Kedoshim | Likkutei Sichos Vol. 1

We are live. This is actually the third sicha of the day. We started with Pesach sichas. Three Pesach sichas from the Likkutei Sichos Chelek Aleph. Then we did Acharei. There was one sicha from Acharei, short little sicha. Now we're doing Kedoshim. And the reason why we're doing this marathon Wow, it's like after 1:00 p.m. We started over 2 and 1/2 hours ago. The reason why we're doing this marathon is because in the year that we're recording these classes, uh Tavshin Peh Vav, it is a non-leap year, so the kvius, the way the calendar is set up is quite different than the way the Likkutei Sichos Chelek Aleph is set up. So, like, not only do we have the double parshas, we had Tazria and Metzora, well, we had Vayakhel and Pekudei, and we had Tazria and Metzora, and now we have Acharei and Kedoshim, but also the way that the the Yomim Tovim come out is different. So, like, this year we learned Purim after Purim. We learned Pesach after Pesach. But our intention here is to create an archive so that in the in the future until Mashiach's coming and beyond, anyone who wants a nice shiur, I hope it's a nice shiur, uh on Likkutei Sichos Chelek Aleph, will have these recordings. So, um yeah. In real time, as it's happening, this is the third sicha of the day, but in the future you may just be pulling this up as the sicha for this week's parsha, which is Kedoshim. Okay, so let's do it. Parshas Kedoshim is in Likkutei Sichos Chelek Aleph, page 254. And it's probably a good time for me to mention that after Kedoshim, next week, God willing, we'll do Parshas Emor. And then after Parshas Emor, we're like I like I told you, we're doing double parshas this year cuz it's not a leap year. So, 2 weeks from today we'll do Parshas Behar and Bechukotai, and that actually constitutes the siyum, the conclusion of this holy book, the first volume of Likkutei Sichos. So, 2 weeks from today, im yirtzeh Hashem, we have a siyum. Get ready for a celebration. We'll have to do something nice for it. Okay. Uh Parshas Kedoshim, bottom of 254. Yeah, die erste drei vuhlim. See that? Die erste drei vuhlim. Die erste drei vuhlim von an hey parsha zainin aleph, Kedoshim tiyu base, ish im eima oviv tira u gimmel, es shabbosai tishmeiru. First three commandments. There's a lot of commandments in Kedoshim. I believe, I didn't look it up recently, but this is like like my general Jewish knowledge, that the Kedoshim has the second most amount of mitzvahs of any individual parsha. I believe Ki Seitzei has the most. Someone Google it for me. Let me know in the chat. We're live streaming on YouTube, so if you're out there, you can let me know in the chat. I believe Ki Seitzei has the most mitzvahs of any parsha, and I think Kedoshim has the second most. I don't know if that's right. All right, not going to Google it now. Someone out there Google it and let me know. So, there are a lot of mitzvahs in Kedoshim, but the first three, the first three is Kedoshim tiyu, be holy, ish vi eimaiv oviv ish im eimaiv oviv tira u, person should fear or respect his mother and father. And es shabbosai tishmeiru, you you should keep Shabbos. Okay. In Torah it says doch als vidiyuk muss man zogen as dos vos die drei vuhlim kommen zusammen is oich vidiyuk und sie sein inzwishen sich farbunden. Everything is precise in Torah, even the order of things, so we have to say that this is meaningful. There's a connection between all these three commandments. Base. Kedusha mainda havdala. Kedusha, we translate Kedusha as sanctity, sacredness, holiness, but those are all English words, and they don't really do justice to the word Kedusha. Kedusha means separateness. Yeah, that which is holy is separate, because if it's not ordinary, choil, then you don't just leave it lying around for any type of use. When something is special, you put it away, and you guard it, and you only bring it out to be used for special reasons. So, that's Kedusha. Kedusha means special, designated, set aside, separate. Or havdala, separation. Es zeh vi bimshal fun der seder steht vi es mit Kedoshim goimer goimer vi avdil eschem min ha'amim. Just like at the end of the parsha, it says, "And you should be holy for me, you should be Kedoshim for me, and I will separate you from the nations." Vos mein? That means