Build Yourself from the Bottom Up | 28 Sivan Livestream from the SoulWords House 🇺🇸 🚢

31 minute over here. Oh, I just Okay. How's everyone doing? I shall very good. Okay. All right. Hey, you said all. Are you you said all are you going to be able to pull up images or no? So if I want to show some of the images that are in the booklet, um I guess I just hold it up. And you'll switch to that one? Okay, thank you. Okay. This is a live live stream. It's like uh my my heart and muscle. It's a redundancy. PIN number ATM machine Never thought about that. So a live live stream. Everything here is with a kavana. You'll understand why the Coca-Cola Okay. So I shall we live streaming from the soul words house. Half a block from the oil center of the universe. Um Before we get rolling here, just want to mention that uh want to thank for the booklet, the permission to print the Mimer. We're going to learn the Mimer tonight, Vayishlach Yeshua. It's a Mimer from the Rebbe that the Rebbe said Chof Ches Sivan Taf Shin Lamed Vav. So, exactly this date in 1976, what is that? 40 8 years ago? Is that the right math? 47 years ago? 48? What year is it? Isn't it a good thing we don't have to write checks anymore? 2025? So, seven Yeah, 40 No. 76 to 25 is uh 40 nine. 49 years. No. You is how many years? 2025 minus 1990 uh 1976. 49. Thank you. Okay. So, uh we're going to learn the Mimer that the Rebbe said on Chof Ches Sivan on this date, the 28th day of Sivan, 1976. And we want to thank for the permission to reprint the Mimer. We want to thank Kehos Publications. Also, Lahak. Lahak Hanachos um for providing us with the with the uh text at the beginning and allowing us to reprint the text. This is an edited Mimer, from the Rebbe. Okay. So, before we jump into the Mimer itself, just want to mention Chof Ches Sivan in general, what is Chof Ches Sivan? It is the 28th day of the Hebrew month of Sivan. It is the day or the date when the Rebbe and the Rebbetzin came safely to America in 1941. Now, I'm going to have a shtickel unboxing over here. My friends at The Hair Magazine sent me this. This is called Our Days. I don't have like uh Yeah, sure, a pen. I could use a pen, yeah. Okay, thank you. All right, use a pen cap here. Okay. All right, so this is called Our Days. Look at this. Hot off the presses. And um it's two volumes, beautiful like coffee table book quality. Okay. So, I'm going to take out volume two. And I'm going to open up to Chof Chesvan. And there you go. It's a bunch of pages. It's a long article, yeah. So, here you see Chof Chesvan the Rebbe and the Rebbetzin's arrival in the United States. And uh this basically this book has all important dates in the Chabad calendar and then it gives you a lot of the background, what happened and then how that day was commemorated and observed and how we continue to observe. Uh so, highly recommending the uh this book from the Chassidish of The Hair. Um okay. Now, what a lot of people don't know even people who know that the Rebbe and the Rebbetzin safely came to America Chof Chesvan Taf Shin Aleph, that's 1941. What they don't know is something very uncanny. Which is that the Rebbe came to America twice on Chof Chesvan. You're going to say, "When did the Rebbe come to America twice? When did the Rebbe ever leave America after he came to America?" Well, he did, but to go get his mother, Rebbetzin Chana, after World War II. She made it to Paris. Good. We're all good. Okay. And the Rebbe went to Paris to go bring his mother to America. And wouldn't you know it, when did they arrive? And you couldn't, by the way, it's not like it was something you could control because it was a ship. They There was a depending on the wind and the current, there was a wiggle room of of days. And wouldn't you know it, the day that the Rebbe arrived again in American shores, this time with his mother, Rebbetzin Chana, was also Chof Kheshvan. So, the Rebbe arrived in America two times, and both times was on Chof Kheshvan. Okay. So, what is Chof Kheshvan? I'll tell you something. Chassidim did not even know the date of Chof Kheshvan until the '80s. In the Hayom Yom, you know in the Hayom Yom, the Rebbe's safer Hayom Yom has like a little entry for every day. So, at the beginning of the Hayom Yom, there are brief biographical sketches of important dates in the lives of the Rebbeim. So, for for the Rebbe's for the Rebbe's arrival, it just says Sivan 5701. It doesn't say It doesn't In the Hayom Yom, it didn't say the date. So, people knew the Rebbe came I mean, people were there, obviously. Lubavitch was very small at that time, but there were still There were people there. But, it wasn't like something people Like, if you were to ask a Chassid, "Well, what date did the Rebbe and the Rebbetzin come to America?" "I don't know. The summer of 1941, maybe Sivan, you know." "Oh, yeah, look in the Hayom Yom." "Oh, Sivan." But, they didn't know the exact date. It wasn't until the '80s when they printed the Friediker Rebbe's Igros, the printed correspondences of the previous Rebbe, which is also called Igros Kodesh. The Rebbe has an Igros Kodesh. The Friediker Rebbe also has a an Igros Kodesh. And in the letters then they found it referenced that the Rebbe and the Rebbetzin arrived in America on Chof Ches Sivan. So, that's when Chassidim knew what the exact date was. Um it wasn't officially commemorated until Taf Shin Mem Vav for the 45th anniversary. And there was a special fabrengen for the occasion. And that's when the Rebbe really explained the significance of the date. Uh there's another famous fabrengen also Taf Shin Nun Aleph. The Rebbe explained more the the significance of the date and there was a kuntres that was printed in honor of the date uh which you know a booklet which had some history of Chof Ches Sivan which the Rebbe handed out, personally handed out. But in in very very brief cuz we're we're here to learn a maamar tonight. Um so, I don't want to take up too much time with background. But what is the concept of Chof Ches Sivan? So, on one hand it's a Yom Ha'atzala and it's referred to as such a Yom Ha'atzala. Yom Ha'atzala means the day of rescue cuz the Rebbe and the Rebbetzin left war-torn Europe in the middle of the Holocaust on the last boat, the Serpa Pinto, the last boat out of Lisbon. And so, it's a Yom Ha'atzala, it's a celebration of a safe arrival to uh to American shores. But it's deeper than that cuz it's not just what the Rebbe and the Rebbetzin left from, it's what they went to. In fact, more significant than what they left from is what they went to. The Rebbe described it as a new era in Hafatzas Mayonos. Hafatzas Mayonos means the spreading forth of the wellsprings which is obviously a reference to the Baal Shem Tov story when he had an Eliyahu HaNavi out-of-body experience and he saw the soul of Mashiach in Gan Eden and he asked Eimosai Kasi Mar when is the master coming? He asked Mashiach, when are you coming to redeem us? And the the the Mashiach told the Baal Tov "Lekh shuf tzamai nasekh chutzah when your wellsprings, when the He referred to the Bal Shem Tov's teachings as wellsprings, spread out all over the world." So, hafatzah samayona, the spreading forth of the wellsprings started in the times of the Bal Shem Tov in the in the in the in the 1700s and obviously was expanded with each of the Rebbeim. Um but the Rebbe described his arrival in America as a new era in the spreading forth of the wellsprings. And specifically in terms of a geo geographical repositioning which represented a spiritual strategy. That's why I have my globe cuz I'm going to talk about geography I have my globe. Now, have you ever noticed that most globes are fixed? I mean, you can spin them like this, but you can't turn them this way. And basically, the North Pole's on the top and the South Pole's on the bottom. Why? It's arbitrary. Something special about the North Pole that it should be on the top? No, it's a totally arbitrary thing. There's no reason the North Pole should be on the top. If you're a Jew, what should be on the top? What's the place on the Earth that wherever what other other spot you leave from and you go to that spot, you're making aliyah, you're going up? Eretz Yisrael, the Holy Land. So, really you got to take Eretz Yisrael and put Eretz Yisrael on the top. See what I'm doing here? Okay. See, put Eretz Yisrael on the top. That's the top. And then, what you have is chatzi kadur elyon, which means the top hemisphere. Instead of what we're used to from the brainwashing, the galus brainwashing, of thinking about it in terms of the equator in the middle and you have the northern hemisphere and the southern hemisphere. Forget that. Forget that. Got to reprogram your mind. Put Eretz Yisrael on the top. And you have Chatzi Kadur Elyon, which is the top hemisphere. Top of what? Well, spiritually, the half of the globe that's closest to the place where Torah was revealed. Where the Beit Hamikdash stood. All that stuff. And then Chatzi Kadur Tachton, the lower hemisphere, which is the opposite of that. So, if like you put If you put Eretz Yisrael on the top, so here's the bottom. You can't see it cuz the base is blocking it. You get a lot of Pacific over there. By the way, there's a Okay, we're going to learn a word. Antipodes. Antipodes. Anti means against. Pod is foot, like a podiatrist is a foot doctor. Antipodes means if you stand on any spot on the face of the Earth, your feet will be facing the bottom of your feet will be facing the bottom of the feet of the person who's exactly the farthest possible spot on the globe from you right now. Um so, the antipodes of Eretz Yisrael, or more specifically of Yerushalayim, which Yerushalayim is the center of the universe. In fact, even more specifically the Kodesh Hakodashim and even more specifically the Even Hashtiya, which Mimenu Hushtat Ha'Olam, the whole world unfolded from the foundation stone. So, that's the that's the top. And I'm the bottom. So, I do I used a little antipodes uh tool online. And yeah, I did this years ago and I became obsessed with this concept. So, what's the what's the antipodes of Yerushalayim? So, I got news for you. There's no land there. It's in the Well, you know, any spot on the Earth, you have a 67% chance that its antipodes will be water. You understand that? Yeah? Okay. Um so, the antipodes of Yerushalayim is in the middle of the South Pacific. I wanted to take a boat there. It's been my dream for years. I want to take a boat there to that exact spot, get a minion of Jewish men to stand on the deck of that boat, and we could stand in a circle with our backs to each other and daven. You get why? Cuz at that spot, any direction you face is equidistant to Yerushalayim. Cuz you're exactly on the opposite side of the Earth. Um So, that's the exact That That's the center. The antipodes is the center of Hatzaga'a Tachtoin. But, then there's this the general Hatzaga'a Tachtoin the that whole hemisphere, that whole half of the globe. So, the episode like this. Um there's there's a martial from the Alter Rebbe. The Alter Rebbe asks, why does the neshama, which is this glorious godly being, have to come down into the physical world and be trapped in a physical body with a animal soul as its neighbor and beset by the temptations and the tribulations of of the physical world? It's terrible. It's just absolute torture for this pure little soul. And and the Alter Rebbe says, well, you know, the soul does it for a mission. And and the mission is um to to elevate the whole world. And not just the world singular, but worlds plural. You know, there are many worlds say there's Atzilus. And if you want to lift all of the worlds, the Alter Rebbe says, you have to come down to the bottom, to the lowest world. And that And the Alter Rebbe uses a an English word. He