when mashiach will come when which is now as the spirit of impurity will forever be wiped out from the earth that final battle that final battle is rooted in the very essence of god and therefore yes the name tavakos is the deepest name it's it's registering and emanating so don't look at the externality of it as god sets himself up as a power within the world to fight the other side in a sense allowing them to become so strong thinking that they can fight god yeah that's very superficial externally it's the victory which which better believe is rooted in the infinity and in the absolute essence of hashem and that's why we know who's going to win this battle and that's why we know that it's going to be good yeshua so that's the name that's the power of the of the name so therefore they say yeah of course it's a holy name so now we go back to the beginning of the class we asked why the jewish people why are the jewish people um called when they go out of egypt why is it that we get an identity of legions of zlakos so now and we said it has to be that it expresses something about the core value of israel at that point when we became a nation and the reason for that is like this since we're now explaining that the name sovakos is this amazing um unification between god and his creations that hashem assimilates himself just we spoke about prophecy the prophet reveals it because first of all it's like the same idea of prophecy prophecy is god communicating and tr and transmitting divinity into a human language and into a human experience and that the pro obviously not everybody can receive prophecy very few individuals are are on that level of purification and elevation that they can kind of like become that godliness and a divine projection can be assimilated into them and they become godly people they're not divine but they become godly people holy people giving over holy godly ideas it's that blend that trans that that that that that um um infusion um and and that's why they named the name tsavakos because the name tsavakos is again as we said earlier the name zavacus is god calling himself in the name of israel because he's joining and integrating and assimilating himself into the jewish people similar like we spoke by war also he's lowering himself down into the the the the framework of a of a of a warrior fighting uh so again it's an it's an assimilation into the into the creation um uh uh uh definitions so to speak so now we'll understand why the jewish people are called because uh called sovacus because when we went out of egypt the jewish people became that receptacle to be able to just like a prophet is a receptacle for the divine to merge with them the jewish people became a receptacle from now and onward to be the recipients and the facilitators that's the point facilitators of the divine within this world it doesn't mean just that god gets certain godly messages through them it means that he assimilates these messages he simulates himself and his godliness into each and every one of us and that happened for that we need it to be molded and that's why we were in egypt for 210 years when you want to mold a vessel we have to come out completely see before that we had we the rambam describes the jewish people as children of abraham isaac and jacob as a nation that knew god even when we went down to mitsuri mitsura and we were a nation that knew god we had a relationship we knew of him but we were still created the beings knowing created limited beings having somewhat of a knowledge and somewhat of an understanding of a supreme infinite being god wanted a much greater intimacy with us he wanted to like kind of merge his mind into our mind his emotions into our emotions his his characteristics into us that we should become the vessels and the containers to be able to facilitate this godliness in other words for us to become a mishkan for us to become a dwelling place a faculty for god now when you want to change something fundamentally we need it to be just like you make a vessel you put it in to an oven you put it into a what do they call it um these these these these uh kiln or whatever they call it uh forgot the word on which day in which they you know for forge and form a pot the jewish people were bakur habarazo were in this metal oven and this is which changed us fundamentally we went out of egypt we were called cevacles because tavakos is that name of this blend and therefore what did we where do we see that we become the jewish people became now facilitators well at the sea it says that a maid woman that the jewish people even a maid woman of israel was in such a high level that they perceived and understood and experienced what the greatest prophets didn't experience that means that at the splitting of the sea we all experience prophecy what is prophecy this integration and this assimilation by the splitting of the sea however it was just for a short period it didn't last then we went to they received the torah and then we became far more embedded with godliness and with godly experience on a much deeper more powerful level and then we spent 40 years in the desert until moshe rabino says to the jewish people at the 40th year god has not given you a ma a heart to know eyes to see and ears to hear until today because you 40 years you spent marinating in godliness in the desert studying torah and becoming so purified and so refined in that very spiritual existence during the time in the sojourn in the desert that you're now a completed vessel and that's what means we have a different heart we have a heart that can receive godliness we have eyes that can see the divine we have ears that can hear the divine and in general we the jewish people become a mishkan a home a facility for god and that's the name savakos and that's why we're called so again it's much more than just the mission of of of of of of of clearing out the evil cleaning the minds and clearing out the the garbage it's much deeper than that we are the facilitators of the divine in this world the integrators of hashem into this world and eventually for all of humanity for the entire world as it's going to be when mashiach comes where this is going to be fulfilled in the highest level that each and every one of us will be completely integrated and assimilated and a conduit and a and a and a translator of god into human experience to a certain point where the human and the divine merge completely together and which is the the incredible experience of the days of mashiach so may we already see the great victory may we all already see and experience this oneness and this union to its fullest may we see big miracles now you

Channel: Maayon Yisroel

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Id: 1iMOi-36ECg

Length: 108min 8sec (6488 seconds)

Published: Tue Jan 19 2021