as Yidden darfin sein upgetailt fun die umasa elam. Yidden have to be separate from the rest of the nations, vi es steht, like it says, veniflinu ani amcho mikol ha'am asher al pnei ha'adama. And your and and um this was what Moshe Rabbeinu said, a request to from Hashem, "I and your people will be distinguished from every people on the face of the earth." Oh, I have to flip the page. Sruly is downstairs fixing some stuff, so I have to do that. Okay, perfect. Sorry. It was a little delay there. >> [clears throat] >> Okay, we're on 255, first full paragraph on page 255. Der inyan havdala is natik. So, the concept of separation is important unshaich nor in a zeinen yanem vos eiserlech zeinen ze gleich. It's important and it's relevant only when you talk about things that are superficially similar. Un es sei oich der zeh vuhlim Kedoshim tiyu, der zeh nit vegen Torah mitzvos, vorem zu dem zu dem hoben doch die umasa elam nit kein chelek in shiyaches mit. So, being separate isn't referring to keeping Torah mitzvahs, cuz that is something clearly Yidden are different from the rest of the nations. Vi es steht, Maggid Devarav Liyaakov goimer, like it says, Hashem um conveys his his his words, meaning the things that he himself keeps, he commands to the Jewish people. Loi asa kein lechol goi, goimer. And he has not done the same for any other nation. So, that's a unique thing. Es ret zich nor ven a gediyer der rushus. So, when we say be holy, we're not talking about the mitzvahs, cuz the mitzvahs are already something that is uniquely Jewish. It's not like >> [sighs] >> there's no such thing as, maybe this is grob to say it, but there's no goiyishe tefillin. There's no such thing. Okay? Um which is why, by the way, if you ever read Think Jewish by Zalman Posner, so he he actually points out that we make that mistake in the other way, what that um I forgot all the examples he gives. I think one of them is like um that people make the mistake and they compare Jewish things to non-Jewish things, like um What was the example? They say like a synagogue, people call it like a Jewish church. I think that was like one of his examples. Just thing things like that. Uh when you're talking about religious practices, obviously, you know, tefillin, kashrus, these are uniquely Jewish things. So, that's not what Torah is talking about when it says, "Be holy, be different." "Be holy, be different" is talking about things that everyone does. We're going to explain. Okay. Um essen, trinken, right, eating, drinking, mischa business, and as weiter and so on and so forth. Vos in zeh zeinen Yidden in flug eiserlech gleich zu andere felker auf der ruf zogt die Torah zogt on Torah Kedoshim tiyu. These are things that superficially Yidden are the same as everyone else, and that's what Torah is speaking about when it says, "Be holy." Vi es sei ken sein as beshas men gefint zich in inyanei elam hazeh un befraybt is man a golus cheshech kafum ucheful zoil. In dem sein Kedusha, how in the world, when you're in the physical world and especially in a time of exile in a dark and in a doubled and redoubled darkness, how you're supposed to be holy? In other words, I know how to be holy if I'm in the middle of mitzvahs and davening and learning Torah, but how can I be holy when I'm in the middle of worldly things? Zogt der off dem ki kodishani. "Be holy because I am holy," Hashem says. Yidden vuh zeh gefinen zich in zeinen zeh farbunden mit dem eibishter mit ato kodish. Wherever Yidden are, even in this world, even in golus, they are connected with Hashem, and Hashem, you are holy. Derfar [snorts] zeinen oich zeh a goi kodish, and that's how Yidden are also a goi kodish. Goi meaning nation, kodish meaning holy, goi kodish, holy nation. Bis bedameh lekedusha she'el kodish baruch hu yochol kemani binifusa. Until such an extent that the Yidden can be holy like Hashem. The that's the famous reading of yochol kemani, could you be like me? Hashem says, "Be holy like I'm holy." Could you be like Hashem? Yoch Hakhameni. There's beat me on the Bnei Khussa. You could read it as a question, you could read it as an answer. No, it's fine. Yeah, you could be holy like Hashem. That's the whole point of it, actually. Okay. Uh Gimmel, bottom of the first column of page 255. Der takhles Der takhles fun a