If You'd Only Know Who You Are | Sefas Emes Parsha Va'era

Good morning everybody. Please download your source sheets. So we can begin. [clears throat] We'll begin momentarily. Okay. Beautiful. How are we doing on Zoom? You could see me and hear me? Good. Wonderful. Okay, beautiful. So please go to the Yeshiva.net. Those of you who are on Zoom just to download the source sheets or you could post it on Zoom. If you go to today's class on the Yeshiva.net, you'll see on the top it's Tuesday women's class and on the top of it it says download. There's a green icon download and you can click on it and you will see the ability to download the source sheets cuz we're going to be studying uh text inside, fascinating text. You can also open the source sheet on the screen over there it says view source sheets. You will figure it out. Pleasure to have all of you. I'm very excited about today's class. It's a uh teaching that I came across yesterday. I was studying it and learning it yesterday. And I got very excited about it. Spoke to my soul. So, I decided I want to teach it today even though I have to say I don't understand everything. [snorts] It's a very cryptic a lot of cryptic insights here that have a lot of depth to them. So, I can't tell you I understand everything. I'm just saying this as a introduction, but at least we can take a stab, right? At least we can begin the journey and open ourselves up to some of the ideas that we're going to be exploring today. Let me tell you about the structure of today's class. We're going to be learning inside a Medrish Rabba, the opening of Parshas Va'eira. It's a long section. Medrish Rabba Shmais Parsha Vav, the sixth chapter of Medrish Rabba of the book of Shmais, which is the opening of Parshas Va'eira. It's a Medrish that focuses on two people, two personalities in Jewish history, King Solomon and Moses, HaMelech and Moshe Rabbeinu. And then we're going to be learning a interpretation on this Medrish, how to understand this Medrish in the Sfas Emes. Sfas Emes, which is the great Hasidic work written by the second Rebbe of the Ger Hasidic dynasty known as Rabbi Yehuda Aryeh Leib Alter, the second Ger Rebbe, the grandson of the Chidushei Rim. [snorts] Who passed away in the year 1905. Actually, his yardzeit is in a few days, Hey Shvat, 1905, tough year summer hey, he wrote the work Svas Emes as the second Gary Rebbe. We're going to be learning a piece of the Svas Emes. I have to say very brief, concise, complicated, and cryptic explaining this quite fascinating Medrish. Again, if you didn't download the source sheets, please download the source sheets so you could follow inside on the yeshiva.net. That's t h e y e s h i v a.net. You have on top of the video source sheets download or source sheets and you can follow inside. Today's class is dedicated in honor of very special friends, personal friends, Rabbi Peretz and Rishi Greenwald from Long Beach, California in honor of both of their birthdays and a great milestone birthday. They have been Chabad Shluchim in Long Beach for close to four decades in which they have inspired and touched the lives of hundreds and hundreds of families dedicated selflessly to the work of Jewish education and of bringing Jews closer to Yiddishkeit and closer to our people and closer to their father in heaven. They have made and continue to make a tremendous impact bringing so much light and love and faith [snorts] to so many people's lives while raising their own incredible, amazing, and beautiful family. Each of their children a a gem a light to themselves, their families, their communities, and literally to the to the Jewish world. And this class is dedicated in their honor and for a happy birthday to them by their family with the great wishes that I wish them and bless them with many many long happy healthy prosperous years filled with I believe I and tremendous and continuous success in their sacred work to light up the world with light up Long Beach and California and the world with Hashem Torah and Israel and to do it with good health and great spirits. Amen. Happy birthday and thank you for your friendship. So, let's go to the rush. Madras for era. Okay. [snorts] You could see me and hear me clearly, right? California, how are we doing? We're doing well? Sacramento? Okay, welcome Sacramento. [laughter] Welcome everybody else. [snorts] Welcome Israel. Welcome Jerusalem. Welcome Great Britain, South Africa, Australia, Monsey, New York and all of New York and America. Welcome Europe. And anyone else who's here from the rest of the world, I welcome you and we're thrilled to have you. The Medrish opens up with the words which open up Parshas Va'eira, Vayidaber Elohim el Moshe Vayomer elav Ani Hashem. Va'era el Avraham el Yitzchak ve'el Yaakov be'El Shaddai u'Shmi Hashem lo nodati lahem. At the end of the previous parsha, Moshe Rabbeinu comes to Hashem and says, "Why have you afflicted the Jewish people? Since you sent me to Pharaoh, not not only did the situation not become better, it became far worse because Pharaoh increased the workload on the Jewish slaves. Till that time, he would provide them with straw, and they had to form the bricks on their own. Now, they were responsible to go get the straw on their own and still deliver the same quota of bricks on a daily basis. This slavery, the torture became intolerable. And they blamed Moshe for causing Pharaoh to increase the suffering, to increase the torture on the Jewish slaves. At this point, Moshe comes back to Hashem at the end of Shemot and says, "Why are you doing this to this people? And since I came to Pharaoh, not only did you not rescue them, on the contrary, it became much worse." And Hashem responds, and he says, "Now, you're going to see that it's going to work out well. Pharaoh is going to expel them from the land." And the next portion, God continues the conversation. He says, "Vayidaber Elohim el Moshe Vayomer elav Ani Hashem." Elohim speaks to Moshe and he says two words, "I am God. I am Hashem." And the question is, what is he saying? He's just introducing himself? Moshe asked the question, "Why are you doing this to the people?" So, Hashem says, "I'm Hashem." And there's a a change a name a change in names. Elohim speaks to Moshe and says, "Ani Hashem." It's like you'll say, "Chaim went to Dovid and said, Chaim goes to Dovid and says, 'My name is Motel.' Right? Or Dovid comes to Chaim and says, 'My name is Sora.' Elohim speaks to Moshe and says, 'Ani Hashem.'" Says the Medrish, Hodu [snorts] Hodich sif. If you want to understand what is going on, the deeper connections, the deeper meaning and significance, let's go to another book of the Tanakh, the book of Ecclesiastes, the book book of Koheles, chapter 2. The author of Koheles traditionally is King Solomon, HaMelech, considered the wisest person who lives. HaMelech says these words in Koheles. HaMelech says, "I contemplated and I observed that there is a wisdom that comes from frivolousness, impetuousness, and folly. There is a brilliance that comes from stupidity." Fascinating expression, right? There's a that comes from frivolousness, from stupidity, from foolishness. Because who does the person think he is that he can come after the king and after the king has already made him? Who does he think he is? What is talking about? The possuk says in the name of HaMelech, says the madrish, "This verse was said about two people, and Moshe. Two brilliant people, maybe the one of the most most brilliant in history. HaMelech and Moshe. is talking about himself and he's also talking about Moshe. On what is he referring to when it says he's talking to HaMelech? The madrish says, "Let's go back to the beginning. When God gave the Torah to the Jewish people, he imbued in the Torah, he put into the Torah positive mitzvos and mitzvos lo sa'aseh, negative prohibitions, things that we're not allowed to do. The not selling the milk makes his mitzvahs. Some of these mitzvahs were given to the king, to the monarch. Again, essay and Moses, things to do and things that the king should not do. An example of mitzvahs essay is the king has to have two sifrei Torah, right? Parshas Shof'tim. A king has to have two Torah scrolls in addition to the one that every Jew needs to have. Today we fulfill it with Sefarim and we have letters and Torahs and we have the Torahs in the shul, but a king has to have another sefer Torah. In addition to that is also mitzvahs lases. Violations that he's not allowed to violate, negative prohibitions. The pasuk says, lo yarbeh lo susim vekesef vezahav lo yarbeh nashim velo yasur levavo. The king is not allowed to have an excessive amount of horses. [snorts] The king is not allowed to have an excessive amount of women. The king because the king is not allowed to have an excessive amount of silver and gold. And the Torah says velo yasur levavo, so this should not take his heart away from following the moral and ethical values of Hashem. With an excessive abundance of materialism, so many horses, so much gold, so much silver. And if he also marries an excessive amount of women, this is not good for the king. Lo yasur levavo. It can take him away ultimately from his responsibility. Amach vehechem al gezeirasai shel Hakadosh Baruch Hu. Hamelech stands up and he the finds himself as a wise person who can analyze God's decree. V'omer ani says, Lama amar Hakadosh Baruch Hu lo yarbeh nashim? Why did Hashem say that a king should not have many women? Even in a time when even in a time when polygamy was not essentially forbidden, even if it wasn't encouraged, it was not forbidden. And here I should emphasize just in parentheses, later Rabbeinu Gershom famously in the 10th century would prohibit polygamy. At least for the Ashkenazi communities for a thousand years, which would end in 1948. And of course the rabbis would continue that. Rabbeinu Gershom from Mainz, from Germany, the light of the exile. But before that it wasn't prohibited. Even though Adam only had one woman, Adam and Hava. And Yitzhak only wanted one woman, Rivka. And Avram also wanted one, Sarah. Sarah said he should also have Hagar. And Yaakov also planned to marry one woman, Rachel. Didn't work out that way, but the point is that ideally it was a man and a woman, one man and one woman. But there were always more men than women, the more more women than men in society. We also have to be aware of the fact, I'm just saying this in parentheses, in brackets, it's not the topic of the class. We also have to be aware of the fact that thousands of years ago, before progress and development, women were sadly treated in a very inferior fashion in some cultures, not entire cultures, but some cultures, literally as the property as the asset of the husband [clears throat] with full control over the wife. No means to be able therefore to to to take care of herself, to support herself. So for a woman to be able to have a husband was sometimes literally an issue of of of life-saving issue. Another important thing, so the Torah allows a woman to marry a man even though he married a woman, even though he had a wife already. And an additional point that people don't realize is it had to be consensual from a Torah perspective, you're not allowed to betroth a woman without the full consent of the man and the woman. No such a thing, you're going into a marriage as an adult, the Torah gives her full right, she has to agree. So a woman was never taken into a marriage with another wife by force. If she she knew exactly what she's going into. And she had to agree. If she agreed, then that marriage was sanctioned in Torah. Still, the king can't have many. There has to be a limit. So says, "Why? Because God doesn't want my heart to turn away from him. Ani arbeh v'libi lo yasur. But, I'm not that person. I'm not a lowly promiscuous person. HaMelech, I will have many women and my heart will not be diverted from morality, from spiritual clarity, from ethics, from my deep relationship