writes it in Yiddish spelling. Liver. He writes it liver, yeah. Um lamed ah um lamed yud vav vav ayin resh, liver. It's in the Torah. It's my mentor. So, the the the Alter Rebbe says you have to use a lever and with a lever you can lift a building. And you lift all the floors of the building when you get up underneath it. So too when the neshama comes down to alum hazard of the physical plane to the embodiment plane what it does down here serving Hashem through mitzvahs which are actions not only refine and elevates the physical plane but all of the planes that are above the physical plane meaning even atzilut even the highest world gets an aliya gets elevated by what the soul does in a body. Not what the soul does in heaven. What the soul does in heaven is good for it. But what the soul does down in a body in the lowest world that's leverage. That's good for all the worlds. Lifts all the worlds. So the Rebbe borrowed this phrase or this concept from the Alter Rebbe and and described the repositioning of the center of Yiddishkeit to hatzi kadra tahton as a similar concept of leverage. In other words like I said before it wasn't just what the Rebbe and the Rebbetzin were running from. It's what they were going toward. So they were basically leaving the place where 99.9% of Jewish history had taken place. And if you think about it hatzi kadra elyon I mean whether your ancestors lived in uh Poland or in Yemen or in uh Lithuania or in Morocco it's all hatzi kadra elyon it's all the top hemisphere. It really was only the past century where we had this shift this repositioning of Jewish life to the bottom hemisphere. And so the Rebbe spoke about that as as a strategic repositioning. That if we want to lift the whole world meaning bring the world to a state where it's ready for for perfection for Mashiach that has to be done from hatzi kadra tahton. And of course I'm I'm I'm referencing the geographic Khatzer Kodesh Tachton, but Khatzer Kodesh Tachton lower hemisphere isn't just geographic, it's also cultural, meaning leaving an old world mindset and going to a new world mindset. There were There was something about perfecting and finishing the job that we've been this mission that we started from the time of Mount Taytay of since the revelation at Sinai that could only be done with leverage, with getting up underneath the world and lifting from the bottom, so to speak. And so, you know, you think about it like the Rebbe sent shluchim all over the world. So, what does it matter where the headquarters of Lubavitch is? If the shluchim are all over the world, at a certain point, it's like, "Okay, so it doesn't even matter where the headquarters are. They're everywhere." Cuz it has to be, like the song says, "From 770, we're marching out." The whole point is it's coming from Khatzer Kodesh Tachton, cuz that's the leverage. That's the lifting. And, you know, what does that even mean? You know, well, one thing I could say what it means is you know, you see with the whole idea of shlichus that the Rebbe took the idea of bittul. Bittul is surrender, self-effacement, self-nullification, which I'm not sure how chassidim of the Alter Rebbe understood that term, but in Dor HaShvi'i, in the seventh generation, the Rebbe's generation of leadership, bittul means going out and doing something awesome, and conquering the world, or at least your little corner of the world, and being fearless and courageous, and being an influencer. Not like, you know, social media influencer, but a real influencer for the good. Um that's an American concept. That's that rugged individualism. That's a uniquely American cultural concept of you go out and you make a name for yourself and you conquer the entrepreneurial spirit, the cowboy attitude, right? Um and the Rebbe took that, which is a very American thing, and turned that into the ultimate Bittul. In other words, Bittul doesn't mean losing yourself, it means asserting yourself in a in a godly way that brings godliness to the rest of the world. And that's that's to me at least Kati Kadra Tachta in the the the lower hemisphere, that's what it that's what it represents. Represents a lot of other things as well, which I'll talk about God willing, but I want to learn the maamar and maybe we'll get back to this concept because it is a I I feel a particular personal connection to Chof Ches Sivan for a couple of reasons. First of all, cuz I'm an American, proud to be an American, cuz I'm a real American. I'm a real American, like real American. Just that's what I that's my my whole thing. I'm you know, oh, that's why I have the Coke on the table cuz represents American cultural icons, yeah. So, I'm very American, so I appreciate that in this this final phase before Mashiach, Hashem saw fit to have the leader of world Jewry position himself as located in America specifically and to bring Mashiach through a style which is uniquely American. So, I relate to that a lot. Also, I I relate to Chof Ches Sivan because it's the day of my bris. My birthday is Chof Aleph Sivan, 21, so you can do the math. So, I'm very I feel very connected to Chof Ches Sivan and also Okay, one one one one more little thing about Chof Ches Sivan. Sivan is called Chodesh Hashlishi in the Torah. The names like Nissan, Iyar, Sivan not in Chumash. In Chumash they're called Rishon, Sheini, Shlishi. They're called numbers ordinal numbers. So the Rebbe explained that Sivan Chodesh Shlishi, it's not just a number, it's a concept. Shlishi is a concept. It's not just a number, it's a concept. Yes, yes. What is the concept of Shlishi, of third? Um in in in philosophical terms you maybe maybe you would call it thesis, antithesis, synthesis, right? Point, counterpoint, and then something that brings them together. In Lehavdil in in the terms of of of Torah uh interpretation we call um Shnei Kesuvim Hamachchishim Zeh Azeh. This is the Braisa of Rabbi Yishmael we say in the Shacharis before um before Hodu. Two verses, Shnei Kesuvim Hamachchishim Zeh Azeh. Two verses, two statements of truth which contradict each other. Well, how can they both be true and contradict each other? Ach Sheyaveh Akosuv Hashlishi until the third statement comes and is Machria Beneihem. Shlishi means that truth that is so big that it has room for apparent contradiction. It's so big that it encompasses what seems to be an impossible uh paradox to reconcile. So the ultimate paradox that needs to be reconciled is Ein Od Milvado is one position, there's nothing but God. Bereishis Bara Elokim es Hashamayim ve'es Ha'aretz that's the Abishter created the heavens and the earth, that's another position. Hold on a second. If there's only God, there is no world. If there's a world, then there's not only God. He might be the biggest thing and the most powerful thing, but there's also a world and he made it. So which one is it? So we're asking you, is it this or is it that? Which is it? Both, yes. Correct. Um that's the essence of Torah. Torah is if I say to you, is it this or is it that? Yes. Yes, that's infinity. That's nimna hanimnoise. Hold back from all holdings back. Like makom odem einom min hamida, the place where the Torah was kept, meaning the 10 commandments on the on the tablets was kept in the ark. And the ark had no measurement, but it did have measurement, but it took up no space. How could it do both? How could it be measurable and have a specific uh specs that it has to conform to, and yet it doesn't take up any space? So, that's that idea of paradox. Shlishi means paradox. Shlishi is that idea, or sometimes it's called kav umtzoy, the center axis, which is oila akolona, which rises above the two polar opposites. Um for instance, like tiferes is so lofty that chesed is true and gevurah is true, and they don't have to mitigate each other, dilute each other, they don't have to back down from their position. Tiferes is so lofty that chesed and gevurah can both be full and and fully expressed and and equally true at the same time. So, shlishi is that concept. And the whole Torah is that concept of shlishi. That's why, by the way, machlokes in Torah is not a bug, it's a feature. My ancestor, the Maggid of Mezeritch, said that Mosha is the roshei teivos machlokes Shammai and Hillel. The disputes of Shammai and Hillel are not incidental, it's not an accident, it's not like, "Oh boy, we better settle this." No, no, no. It's part and parcel of the truth of Torah. The Torah is eilu v'eilu divrei Elokim Chaim. Like, literally, until you have eilu v'eilu, until you have divergence of opinion, you don't have Elokim Chaim loshon ribui, loshon rabim, the the idea of a God who is so big that even when you look at a world that's full of different details, they all fit together within God's truth. And there's a place within truth. There's a place within Hashem's wisdom for everything. And we don't have to fragment reality to make it fit. Torah is is infinite. And that's why paradox is an inherent feature of Torah. So, Sivan is the month of what happened in Sivan? Vov Sivan? Matan Torah. Hashem gave the Torah. So, it's not an accident Hashem gave the Torah in Sivan because it's the the whole concept of Sivan is paradox. And what's the ultimate paradox? Torah. And what happened at the giving of the Torah? Another ultimate paradox, which was bitul achzeida, like the Medrash speaks about, the nullification of the decree that the spiritual and the physical could not meet. There was no such concept as doing a physical act with a physical object and that could be that could be spiritual. Came Torah, Matan Torah, and it changed that that you can do a physical act, call it a mitzvah, and it elevates a good spiritual uh power. In fact, like we said before, the leverage from being in the physical world, the thing that you do, the soul in body with a physical action or using a physical object, not only refines the physical world, but brings new light to Atzilus that wasn't there before. Okay. So, Chof Ches, what's Chof Ches? This If you read it like a word, Chof Ches is koach. So, the Rebbe said, Chof Ches Sivan, if Sivan is shlishi, which is this grand paradox which encompasses the truth. Chof Ches koach Sivan is like the the the essence of that concept. In fact, I'm going to say something um controversial, but I mean it, and I mean it with all my heart. Chof Ches Sivan Nun is more Mountain Dew than the original Mountain Dew. I said it. Because the original Mountain Dew was in the Kodesh Kadashim Elyon. The higher hemisphere. Kaf Kuf Samech Vov Nun was now we're going to take this concept and bring it down to America. You know what America was? Uh you take it for granted because we were born already into a world where the Rebbe already placed the lever underneath the world and started lifting. But you know what America was? You know what people came You know what You know what your great-grandparents came to America to do? Not to be more frum. I promise you. That was not why people came to America. 