Yid is doch nit nor ale in zein kodesh, nor vi es steht. For purpose of a Yid does not only not only restricted to he himself being holy, but rather like it says fun ashton Yidden Avraham Avinu about Avraham Avinu, the first Jew. Asher yitzaveh es banav es beisahu v'shamru derekh Hashem. He commanded his children and his his household after him to also keep Hashem's ways. Auf der ruf kommt der zweite tzevoi. And that's the second commandment. Ish imavel aviv tero. A person should respect his parents. Vos in dem is moram as khoyev es ha nakh. Which that alludes to the mitzvah, the obligation of education, child rear- rearing, raising your child. Der erste mekhankhim zeinen doch im imavel aviv. A A person's first educators are his parents. Di mutter und der fater darf man herein bringen in die kinder dem gefil as es zeinen anders von der ganze velt. Sie zeinen mitglieder von a kodesh. Parents have to instill their child with a feeling that they are separate from the rest of the world and that they are members of a holy nation. Und der seder akosav is imavel aviv. And furthermore, it says first mother and then father. Ferd di mutter. Val zi is di akera sabayis. Und der iker khinukh bepeil likt bei ihr in die hand. The main education of the child is in the hands of the mother. Okay, follow me so far? So, first three mitzvahs in Kedushim is be holy, respect your parents, keep my Shabbos. So, what's the connection? Be holy doesn't mean keeping mitzvahs. Be holy means even in things that are not mitzvahs, be different, be be Jewish. Very powerful statement. Respect your parents talks about the parents mitzvah that they have to raise their child. The the beginning of all education. It's interesting. I know not everyone's been with us for this whole 3-hour marathon, but earlier today we learned the Pesach sichos. And one of the Pesach sichos, the first of them actually, was the famous sicha about Matbeilin, the order of the four questions. And there the Rebbe talks about minhagim. That there's biblical obligations and rabbinic obligations and then there's minhagim. And where does a child see that he is unique and separate and different and specifically in the minhagim, in the customs. At any rate, over there in that sicha, the Rebbe was saying like the beginning, the foundation of Jewish education is not the what, it's the who. Before you even tell the child what to do, you tell him who he is. You tell him that he's a Jew and that that is a unique, special identity. So too here, what we're saying is when parents, and primarily the mother, cuz she's the main educator, when they educate their child, the beginning, the foundation of the child's education is not so much here's what you do. That follows, that comes after. But the first thing is you, your identity, teaching the child that he or she is a member of a holy nation. Und der seder akosav is Yeah, we said that part. Okay, dalet. Um vi azoy be einflust men kinder un oykh zich alein as es zol zein ven a flino an im How do we uh educate children and ourselves to feel unique, to feel special? Auf dem kommt der dritte tzevoi es Shabbos zeis es shmeiro. Okay, so then you have the third thing. Keep my Shabbos. Okay, how so? Shabbos is an ice. Zeichen. Shabbos is a sign. Zwischen dem Eibishter mit Yidden, between Hashem and the Jewish people. Es betzeichen der emunah in khidesh oilam un shtarkt zi di gevist gevistkeit as der Eibishter is der beshefer fun der velt un firt mit ihr anstandig. This sign between Hashem and the Jewish people highlights the faith that we have in Hashem's creating the world. Created in six days and on the seventh day he rested. And it strengthens the certainty that Hashem is the creator of the world and continuously directs it. Creation isn't just something that happened in the beginning of time. It continues even now. Vos in dem zeinen Yidden abgetailt fun andere felker. And in this manner, Jewish people are distinguished from the rest of the nations. Di umas oilam zogen as der Eibishter hot ibig glozen di velt in di hand fun shteren un mazales. The non-Jewish belief is that Hashem has managers who were left to direct the world. Ozer Hashem es ha'aretz. Hashem abandoned the earth. B'yad kokhav u'mazalot, in the hands of the constellations. Ober Yidden zeinen farbunden durkh