with God. And the same is true with horses. HaMelech said, "The whole reason not to have many horses is not to gravitate back to Egypt, which was the source for horse breeding. The best horses came from Egypt and God doesn't want us to go back to Egypt, doesn't want us again to become submerged in pagan culture, but it's not going to happen to me. So, I can have as many horses as I want. This is HaMelech's reasoning. The Torah gives a reason. This reason doesn't apply to me." Says the Medrash, Omru Rabbi Shimon, "Our teachers have taught, B'oisah sha'ah, that moment, also Yud shebe'arbeh nishtatlephna Kedusha Baruch Hu. At that moment, the letter Yud of the word yarbeh, remember the pasuk in Parshas Shoftim says, Lo yarbeh lo susim, lo yarbeh lo nashim. Yarbeh has a Yud. That Yud, that letter Yud, came to Hashem v'amrah, she said, Ribono shel Olam, master of the world, Lo kacha amarta, ein os ptelumin haTorah l'olam. Didn't you teach that not one letter of Torah will ever be obliterated? Hare im ha'am v'vatlah osi. comes, stands up, and obliterates me. He took away the Yud. Says, Lo yarbeh lo nashim. He should not have many women. He He the Yud because he married many women. Says "lo yosif lo susim" should have many horses. He obliterated the yud because he purchased many horses. And the commentators explain that if you take away the yud, then how do you read the pasuk? If he did not have many women, his heart will not divert from God. But if he does, maybe yes, maybe no. So by taking away the yud, he can marry many women cuz he says I'm an exception. But when you have the yud there, the yud says "lo yarbeh lo" you're not allowed to. It's not a fact, it's a commandment. He combatted the yud. He did away with the yud. Today he obliterated one letter, tomorrow he'll obliterate another letter, and you know what? The whole Torah will become nullified. Amal Kodesh Baruchu Hashem responds to the letter yud and he says and a thousandth people of the stature of will be obliterated and one letter of yud even a kots, a kots is the little line on top of a letter will not be obliterated. And the Torah says Kedem Medrash continues "Ominayan shafilu" "Ominayan shebitel osem min ha Torah" "V'chazal Torah" And how do we know that even when Hashem took away a yud, he brought it back? No letter is nullified from the Torah. Hashem took away a yud from the Torah. Sarai, he took the yud then he turned it into a hey, Sarah. But it didn't go away. It comes back later. Moshe changes the name of Hoshea to Yehoshua, so the yud remains intact. So, even God, when he so to speak took away a yud, the yud didn't disappear. and a thousand like will be nullified, but a letter of Torah will never be nullified. And the Midrash continues, inside the Midrash continues, that this is the reason why we see in Mishlei that Hamelech is given an interesting name there, Le-i-si-el. Why him, he said, "Iti El. God is with me. Shamarti eti El v'uchal. I'm fine. God is with me. I will not be diverted from Hashem even if I have many, many horses. And even if I violate the commandment of not marrying many women. I'm fine." The Midrash continues a few few lines later. Machshiv bei. What happens at the end? Vayehi l'eis ziknas nashav hitu es l'vavav. The verse says in Kings 1 and chapter 11, Melachim Aleph Yud Aleph, when got older, his wives indeed diverted his heart. They abducted his heart. He lost that spiritual power and wisdom and relationship that he had. Amar Rebbi Shimon bar Yochai, Rebbi Shimon bar Yochai says, "No yachlei l'Shlomo sheyehei goideiv b'ivin shelo yichtav alav hamikra hazeh." Wow. It would have been better if Shlomo's career would have been to clean cesspools, to clean sewage systems. It would have been much better for him if he would have never been a leader, a king, a monarch, that this pasuk should have not been written about. Now we go back to the person in now you'll understand what said about himself that sometimes brilliance comes from stupidity. He was talking about himself. My brilliance came from folly and it resulted in folly. I thought I'll be wise with the words of Torah. I can manipulate the words of Torah because I know the perspective of Torah. I understand Torah. And because it's interesting expression the expression we have I understand the song. I know what's behind the simple people who don't get it. They have to follow the rules. But I know what is behind the rules. So therefore I can manipulate the rules, you know, I'm the programmer who knows the back end. If you don't know the back end you only know the front end then you have to follow all the rules that the screen tells you that the computer tells you. But if you know the back end then you know you change here you change this not going to make a big difference, right? Sometimes I work with my programmer and when I see back end of programs I get a headache. I don't understand what it is. It's gibberish to me. Right? So I see a period and then I see a two and then I see a and then I see a V and then I see a parenthesis on the question mark. So you know, so I want to change it. You put this on the right put this on the left and he says I give all your your website is going to go down. How is it going to go down cuz I put a question mark before V? But when you know the back end you understand that on the back end everything looks differently. says but I know the back end. So I know how to change things without changing anything significantly. So I can marry extra women, I can have many wives. Either Torah says no, says, but I get the das Torah. I understand everything from the back. I get it. I appreciate the inner workings. If I appreciate the inner workings, I know what will be cataclysmic, what will be impactful, what will be detrimental, and what won't be detrimental. This is Hamalach's observation, reckoning. The end of his life, he's speaking and he says, this was me, but really this brilliance and this wisdom was hololus. It was impetuous. It was folly. It was It was stupid. And he continues. He says, "Lama? You know why? Kimaha Adam Sheyaveh Acharei Malchus Asher Kvar Asul." That's the pasuk from Koheles we learned before. Who is the person who thinks he can come after the king who made a meaning? Dvarim Asher Hem Chatzuvim Milfanav. Who is the person who thinks that he has the ability to rethink and second-guess the attributes, the edicts, the commandments of the monarch of monarchs, the king over all the kings, Hashem? Words that have been chiseled out from before him, meaning words that are so to speak came from him, his mitzvos, his Torah, his wisdom. And the Medrash continues analyzing and saying what was saying to himself when he was expressing remorse over his ill-fated decisions. And then the Medrash continues a few lines later, "Kate said never on Moshe." What's the connection with Moshe? These words of how do they apply to Moshe? The moment Hashem revealed himself to Moshe by the burning bush and he sent him to go liberate the Jewish people from Egypt, he told him, "I will not allow Paro to let you go. Paro is going to harden his heart and he will stubbornly refuse to emancipate the slaves. He will have to be forced with a strong arm to expel you." So, Hashem already told him all of this. He told him what to anticipate. This is not going to be an easy task. This is not going to be a simple achievement. You're going to go to Paro and say, "Let my people go." And Paro will say, "Of course, yes, yes, yes. I will let them go." Hashem said, "That's not what's going to What's going to happen. Paro is going to say, 'No, no, no.'" You remember the song, "No, no, no. I will not let them go." Um Moshe may shama Yisrael Hashem. Somehow Moshe did not preserve inside of him this prediction that basically it's going to get worse before it gets better. Instead, he starts asking questions and analyzing God's decree and he says, "God, why are you doing this?" What's up? But Hashem already told you that it's going to get worse. I told you that Paro is going to say no. I told you that he's not going to say yes and that's exactly what happened. So, the Medrash is saying, "But Moshe is is so to speak second-guessing and analyze Hashem's decree and saying, His skin love them the fun of. And Moshe indeed begins to complain, to lament, to analyze to Hashem what he may be doing apparently that is erroneous. I'll send them on this. Melech says, "I saw her On this Malik says, this wisdom could come from a certain form of following. Because who is the person who can come and second-guess the decree of God? Who can rethink Hashem's justice after he did it and revealed to motion of a new that this is what's going to happen that he's going to strengthen Pharaoh's heart. I told you that this is going to happen. I'll do this. Comes the magician says, now you'll understand the unique phraseology of this possuk. Big shammy the sudden with guy in the motion. The attribute of judgment wanted to do harm motion. That's why it says spoke to motion. Kim is the name of the attribute of judgment. Motion of a new was told by the that this is what's going to happen and now he starts second-guessing and analyzing and asking and questioning God's justice. The attribute of judgment wants to harm motion. You know what happens? When Hashem saw that the only reason why she spoke this way is because of the pain of the Jewish people, he could not tolerate the agony, the suffering of the Jewish people. So then Hashem says, no. This person does not deserve to be affected by the attribute of judgment. This person deserves the attribute of compassion, and that's why the possuk continues by Yoymer Elokim Ani Hashem, because Hashem is the attribute of rachamim, [snorts] of compassion, of mercy. So, this is a fascinating possuk. Vayidaber Elokim el Moshe, the word dibur represents harsh communication. Elokim is the attribute of justice. Moshe Rabbeinu is, so to speak, attacking, criticizing God. Elokim speaks to Moshe harshly. And then Vayoymer elav, vayoymer is a soft speech, a mere rak, and he says Ani Hashem, I am the God of compassion. He speaks to Moshe with such compassion, with such love. Why? Because he understands that Moshe's attack, so to speak, on the Ribono shel Olam was coming from where? Was coming from a heart that was filled with the pain and the empathy for his people, for his brothers and sisters who were suffering so terribly in Egypt. This is the Medrash. Now, let's learn the Sfas Emes. Sfas Emes, next piece in your source sheets, close to the bottom of the page. Sfas Emes tov alef shin lamed alef, which means it's from the year 1871. He quotes the Medrash, of course, in one line. Over Medrash upanisi liras chulias asher parsuhu, this is the verse from Koheles, from Ecclesiastes, where Hamelech says, I have seen and I have observed wisdom that comes from folly and therefore produces folly. Says [snorts] the Sfas Emes, ki yesh la'adam leida, let's really understand what is happening here. Hamelech [snorts] was a holy Jew. Hamelech was the king coronated by Hashem, appointed by Hashem as the successor of Dovid Hamelech. Hamelech was considered the wisest of people. He couldn't figure out what the Medrash says, that when God says not to do something, you don't be smarter than Hashem. Says the Sfas Emes, ki yesh la'adam leida, a person has to understand K call my son a gay a besho show the mile a mile a actually in a saga so Adam a God's claw. So incredible words. Every action of a person effects his source or her source deeper and deeper and deeper higher and higher to the point where your brain cannot even comprehend its impact. The source of a person just like the root of a tree could sometimes descend very very deep below the surface and we don't see it. We don't see the subterranean roots. All I see is that which grows above the earth. The same is true with a person. The show Irish of a person the roots of a person extend not downwards but upwards deeper and deeper and