90% of Jews who came to America assimilated. Even the so-called Orthodox were not so religious. It was a spiritual uh crisis coming to America. It was considered a trade-off. What do I want? Physical safety or or or or do I want to be religious? I want to have children who are who are religious. So they made the trade-off. Okay. We have no choice. It's not safe anymore to to be in the old world. So you have to come to the new world. But we're going to have to give up our our spiritual uh connection. That's what America was. To the extent with when the Friediker Rebbe came to America when did the Friediker Rebbe come to America, ladies? When did the Friediker Rebbe come to America, when? What? Tash Adar, what year? Tough Shin, 1940. Spring of 1940. When the Friediker Rebbe when the Sixth Lubavitcher Rebbe came to America, they told him, "Lubavitcher Rebbe, manage your expectations. This ain't Poland, where he was coming from. It's not Lubavitch, where he grew up. This is America. This is America." And quite boldly, the Friediker Rebbe said, Say it loud. America is nisht andersh. America is no different. If we had Yiddishkeit in the old country, we're going to have the same level of Yiddishkeit over here. Now, I'm going to tell you something. I never saw this said explicitly, but I feel this to be true. If the Frierdiker Rebbe said America's nisht andersh, America's no different. The Rebbe said, didn't say these words, but his whole leadership speaks this message. America is andersh. It's yo andersh. America is different. It is different. THERE'S AN ADVANTAGE TO America that doesn't exist in the old country. And if it did exist in the old country, we we wouldn't have to move all the way down here. But there's something that can only be done from down here. There's something we can only accomplish working with the American mentality, working within the American culture milieu. And that's how we're going to finish the job. We're going to create this concept of self-starters, of of of people who go out into the world with a boldness, with a fierceness. A new world style of Yiddishkeit. Chof Kheshvan 5740. So, I like Chof Kheshvan. It means a lot to me. Okay, you want to learn a maamar? Okay. So, the Rebbe said this maamar, Chof Kheshvan 5740 vav. You guys remember 1976? I do. I was a toddler, but I remember it. Everything was red, white, and blue cuz it was a bicentennial. Yeah. That's part of the reason I made like everything red white and blue on the maamar, yeah. Also cuz it's Chof Kheshvan, it's America, yeah. Okay. And this maamar was um edited for publication in Chof Kheshvan 5748. 1988. First Chof Kheshvan after the Rebbetzin's passing, Chof Beis Shvat. The Rebbetzin's very significant to Chof Av Shvat, not just because as I mentioned she came with the Rebbe, but um when they wait I mentioned they the first time they made like a big deal about Chof Av Shvat was Tafshin Mem Vov. So, Meir Harlick got mashke from the Rebbe at the at the Shabbos farbrengen, mashke for the Chof Av Shvat farbrengen. And so he had to announce what the the mashke is for. Um and he said that the it's for Chof Av Shvat, the day when the Rebbe safely came to America, and the Rebbe added ish u'veaysai, which means not just the Rebbe, but the Rebbe and the Rebbetzin. Ish u'veaysai, man with his household, meaning um man and wife. So, that concept of the Rebbetzin being part of Chof Av Shvat, like an inherent part of it, that's that's an important idea. Okay. So, here's a maamar, Vayishlach Yehoshua. Why is this a Chof Av Shvat maamar? Well, the farbrengen Chof Av Shvat Chof Av Shvat Tafshin Lamed Vov Lamed Vov was a Shabbos. I told you the Rebbe didn't farbreng on Chof Av Shvat in the early years. People didn't even they didn't even know that that was the day that Rebbe came to America. So, there was a farbrengen Chof Av Shvat Tafshin Lamed Vov, but not because it was Chof Av Shvat. I mean, at at least not publicly that wasn't the reason. The reason cuz it was a Shabbos. It was Shabbos Mevorchim. Shabbos Mevorchim is a big farbrengen day. Okay. And at the farbrengen Chof Av Shvat Tafshin Lamed Vov Shabbos Mevorchim Chodesh Tammuz, the Rebbe said a maamar, and what's the maamar? Yishlach Yehoshua. And why is it Yishlach Yehoshua? Why was that the maamar? Where's Vayishlach Yehoshua from? It's a passuk from where? From Tanach, yeah. From more specifically? What? It is Parshas Shlach. It's connected by Shlach, but where is it actually from? Where is Vayishlach Yehoshua? Sefer Yehoshua. That's the best, most intelligent guess. Right. Um and its connection to that Shabbos is that it is the haftorah of parshas Shlach. Which is also my bar mitzvah parsha. And my bar mitzvah haftorah. Um Shlach is Moshe Rabbeinu doing what? What's he What's Shlach? Send. Send what? Send spies. He's sending spies. The haftorah always has similarity to the parsha. So what happened What's Yeshua Yeshua? Joshua sent Spies. Very good. Okay. Very good. All right. So let's do this. Beside the Shabbos parshas Shlach 7 Yeshua and Yeshua sent two men spies. Who are the spies of Yeshua by the way? Yeshua was one of the 10 was one of the 12 spies that Moshe sent. Who did Yeshua send? Caleb and Pinchas. That's so good. That's right. Very good. Caleb They brought him back cuz he did such a good job the first time. Yeah, Caleb and Pinchas. Two men spies, Caleb and Pinchas. And in Likutei Torah it explains in a maamar with the has the same It starts with the same words. The difference between the spies that Yeshua sent and the spies that Moshe The difference between the spies that Yeshua sent and the spies that the spies that Moshe sent. Yeshua and Moshe both sent spies. What's the difference? The difference between the spies that Moshe sent is Shlach l'cha l'chol da'atcha. Ani mitzaveh l'cha. Regarding Moshe's spies, it says, "Send for yourself." Rashi says, "By your own accord. I'm not Hashem tells Moshe, "I'm not commanding you to do it. If you want, your prerogative. Masha and Cain in contrast not so she Yeshua the spies that Yeshua sent how you was not up to his judgement Allah I'll be a sham according to the commandment of a sham. It was a commandment. It was not optional. It was mandatory. The eight killer can another difference. By the way, I'm going to pass out from the strobe light effect from that um text going on and off so quickly. You saw if you put the text on the screen, just leave it there for at least 10 20 seconds. He can hear me down so he's in the basement. He can hear me. This This whole house was wired for live streams. So you're saying like well who am I talking to? Who's Israel? He's in the basement. He's my son. He's in the basement. So if you pull up the text, just leave it up. I purposely flash it. I'm just You're hilarious, Israel. That's hilarious. Okay. The eight killer and show Yeshua Iraq I Manula shell another difference. So one difference is optional versus mandatory. Another difference is where they were sent to the spies that Yeshua sent only went to to Jericho. You know Jericho? Joshua fought the battle of Jericho. You know it? Which is called Manula shell at its Israel. The lock of the land. It's like a strategic place like a lock opens up the whole house. The other day that told us call out it then through Jericho they spied out the rest of the land. Masha and Cain Masha at but Masha spies went through the whole land length and width. Okay? So you see I made a little uh uh Try the other camera, Yisrael. Very good. Try the other camera. Try the front camera. Uh yeah, that's good. I think that's good. No, no, no, not the side camera, the front camera. Do the front camera. Yeah, uh No, you were right before. Do the side camera. Okay. All right. I'm making HIM CRAZY. OH! OH, LOOK AT THAT. THAT'S BEAUTIFUL. That's gorgeous. Okay, yeah, look at that. So, the difference between Moshe's spies and Yeshua's spies, a little chart. I like charts. And you want to know something? I don't know if you'll understand this, and I don't know if you'll agree agree with it even if you do understand it, but I feel that making charts to help you learn a maamar is very tachlis. They didn't do that in Tomchei Tmimim. They didn't make charts. Very American thing. Okay, pull it up again, Yisrael, please. Okay. So, here's the chart. So, Moshe's spies are in the parsha, parshas Shlach. Yeshua's spies are in the Haftorah. Moshe's spies not commanded, optional. Yeshua's spies commanded. Moshe's spies go through the whole land, length to width. Yeshua's spies only Yericho, only Jericho. Okay. Now, there's some more stuff, but we didn't learn it yet. All right, let's go to Ois uh Beis. Yeah. All right. Chapter two. How we doing? Good? Following? All right. Chapter two, Nekudos Be'ur Bezeh She'atzivu She'atzivu Kibush Eretz Beruchniyus Hu Kechol Itzvoim Sheba Torah Inyan Nitzchi Bechol Dor VaDor. Now, to explain all this, we have to understand that the commandment to conquer the land spiritually is an eternal commandment, like all Torah commandments are eternal. Meaning, there's a literal commandment to conquer the land. But, there's also a spiritual commandment that is incumbent on each individual, the internal conquest of Eretz Yisrael. And that's what the mama's really going to focus on. What does it mean to conquer our own Eretz Yisrael. The whole of Yisrael that every individual has to conquer has to conquer what He has to conquer his own little Canaanite land, which is the powers of his animal soul. When their animal soul, you know what's an animal soul? It's called Canaanite. And then to make them into Caleb vessels for godliness at its Israel. So, you have to turn your own internal at its Canaan into an internal at its Israel, which means conquering your own animal soul and all of its powers. Come on in. And the difference between What's the difference now in if we're talking about this in terms of a person's spiritual in inner work? What's the difference between you and I? And the difference between you and I and the difference between you and The difference represents the three garments, thought, speech, and action. He gives a reason why. Hold on. I'm going to come back to the brackets. I'm going to skip the brackets for a second. And the whole land and the whole land and it's in the land of the seven nations. You should all pull up the map, please. If you can. So, you see this map here. Seven Canaanite nations. You have here the Canaanite Canaanite Hivite Hizzite Where is it? We had it. Okay, great. Girgashite and Perizzite, Amorite The seven Canaanite nations correspond to the seven emotional traits. Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut. Don't ask me about these three other lands that are there. We're We'll talk about them later, God willing. But for now, just focus on these seven lands. These are the seven Canaanite nations, and in the internal struggle, they correspond to the seven emotional attributes of the animal soul. So, to conquer the seven Canaanite lands and turn them into Eretz Yisrael means to conquer the seven emotional faculties of your own animal soul, your own survival impulse, and make it holy. Make it into Eretz Yisrael. Meaning get it to serve Hashem. Okay. Now, I'm going to go back to the brackets that I skipped. Why does he say that Yereho is levushim? Levushim is garments, literally. And I don't know if I should put you on the spot, Mrs. Pevzner, but you say you're my big Tanya uh whatchamacallit. Ask Tamar right next to you. What chapter I'm This is I'm really putting you on the spot. But you learned Tanya with me three times in Five Towns. What chapter in Tanya teaches about the three levushim? Where is it get introduced? Very close. Fourth. You were very But you were very close. You knew it was right there in the beginning. Excellent. You got to take credit for that. Okay. All right. Thank you. Okay. In chapter four of Tanya, see in chapter three of Tanya it talks about the nefesh, the 10 soul powers which correspond to the 10 sephirot. Chabad, you know, binah da'at and chesed gevurah tiferet netzach hod yesod malchut. But then in chapter four it talks about the gimmel levushim, the three garments which are machshavah dibur u'ma'aseh, thought, speech, and action. So he says Yeri'ah, Jericho, corresponds to the three garments of the soul. In brackets, ki yeri'ah hu malbush rei'ach. Rei'ach, smell. Yeah. And what does that have to do with anything? U'levushim shaikhim l'rei'ach, and garments are connected to smell. Where Where do you see that? K'remez lashon haZohar, there's a story in the Zohar b'rei'acha d'levushaikhu, the scent of your clothing. There's a story in the Zohar. This