tzeremonen mit dem Eibishter shlamaileh matavah. But the Jewish faith is to connect to Hashem who is above nature. Mit tavah darfen zey zich nit rechnen. And not to have to reckon with nature. Vi es steht Moises ha'Shamayim al teikhatu aber yeikhatu agoyim meheimah. Like the verse says. Um Yirmiyahu, don't be fearful of the signs of heaven like the nations are fearful of them. Meaning the constellations, the the which which are a real thing. The constellations signal the pathways of the flow of energy into the world. So, it is a real thing, but uh if you're connected to a higher source, then you don't have to worry about that. Vos dos is der uftuf fun Shabbos auf di sheishes yemei khol. Ah, and this is the difference between Shabbos and the weekday. Bei der briah steht lamed beis pa'am Elokim bigematria tavah. In the the account of creation in Genesis, it says the name Elokim, God's name Elokim. Which is the same numerical value as hatavah, nature. Says it 32 times. Ober Shabbos is Shabbos la'Havaya. Hoyeh heveh viyer ke'akhad lemaileh matavah. But Hashem, Yud Ke Vav Ke, shem Havaya, that is the letters that signify hoyeh, was, hoyeh, is, yiyeh, will be, simultaneously. Meaning transcendent of time, space, transcendent of nature. So, you have Elokim which is the same numerical value as nature and you have Havaya which is transcendent of time, space and nature. So, that's the difference. Six work days, creation, that's Elokim. Shabbos, Shabbos la'Hashem, la'Havaya. Shabbos is higher than nature. Un gegeben hot men dem Shabbos zu Yidden darf gehen nit zu umas oilam ve'akum shesh shavos khayev misah. Val unzer shaykhus is nor zu Elokim bigematria tavah un nit zu Shabbos la'Havaya. Vos dos is oykh der zweite remez in Shabbos yetzias Mitzrayim. Arayis fun aleh mitzorim gevolen fun tavah. Shabbos is uniquely given to the Jewish people. A non-Jew is not even supposed to keep Shabbos. I mean meaning the way the halakha describes keeping Shabbos. Not supposed to refrain from the 39 creative forms of of of labor. Because the idea of connecting to Havaya, which is above nature, that's what's embodied in Shabbos. And that is the unique sign between Hashem and the Jewish people that the Jewish people are meant to transcend nature. And that's also the idea of why Shabbos is connected to yetzias Mitzrayim, the Exodus. Like we say in kiddush, we say zecher l'yetzias Mitzrayim. Shabbos is a reminder of the Exodus. Because Mitzrayim is mitzarim. Egypt means limitations. What limitations? Limitations of nature. By keeping Shabbos, we transcend the limitations of nature. Oh. I got to forward this thing. Okay. Ah. Sorry, I didn't forward the thing. We're on hey, page 256. We're in the middle of the first column. Yeah. Durkh dem, you see? Durkh dem. Der Shabbos zeis es shmeiro. Hobt in dem mitzeichen un farbund zwischen Yidden mit dem Eibishter shlamaileh matavah. By keeping Shabbos, by keeping by by guarding that sign that shows how our relationship with Hashem is higher than nature, transcendent of nature. Durkh shtarken di emunah as Yidden zeinen >> [snorts] >> that we are not subject to laws of nature. We are ruled directly by divine providence. If you have that belief, that will affect you and it will affect your children. The first mitzvah that we said, be holy, be different. Even in physical things, you should be different. Why do I'm translating kedusha as different? Because we believe that even physicality of a Jew is connected with the holiness of Hashem. That's the whole point. That we transcend nature. So, don't say, "I understand I can be holy when I do mitzvahs, but I can't be holy when I eat and drink and do business." No, no, no. Of course you can, because you are not restricted to the limitations of physicality. So, even when you're in the physical, you're not limited by it. Even when you're engaged in ordinary things, doesn't mean that you have to be ordinary. You can be holy. And like it says later on in the parsha, it says, "Keep my Sabbaths and fear my mikdash." In the literal context there, it means the base of mikdash. That you shouldn't build the base of mikdash, the holy temple, on Shabbos. So, my Shabbos and mikdash, it juxtaposes Shabbos and the holy temple. That by keeping Shabbos, which we said means the attitude that we always transcend