deeper beyond what you comprehend because a person is a helical e coming mal mamesh as it says in swaram. A person a soul is a fragment of God. It's a frag it's a ray of infinity. It's a piece of heaven. So a person's being a person's consciousness a person's essence a person's soul is rooted in the deepest places of existence and beyond existence. Expression and madras will soon see Israel all of them a mashallah. [snorts] Israel ascend in God's primordial thought. So he says a person has to know when I do something at the surface it may just look like a very simple boring irrelevant lifeless insignificant valueless act. But a person has to understand that it's not that way. You have to know who you are. The energy that you exude the words that come from your mouth the thoughts that your brain produces that your soul produces the actions that your body produces he says have an impact and an effect on your source because you're connected as one organism. So, something I do impacts my source, and my source goes to a place that is far beyond what my imagination or my brain can wrap itself around. In other words, my conscious awareness of who I am is only a fraction of a fraction of a fraction of who I really am. And therefore, after everything, even though I have many ideas and many imaginations and many desires, ultimately the person needs to align a person's mind and a person's will or a person's desires to the desire of Hashem. On a practical level, what he's saying is, you When I'm doing something, I don't always know what I'm doing. I may not be knowing what I'm doing on one plane of existence. I do not know what I'm doing in another plane of existence. I think we have a very good metaphor for this. When there was a fellow in Wuhan, China, who purchased a bat or a few bats to serve his children dinner, and then afterwards, the next morning he went to work and he gave a sneeze. If you would have asked him, "What did you just do, sir?" He said, "Oh, I sneezed. I'm sorry. Could you pass a tissue?" And little do we know Little would he know that as you passed him the tissue, you just caused the lockdown of 7.7 billion people. Now, you're saying, "Okay, that happens to be with one action." But that's exactly the point. You You know. I don't know what I'm doing or what I'm not doing when I do something or when I say something. I know what I'm one level, but there's no way for me to know it on another level. But I have to know how powerful my actions are. So therefore this says let the master of the universe, the author of your brain, the author of your soul decide the right thing because the results and the consequences of your actions are far far deeper than what you will ever understand and comprehend. So don't limit the significance of your actions positively or negatively to what your brain understands. Your brain is valuable. My brain is valuable. Use it as much as you can. Exercise its full breadth and depth, but realize the infinity of who you are. Realize the infinite impact of your actions because of the infinite nature of your being, of your presence. So therefore humbly realize that after everything said and done, I need to align my mind and my desire. I need to be I need to align them, connect them to Hashem's mind, to Hashem's will. Here is an insight I heard from my grandfather. His grandfather was a Jew known as the His name was Rebbe Yitzchak Meir. Rebbe Yitzchak Meir Alter they called him in Poland Itche Meir. Rebbe Itche Meir was the student of the Kotzker Rebbe, Rebbe Nachman Mendel Morgenstern the holy Rebbe of Kotzk of Poland whose Yahrzeit is also in Shvat, the 22nd day of Shvat. Passed away in the 1850s, end of the 1850s, I think 1859. And after the Kotzker Rebbe passes away, Rebbe Itche Meir Alter, one of his great disciples and students, becomes the rav and the rebbe in a city called Gur, Ger, which is not far from Warsaw. And he becomes the the the first rebbe of Ger. He's known as the Chidushei Harim. Because his safer is Chidushei Harim, Harav Yitzchak Meir. His name was Yitzchak Meir Alter. He lost most of his children during his lifetime, and his grandson, his including his son Rebbe Avraham Mordechai, who was the father of the Sfas Emes, so he raised the Sfas Emes because Sfas Emes was orphaned from his mother and father, and the Chidushei Harim raised him, and then he became the second Ger Rebbe after a few years after the Chidushei Harim passed away. He was still very young. So, he says, "I'm going to I want to tell you something I heard from my grandfather." Now, listen to this insight. You'll forgive me, it's it's it's a marvelous, stupendous insight. Amash Kosev haMedrash, the Medrash says something. The Medrash quotes three different events in Tanakh that describe a very interesting situation. And the person who it describes would have not known of that description. The first is Parshas Vayeishev. Yosef comes, the brothers want to kill him. "The dreamer is coming, let's kill him, throw his corpse into one of the pits, into one of the cisterns, and we'll tell our father that a wild animal has eaten it up eaten them up." What does the possuk say? Reuven heard this, and he saved Yosef. And he said, "No, we should not be the criminals to directly murder our brother. Let's throw him into one of the pits." And they listened to Reuven. His objective is they'll throw him into a pit, and he will retrieve him from the pit and bring him back to his father. That's his intention. But in the meantime, they didn't kill him, they threw into the pit. Of course, we know the continuation of the story. He goes to They go to eat. He goes away. When he comes back, Joseph was already sold. The second of story is God appoints Moshe Rabbeinu to become the leader of the Jewish people. He doesn't want. One of the reasons he doesn't want is because he has an older brother, Aaron, who's a prophet. He should be the leader. And Hashem tells Moshe Rabbeinu, "Don't worry about Aaron. When you come to When you come down to Egypt, Aaron is going to greet you. The same as believe it, he's going to rejoice in his heart that you were appointed by Hashem as the leader of the Jewish people. He's not going to feel resentment. He's not going to feel that he was rejected. He's not going to feel insecure in your presence. The same as believe it, the same as believe it. This is partial Shemot. The third story is Ruth. Ruth is a homeless, impoverished widow who comes from the Moabites. She's a convert. She comes with his daughter daughter-in-law, Naomi, in the Sefer of Ruth. And they don't have any food. And Naomi sends Ruth to go to the fields of Boaz, who was a wealthy, affluent Jew, and according to the laws of Torah, there is the parts of the harvest that are left to the poor. And Boaz feeds Boaz shows a special interest in Ruth, and he feeds her, and he takes care of her, and he sends her grain for her and her mother-in-law, Naomi. Ultimately, they end up marrying each other. Says the Midrash This is the Midrash in Ruth, Midrash Rabbah Ruth, section five. Says the Midrash, "If Reuben would have only known that Hashem one day would dictate in the Torah and write Ruvein heard what they wanted to do and he saved them. If Ruvein would have known that God would write down in the Torah, he would be enshrined in the Torah. And he would become an immortal till today we know what Ruvein was thinking cuz God wrote it down in the Torah. Ruvein heard and he saved them. You know what he would have done? He would have put Yosef on his shoulders. Take him in his shoulders and march him all the way back to Tati. If Aaron would have known that Hashem right would write in the Torah he's going to come out to you Moshe and greet you with joy. He would have not just come out, he would have come with tambourines and drums dancing, singing, drumming all his way to the desert to greet Moshe coming from Midian to Egypt. And if Boaz would have known that God would dictate in the Tanakh that he fed grain to Ruth and she ate, he would have not given her grain. He would have given her stuffed calf meaning he would have given her such abundance. But they didn't know. Ruvein didn't know that his thoughts will become part of the Torah. Aaron didn't know that his greeting his brother would become part of the Torah. Boaz didn't know that his feeding an impoverished woman who had nowhere to go would become part of the Tanakh, part of the Sefer Ruth that thousands of years later we would read it and learn it and think about it and reflect on it and give classes on it like this class. THEY DIDN'T KNOW. So they did what they did. But they did not do it with the full gusto passion, with the full intensity, with the full abundance. They did it somewhat in a restricted and calculated fashion. They didn't know that God would take note of their thoughts and actions and record it for eternity in the Torah. If they would have, they would have done it in a completely different fashion. Interesting Midrash. What does this mean? So, the way we understand it is [snorts] Yeah. If I can quote Oscar Wilde, he said the best feeling in the world is to do something anonymously and then somebody finds out. [laughter] Right? You get the cake and eat it. I did it anonymously, but somebody found out. The best feeling in the world. It's almost what it sounds like. If Reuven would have known that he would get credit and God would say, "Reuven, I noticed it. I'm going to write it down and every Jew for thousands of years is going to read about you." He would have done it much better. Says the Hidush Hareidi. No, no, no. Reuven, not everybody is a PR [sighs] glutton. Not everybody is addicted to public relations. Not everybody needs the validation of the masses. Not everybody needs that their story should be written up. No. That was not Reuven's story. That was not Aaron's story. That was not Boaz's story. It doesn't mean that if they would have known the credit that they would have gotten, they would have done it much better. If I know that I'm charity but the paparazzi are there and they're going to take photographs and tomorrow it's going to be on all the websites, you know what? I'm not just going to give stucker. I'll spend time with the poor man. I'll make sure to give a lot more money. That's what it sounds like. If they would have known the publicity. So, that's not what it means. It means something much deeper. If they would have known that their act [sighs] is creating such a powerful impact that the master of the world feels that this must become the blueprint for existence. This belongs in the Torah. If they would have realized that Hashem is taking note of their action, embracing it, cherishing it, loving it, applauding it, celebrating it. God is standing there cheering you on, taking note of every thought, of every word, of every action. That's what it means. If Reuben would have known that the Torah would write his story not because of publicity. If he would have known that Hashem, the creator of the world, stops everything and he tunes into what you're doing right now for your baby brother who's about to be killed by siblings who hate him. If Hashem would know, if you would know that Hashem is taking note of the fact that you have a baby brother, Mosha, and you're the older brother. And Mosha was just chosen to become the leader of the Jewish people and the greatest rebbe of Jewish history. And in many ways, there may be a part of you that says, "But I'm the older brother and I'm also a prophet. It's not like I'm a It's not like I'm a It's not like I'm, you know, I'm unworthy." Aaron was worthy. And yet, you can celebrate the fact that you have your mission and your brother has his mission. And you're both working for Hashem. If Aaron would know that that emotion of joy is being noted by God and embraced by God and cherished by God to the point that he's going to put it in the Torah. And if Boaz would have known that when that poor woman, a convert, she's