mother had these two tanoim, these two sages at her house, and she told her little boy, who came home from school, "Go get a bracha from these uh chachamim." And he's like, "I don't want to go near them. Their clothes smell funny cuz they they didn't say shema today." And the mother's like, "Is that true?" And they're like, "Yeah, because we were busy with hachnasat kallah, and if you're busy with a mitzvah you're exempt from a mitzvah. So, takah, we didn't say shema today." Which was totally legal. I mean, if you're you're osek b'mitzvah patur min hamitzvah. Yes, if somebody is preoccupied with one mitzvah he's he he is exempt from another mitzvah, but it still it left a weird scent on their clothing, and the little boy smelled it. He was a little spooky little kid. It was the Zohar story in the Zohar. At any rate, so the scent of the clothing, clothing scent, clothing is the three garments of the soul, thought, speech, and action. And yeri'ah, rei'ach, is connected to that idea. Okay. So, basically what we have is this idea that you saw pull up the uh the chart again if you could. Pull up the chart. So, what we have is this idea that Yeriho represents thought, speech, and action. And the seven la- the seven lands of the seven Canaanite nations represent the seven emotions. So, not the map, the chart. Go back to the chart, please. Um perfect. Excellent. All right. So, you see here the difference another difference of Moshiach's spies and Yeshua's spies is seven emotions versus thought, speech, and action. Moshiach's spies scouted out all seven lands, seven Canaanite lands, representing the seven uh emotions of the animal soul. Yeshua's spies only scouted out Yeriho, which corresponds to thought, speech, and action. Now, you see the next line on the chart, tzaddik and beinoni. So, if you learn a little Tanya and what what what we're about to say here in the ma'amar is the difference between a tzaddik and beinoni in Tanya is that a tzaddik is able to conquer his emotions. A beinoni is only able to conquer his behaviors. What does that mean? Simple put, a tzaddik only wants to do mitzvahs. He's only attracted to godliness. He has no desire to do anything that's not godly. So, he doesn't have to control himself. If you want to know if you're a tzaddik, just for 24 hours you can do a test. Any impulse that you have, immediately give in to it. And if nothing comes up mitzvahs, you might be a tzaddik. Cuz a tzaddik doesn't have to have impulse control cuz all he wants is Elokus because his emotions, meaning his proclivities, his inner wiring are already aligned with God. The beinoni is not like that. Beinoni The beinoni could be attracted to things that he's not supposed to be involved in. His emotions can be misaligned with Torah mitzvahs, but his behaviors are always going to be correct. And so, he has a struggle. The beinoni has this struggle. That's really what Sefer Shel Beinonim is the real name of Tanya. It's what Alter Rebbe called it. The whole Tanya is about this concept of this guy who emotionally is conflicted. Inside he's conflicted. But behaviorally, he's 100% consistent. He always does the right thing. Okay. So, let's continue here. Uh Yeah. So, we This is why Yeshua's commandment to scout out the land, he was commanded to scout out the land. So, he was commanded only to scout out Yeriho. Thoughts, speech, and action are under a person's control. You have free choice over what to do. Do you have free choice over what to feel? Can I tell you to love what you don't love? Can I command you to change how you feel? No, I mean, I can, but it won't help. You can't just change how you feel. But can I tell you to do something you don't want to do? To like what you To To do what you don't like and to not do what you do like? Of course, yeah. That's the power of behaviors. You can always just do what you need to do. So, Yeshua's spies were mandatory. And since it's mandatory, it only pertained to Yeriho, which corresponds to thoughts, speech, and action. Cuz you can only require somebody to do that which they have the power to do. So, if it corresponds to behaviors, you can force someone You could require someone to conform to certain behaviors. You cannot require somebody to have certain emotions. Either they do or they don't. It's not something you can will yourself to change. Can't just change your emotions. Lashon and that's why each one of us has a commandment, just like Yeshua had a commandment to send spies, each one of us has a commandment to send spies. What does it mean to send forth scouts to check it out? And to make sure that our Yeriho, our internal Yir'ei, which is our behaviors, are dedicated to Hashem. We're obligated to make sure that all of our behaviors are aligned to Hashem. Masha'in came, but not so Hamiddos Shel Halev, the emotions of the heart, turn the page. Ein Hamiddos Shel Kol Adam are not within the control of every person. The Tzaddikim Dafka Levam Birshusam, only Tzaddikim have control over their heart. V'lachen Maraglim Shel Hamayshil Es Kol Ha'aretz, therefore the Moshe's spies, the ones who had to scout out the whole land, meaning all seven lands, corresponding to the seven emotions, L'havchin Es Hamiddos Shel Hamayshil Es Ham, to make sure that all of the Middos are aligned with Hashem. K'siv Shlach L'cha L'cha There it says, it's up to you. I can't I can't force you. I cannot command you to do this. I leave it up to you. Ani Einam Mitzaveh Lach, I don't command you to do this. V'Ikyuv Avayda D'Kibush Hamiddos B'Shlaymos, He Dafka Y'day Giluy B'chinus Masha V'Inish Shel Kol Nefesh, to conquer the emotions, that's really something that's the level of Masha, and not everybody can do that. Okay, so let's sum of this up. Chapter We did chapters one and two. Chapter one basically introduces that there's a Maimer from the Alter Rebbe in Likutei Torah that contrasts the story in Shlach with the story in the Haftorah. You have Moshe's spies, Yehoshua's spies. And then in chapter two we say, you know, this is really talking about two internal struggles. That of the Bainoni, that of the Tzaddik. The Tzaddik can conquer his emotions and does conquer his emotions. But not everybody can do that, therefore it's not a command. Can't be a command cuz it can only be a command if everyone can do it. And the beneni um conquers his thoughts, speech, and action. He controls his behaviors. And that is commanded because everyone yes, everyone has free will over their behaviors. You don't have free will over your emotions. You can't just force yourself to not like what you like or to like what you don't like. But you can force yourself to do things. And therefore when we're talking about what Torah expects of us each one of us, all of us, it expects us to control our behaviors. So therefore the spies of Yeshua are mandatory. Okay. So far so good? Should we keep going? Gimmel? It's a short little ma'amar by the way. There's a custom to say a ma'amar on your birthday because my birthday is usually parsha shlach. I often say this ma'amar cuz it's short. And cuz I like it. But primarily cuz it's short. Gimmel. Vehinei atzeida heneitzchis. Torah is eternal. Um is that moving? From this we understand she mis- she mi- she mi- super batayda gam shiluchim raglim demashe lesuras kol ha'aretz tzu heirah nitzchis lechol echad ve'echad misro. That even the story of Moshiach's spies must have some instruction for us. Torah. Malashon hora'ah. Torah is instructions, not just a history book. It's guiding us. So the story of Moshiach's spies, which corresponds to the tzaddik's ability to conquer his seven emotions is included in Torah, so it must have some relevance even to normal people. Veyuvans zabahak de'im amuvo batanya, we understand this in light of what it says in Tanya. The Indian Sadiq M'Bain name regarding the concept of Sadiq M'Bain name shall wait a second in here by M'Bain name primarily their awaited their way of serving a sham is primarily in the realm of their behaviors, their garments. Again, garments are thoughts, speech, and action behaviors. Well, I can meet us up in the human is called them. That's why Tanya says that the level of M'Bain in E is attainable by everyone. She got is a type of you hold the Sadiq. The even at the time when your heart is yearning. Okay, let it yearn. You can resist it. You can overcome it. And you can do the right thing in thought, speech, and action. He's actually says here action, speech, and thought. The other is about the signing not to think about this thing willfully. By the way, why does it say but it's saying it willfully? Thought is an interesting behavior. It's a behavior and that's why we are enjoying to control it. You're not allowed to sit and fantasize about killing someone and say, "Well, I didn't do it." It's called here or there. And in some ways it's kosher or not. You're supposed to control your thoughts. But there's a difference between a thought and the impulse for a thought. So something that pops up in your head like an intrusive thought. Like don't think of an elephant on roller skates. You all You all lost. Right? Right. So remember from my Tanya class the intrusive thought, the impulse for thought, that is not under the domain of free will. So you might think of something. It might It might might just pop up in your brain. But he says here shall I lock shave all the verses but it's saying not to willingly think about it. That means where you accept it. Okay, tomorrow wants me to tell this story. Okay, I'll tell the story. Sure, why not? The story I when in my Tanya share, when I'm trying to explain this concept So, I tell the story of the the Jew who went to the Maggid, the Mezritcher Maggid and told him he wants to control his thoughts. So, he told him go to Zhitomir to my talmud of Zev. So, this Jew goes to Zhitomir and he's never been there before, but he he was told that the Maggid has a talmud there named Reb Zev. He's looking for Reb Zev. Comes there out of Shabbos, he finds the house of Zev, knocking on the door, and Zev won't answer the door. He hears people inside running around getting ready for Shabbos, and he's knocking and nobody will answer the door. He's knocking and knocking and knocking, no one's answering the door. And it's getting closer and closer to Shabbos. Finally, he's got his pekalach, he's got his bags, he's got to go somewhere. He goes to shul, puts his bags down, he becomes homeless for Shabbos, sleeps on a bench. So, um after Shabbos, Reb Zev comes over him and is like, "Hey, you want to come to my house for a meal, Melaveh Malkah?" And they sit and they farbreng, it's very geshmak. Reb Zev says to this guy, I mean, the guy says to Reb Zev, he says, "You know, I came to your house out of Shabbos, I was knocking on the door and you I know you were there, I heard you there, and you ignored me and you made me homeless for Shabbos. Now, you didn't invite you invited me in, it's very nice, but like what what did you do to me?" And um He says So, the guy says the guy says uh and and and especially you're the only person that I knew or I I knew the name of in the whole Zhitomir and that your Rebbi, the Maggid, sent me here to you specifically that you're supposed to guide me. You were supposed to teach me how to deal with stray thoughts. So, Reb Zev says uh "Yeah, well, that's the first thing I thought that that's the first thing I taught you when you arrived in Zhitomir. That just because there's a knock at the door, doesn't mean that I open it. Meaning, how do you deal with stray thoughts? Is to to treat it like a knock at the door. Do you understand the difference? You cannot will yourself not to have the knock. You can't say, "I never want to have an impulse for a sin to occur to me ever again." That would be a tzaddik. Go ahead. Yeah, you want to