nature, we are building a temple for Hashem here in this world. That means the dirah deteinem, the dwelling place in the lower realms that ultimately this whole world becomes. And we spoke about this before, that ultimately the entire world is meant to become a mishkan. It's meant to become a sanctuary for Hashem. So, I remember we spoke about lamed tes melachos, the 39 prohibited labors, or whatever was used in making the mishkan, and therefore that's symbolic of the idea that when we're in the world and we're doing productive labors, what are we doing? We're making a mishkan. Where do we make the mishkan? The whole world is a mishkan. Will be a mishkan. Okay, and that's the end of the first sicha. That's from Acharei um I'm sorry, from Acharei Shabbos Tashlag. Zayin. Okay. Let us continue. 256, second column, at the very top. Ice vav. How we doing? Okay. [snorts] Bigger that prayer. Like we said, that kedusha means that even in things that outwardly appear to be the same as everyone else, you have to be holy. You have to be different. >> [sighs] >> Explain that in the previous the previous sicha. Yeah. Um one second. Okay. You get that prayer. All right. >> [sighs] >> Um people listening should know this is a marathon. We've been doing this for 3 hours. Hashem should give strength. Hashem does give strength. Okay. So, like we said, that being holy means specifically in areas where outwardly it's just a normal human thing that everybody does. Everybody does it. It's nothing specifically Jewish. That's what it means later on in the parsha when it says, "Be holy." Sanctify yourself even in permissible matters. We spoke about this I could say in you know, half an hour ago, or I could say last week. Sicha about Acharei, about making a mishmeres, making a safeguard to Torah. We spoke about the mitzvah of kedusha. Sanctify yourself even in permissible matters. Even though you're allowed to do it, doesn't mean you should just jump in headfirst and indulge. Okay. And also like Hamelech says in Mishlei, uh you should know Hashem in all of your ways. Meaning even in your non- religious life, just in your regular life, it shouldn't be regular. It should be a way of knowing Hashem. Zayin. Okay. So, you should know, some people erroneously believe that kedusha is a heder, is like an extra, or something like that. But that's not true, the Rebbe says. It's It's one of the biblical commandments. It's a positive commandment of the Torah. And regarding the mitzvahs of the Torah, it says you shouldn't sit and weigh what's considered a light mitzvah, what's considered a strict mitzvah. They're all equal. They're all the same. That's what the Yalkut Shimoni says. So, the mitzvah of kedusha is just as severe as any other mitzvah. Like, you know, the Rebbe doesn't give examples here, but you know, is tefillin a mitzvah? You make sure to put on tefillin. Shabbos, Shabbos is a mitzvah. Keep Shabbos. Okay, kedusha, it's also a mitzvah. It's also a mitzvah. Another thing the sicha says that specifically keeping the mitzvah of being holy in permissible matters will bring Mashiach. Turn the page. Uh learning Torah and keeping keeping mitzvahs and making that sure not to do prohibited things, that's not enough to bring Mashiach. The kedusha, you have to also be careful about being holy in permissible matters. The Rebbe said in the future the tzaddikim will say, "Holy." In front of Hashem. Um in a manner similar to the way it is said in front of Hashem. Or it will be said It will be said in front of the tzaddikim rather. Kedusha, the way that it's said in front of Hashem. Meaning the tzaddikim will be referred to as holy the way that Hashem is referred to as holy. All the future revelations that are going to come about re- um rely upon, are based upon our actions and our service now. And of course, that's Tanya Perek Lamed Zayin, the very beginning. Very often quoted in Likutei Sichos. If there's this cause and effect relationship, that all revelations of the future are an expression of what we did during galus. Well, when in the future when tzaddikim are called holy, and the Rebbe is sure to mention that va'am kulam tzaddikim, that refers to the entire Jewish nation, all of your nation are called tzaddikim. So, in the in the future, the the Jewish people are all going to