not Jewish even. She converted to Judaism. She doesn't come from our environment, our community, our culture. She's a complete stranger. And she comes to my field and I make sure to take care of her. And to give her that scorched grains so that she can eat and be satiated and have leftovers. And God takes note. And Hashem writes it down in his diary and engraves it in his heart and will put it into the Tanakh. Ah. I would do everything differently. But I don't know that he takes note. I don't feel it. I don't sense it. Why does the Midrash tell this to you? Why does the Midrash tell this to us? To know that Reuven and Aaron and Boaz could have not known, but we could know. The Alter Rebbe, the Baal Hatanya, writes in chapter 41 of Tanya. And some of you know it because of the song, beautiful song. V'hinei Hashem nitzav alav. U'melo kol ha'aretz kevodo. U'mabit alav uvochein klayotav v'halev im ovdei korov. Hashem stands near the person and gazes at the person. The whole world is filled with his glory. But nonetheless, everything stops and he tunes into the person and scrutinizes my kidneys and my heart to see how I'm serving Hashem. They Somebody wrote a beautiful song, V'hinei Hashem nitzav alav u'melo kol ha'aretz kevodo. And I don't remember it, but it's a beautiful tune. V'yanna mabit alav. What's the point? What does the Baal Hatanya say? Somebody once told me that they have a very hard time with these words. It's like, "Leave me alone. Get the video cameras away." What he's saying is, "No. This is one of the most loving statements that you could tell a person. I want you to know that the master of the universe, who created the whole world, who owns the whole world, who's infinite, beyond matter, beyond time, beyond space. And you're a little person living on a planet that if you look from outer space, it's an invisible planet that looks like a little marble. A grain of sand seems more significant than our entire planet. Have you ever saw the pictures from our planet taken a few million light years away? It's barely visible. And yet you are here about to make a decision. And you should know that Hashem God himself, the creator of the world, is standing here and cheering you on and saying, "I'm taking note. You can do it. I'm empowering you. I'm here for you. I'm here with you." You're my ambassador. Realize who you are. Realize that an action of yours, who's taking note of it? That's what my grandfather explained what the mattress was telling us. Ah. So, this is you have to know the significance of your actions. How does this now relate to the whole my sec? So, this first time this continues. Hamelich's words, you remember? Who's going to come after the king who already made him? He says, "All my sec Adam nigs acquire by shamaya." The trajectory of a person's life, all of the activities, all of the happenings, all of the events of a person's lives are orchestrated already in heaven. It a shaq varasu. Heaven already decreed everything that a person needs to do during their life If so, it doesn't make sense to guess, to rethink God's plan. understood clearly that his heart will not go away from Hashem by marrying all these women. He wasn't wrong. He wasn't a fool. But a person's actions affect him or her in a way that transcends their comprehension. So from my actions, there can be a change in the root of a person, something I could have never known and anticipated. This was Shlomo's error. saw himself consciously on a conscious level, me buying all these horses won't affect me. I know who I am. I can marry many more women, it won't affect me. I know who I am. And you know what? He was right. He was right. Where was he wrong? He was wrong because he didn't understand the depth of a person. My actions touch me and affect the world in a way that I could never wrap my brain around it. I could never second-guess it. I could never guess what is really going on. I could never anticipate my impact, my influence. It's far beyond my circle of my comprehension because my my go far beyond what my intellectual, analytical, discerning conscious brain can ever comprehend. If that's the case, I can do something. And when I'm doing it, it's with good intentions and it's supposed to have good consequences. But because my actions coming from me and I'm rooted in infinity, so these actions can reformat neural pathways in my unconscious brain and can recalibrate and create new realities in layers of the self that I'm unaware of and they can have consequences in the positive or in the negative beyond what I could have ever anticipated. And that's why when Hashem says, "Don't do this." He says, "Don't do it." I Hashem gave a reason and that reason doesn't apply to me. You're right. But that's only if you can really know everything about you. Maybe those reasons apply to you on a different layer, on a different plane of consciousness, on a different plane of reality. Because your actions are not just physical external actions. They're actions that affect the deepest layers of reality because your root goes to infinity. So therefore, some actions can actually alter and play with me on a level that is unconscious. Actions are not just actions. Actions have an impact on your brain and on your soul in ways that are beyond what you can imagine through words. We know today with the body, a person can do certain things, can do certain actions and it affects you in ways that your brain doesn't realize you're being affected. This is deeper than talk therapy. Talk therapy, I can analyze CBT, cognitive behavioral therapy and realize my motivations and as a result of that affects my actions. But there's a whole new element of healing. And the element of healing is that your very actions, even though they seem dry and robotic and lifeless, they're just technical actions, but those actions actually can release things and can recreate new patterns in your psyche far beyond your conscious experience of self. And it's true in the positive and it's also true in the negative. So, by Melech doing an action that violates the will of Hashem, he says nothing is happening. You're right, from your perspective nothing is happening. But these mitzvot can make a change in your shoresh, in your unconscious roots, in your essence beyond your imagination. And then you don't know how you'll be impacted on a conscious level. This is what did not realize, the infinite depth of a person's actions, which is why Reuven and Aaron and Boaz would have done everything they did in a different way if they would have understood what a mitzvah of a person is. V'eena Hashem mitzvot of all of them all it's quite the amount of the love of close believe in my victor cry. So, when God says to you, "Do something and don't do something." This is not just a technical commandment. Hashem is the author of the person. He is the author of existence. So, he understands you not just on a superficial level. He knows you on every single level of existence. So, when Hashem says, "Do this and don't do this." it's not only to be understood on an external layer of consciousness where I can perceive it. Perhaps I could perceive it on one level, and therefore I could change the rules. Cuz I know the back end of the program. But there's a back end of the program that you don't know. [snorts] And here I go back to my program metaphor, right? When I change things, it seems like I didn't do anything, but But a back end. What happens if it has an impact in a place that is far beyond your imagination. So you changed one letter in the back end program, you say it's not going to affect the computer, but it may affect equations, and it may affect plans, and it may affect projects that you're unaware of that are all connected. You know that story with a chandelier? It's a great story. You know that story? There was a rich man who invited a bunch of poor people, the whole city to a grand feast, and everybody came. And this fellow saw the food, and he really wanted to uh bring home food, and also the poor the rich man, he gifted people. He let them take uh he had he was so rich, he had silver and gold and jewelry. He had emeralds, he had he had just such expensive items, and he let people take. So this poor man had all these things that he took, and he needed to carry it home, so he found a he found a box, and he put the box, but he wanted to uh tie the box, so everything would remain safe and secure. So he went looking for a rope. For a string, and then he went upstairs, and he sees a he sees a rope, so he says it's attached to something. He says he'll cut it, and uh and he'll be able to tie up his box. I don't remember the details, but you get the point. Then he goes and he cuts it, and suddenly there's a crash, a thundering noise, and he runs down. The chandelier came crashing down. That rope was holding it up, and he cut it. That I don't know about. I don't see that. Melech can't know the chandeliers that are being affected. Cuz you I don't know my shoresh. How could I know my shoresh? My knowledge is limited perception, and my shoresh is infinite. It's beyond knowledge, it's beyond perceptiveness, certainly conscious perceptiveness. So I'll never know my shoresh, so therefore I don't know what my maiseh can to accomplish. I don't know what it does. He says it could be a shinu in your shores. And once there's a shinu in your shores, you now tampered with the root levels of the tree. You don't see it on the surface. It's under the earth, but it's going to affect the leaves. It's going to affect the trunk. It's going to affect the branch. It's going to affect the fruit. It's going to affect the the produce. Why? Because when you tamper with the roots, it affects and it impacts all the aspects of the tree, even though it happened beneath the surface. And when I do something, things are happening on the surface, but below the but they're happening above the surface, but also happening beneath the surface. Oksiv, the medrish says shall also have you shall also have you shall be able to finish Schliemann the Schliemann the Schliemann the Schliemann the Schliemann the Schliemann This explains why the yud went to complain. What does the yud have here with Schliemann? When I do a sin, I obliterated a letter. I didn't obliterate a letter. I violated Hashem's commandment, which happens to be expressed in this word. What did he nullify a letter of Torah? He didn't go to what save the Torah and delete the yud. I have that I have hate Adam Nicholas Matthews. It's very deep. Every Jew is rooted in the letters of the Torah, right? Yisrael. Yesh maybe I assist the Torah. The word Yisrael the Magala Amuka from Nasan Shapiro from Krakow passed away 1640. So, he writes that the word Yisrael is an acronym yesh maybe I assist the Torah. That's 600,000 letters in Torah. Every Jewish soul is rooted in the Torah. So, he says through sin, a person cuts themselves off from Dveikus, from alignment, from intimacy, from being a seamless flow of divine energy in this world. But Schliemann Malik says, because I'm one with Torah and I'm experiencing the divine life in me without any sense of separation and descendants, I can add horses, I can marry extra women and I won't go away. Because when I do this, I will never cut myself off from intimacy with God. Maybe somebody else has to follow the rules. If they don't, they're going to cut themselves off, but I don't think I have to. Because my relationship is so deep that I could say, "Okay, God, I know you want this, but you know, with me the relationship doesn't will not be between you our relationship won't be dependent on this. And that's why as we see in the measure, she has this name Ezekiel. Cuz his God is always with me and therefore I can violate the laws of the Torah. It's not going to affect the relationship. The Dveikus is not so temperamental. It's not so I'm not so vulnerable. God's life is in me. We're one. All the also Hayud. So who complains to God the