ask a question? An impulse for thought could be negative, it could be positive, it could be anything. You have zero control over it. So, what we're saying is, if you have if the thought of a sin pops up in your mind, there's nothing wrong with that. I mean, it's not desirable, you don't want it, but you have done nothing wrong. Now, if you willfully accept it, if you open the door, so to speak, and say, "Oh, let me fantasize about it. I won't even do it. God forbid, I would never do it, but let me just think about what it would be like to do it." That is wrong, because that you exercise your free will. That was a choice. So, that's why I'm just explaining to you why it says "the lack of a tzina" to think willfully, because it could pop up in your machshava, even as a beinoni who has perfect behaviors. But, he would never A beinoni has perfect behaviors, would never think about it willfully. Okay. The ad should be a whole day la sich da'ito mimena, ligamri. And in fact, a beinoni, who's a regular person, who's not he has not conquered all of his emotions, he still has desires for unwholesome things, but he can not only stop thinking about it, he can avert his mind and think about something completely different. Masha en kein avedus hatzaddik. But, let's contrast that with the tzaddik. He be ikar bamidas halev. Avodas hayirah. The main thing of the is not behavior. Of course, the tzaddik has perfect behavior. The tzaddik has perfect behavior as an outcome of his perfect emotions. If he only wants to do and is only attracted to do mitzvahs, then what do you think is going to come out? Only mitzvahs. The bainoni is attracted to both, mitzvahs and not mitzvahs. But behaviorally, he draws a line. He makes sure that what comes out behaviorally is only mitzvahs. V'ein kol odam zegel l'havin. Not everyone is Not everyone merits that level of the tzaddik where he can actually change his likes and his dislikes. You understand what a tzaddik is? A tzaddik is someone who only desires mitzvahs. A bainoni doesn't only desire mitzvahs, but he makes sure he only does mitzvahs. Okay. Ki v'davar hamasur l'leiv ein l'adam mishpat u'vichirah kol kach, because something that is a domain of the heart, you don't have so much free will over. Al achas achaf pika'in, nevertheless, mashbi'in, they administer an oath. That's from the very beginning of Tanya Perek Aleph. L'chol ach v'ach mi'Yisrael, every single Jew has to take an oath to be a tzaddik b'tzaddik sh'kol echad tzarich gam l'hishtadel ba'avodas hatzaddikim k'mo m'vorar b'Tanya. As it explains at length in Tanya, that at least you have to try to be a tzaddik. Not everyone's going to be a tzaddik. Not everyone can be a tzaddik. But you have to try to be a tzaddik. Which means, what is it What is a tzaddik? Someone who has perfect emotions. So, what does it mean to try to be a tzaddik? Try to have perfect emotions. Are you going to have perfect emotions? No. Are you required to have perfect emotions? No. Are you required to try to have perfect emotions? Yes. Are you required to have perfect behaviors? Yes. What do you want to say? And either tzaddik tzaddik v'tov l'aleh or tzaddik v'ra l'aleh, they both have that conquest on the emotional level. Now, if you want to get into what's the nitty-gritty difference between tzaddik v'tov l'aleh and tzaddik v'ra l'aleh, I mean, should we get into it? Well, it talks about it in chapter 10 of Tanya. We can in two words? I can't do it in two words. I can't do maybe in two sentences. A tzaddik veralloi experiences no conscious attraction to rah. Rah means anything that's not for the sake of serving Hashem. However, on a very microscopic level, there may be some degree of uh lack of complete disgust. The tzaddik vetov lai, also known as the tzaddik gamur, has complete disgust for anything that's not the service of Hashem, and therefore it when it goes to that level, that extreme of disgust for anything that's not for the sake of serving Hashem, what happens is the negative gets not just neutralized. The tzaddik vet veralloi, the negative gets neutralized. Tzaddik vetov lai, the negative gets converted. So, it's like he has two yetzer tovs. So, the drive within him that See, with the tzaddik veralloi, he neutralizes the drive for self-indulgence. Tzaddik vetov lai, he transforms that drive for self-indulgence into a second drive for godliness. That's the difference. But, it's not so important. The main difference is the both of them, both tzaddikim, have this emotional congruence with Hashem, and the beinoni doesn't. The beinoni's a mess inside. But, behaviorally, the beinoni's perfect. Yeah? Yeah, but David Hamelach is used in perek aleph as the the example of the of the tzaddik. It says, "Libi chalal bekirbi." This heart was dead within him. So, after the Maise, that's afterwards. He conquered the He didn't have a yetzer hara afterwards. Ken lo yetzer hara. He hard over it and he killed it with fasting. Okay. But, let's keep moving here. Okay, let's move. Um Chapter four. V'yeish leima, we can say. V'yeish leima in the Maimer means the Rebbe saying a chiddush. The Rebbe's saying the Rebbe's introducing his own uh original concept that's not I mean, so far this is a lot of this is all in the Maimer uh from the from the Alter Rebbe in the Likutei Torah. Now, the Rebbe's saying v'yeish leima the the Rebbe's introducing a chiddush. Okay. Um V'yeish leima, we can say. We might be able to say this. The fact that we have a commandment to conquer the seven Canaanite lands within and that that's an eternal commandment in every generation, even though we just said that that's really something that only tzaddikim can do and not everyone can be a tzaddik. It's because Why is this still relevant even though we're not going to be able to do it? Everyone has to do everything in their in their ability. Like I must have wished him a shpina. So, to be to be a tzaddik, at least you do your best to fulfill the oath. What's the oath? Tanya says I say better give a little nida. We learn in the Bais Hamikdash and uh chapter three of nida mashbin I say they administer an oath to the neshama before it comes down. T'tzaddik b'tzaddik v'al t'rasha and don't be a rasha. Why the kful lashon? Why the double expression? T'tzaddik is try. Are you going to reach it? Probably not. Most people won't. Um and then when you fail at being a tzadik, but you have to try first, but then when you fail after you try and you fail, then at least what called a pasul alt yerasha don't be a rasha. What means don't be a rasha? Don't act on it. You're going to want to do things you're not supposed to do, but don't act on it. Okay, so everyone has the command that command. I don't want to say call it a command because it's specifically not a command. We have the command to conquer our our garments, our behaviors, just like Yeshua's spies to Yirechai were commanded. We don't have a command to conquer our emotions, but we have a story in Torah that there's such a concept and it's an eternal concept and it's a universal concept applicable to everyone, even though you're never going to reach it. You understand? There's two There's two levels here. There's what you should try to do and we know that you're not going to reach it and then there's what you must do. So the story that corresponds to what a tzadik can do, perfect emotional alignment. That's still a relevant story which belongs in Torah because even though we're not going to reach it and we're by no means obligated to to reach it, we're still obligated to to strive for it, to set it as a goal, as an aspiration. Very good. Okay. Yeah. So you should try your best to do the to keep the Ashbech to Lakainu as we should be doing that. Okay, right after footnote 19. V'zeh mashigam hasip dishilach Maraglim demashim lesores kol ha'aretz es kol ha'aretz nisht lebatel Malashon Hayra. That's why the story of Moshe's spies, which correspond to the level of tzadik, are recorded in the Torah, which Torah is Malashon Hayra. Torah means instruction. Shekol Ach miYisrael tzarich lasur chaynas am midash like this everyone has to check out his midos and ascertain she you that they are all dedicated to Hashem. Now, you're going to do that inspection, you're going to see are all my midos aligned with Hashem? Do I only desire good things? And you know what you're going to find after you do the inspection? That it's not. But you're obligated to do the check. You're obligated to do the inspection. At least moral inventory. At least know where you stand. At least you should want ideally to get all your emotions aligned with God's will. Is it going to really happen? No, but at least you're supposed to You'll never reach it, but at least you should know how far you are. You should have a real number. Like it shouldn't shouldn't be abstract. And even though we're supposed to check it out, but we can't be held to the standard of achieving it, and that's why it says it's optional. I'm not commanding you. Because the real commandment that's obligatory for everyone is really only conquering which is the the behaviors. When it comes to behaviors, you do have free will. Everyone has free will. Not emotions. Okay. I mean this is a basic Tanya. Basic Tanya. That the benoni is this conflicted individual. He does desire things that he shouldn't desire. But what can he do? I I I I can't order my heart to to to change its feelings. But at the end of the day, bottom line, what's going to come out in thought, speech, and action, and yes, thought is also behavior like we mentioned before, willful thought, what's going to come out is only good stuff. Okay. And that's why Yeshua's meraglim, which represents the benoni, that was a mandatory story, a story of mandatory spies, and ascending of spies. And Moshiach's story, which represent conquering all the seven emotions, which is the something only a tzaddik reaches, that's why it's shlach l'chol hadaycho, optional, if you want. Okay. V'hinei, chapter five. V'hinei hatamles asher machshava dibur umaiseh heim l'vushim she'al adam umaiseh in kein amidi sh'leiv hu. The reason why the thoughts of each and action are under a person's control, and not a person's emotions, is kimachshava dibur umaiseh heim l'vushim hanefesh. Thoughts, speech, and action are called clothing for the soul. V'lachein kemo she'al l'vushim hanefesh al l'vushim haguf, just like the body's clothing, like literal clothing, im yaish adam tzaddik l'vushim, yeah, you do need clothing. Why do you need clothing? Well, it says in brackets, mitzad inyan hatzni'us, for modesty, kevin she'u di bashushu, like it says about Adam and Chava, they were embarrassed after the chadei tz'das. V'gam b'dei l'hagin alav mikoi v'chom, also to protect you from the elements, from heat and cold. So, you do need to have some clothing, you can't be naked. B'chol makom b'yachol l'fashtam, you could take off that suit. Miko shekein she'einam muchrachim l'vushim l'vushim eilu, she'leivish achshav, you don't have to wear this outfit. Yeah, you have to wear something, you don't have to wear this this specific outfit. B'yacholta l'hachlifem b'l'vushim acherim, you could change it to another outfit. So, just like literal clothing of the body, yeah, you got to wear something, but you don't have to wear this outfit, you could change for another outfit. Al derech zeh, similarly, hu b'l'vushim hanefesh, with this the clothing of the soul, dil'vushim dibur umaiseh, dibur umaiseh, efshar l'fashtam. Dibur umaiseh, speech and action, you can take it off. You know what that means you can take it off. You don't have to speak contrary to what many people believe you do not always have to be speaking. You could actually be silent. You could just you could just turn it off. You could just not speak. See I just did it. My sir action you could