be called holy, are all going to be called tzaddikim, and all the tzaddikim are going to be called holy. So, if that's the future ensuing revelation, that must be an expression of something that we did in galus to trigger that and to bring that commensurate response. Which is, namely, kadesh atzmo b'mutar lo, sanctifying yourself in permissible matters. You follow the logic? Okay. Okay. The explanation is like this. The higher the light, then the more pertinent it is, um the the concealment that can happen from even a very subtle um blockage. >> [snorts] >> Like it says, that with with with tzaddikim, Hashem is meticulous. [clears throat] God the judges them meticulously, even down to the hair's breadth. The bigger the tzaddik, then the more uh relevant it is, even the the the most minute thing. A similar concept you find by circumcision. In order for Avraham Avinu to merit the revelation of the name Shin Dalet Yud, he had to remove the coarse foreskin, which means walk before me and be complete. the gili fun Shem Havaya, but by Sinai, the revelation at Sinai, there was the revelation of the name Havaya Yud Key Vav Key. We spoke about that earlier. This is higher of Shin Shakai. That's higher than the name Shin Shin Dalet Yud. Hashem tells tells Moshe, "I revealed myself to the obvious in the name Shakai, but not the Shem Havaya." wasn't enough to remove the coarse foreskin, but you have to remove the thin membrane as well, which is called priah, that procedure. Shuv priah The Yidden had to do a redo. They had to remove the uh thin membrane, because that was a new thing that was revealed as halacha l'Moshe mi Sinai. The Gemara in Yevamos uh talks about that, as explained in the Tosafos there. Uh daf ayin alef amud bet. At any rate, the point is there are different stages of self-refinement. The asaras orlah, the removal of the foreskin, refers to different levels of refinement. So, the level that was enough for revelation of one divine name, namely Shin Dalet Yud, was not enough for the revelation of a higher divine name, namely Yud Key Vav Key. And so, too, similarly, in order to merit the revelation that will come about in the coming of Mashiach, which is a higher revelation than anything we've had before, even higher than what was by Matan Torah, we need another level of refinement. We have to remove the orlas halev, the foreskin of the heart. That means the lack of sensitivity to spirituality. Even the most subtle uh blockage has to be removed. And that means it's not enough to simply guard ourselves from strict, by-the-book prohibitions. We have to actually sanctify ourselves even in permissible matters. So, the higher the light, the more refinement is is required. For Avraham Avinu, it was enough one stage of milah. For Matan Torah, required a greater stage of milah. For Mashiach, will require an even greater stage of milah. And milah here, again, is talking about orlas halev, the foreskin of the heart, meaning higher levels of sensitivity. And that means, namely, what we're saying here is that one should be sensitive. Look, a Torah-observant Jew has a certain sensitivity to prohibitions. Right? You're going to something in you emotionally, you will feel that something is prohibited, and and you just have an aversion to it. You even if you're not a tzaddik, you know, that tzaddikim, it's even more so. Like they're repulsed by anything that's prohibited. But I'm saying any regular Torah-observant Jew, you have a certain you're turned off by things that are prohibited. Okay. So, what we're saying is even things that are not prohibited, there's a certain level of spiritual sensitivity that one comes to where I know it's not prohibited. I know there's nothing wrong with it, but >> [sighs] >> it's just it's grob, like we're saying in Yiddish. It's just coarse, it's self-indulgent. It's crass. And uh I'm not going to do it, even though it's halachically permissible. Okay. Tes. This is an explanation why, in order to merit the future redemption, the great revelations that will ensue then, it requires uh more a higher level of of service than what has been required until now. is But now, let's get even more specific. Why is sanctifying yourself in permissible matters specifically tied to the idea of Mashiach? Okay. We've spoken about this many