Yud? The Yud is the smallest letter and the Yud represents the first letter of Hashem's name, the Shoyrish, the source of everything. It says in Zaya the Yud is Chochma, which is the seminal point of wisdom, conception. It's like the first inspira- inspiring the aha moment. When you have that aha moment, the blitz, you know, the lightning, the insight. What we call an epiphany. That's called the Yud. And then later there's an expansion of Hey and Vav and Hey. So Yud represents that seminal point which is the Shoyrish of a person. The first Machshava Soyf Mayseh Machshava T'chila. We say in the Chadaidi the last action is rooted in Mahshavah Kilah. Melech on the surface says what I'm doing is not going to disconnect me from God. I'm really connected. I'm marrying many women. I'm going to have a lot of horses. I want to transform the world. I want all the cultures to become part of monotheism. That's why I want to marry all the women. That's why I want all the horses. I want to ultimately change the whole world. I want materialism and physicality to ultimately become conduits for spirituality. He has a grand vision, a holy vision. But the Yud is affected. Because Hashem told you not to do it. Your ma'aseh, your action is rooted and affects your shoresh, your source, your Yud. Which is very, very, very deep. And that's going to be affected beyond of what you can imagine. And ultimately it's going to have a detrimental impact on you beyond what your brain can wrap yourself around. This is a Yud level of Yud as Chochmah, which is that initial flash that may not even be completely conscious yet. That's what the Yud represents. That's why the Yud complaint. The other letters, they don't complain because Melech wasn't trying to obliterate Torah. But the Yud was being affected. Shoresh was being affected. Because this is your action, which is contrary to the divine will. V'chein b'Moshe. Now we go over to Moshe. What happens by Moshe? Moshe complains and says, "Why are you afflicting the Jews? What happens? Moshe [sighs] could not imagine that God would do evil to the Jewish people. Something happened here. The Medrash wants to know what happened to Masha. It's something to what was what happened to It's so cryptic and so brief. It's very you have to like sense what he's saying in this in your shorish. You can't There's so little I see this. What did Hamalach not understand? What didn't understand was the Torah mitzvahs are not just technical commandments for people who have weak hearts and strong yetzer haras and people who don't get it. In other words, Torah mitzvah is only a means to help society structure itself nicely. It's a societal norm that's good for the family and for the community, etc. A lot of people thought that over the generations. So, [snorts] who was deeper than that says, "Okay, I understand it's real and it's authentic, but ultimately I get it and therefore I could play with the rules sometimes because it's not going to apply to me." What doesn't he understand? He doesn't understand that every ma'aseh of a mitzvah or ma'aseh of an aveira, every action of mitzvah or aveira that Hashem says to do or not to do is rooted in the deepest places of infinity, in the back-end divine program that's deeper than what you can imagine. So, therefore my ma'aseh, my aveira even though it's not detrimental to me, I know exactly what I'm doing, I know why I'm doing it, I know it's not going to affect me, it won't. But because it's rooted in my shorish, it's going to affect my shorish because a person's ma'aseh is noted by God himself and then has such an impact that it impacts the source of life, the source of existence and then impacts your own source cuz your source is rooted in infinity. So, your actions have a tremendous tremendous impact. And you don't even realize what you did. And therefore, it can change your life, and everything changes, and becomes a different person as a result. And you have to have the humility to be aware of this. This is a very very powerful idea in life. If you're not humble, you're not going to accept this, because I want to ultimately control everything. This takes a very deep form of acceptance. This is what real Kabbalah cell means. Real Kabbalah cell means the understanding of the infinity of a person. That's what Kabbalah cell is. People think Kabbalah cell means uh just, you know, just be a slave and do what you're told. He's saying something much deeper. It's not just do what you're told. It's realizing how deep you are. How significant your actions are. Back to even iron and bias. Hashem told Moshe the same thing. He told them this is what's going This is what's going to happen. You're going to go to Pharaoh. He's going to say no. This is God's plan for Messiah. This is what's going to happen. Moshe Rabbeinu starts doubting something. And he says, "Why are you causing evil to the Jewish people?" So, the says Moshe on his own wouldn't say such a thing. "Why are you doing evil to the Jewish people?" What happened here? Relative to the level of Moshe, there was something of a of a misalignment here. Of not realizing how divine every moment is. And how sacred and significant every experience is. Don't think for a moment that God is divorced from any situation. thinks, "God tells me not to marry all these women. Okay. But I can do it. It's not going to have an impact." He doesn't realize that every one of your actions is aligned with infinity and it can have a tremendous impact. Moshe, so to speak relative to his level, is not realizing that every single experience that's happening is a divine energy, it's a divine manifestation. So, he starts saying, "Why are you doing evil?" Hashem Baruch Shemo Ani Hashem. What does Hashem tell him? Two words, Ani Hashem. What's Ani Hashem? Shekol Haviyos Ayidei Utsaynim Keilo Shayach Khushivei Yair. Hashem Yud Kay Vov Kay is existence. I am every existence. There's no existence outside of me. Everything that's happening is my will. And God is the essence of goodness and is the source of all goodness. Etzem HaTov. So, therefore, the very questions and second-guessing me and saying you should have done it this way, you should have done it that way, how you doing such a bad thing, you're divorcing creation from creator. You're divorcing a part of creation from creator. Don't you realize Ani Havaya? Everything is filled with my energy. Everything is filled with my reality. Now, we can't expect every single person to perceive it this way. That's why we have questions. That's why we are torn. That's why we are tormented. That's why we feel pain. But, this is what he's introducing Moshe Rabbeinu to. Moshe Rabbeinu doesn't see clearly that connection and he's like he surrenders for a moment to the superficial experience with the Jewish people are experiencing such harm by God. He says, "Ani Hashem." V'chein Tzivo L'Moshe Rabbeinu Yisrael Ani Hashem. And he says, "Go tell the Jews that I am God." Layda Shegam Golus Mitzrayim Rak Ayidei Khilusi Yisbarakh Ki Kol Haviyos B'Meni Yisbarakh. I want them to know that even their experience of exile is all coming from and it's an expression of divine energy because all existence is essentially divine. So, you're never ever left alone. You're never ever abandoned. You're never ever neglected. Never ever despair. Never ever think you were just punished and thrown under the bus and cast into the lions then no. This is all a relationship with God. This is all God running the world and manifesting his energy in the world through you. Never look at yourself as a victim that was cast away from Hashem. Hashem says, "It's me. Everything is me. This is a relationship with me." Now, I want you to understand the depth and the power of what he's saying. You're always in a relationship with me. There's infinite light here. You're never detached. All despair, all depression comes from the sense that I'm alone, I'm isolated, I'm detached. He says, "You're never detached." This is all me. Everything you're seeing is just my energy. And what do you mean? I'm seeing power, I'm seeing Egypt, I'm seeing the stress, I'm seeing agony. Yes, but I want you to know Ani Hashem. I am the Havaya. I am the stuff of existence. What you're seeing here is me. You're in a relationship with me and therefore you're in a relationship with infinity. There's never ever any separateness. This is only your opportunity to connect to the truest energy of existence. That's what it is. What happens when Moshe tells this to them? Vayishmu Moshe mikotzer ruach. It says they couldn't hear Moshe because of short breath. So, what's mean short breath? What happens when you have short breath? [panting and sighs] I'm working so hard, you know. I can't listen to you. I'm trying to catch my breath. He says, "What breath were they trying to catch?" Couldn't they stop working for a moment and Moshe would speak to them? He says it means a different type of breath. This is an incredible insight. Our soul is God's breath. Vayipach ap of nishmas chayim, Hashem blows in his breath into your soul. Not only he blows it into your soul, your breath is his soul. That's why neshima means breath, and that's the name for neshama, because our soul [snorts] is God's breath. Vayipach ap of nishmas chayim. That's why we say a soul is a piece of Hashem. It's like his inner breath. He blew into Adam's nostrils a soul of life. So, that's the ruach, that's the spirit of Hashem, which is the person's soul. What does it mean to be in a state of redemption? That I am aligned, that I experience my soul as divine breath. And the breath is continuously Hashem is continuously exhaling his breath in my neshama. That is what I am. I am divine breath. Now, imagine that. Meditate with that for a moment. I'm going to ask you close your eyes and meditate, take a deep breath, pun intended, or a few, and meditate on that. That my consciousness is essentially God's breath. Hashem is breathing my consciousness. So, all the toxicity about who I am, I'm inadequate, I'm bad, I'm evil, I'm horrible, I'm stupid, I was abused, I'm a piece of trauma, I'm a loser, I'm a defect, I'm a depressed soul, I'm not good, and nobody likes me. Woah, woah, woah. You you are God's breath. God is breathing your soul. That's what you are. You are his breath, his light. That's what a neshama is. What does it mean I can't catch my breath? Kutz haruach. My the breath is short. It means it's getting interrupted. In other words, I'm not experiencing the full glory and truth of my own neshama. In galus, there is a hefsek, there's an interruption of your alignment with the root of your life. So, it's like you're catching your breath, you can't get enough of it, because it's like the other day the internet here wasn't working so the video and the audio were going in and going out there. It's like you're catching your breath. You're going in and you're going out because the divacus is not seamless. There's no seamless flow. That's what galus is. Galus is dissonance. Galus is exile. Galus is spiritual and psychological and emotional and physical displacement. I am misplaced. I am not one with me with my true self. They can't hear Moshe and me Hashem because there's a ketsar ruach. Because the ruach is short. The breath is short. They're short breath. In other words, they are not fully experiencing the flow of the divine energy. [sighs and gasps] So Hashem tells Moshe, everything you're going to see in Egypt is going to be me. And it's not evil. It's exactly exactly the way it's supposed to be. There's no mistake. It's not like you were abandoned. It's not like the Jewish people were abandoned to the wolves. They were not thrown to the wolves. It's all me. I am there constantly in every situation, all circumstances. My love is there. My infinity is there. It's all an expression of me. Connect to that. And know it and believe it so you'll be able to see the light. It's just a mission. It's an opportunity. It's a way of connecting