just not do shove all toss all the or like to say don't just do something sit there. You could just not do anything just sit there. Don't do anything. What about thinking? Don't think. Not so much but but but but but let's read this. The guy and even thought which my show of us but to me this to me this means constant. Thought like a mill that's constantly turning you can't stop it. However, you could replace the thought. So it's not you can't stop thought but you can replace thought. So speech you could stop speaking you just be quiet. Action you could stop doing you could just do nothing. Thought you can't not think but you could change the thought. So if you're thinking what you shouldn't be thinking go think something else. Go think about Toyota why not? You have free choice. So just like clothing you're not forced to wear certain outfit. Go change it. You know what I mean? Maybe I should make this clear. Maybe this is harder to understand before the days of such rampant like ubiquity of plastic surgery but if I were to tell you change your face. I can't change my face. This is my face. How dare you come in here with such a face? This is a face God gave me. What do you want from me? But if someone says you know what change your outfit. You're not dressed appropriately. Okay, fine. I'll You know the story about the guy in the desert and came to the oasis and he's like, "Water, water." And they're like, "We don't have water here." "What's here?" "It's a tie store. We sell ties." "Oh, I don't need tie. I need water." And he walks and walks and walks in the desert and gets to the next oasis. "Oh, water, water." "We don't have water." "W- W- What is this?" "It's a tie store. We have ties." "I don't need ties. I need water." He's walking in the desert, walking, walking, walking. He gets to an oasis. He says, "Water?" "You have water?" "Yeah, we have water." He's like, "C- Can I have some water?" "Sorry, sir. We don't serve anyone who doesn't wear a tie." I remember I heard that joke when I was a kid. I thought it was just ironic. I didn't know. I don't know if this exists anymore cuz in the olden days, you know, by the way, I'm old. I'm 51 years old. I'm old. I remember when people would get dressed in a suit to go to the airport. Now everyone's walking around in their sweatpants and their pajamas. But in the old days, there used to be such a thing as a dress code. And you had to wear a tie to get into a a man had to wear a tie to get into a restaurant. Then you had events, black tie, white tie. Which one's fancier? White tie is fancier than black tie. Yes, that's correct. So, we don't even know these things anymore. The point is that you can have a dress code. Torah has a dress code. Torah says, "Here are expectations for your behaviors and we expect you to adhere to those expectations because it's it's it's only clothes. We're not telling you to change your face. We're telling you just change your clothes." So, the reason why behaviors can be governed is because it's not essential to you. Don't tell me, "But But But I feel what I feel." I know you feel what you feel. And Torah is not going to command you what to feel. But even though you have a feeling that might be run counter to Torah, the expectation is your behavior will be aligned with Torah. Cuz it's only your clothes. It's not telling you to change who you are, it's just changing what you do. Right? So, you have your insides and your outsides. Who you are and what you do. The side that can actually change his insides. He can change who he is. Meaning the the seven emotional attributes and align them all to God and only want what God wants. That's the tzaddik. The benny can't do that. But, he can change what he does. He can change his outsides. And in fact, each one of us is obligated to do that. No pressure. Okay. My sha'an kaine has seichel and middos. Not so seichel and middos hare haim mahusan nafish. That's actually the soul itself. Not the soul's clothing, but the soul itself. V'lochin b'chdai l'shanos um darklei y'giya v'adlanis k'aim yochlim l'maileh. To change that, it takes a lot of work. And in fact, even with hard work, it's not enough. You need a special boost from above, special divine assistance to do it. To change your emotions. Now, you notice he slipped in there another term that we haven't been talking about. He said seichel and middos. Yeah, we kind of haven't spoken about seichel. I mean, I mentioned it really, really briefly, but W- you know, the how many middos are there? Seven, corresponding to in the story of Moshe's spies? Seven. The seven emotions correspond to what? Seven nations, seven lands. Okay. Um Yisrael, can you pull up the the map? Can you pull up the map, Yisrael? The map. Pull up the map. Yeah. Yeah, make make it big. So, you see actually there are three other lands. I'm in my even at doing which are also sometimes called Kenny Kneser the Kadmoni. Those correspond to the seichel. How many how many mochin or seichel are there? Three. So, total little arithmetic right in the house may eat the ice cream. 10. Great. So, seven emotions, three intellectual faculties. Three intellectual faculties, name them. Chachma bina daas, acronym for that is Chabad, very good. Good crowd. And then you have the seven emotional qualities of chesed gevurah tiferet netzach hod yesod malchut. Okay. So, he didn't Until now we were speaking a lot about Okay, you can you can get rid of the map. It's okay. Until now we're speaking primarily about the insides or machshava nefesh being synonymous with the emotions. Now he introduced another aspect of the insides which is the seichel. Let me put it like this. Your insides are who you are. And it's very hard to change it if if at all. And those insides correspond to or can be broken down into how your brain is wired which is very different than what you think. I'm not saying what you think. I'm saying how your brain is wired. I could give everyone here the same thing to think about and because of the way everyone's brain is wired differently, you'll all think about that same subject a little bit differently. So, seichel means the hardware, how your brain is wired. Middos means how your heart is wired. The tzaddik is able to rewire his heart to only want what is good to want. What about seichel? That's a whole other discussion that we haven't even touched upon. We haven't even touched upon seichel. Hold on to that thought cuz we're going to come back to it in a very unexpected way. So, we have these like these two worlds. The inner and the outer. The inner world consists of the three intellectual faculties of and the seven emotional faculties of Malchus. The outer world is the three garments of thought, speech, and action. And basically, this corresponds to Tzadikkim Benoni. Which is Moshiach's spies and Yeshua's spies, respectively. Okay. So, we just got done saying in chapter five that the reason why we can be obligated to change our behaviors is because like clothing, and indeed they are called clothing, literally clothing. Like clothing, they are easy to change. And the reason why we're not obligated to change our emotions, we're we're obligated to try to change our emotions, but we're not ultimately responsible for changing our emotions because why? It's too hard. Too hard, okay? So, basically at this point at this point we have two goals. One is more attainable and therefore obligated. One is ultimately unattainable and therefore not obligated, or at least you got to start, but you're not obligated to actually finish. And those are the behaviors you're obligated cuz it's like clothing, you can always just change it. And the emotions that's what you're made of. That's your makeup. You're not going to be able to change that. Okay? So, far so good? Okay. So, if I were to ask you at this point, at this juncture, why does Torah tell you to focus on your behaviors more than on your emotions? Cuz you could do it, right? Very good. Very good. Cuz you could actually do something about it. All right. Now, what's about to happen is a bombshell. An intellectual bombshell, a spiritual bombshell, a revolutionary concept. I do not think that when people learn Tanya in the Alter Rebbe's generation that they understood this. If the Rebbe wouldn't have said it, we wouldn't understand it. And that is that the Rebbe is now going to introduce a whole new perspective, not not anything that will invalidate the previous perspective, cuz they can both be true. Two things can be true. So, we're not invalidating the perspective that we just stated that the reason Torah enjoins us to focus on behaviors because it's more attainable. We're not invalidating that perspective, but the Rebbe is going to introduce a radical new concept of why our behaviors are so important to focus on. And it's not just because it's easier to do something about them than it is to try to change how you feel. Yeah? Shall we? Okay. Love. The Indians as Lavushim. This that behaviors are called clothing, who got my time in my show in the drama I saw in the gay Mahamadais. That's also the fact that behaviors are called clothing is also an indication of the fact that the behaviors are more important than the emotions. That's how I'm translating Nagaya Yaser, more important. You hear what the Rebbe just said? Before he said something that I think probably anyone who learned Tanya on their own could have figured out, which is you focus on behaviors cuz it's more manageable. Now that I have said something new. You focus on behaviors because they are more important. More important than what? Emotions. So you're telling me the thing that the Baineni, who I always thought of as second best, consolation prize, the thing that Baineni focuses on, behaviors. It's not just more attainable. It's more important than the area that the Sadiq focuses on, namely emotions. Very good. See, this is radical. Yeah? Yeah? Okay. The Haino, that is to say, this, that the main thing that everyone is demanded, that is demanded from everyone is to is thought to be to an action, it's not just because it's more manageable. Alagam, but rather also, see, it's not negating the previous thing. It's an addition to. But also Leficia Zena Gasa, it's more important. It's more important. In other words, let me try to say it in my own Tanya language, my own American English. And I would never come to this conclusion on my own after learning Tanya on my own. Never. If I had to choose between focusing on behavioral change or emotional change, and I had to do the thing that's going to pack the most punch, not just be the easiest, but the thing that's going to actually end up to be the most transformative, I'm telling you right now, I would have thought emotions are much more transformative. Just never I can't do it. It's too deep, it's too elusive, too ephemeral. I can't I can't nail it down. Tzadikim can do that. Ahava, yirah, making yourself love what you don't love, making yourself be disgusted with things that you actually think are pretty cool. Like, I can't do that. Okay, so I'll I'll focus on thoughts, speech, and action cuz that I could do something about. No, he's saying here, if you want to transform yourself, the the deepest way, the most powerful way, strategically speaking, focus on behavioral change. That will pack even more of a punch than changing your emotions. Let let let's let's continue here. We could understand this in light of what's explained in many places about the garments. That the source Shoyresh is a Chassidisha word we often say. Not the thing, but the source of the thing, where it comes from. The Shoyresh of Lavushim is higher than the Shoyresh of Adam. The source of the clothing is higher than the source of the person. That's counterintuitive cuz you would think, what's more important, the