times, but one of the concepts of Mashiach is that atzmus, Hashem's essence, will will be revealed. And then I've explained what is atzmus. It's higher than godliness, which is connected to worlds, even higher worlds. Meaning there is a certain kind of Elokus that is revealed in higher worlds. It's very lofty, it's very powerful, but that's [snorts] still not the essence, not atzmus. When Mashiach comes, it's Hashem's very essence that will be revealed. Essence is what something is, not an expression of it, not an iteration of it, but the thing itself. The essence you do as lo osid vetzich oisfiren tachlis shleimus kavanos habriah she alai Yisbarach dirah betachtainim was dirah l'ilai mailatzmo say. Like we know, when Mashiach comes, you're going to have the dirah l'ilai Yisbarach, the dirah betachtainim, the dwelling place in the lower realms. And the expression is a dirah l'ilai, l'ilai with a vav. A a a dwelling place for him. For him, the pronoun means for his essence. When we use divine names in this sicha alone, we mentioned Shin Dalet Yud, we mentioned Yud Key Vav Key. When we use divine names, we're talking about levels of Hashem. When we say uh a pronoun, like, for instance, the way when Hashem introduced himself at the Ten Commandments, Anochi, I, am the Lord your God. When you use a pronoun, that means higher than names. Name cuz a name can't do justice to it, cuz it's the essence. So, we say a dirah l'ilai Yisbarach. A a a a dwelling place for him, not for any particular divine name, meaning not for any particular level of divine revelation, but for the essence of God himself. L'mashal, For instance, uh a physical king, he dwells in a uh a palace. You know, he has a dwelling. When a person dwells in a dwelling, it's not just that a hispastus and koichus prat'im, it's not just specific potentials that are expressed there. Like, this is the place where I can talk. This is the place where I can sing. This is the place where I can dance. I'm using silly examples, but the point of a deed of a dwelling, my dwelling means it's my house, I can just be. I don't have to express myself in any particular way. I'm not performing. I just be. And I How do I be? However I am. I be myself, my truest self. Okay, so that's what a deed of a battle means. A deed of light You did a lot to say. It means that the world becomes a place where Hashem can just be. Not expressions, not revelations, but just be. As he actually is. Flip the page. I got that one pretty quickly. Okay. So, in order to make this dwelling place for Hashem's essence, there has to be something both in the avoida that we do and in the person who does that avoida, there has to be something that affects the person's essence. And that is Sanctify yourself in permissible matters. At how so? Okay, that doesn't make sense. We declared that we're going going to explain. We're going to explain it. The point is like this. We're trying to bring a revelation of Hashem's essence. All right. So, similar to what we said before, whatever it is that you're bringing into revelation, the manner of bringing that into revelation has to be commensurate. Has to be has to fit. So too, if we want to bring a revelation of Hashem's essence, it has to be some type of work that we do that has to do with our essence. And what is that work that involves our essence? Sanctify yourself in permissible matters. How is that How is that? The Rebbi says, we're going to explain it. Okay. Good. By the way, it's a Sunday. Very often on Sundays we have groups that come to the Soul Words House to prepare for going into the Ohel. It's our great merit that we do this. It's one of the reasons we have this center here half a block from the Ohel. I'm just going to break for 1 second before we start. I see you You said, "What time is the group from Philadelphia coming?" 