with infinity. There's nothing else going on. But Moshe says lama hari os lama asah. In other words, there's a little bit of a disconnect. So Hashem reminds him, ani Hashem. It's all me. Teach that to the children. The moment Teach that to the Jews. The moment they can experience that, it's already less galus. It's already a state of geulah. V'zeh al shekacha b'medrash. This is what the medrash says. Shach kol min hatoyrah koveh b'mitzvos asay v'lo sa'aseh. That's why the medrash begins that when Hashem gives the Torah to the Jewish people, he put in the Torah mitzvahs as mitzvahs lo sisa. The action of every Jew is rooted in the Torah. It's rooted in the Torah and the mitzvahs. It says Hashem put in the Torah the mitzvahs for the Jewish people. What does this mean? So, the summer says it doesn't mean technically it's a book of laws. No, it means their actions, mitzvahs as mitzvahs lo sisa, are rooted in the Torah. The Torah is like the program. It's the code for their actions. Every Jew is connected to Torah. They receive their life force from Torah. Every action that I do, yeah, or a mitzvahs lo sisa, it affects the Torah. It's life comes from Torah. So, the action of a person has an impact all the way up in infinity, and it all comes from God's energy. What does it mean the mitzvahs as mitzvahs lo sisa? I'm not separate. We have to get rid of the idea of separateness. I am the embodiment of Torah. My the Torah's energy, which is God's energy, flows through a person's deeds. So, when I do something that the Torah says, it's not just I did something nice. The Torah's energy is now manifested. And when I do a mitzvahs lo sisa, it doesn't just affect me. It affects my source, which is Torah, which is God. In other words, it affects the world in ways that are completely beyond my comprehension, because my shorish is rooted in the deepest places of Hashem. That's what the mitzvahs that the madrich begins this whole process is. You see how to read a madrich. When Hashem gave the Torah, he put in it mitzvahs and mitzvahs in other words the mitzvahs of a Jew are the manifestation of Torah in the world. They are the divine in the world. You're not separate from it. This is what must understand. On the seventh day the says in Berachot God sanctified the seventh day. He rested from all of his work. The work that he created to do. What does the mean? It's a very difficult word to understand. So he says means there is that which God did during the six days of creation. But then there is what's happening right now because of Hashem's will during the time of creation throughout the history and the span of creation and on Shabbos we become closer to truth. We testify that all of the actions of a person are essentially being created by Hashem. You are a conduit and a manifestation of divine energy. The good things and therefore also the negative things have such a powerful impact on the divine. Because who am I? I am the breath of God in this world. So there's no such a thing you do something small. That's fake. That's not true. The custom the person says in Yeshayahu say that on Shabbos you have to consider all your work done. You should respect Shabbos, not do your own things on Shabbos. Stop getting involved in your own pursuits and even speaking about work and labor and planning work and labor. This is all part of the mitzvahs of Shabbos. So say but you have so many issues on your mind on Shabbos, you have to imagine calm all of the hustle. You light the candles Friday evening, you cover your eyes, you open your eyes, there's a new world. Everything is done. Ah, Sunday, Monday, Tuesday, Wednesday, Thursday, you have 1.1 million things on your to-do list, not on Shabbos. Shabbos calm all of the hustle. What does this mean? So, the way we understand it is it's a recipe for serenity. Just forget about it. You can't do anything on Shabbos. There's no emails, there's no WhatsApps, there's no texts, there's no paying bills, there's no dealing with mail, there's no dealing with financial stress, there's no dealing with any other stress in the world. Enjoy life. Celebrate life. Beautiful. It's been the backbone of the Jewish people, especially in today's generation with technology. One day, 24 hours a day, you could think, you could connect to yourself. Calm all of the hustle. We all know the feeling. I know the feeling Friday afternoon, especially in the winter months. Right? It's 3:30, it's a quarter to 4:00, Lichtzenin is coming. I still have 300 emails to answer. And a part of me really wants to answer them, but I know Shabbos is coming. By hook or by crook, everything shuts down. We go to greet the Shabbos. But what does this really mean? What if I do have a lot of work that's not done? What does it mean calm all of the hustle? My work is not done. [laughter] Proof is Saturday night, I got to get back to work. Okay, if you get Sunday off, so Monday morning, but you got to get back to work. What do you mean calm all of the hustle? It means something much deeper. Wow, calm all of the hustle doesn't mean all your work is done. It means all your work is It doesn't mean all your work is done cuz you have no work anymore. It means all your work is already be by Hashem. It says a person doesn't lift his finger down here below if Hashem didn't announce it above. Everything that we do is already announced. It's a manifestation of Hashem's will. And because God transcends time and space, so therefore, it was done already. Because by Hashem, the future is the past. So, Kol Melacha Assuya means like this, on Shabbos, you tune into a layer of consciousness where your whole life was already done. All the work, all your work, all your actions, all your thoughts, all your words were done. Why? Because it comes from Hashem. It's all a manifestation of Hashem, everything. That's what HaMelech means with those faithful words, and he says, "Mi Adam Sheyavo Acharei HaMelech Asher Kvar Assuya?" Who is a person who's going to come after the king? He already made him. So, people will explain that it means he made the person. He says, "No, Asher Kvar Assuya, he did everything. Everything you want to do, he did already." So, what's your job? Your job is just to be the vehicle. Just to be the con- conduit for it to flow into this for it to flow into this world. Kol Melacha Assuya, your work was done already. Now, we all This is not such a simple thing because what do you mean? I have to do I have to fix my house, I have to make the wedding, I have to make the bar mitzvah, I have to pay the bills, I have to get a job, I have to take the kid to the doctor, I have to go to the doctor, I have to run here, I have to do this. [clears throat] You know how many things I have to do? [laughter] After this class, what do you have to do? Do you have to make dinner, right? You still have to do the laundry. The shiksa didn't come, you got to clean the the the the cleaning lady didn't come, you you have to clean the house. What do you I know that. I also have a few things to do. [snorts] Kol Melacha Assuya means you're not doing it. I'm not doing it. Hashem is doing it. Ain od milvado. So the essence of Yiddishkeit, the way it was explained and articulated especially through Chassidus, the teachings of the Baal Shem Tov and his students, ain od milvado. Hashem is doing everything. He's also giving this class. I hope so. So what am I doing? What are you are doing? You're a conduit for Hashem. You're the breath of God. The problem is we think that we're separate. There's God and there's me. The question is what does he do? What does No, you're one. There's no separateness. That's what Geulah means. That's what Shabbos is. Shabbos is you become a witness to be able to say the truth. Call Malach Hashem all your Malach Hashem from him. And it was already done cuz he's beyond time. So your actions are just a conduit for him. And that's why you're infinite. And that's why your actions are infinite cuz it's not you. It's God does everything. Your words, your thoughts, your actions, the challenges, the only place where we can become separate is in our own imagination that we're separate. That's the only place. Even that's not separate. But in our imagination, that's what toxicity is. That's what trauma is. That's what scars and wounds are. It's telling me that I'm separate, that I'm alone, that I'm neglected. Now, I sometimes have to work on this for many years. This is not an easy thing. But that's what Shabbos is. Shabbos is the recognition that call Malach Hashem asuya. Now, it's so hard to wrap our brains around this because we're in galus. That's what galus is. Galus says, you have to do it and you have to do it and it's all on your shoulders and you have to be stressed out and you're anxious and nothing is going to work out and that's galus. Kaitzer ruach, you're not in touch with your breath. You have to breathe more. You have to feel your neshama more. You have to allow yourself to realize that you're a conduit. So, my Melech says, you're trying to be more brilliant than God. Hashem said, "Don't do this." I'm going to do it. What's the problem? Cuz Hashem's logic doesn't apply here. Melech says, "You don't realize who you are." That's what's I don't know if you realize there was a possuk this week Hashem is in the beginning. I read it and I I didn't explain it cuz it wouldn't be understood till now. He said that everything was nigzer or whatever a person does is already come it's it's already Hashem said it should be done. So, when I'm doing this sin, what am I saying? I'm saying God doesn't realize what's happening. I can do it. Hashem said, "You don't realize who you are. You are Hashem's manifestation in this world. And therefore, your actions are divine. So, when Hashem says not to do it, it's because when I do this, it's going to affect the world in ways that I don't even imagine. It's going to affect me in ways that I don't even imagine and it can completely alter everything." And and Moshe Rabbeinu, the moment he doesn't experience this alignment, Hashem says, "Ani Hashem." You have to understand how deeply connected we are. So, Shabbos is bittul. Shabbos is kabbalas ol malchus shamayim. ol? I told you what kabbalas ol is. Accepting the yoke. What does it mean accepting the yoke? Accepting the yoke means realizing your infinity, realizing your alignment with the source of life. You are never detached from the source. Even the tiniest twig of the tree is connected to the shoresh. You are the flow of the shoresh. V'ei daisa kol maasim nimshachim me hashoresh ba'shamayim. And then, every action of yours can follow your root in heaven. The action becomes a flow of your share wish in heaven of Torah with the necessity by doing what you're supposed to do, by not doing what you're not supposed to do. It becomes rooted in your share wish because every my sir affects my share wish. It comes from my share wish. There is that one element of choice where God says, you can choose to either live like this or you can choose to imagine that you're separate. And when Schleiermacher Malik doesn't realize that unity and therefore he goes into a mode of separateness. He doesn't realize the impact of what he does even through a sin. He says it's not a big deal, but if you would know the youth, you would understand that the youth is saying, how could you be my battle me? And I shall say, don't worry, the youth will never be obliterated. It will take a thousand Schleiermachers sometimes to lose their standing in life to realize that you cannot nullify a youth of Torah because the youth of Torah is the core of existence. It's the source of life. So it's like you'll you'll you'll say, you know, I'm going to be smarter than my genes. [laughter] You are your genes. You can't be smarter than your genes. No, no, no. My genes say this, but I'm smarter because I know how the genes work. You are your genes. You can't get smarter than your genes. You can't play with you are the