person or the clothing? I mean, come on. The person is more The person is a person. Clothing is material. Clothing makes the man. Okay, so maybe that's a that saying understands this Chassidisha concept that the clothing actually is greater than the man. And how do you see the clothing is greater than the man or the woman? He's about to say this, but I'll say it before before we read it inside. I'll I'll I'll tell you what he says. This idea that your doing can elevate your being, that through your behaviors you can lift your soul higher than it already is, that's where you see it. So, like in chapter two in the Perek Beis of Tanya tells you the neshama, the nefesh Elokis, a chelek Eloka mima'al mamash. Literally a part of God. And then in chapter four he tells you about the levushim. He says, "When you do mitzvahs as behaviors, mitzvah behaviors, it elevates the soul." Hold on a second. The The nefesh Elokis is already a chelek Eloka mima'al mamash. Yeah, it is. And it can go even higher. The levushim can bring it even higher. Now, conversely, I don't want to scare you. The opposite is also true, that through kashrus, dibur, and ma'aseh, in things that are not wholesome, that are not good, it schlaps the soul down. But we see the power of behavior, that the behaviors can actually move the station of the soul. Wherever the soul is positioned, the behaviors will reconfigure that. And as high as the soul is on its own, the mitzvahs, which are behaviors, can bring the soul to an even higher level than it already is on its own. Okay, let's read the words inside. Um The inyan of levushim of the sherashim of the ya' ya' U'ma'alas levushim mitzad sherashim nikeres bahem gam l'achashim mishkulal mamash. Although we're speaking about sherashim, we're speaking about their root, this advantage, this superiority that the levushim have in their shoresh, actually is still evident even when they come down out of their source, out of their shoresh. And where is it evident? D'zeh mashal levushim heima makifim al Adam. Well, literal clothing are makifim. They encompass the the They surround the person. And my boy Jay Fee with feathers and they enhance the person's beauty. So, the concept being of surrounding that's a concept of something that can't be contained. It's too lofty to be contained. You don't put it in you, you go into it. It's bigger than you. Your clothing by the way, by definition should be a little bit bigger than you. Otherwise, it'll be too tight. If your clothing are smaller than you. Unless it stretches. I don't know. Ask a tailor. At any rate, clothing are bigger than you. They're all of them. And clothing enhance your beauty. Dress up. And that's where we have like the story in the where the mayor called his clothing those who honor me cuz clothing when he dressed up, it gave him honor. That's because the source of clothing is higher than the person. And so too spiritual clothing, behaviors. The behaviors, the which are behaviors, are higher than the soul itself. So, when the soul engages in the behaviors, the soul gets elevated to a level that's higher than its own level. So, spiritual clothing of thought, speech, and action the source of the spiritual clothing is even higher than the soul itself. That's why when you do thought, speech, and action of 613 commandments, it elevates the soul even higher than it is already on its own, which is pretty high. Brackets. This is also why the mitzvahs are the garments of the soul in Gan Eden to receive pleasure from the glow of the divine presence. Come over by to explain become in many places and as well as in the mind this mind the altar mind you shall you shall you shall. Meaning to say there's another aspect of the advantage of clothing that in Gan Eden when the souls have to experience the anonymous when they when they bask in the rays of the divine presence it's through a garment they can't do it directly or would invalidate them with nullify them. They need a garment to protect them to filter them and and and the garment are the mitzvahs that they did. So again you see how the what you do grants a certain advantage to the soul as lofty as the soul is on its own and yet the behaviors that the soul engages in in a body mind you are in a way loftier than the soul itself. Yeah. Say say it louder. It's a very common theme in Hasidus that the top stone on the wall when the wall topples goes farthest from the base of the wall. So thing that falls lower came from higher. Right. So what you do is more external than who you are. Your behaviors are less of who you are than your emotions. And yet what we're saying is what's really transformative you want to you want to be strategic focus on what you do even more than how you feel. Which is a huge radical concept. Yeah that's one way to say it, that you do it, fake it till you make it, do it when you don't feel it, eventually you'll feel. Or another way to say it is Very good. That's exactly what I was about to say. Where's the marker for that if you really want to show off? Say for a minute. Yeah. Yeah, say for a minute. Say close. Say for a minute says, yeah, ah gray ah poo ooh lice neem show us how low of ice that the heart follows the behaviors. Yeah. So, and and this is where you see it. So, changing our behaviors can actually It's very funny cuz the behaviors are the most external aspect of the person, but it can have like this boomerang effect whereby changing your behaviors, you're actually rewiring your emotions. Now, I just want to stop a second. Okay. So, I want to tell you something that I have zero source for, but it's so obvious to me that it can't be wrong. This my mirror was said in of seven, right? I told you what is of seven. The day that I have that I have to come to America. Yeah, I know that historically, but what does it represent conceptually? The concept of the top toy, getting up underneath the world in order to lift it. Right? Leverage, getting up from the bottom and lifting from the bottom. Think about yourself. Your behaviors are like the bottom. That's the lowest part of you. It's just what you do. I mean, in fact, to the extent where you could do something in a perfunctory way. Your heart's not even in it. You just do it. Your emotions, what you feel, what you're drawn to, what what care about. Oh, that's that's deep, that's you, that's that's your your essence. And yet, what are we saying here? You want to really start to work on yourself, change the lowest part of you, change your behaviors, and that it's like the leverage, you're getting them up underneath and lifting, and you'll end up transforming the emotions. So, to me, although I didn't find explicitly that connection, it is so obvious to me. Cuz I told you the Rebbe didn't really explain what 7 was until the '80s, and this was from the '70s, so it wouldn't have really been spoken explicitly. But I I actually I I went back and I looked at all the my modern that are 7, they all have this theme of leverage from the bottom, getting up underneath it, and the advantage of the thing that you think is the lowest actually having the deepest effect. So, if you think about the in microcosm, like repositioning coming down to America to bring Messiah is like focusing on behavior. Now, you're going to say, "But the Alter Rebbe was was in Russia, he was in the old country, and he was also focusing on behavior. He wrote Tanya, which focuses on behavior." Yes, but the Rebbe made it a a virtue. You learn Tanya, and you might think, "Well, we focus on behavior cuz what can we do? We're not so we can't focus on emotions." Comes the Rebbe and says, "No, no, no, we focus on behavior cuz that's the most powerful thing. When you focus on what you do, that will have a boomerang effect back inside, and actually rewire your emotions." Let's continue here. Hello my name is Amit. we said earlier that through mix with the soul goes even higher than it is on its own. Also God forbid by doing things that are not wholesome. So it gets dragged down. Never should be honest even gets dragged lower than it is. Never should be honest is low but it gets dragged even lower by doing things that it shouldn't do. And since the godly soul invested in the animal soul that decent of the animal soul schleps down the godly soul and the godly soul ends up getting schlepped down with it through the behavior. So you see the power of behavior. See the effect of behavior even though it's external. See the effect it has on on the deepest parts of you. This that the main thing that we focus on is do good and go away from evil in thoughts, speech, action, in actual deed. Cuz the whole purpose of this decent of the soul is to go to a higher level than where it came from. Follow me. The soul only comes down. Embodiment is a terrible decent for a soul. What's a soul? It's God consciousness. It gets plunged into a container, a meat suit that covers up all of its sensitivity. It's a terrible decent. But that decent is for the sake of a greater ascent. Meaning to say when the soul comes down here and does mix with which you can't do can't do mix with up there. It's why for instance Yizkor, you pledge tzedakah. Tzedakah is the ultimate mitzvah, cuz it's the most physical thing, money. And you do the mitzvah for the soul that's in Gan Eden, cuz souls in heaven can't do mitzvahs. Only souls in bodies can do mitzvahs. So, the soul comes down into a body, down, comes down. But it's in order to lift even higher than where it came from. So, the point of behavior, the reason Torah is so behavior-centric, is cuz that's where you're going to get the most elevation. And this is the whole purpose why souls come into bodies, is to get the most elevation. It's going to go up higher higher than it was before it's descent. And that ascent is specifically through thought, speech, and action down here in a body. Similar to how the clothing, although they are external, they're not you, they're something that are secondary to you, and yet they enhance you, and they make you more beautiful than you already are. Your behaviors make you more godly than you already are. So, we used to think we were focusing on behaviors cuz it's more accessible, it's more attainable, it's a more reasonable goal. Comes the Rebbe says, we're focusing on behaviors because that's where the elevation comes from. That's how you put your soul to a higher level than even even what the soul is on on its own. Okay. Next paragraph. Almost done. Please get ready. Cuz this is you could read this quickly and miss it, but if you read it slowly, this is another bombshell. Another bombshell. Okay. So, this is also why Remember we said Remember we said before Jericho is the lock of the land? Call that strategic spot, the sweet spot. Cuz they only spied Jericho and from Jericho they were able to discern whether or not they could conquer the whole land. There's something about Jericho where if you've got Jericho, you've got everything. Follow, follow. Jericho is Lavushim. The whole land, seven Canaanite lands, seven emotions. If you've got Jericho, you've got everything. You've got the seven lands. If you've got the behaviors, you've got the emotions. Counterintuitive, a shocking, radical revelation. If you've got Jericho, you've got the whole land. You've got all seven lands, all seven nations. If you've got the behaviors, ultimately you will transform the emotions. Through Avedas Habonim we will reach Avedas Hatzadikim. And in fact, what we're about to see here, even higher, even higher. What's higher? What's higher? Oh, you're about to find out. You're about to find out. Okay. When you focus on your behaviors, which is corresponding to Jericho, that will bring you to refining and transforming the emotions. THE THING THAT WE SAID COULD couldn't be done. WE SAID THAT'S MOSHIACH Shlach Lecha Daitcha optional. Not everyone can do it. Aha, but through Jericho, Menorah Shel Shel Aretz, if you do the strategy of going through Jericho, if you focus on behaviors, you can get to the Middais. Kibbush Eretz Zion. I mean, you should all pull up the the map, please. Pull up the map. Conquering the seven lands through Jericho, you can conquer all seven The odd until Hashem will broaden your borders. I know all the anti-Semites are worried about greater Israel. Here it is, friends. Okay, the three additional lands when Messiah comes, Israel will be broadened even further than what it was. Conquest of all Keep it on the map. Keep it on the map. Conquest Zoom in on the map. Conquest of also the three lands which correspond to the which correspond to the which correspond to through the coming of Messiah very soon. Keep it on the map. Follow. The the the the tzaddik is able to conquer his emotions. What does that mean he's able to conquer his emotions? Simple English, simple American English. The tzaddik is able to come to a level where he says I only want the things that Hashem wants for me. Literally, I'm not attracted to anything that Torah does not want from me. That's a tzaddik. Amazing. Conquers the emotions. The bainoni says, "I want a lot of things that Hashem doesn't want me to do. And I don't want a lot of things that Hashem does want me to do, but I'll do it. I'll do it. I'll be a good boy or a good girl. Okay, keep it on the map. That's the difference between tzaddik and bainoni. Which is the difference between midos and levushim, emotions and behaviors. But neither of these have mentioned mochin, the three intellectual faculties. What is What does it mean to conquer the three intellectual faculties? I'll I'll you a scenario. Imagine a guy sitting at a table, they serve him a meal. He has a piece of meat on the plate. And he looks at it, he says, "Wow, this looks really yummy." And then they run in, they say, "Ah, don't eat it, it's treif, not kosher meat." And he says to himself, "It still looks great, but I I can't eat it, it's treif." And he pushes it away. Pretend for a thought experiment that that guy's reaction to the meat is his it's is consistent with his reaction to every moral dilemma. In Tanya terms, what category is such a person? Bainoni. Why? He still wanted it even when he knew it's treif, but he will not he won't even entertain the thought of doing it because Hashem doesn't want it for him. Okay. Scenario number two. A guy sitting at the table, they serve him the meat. He says, "It looks like a nice piece of meat. Maybe it's Shabbos, so it's okay to, you know, be attracted to the to the meat, to acknowledge that it's a nice piece of meat." They run in, they say, "Ah, don't eat it, it's treif." He pushes it away, he says, "I feel sick even looking at it." Now, pretend that that's consistent with all of his moral dilemmas. When when something is assur al pi Torah, if halacha forbids it, it it it it's revolting to him. And if it's a mitzvah, conversely, if it's a if it's a holy thing, then he loves it, he enjoys it, he actually is drawn to what what what in Tanya terms, what would that be called? Tzaddik. Okay. Very good. Very good. Scenario number three. Still with me? Scenario number three. A guy sits at a table. They bring him a plate. He looks at it, and he says, "You might want to check into it. That's not kosher." And they check it out, and it's not kosher. What's that? What's that? I don't know what category that I don't even know if that's a category in Tanya. But But let's talk about it. What? Oh, the kid in the That's the story in the Zohar. The kid in the Zohar that knew the smell. Yeah. Um In scenario number one where he still thought the piece of meat looked good, but he wouldn't eat it. What aspect of self did he have control over? And behaviors, actions, very good. In scenario number two, where he was disgusted by the meat once he knew it was treif. What aspect of self did he have control over? He had the He had control over behavior as well, cuz he didn't eat it, but more than scenario number one. Emotions, meaning he actually became repulsed. He lost his attraction. What be got Simply because that it wasn't It was a very nice-looking piece of meat. It was just it wasn't kosher. It was ritually unfit. So, that's it. Now, he doesn't want it. Doesn't He doesn't even want it. Disgusted by it. Okay, so scenario number one, he has control over his behaviors, but not his emotions. He says, "I still like the piece of meat. I just can't have it." Scenario Scenario number two, his emotions are aligned with the ratzon ha'elyon, with Hashem's will. So, if he If he If Hashem doesn't WANT IT, I DON'T want it. Scenario number three, they serve him the piece of meat. He looks at it, says, "That's treif." What aspect of self is aligned with the ratzon ha'elyon in that scenario? Moichin seichel. Moichin is how you're wired to process reality. We have to go and find out stuff. But imagine having a brain that's wired to see what is Hashem's will and what's not Hashem's will without learning Shulchan Aruch. You would just look at it and you would know if it's holy or not. Cuz your brain processes reality that way. You'll have a godly brain. Now, when's that going to happen? When Messiah comes, we're going to have godly brains. What does that mean? Talks about in Yiddish army that when when Messiah comes, if someone's going to try to pick a fig on Shabbos, it's going to scream, "Shabbos I am." What do you think that means? It can have a little cartoon mouth and a little voice, "Shabbos I am." What does that mean? It means that today, if you touch a fire, touch a hot stove, it screams at you, "Get away, I'll burn you." Not in those words. It uses much more compelling language. You feel it. You touch the hot stove. You feel it. And yet, we could pick a Shabbos we could pick a fig on Shabbos, and if you didn't know what you were doing, you didn't know it was ossur, you could just do it mindlessly, and you wouldn't feel a thing. Or you could eat treif, God forbid, and not knowing you're eating treif. When Messiah comes, our brains will be wired to see reality aligned with God's will, so that Torah law will be as empirically evident as natural law. That's what it means, "V'er'u kol basar yachdav." All flesh will see together. That it won't be abstract. It won't be spiritual. It will be tangible. Just like you know that if you step off the cliff, you're going to fall, you're going to feel the kedusha of Shabbos, of kashrus, of of every halacha, you will see it with your physical eyes. Because the mochin, the the the chachma bina, that's the way your brain is wired, will be wired rewired to to experience reality on a godly plane. Now, that's only going to happen when Messiah comes. For some unique people, it happened to them. They had a foretaste of Messiah before Messiah. So, they were able to see it before Messiah came. The famous story, it's in Sipuray Hasidim from Rav Zevin, that I would actually comment on this story. There was once a guy whose father passed away and he started having nightmares that his father was coming to him telling him to convert to Christianity. And he was very disturbed cuz his father was a good God-fearing Jew. He went to Rav Zusha and he said, "Why am I having these nightmares?" And he said, "Go find out if within the sightline of your father's grave a steeple with a tzelem is visible." And he went and he checked it out and it was and they built up the fence and they blocked it and the dreams went away. So, that's not the wild listen to it. Someone told the Vilna Gaon, who was the great opponent of the Hasidim, detractor of the Hasidim, he heard what Zusha did, he fixed this problem. And the Vilna Gaon said, "I'm impressed that the Hasid knew the the Yerushalmi." Meaning, apparently that scenario is discussed in Yerushalmi and Zusha knew the source in this obscure source. And so, it you you you understand, it's a backhanded compliment cuz the Snag would say about the Hasidim that they don't learn. So, oh, I'm impressed that one of the Hasidim actually learned, he actually knew an obscure source in the in the Talmud. So, they came back to Zusha and they said, "The Gaon said that he's impressed that you knew the Yerushalmi." He says, "I didn't know the Yerushalmi." They said, "Then where do you know it?" He says, "I know it from where Yerushalmi knows it." Meaning to say, Zusha was a real uh you could call it Messiah Degiyid. That his brain was already wired that that's how just how he saw reality. That's a unique thing, it's a very special thing. But when Messiah comes, we're all going to be wired that way. We're our brains, not just See, that's the thing. Until now, the highest level is tsaddik. He can conquer his emotions. Then the more manageable level is beinoni. He can't conquer his emotions, but he can conquer his behaviors. Comes the Rebbe and says, I'm going to reframe this whole concept here. The beinoni focuses on his behaviors not because it's easier or more manageable. I mean, that's also Yeah, yeah, that that too. But that's not the main reason. The beinoni focuses on behaviors because through behavior, you can access emotions, which ultimately is what the tsaddik controls, and even higher than what the tsaddik can control, mochin. That through the behaviors, we can ultimately align not only our emotions to want the right things, but we can rewire our brains to start to perceive reality on a godly plane, to see reality the way that the Creator sees it. Which will happen when Mashiach comes, fully. But, even now, as we're in the process of bringing Mashiach, how do we put ourselves into that headspace where we start to perceive things from the Creator's perspective on creation? Is through focusing on our behaviors, doing the next right thing. Mitzvahs. And this is In my humble estimation, this is the idea of going to the bottom, the lowest part of ourselves, our behaviors, which seem the most external and incidental and secondary, and realizing the power of that, how that elevates not only the emotions, but the seichel. So, if you imagine the bottom is the is the behaviors, and then you have the emotions, and then you have the seichel. But if you get up underneath the bottom, you get to the behaviors, you lift the behaviors, you can ultimately lift the emotions, and you're going to lift the intellect as well. Cool? Okay. All right. Well, we did it. Finished the Maimer. Uh I'm going to ask everybody by the way before you all run away, we are in the middle of a campaign. A campaign was actually supposed to be over last week, but we didn't hit our goal and I decided I look I ran the numbers and I saw there are hundreds of people who have given to Soul Words in the past who didn't yet give. Uh and if every one of those people who gave in the past gives even half of what they've given in the past, we'll hit our goal. So, I kept the campaign open. So, if you're watching right now, please go to charity with an e dot com {slash} rst and uh like we say in Chicago, vote early, vote often. You can It's not even early anymore, but you could uh what I'm saying is you could you could if you gave, you could give again. Uh you could tell your friends to give. If you enjoyed tonight's sheer, please give and this all goes toward continuing to pump out content from the Soul Words house which reaches Baruch Hashem millions of people a month. We're reaching 10 million people Yeah, 10 million people a month now are being uh inspired by the content that we are putting out here. Yeah, and Hashem should help us to continue to be mayfits myonus and to bring Mashiach. Okay. Yeah. So, you want to You can cut the thing. He's going to cut the Don't worry. We're going to keep you anonymous. Don't worry. Yeah. Mhm.