genes. Your thoughts are your genes. No, no, no. My genes will not mix into what I'm saying. What what are you not getting? You are your genes. You have to make peace with your genes, not fight them. The excessive flow is also There are more than Schleiermacher says we say actually Yotzer. He heals all flesh and he does wonders. So he says, "What's the wonder?" The wonder is Marfa losses, that the soul and the body could connect. Kosher double rookney but double gosh me interesting Rama. Spirituality, metaphysics, and physicality become one. Oh, Marfa losses is that my sir and Paula the physical action is really spiritual energy. There's no separateness. Mama should know separateness. Nifloys also, we say until him we say it Friday night. Can you floys also? What do you mean floys also? The smallest action is rooted in the deepest form of spiritual energy. The gum say club and bottle of say may I empty Marfa. Just like my actions have to be aligned with their source, which is divine infinity. And therefore, I want to make sure that all my actions follow the will of a sham, which is tired. The same is true intellectually. My intellect needs to be aligned and bottle to the source of intellect. The person says in Eof, wisdom comes from iron. Literally, it means where you going to find wisdom? But the city's tight is already based on a good Marfa may iron to Marfa. Marfa comes from iron. It's based on a good Marfa and sight. Marfa comes from iron. Marfa comes from a place that's deeper than Marfa. You have to allow your intelligence to be a conduit for iron, for that which we call nothingness because it transcends the limitations of our intelligence. Just like you have to realize the source of your mercy, you have to realize the source of your Marfa and not allow yourself to get stuck in your logic. I can do something today and I'm perfectly fine. I grow up, I become more mature, I become more sensitive, and I realized that what I thought yesterday was insignificant was really a bad mistake. Why? I didn't have the antennas to detect the impact of what I did. Yesterday it wasn't a mistake, but today when I grow up I see it was a mistake. And the same is true tomorrow and next year. With each level of growth your antennas to truth develop and therefore what was yesterday insignificant becomes today very significant. What [snorts] was yesterday nothing becomes today either in the positive or in the negative. In case it makes any sense true wisdom is endless and the moment you become stuck in your form, in your container, in your backs of what you know is true and not true, you deprive yourself from authentic wisdom. Authentic wisdom is always looking for the eye in for that which is beyond. It's bottle call my Hashem is in the color Irish. So therefore you take all your doubts, all your knowledge and you align it with God's word, with God's source because he's the source of the infinity. And when you do that you can always grow in your knowledge. Real science is fueled by faith. It's not a contradiction. Unless faith is primitive. Real science is the search for infinity. It's the search for deeper and deeper and deeper and deeper. Never getting stuck in bias, never getting stuck in confirmation bias, never getting stuck in my knowledge of yesterday, never allowing a theory to intoxicate me to the point that it locks me up. Real science is the openness to endless wisdom. That's my eye in my side. So therefore my commitment has to be to the source of all wisdom, to the source of all which is Hashem. That's what is teaching you. So I'm going to teach you that use your but remember it's rooted in infinity and therefore allow your to be a conduit. Don't allow it to become a trap. When I allowed it to become a trap because I thought I can close the lid on a mitzvah because I can capture and then contain it in my vessels, I lost the [snorts] plot. Okay, questions. You understood? [snorts] We'll go to chat and then we'll go to the yeshiva.net. You know what, Sarah? Maybe you could post the chats in the comments. So, because it's hard for me here to see the chats. [snorts] Question number one. [sighs] If you say polygamy is permitted, so why was not allowed to marry more than one wife? No, he was, but he had a thousand. There's a limit, there's still a limit. Rashi discusses this in Parshas Shoftim, you could see the limit. Or you could learn Rambam Hilchos Melacha, he discusses the details. So, why did Moshe complain that Hashem made it worse if he was a prophet and he knew what Hashem told him is true? I think that's what his point was, that Moshe felt the pain of the Jewish people. That's the end of the Medrash, remember? He felt the pain. And because he felt the pain, I think this is the beauty of Moshe. He experienced what they're experiencing. And from the experience of the person who's going through the pain, you can't just tell them Ein Od Milvado, everything is good. You have to create room for that experience. That's why Hashem says, Moshe was feeling their pain and he was coming from that place. And that's very, very important to emphasize. Everything that Hashem is explaining is of course true, but we have to also understand that you can't fool yourself. Part of God's plan is that I'm feeling confused, I'm feeling pain. And I have to honor that. I have to appreciate that. That's part of Ein Od Milvado. That's part of God's plan. I'm experiencing now this confusion, this pain because if you deny that, then what happens is you're not in touch with reality. It's going to get repressed and it's going to come out in different dysfunctional ways and it's ultimately going to contaminate your ability to live in this presence. The only way you can live in this presence is if you experience every sensation and not run away from everything. Cuz if you really believe Ein Od Milvado, it means God is present in your experience of it also, in your pain of it also. So, therefore you have to embrace it fully, fully everything you're experiencing, including the pain, including the confusion, including the agony. And that's what Hashem says, Moshe wanted Moshe was just experiencing Jewish pain and he was coming from that place. And therefore ultimately he wasn't upset at Moshe. Ani Hashem, he has compassion cuz Moshe had compassion. It starts off with Elokim, but Ani Hashem, he says Moshe was feeling their pain. You always have to be in touch with that. Don't ignore that. I hope you understood what I said. There was a lot there. Reuven, Aaron, and Boaz, is this true about all of us as well? Yes, that's his point. That's his point. If Adam and Hava would have known that eating the tree would be recorded, maybe they wouldn't have eaten it. And it's true about every single person mentioned in the Torah, but it's also true about each one of our lives. If you say was so wise and brilliant, why couldn't he realize what we taught today? Because he was so brilliant, so he made a calculation that he is connected, and because he's connected, he's really connected, he doesn't have to follow the rules. He's He's an insider. He's not an outsider. If you're so connected, you don't have to follow the rules. So, that's why Because he was so brilliant, he didn't think he has to follow the rules cuz he's still connected. The mistake was you are brilliant and you are connected, but you don't realize how connected you are. You don't realize that you're rooted in infinity and therefore your actions will affect you and the world and God in ways that you can't imagine. realized at the end that he was wrong. Do we all go through the step? Yes, we all do something and then we could laugh at ourselves and say I thought I was smart, but God did not want me to do it and I shouldn't have done it. If [snorts] and Moshe make these mistakes, how can we avoid them? Well, I think we learn from this tremendously. Of course, we make these mistakes, but we learn from them and with them. We learn from them and with them how to live. I think that we learn from this never to give up, never to disappear, never fail to realize that God who sent the problem in the first place is always right there, including in my remorse. I feel that what you said can lead a person to stay on the couch, not go to work, not get married, not do anything. Because if you really integrate what you're saying, can it lead to paralysis, laziness, and fatalism? Listen, a person can decide, you know, a person can misconstrue any concept to feed their uh their lower angels, but I don't think that's the point. The point is on the contrary. Hashem chose you as his shliach in the world. You're his conduit. You're the one who's implementing it in the world. God is doing it through you. So, you say, "But I want to be lazy." When you realize who you When you really When you really realize this, you don't become lazy because laziness is is the You know, when somebody realizes that if I'm going to get up and I'm going to go to this appointment, I'm going to going to make $50,000, you're not going to be lazy, right? Why? Because laziness comes from not realizing my significance. I become paralyzed. I become stuck. If I know that I'm going to get out of bed, I'm going to go to this appointment and I'm going to make $50,000, I'm not going to be lazy anymore, right? I'm lazy because my life doesn't mean anything. The moment you realize who you are, laziness is not part of this. I don't think it becomes part of the equation unless you don't really unless you don't really tune in to what this really means. Everything you said is very clear at the moment, but then life happens and I don't remember these words. I don't always do what I know I should do. How to reconcile? Is it as easy as just knowing that Hashem is doing it for me? Listen, that's why we need to daily we daven, we pray, we reconnect. We have to exercise this. You don't breathe once in the day, you continuously breathe. That's why we learn Torah, that's why we observe mitzvahs, that's why we have support systems and support groups and friendships. You once asked a question, can God be surprised? Can we do something that God would be surprised about? I think you said at the end that it was possible. I don't remember that particular class. I have a question. How does one reconcile the ideas you presented in the class? The essence of a neshama can be and is affected with the seemingly paradoxical idea of neshama she nasa'ah to be toherah, no matter what happens your neshama isn't affected. I'm asking this specifically because I want to present this to a 12-year-old boy who's reaching bar mitzvah. How would present How would you present the critical significance of every thought, word, and action and the idea that a connection to godliness can never be severed regardless of action. I think kids understand this very well. I think kids appreciate infinity far more than we think and far more than adults. Try it. Children understand, they get it. They get infinity, they get their souls. We can explain this to children, of course in in the proper language. Maybe the essence of a human being is the free choice to think and say and do the right thing. Animals, vegetation, and inanimate have no such free choice and therefore cannot go against the reason for their existence. In that way, even a rock or a potato or a worm is more perfect, more aligned than any person, even and Moshe, cuz all of our thoughts and words and actions should be consonant with our purpose. But if they can error in this, what hope is there for any of us? But maybe the idea is that our truest essence and celebration is that we have to choose to be in the game. We have the free choice to think and say and do the right thing where animals and vegetation can't. So therefore, that makes it so special because we can error, because we have to choose to be aligned with this every single day. Yeah, I think what you're saying is absolutely true and absolutely valid. I wish you all a beautiful and meaningful and inspiring day, a day in which, like the Medrash says about Reuven and Boaz and and Aaron, we realize that every action and every word and every thought has the power to bring infinite light to ourselves, to our homes, to our families, to our communities, and to the world. Thank you very much. I I think that following the chat would be Say it. Say what's your question. The um it's I'm I'm actually this this class is very relevant to me because I'm actually um learning about these ideas with my daughter who's teaching Bat Mitzvah. It's the first kind of experience for me. I'm trying to assimilate it on my own first. It's a lot about my own understanding. I This This idea of the neshama being deeply affected in the shaarim seems to contradict something that we we are teaching our children that no matter I I see the emphasis of both, but they seem to contradict each other. So, when you're teaching which one do you emphasize, or do you explain both, and how if you explain both, how do you explain the seemingly the contradiction? One seems to be much more of a positive feel good, another one seems to impart the responsibility, which is essential, especially like Kabbalah and and something which is essential essential to becoming of age, but you also want to emphasize the importance of the soul connection that's always there. So, how do you How would you present it? That's my question. You want the secret the secret ingredients of Coca-Cola? No, just that would be helpful. Um I think I think the two are not You're asking, "How do we reconcile this with the idea that a soul could never be affected and can never be tarnished and is always one with Hashem and so forth?" I think the two ideas are not mutually exclusive at all. I think they complement each other. Because since a soul is so deeply connected to Hashem, so therefore every action is so powerful. Because it's not just being done by a random, valueless person. It's being done by a soul, by a person whose roots are rooted in infinity. So, therefore, what I do has a ripple effect, not just on my external life, not just my internal life, but on levels of my brain and on my soul and history and the past and the present and the future and heaven in ways that are deeper than my imagination. And that was where didn't realize that even if what you're doing consciously is not wrong because it's not going to affect you, but since your mice is rooted in such a deep place, it can affect your shoresh. It can It make a change in your source and that ultimately impact the schleimus Malchus life on a conscious level. Now, after saying that, it remains absolute So, the whole So, So, therefore, the very concept that a person's actions have such a power in the positive and in the negative is because of the infinite light of a person. It's because of who a person is. Now, saying that comes another equally valid point. And the equally valid point is the Alter Rebbe in the Baal Hatanya writes in Likutei Torah in his maamar Shir Hamalos Mimaamakim on Rosh Hashanah that whenever we speak about a soul getting cut off, venichras hanefesh hahi, it's always the level of Yaakov, not the level of Yisrael. There's a maamar and we have it on the Yeshiva that night. I could send you a link if you email me. In other words, there is a dimension that I can get cut off, like we spoke before, golus. I become disassociated. But, there is a state of your inner core that is always one, yechida she [snorts] ba nefesh, which is one with Hashem. It's invincible and it's cannot be tarnished. That relationship always remains intact because just like Hashem is yachid, echad yachid umeyuchad, as we say in the piyutim, he's one and singular and unified, there's an element of the neshama that is completely one with Hashem's essence. And it's always echad yachid umeyuchad. There's nothing I can do or not do that will cut off that relationship. But, that doesn't take away from the fact that on my conscious level, in the conscious flow of divinity into me, there could be an interruption. Just like in a person's life. Let's say we have a relationship. Two people have a relationship, a father and a son or a mother and a child, mother and a daughter. The relationship is essential. It's unconditional. It's inseparable. Even if a child runs away from the mother, the mother runs away from the child, they're not on speaking terms, they get into a fight, they're still parents. And if they're healthy and functional, there's still a longing and a yearning. And even if they're not, there's still a deep connection and one day there may be very powerful reconciliation because the connection is there. But it doesn't mean that on a conscious level they're not estranged and there's not a lot of pain and a lot of agony. So, it's actually both actually work very much together. The reason that your life is so important, the reason your decisions are so important, your actions are so important is because of your impact. I think you some you you sent me the email, right? You remember this the sheer I gave about our joy and happiness. You wrote me a whole email, right? With the Tzemach Tzedek. Yeah, the last Ma'ariv of the Alter Rebbe. It's an unbelievable story that Tzemach Tzedek was davening Ma'ariv. He was very sad. I guess he had a hunch that his father-in-law his father his his grandfather was so ill. This is the last Ma'ariv Motzei Shabbos Parshas Shemos Chof Gimmel Teves Tof Kuf Ayin Gimmel in a place called Pyena, a little town in Ukraine. The Alter Rebbe of the Baal Tanya was very ill. He davened Ma'ariv. He made Havdalah. The clear mind. And his grandson, the Tzemach Tzedek, the third Chabad Rebbe was davening Ma'ariv in the room. And he was very sad and he was crying and crying and crying and his grandfather waited till he finished. And then he told him that it says in Zohar that heaven is a mirror of earth. And therefore, when you show a face of depression and melancholy, that's what happens in heaven. The law of attraction. And when you show a countenance of joy and good spirit, you create that energy on all levels. And he told him that in life you must learn how to develop a positive attitude. And then a few a little a few minutes later he passed away, 10:25 p.m. Tzemach Tzedek writes this in a letter what he heard from his grandfather. What does this show us? It shows the ripple effect. It shows how powerful we are. I could be a victim and I could say the world is bad and look what happened in Capitol Hill and look what's happening with the Republicans and look what's happening with the Democrats and look what's happening with Trump, and look what's happening with the Republican Party, and look what's happening with the with the racists, and look what's happening with the left, and look what's happening with the right. Okay, we know [laughter] We know the challenges. We understand it's not about being naive, but never become a victim to circumstances. You're not a victim. You're an ambassador of God in this world. And your thoughts and words and actions, the Rambam says, can change the world. And Hilchos Teshuvah Perek Gimmel, he says to look at the world like a balanced scale, and your actions and thoughts and words can tip the scale. He's not exaggerating. This is really what the Sfas Emes is explaining. Sometimes I see it, sometimes I don't see it. So, this is what a person has to be aware of. And also be aware of that even if I do make mistakes, and even Hamelech, there was no such a thing that you're just cut off, you're finished, you're done. You're You're too connected to be disconnected. You're too connected to be disconnected, but because you're so connected, you have to know the pain that's caused by your disconnection. You got that? I'll say it again. You're too connected to be disconnected, but because you're so connected to me, you have to know the pain that's caused by your alienation. So, so so so the one that suffers is the one who's doing the action. Meaning, let's say for example, like there's a fiber optic cable, but you're the one who's creating the static. So, you're not able to tap into the energy of the other end. So, there's a fiber optic cable, but I'm creating static, and I can't tap into the energy of the other end, and the flow is is is affecting me. The Alter Rebbe writes in the Maamar Shirah Maalos an incredible vort. It says, "Shuva Yisrael Ad Hashem Elokecha ki chashalta ba'avonecha." Which means, "Yisrael, return to Hashem because you have stumbled through your sins. So he says, but I thought Yisrael, the level of Yisrael is never disconnected. So he says, that's why it says ki khashalta. He says, you're walking on the street, you're walking on the street, and there's a boulder, there's a rock. He says, you trip on the rock. Your head didn't trip on the rock. Your feet, your feet tripped. And what happens? Person falls. And now the flow between the head and the legs are not any more seamless because my posture, my body is now out of shape. My head is here, my feet are here, and I could be wounded. When a person is walking or sitting, there is a direct connection. My head is facing and there's a the the the vertical connection, the head on the top all the way down, the person's body, the torso, the chest, the abdomen, all the way down to the legs until the toes. When the person stumbles on the rock with their feet, now the head and the legs are in dissonance, so that natural flow of energy is not there. That's what, you know, the chiropractor tries to do. Uh cranial psychotherapy or all forms of chiropractic, you want to create that that flow of energy through the central nervous system and the spine down to all of the limbs and nerves and organs of the body. What does this mean spiritually? The head, Yisrael, li rosh is always one with the essence. But what happens often is, as you say, there is static in the fibers, in the wires, in the channels, and therefore the legs are not experiencing the flow of divinity. So there's an interruption in the flow. And because of the interruption in the flow, so therefore I'm experiencing alienation, even though there's no alienation, because at your core you're always connected. So I have to be able to go from galus to geulah. In galus, I'm short of breath. I'm catching my breath. I'm not experiencing the breath of God flowing through me because I created static. Or somebody else created static, but I'm a victim to that static. Not a Misalignment, never disconnection. Misalignment. Misalignment, that's what galus is. That's why geulah is putting the aleph into geulah. You're not going away from the exile, you're just revealing the aleph. In other words, you create alignment, and alignment begins with an aleph, with an A. You get it? These are things you have to breathe in. You can't just They're not brainy. Especially if you want to give it over to yourself. [laughter] His ta'am on Shabbos, kol melachah asuya. That on Shabbos is the day that you get to realize that all your work in life is already done by God. You're just You're You're the facilitator. So, there's no reason to stress out. I can't do this. I can't You don't have to do anything. Nobody asked you to do anything. God is doing it. You just let him work through you. And if it has to get done, you'll do it. If it doesn't have to get done, you won't do it. That's a very powerful way to live. Then you could live your whole life with Shabbos. Your whole life you could live with Shabbos. It's clear? I didn't welcome Texas in the beginning of the class. I'm sorry. I should have welcomed Texas. Somebody here asks a question. Interesting question. Oh, that's your question. Okay, we answered it. Okay, very good. I wish everybody a beautiful day and a meaningful day, and may you realize that all your work is done. And may I realize that all my work is done, and all our work is done. Thank you so much. Thank you. You're welcome. Thank you. Bye. [singing] Yeah, yeah.