3:45. Okay, we have plenty of time. Okay, but I'm I'm kind of running out of steam over here. People What? No, you're not making me nervous. I have a coffee. Thank you, my dear son. I have a coffee. You're not making me nervous. You said all everyone left. Okay, we've been here since 10:30. It's like um 4 hours already we're here. Okay, maybe even 4 and 1/2 hours. Everybody left. There's no one here. Yisrael is here. Me and you. And Oh, and Chaim is upstairs sleeping. Yeah. And um Yisrael is setting up for the group from Philadelphia. Just [sighs] an average Sunday at the Soul Words House. L'chaim. Okay. Good. Let's talk about how sanctifying yourself in person permissible matters has a special status, special quality in the Adam Aveda, and that's in italics, in the person who serves. We're talking about, you know, there's the heft and the gavra. There's the thing and then there's the person. So, there's the avoida, that's the work that you do, that's the heft, that's the thing. Then there's the oveda, the person who does that avoida, that's that's the gavra, that's the person. So, let's talk about the Adam Aveda, the person who does the avoida. When you talk about mitzvahs, you talk about Torah mitzvahs. It could be that he's still an independent entity for himself. It's just he forces himself to learn Torah and do mitzvahs. He subjugates himself to the ratzon ha'elyon, to the supernal will. And then what's being affected? Only what we call the extension or expression of his soul. And he But when he foregoes his own stuff, his personal stuff, that affects him much more deeply. That is battle of mitzvahs, complete self-nullification. That touches the essence. You You follow this? If a person just learns Torah, I don't want to say just, but he's learning Torah and he's doing mitzvahs. Okay, so instead of doing his stuff, he does Hashem's stuff. And that's a certain level of battle. But it's only a level battle in the way he expresses himself. But in Kadish battle, when you sanctify yourself in non-specifically prohibited things, meaning things that are technically totally fine to do. Now you're giving up your stuff. You're letting it So, Torah mitzvahs is I force myself to do Hashem's stuff. Kadish battle is I don't even do my stuff. That hits much more deeply. And that is how you engage the essence of the person. It's much more personal. You understand? It's much more personal. There's one level of I'll do what Hashem wants. It's much deeper to say and I'm not going to always just do whatever I want, even if technically on the books it's permissible. Why? Because it's too indulgent. It's too selfish. I I I That's not what I'm about. So, that level of of sensitivity and and surrender, that's a much deeper level. So, similarly, same kind of concept. It says in Mechilta on the verse and you should be for me a segulah, treasured a treasure. It means you should be acquired to me. That means you should be involved in Torah and not be involved in other things. Those are two things. Not just I Oh, yeah, I'm involved in Torah and I'm involved in the stuff that I like. No, no, no. Involved in Torah to the exclusion of random stuff that you like. I did I didn't say No, don't be mean. By not being involved in other things, even permissible things, that's when you really become holy, separate. That's when you become acquired by Hashem. Your entire essence becomes Hashem's, becomes Elokus, becomes godly. And I just want to explain. This doesn't mean we're talking about a person. I want to clarify this cuz a lot of people will get this wrong by mistake, and some people will get it wrong on purpose. This doesn't mean this is a person who only learns Torah and only does mitzvahs, and he doesn't have anything else in his life. Doesn't mean that. It means that even when he's doing things that's not Torah mitzvahs, he's only doing it because it serves Hashem. So, he can have hobbies, but he has holy hobbies. He can have pastimes and recreation, but it's holy pastimes, holy recreation. Anything he does is for some benefit to Hashem, some glorification of Hashem. Okay? Cuz if we're going to say he only does Torah mitzvahs, he doesn't do anything else, that's What's What's the kunts, like we're saying in Yiddish? What's the trick in that? The point is he does do other things, but it's not his. It's not Hashem, can you back off a little bit? I got to have some me time. Which people do. People say that. Look, I'm a frum a Yid, I'm religious. 90% of the day I'm running around doing mitzvahs. I need 10% of the time just to chill and do my own thing. What we're saying is no, you don't ever go off and do your own thing. Even when you're doing things that are not specifically tied to mitzvahs. So, yeah, you can you can take a walk in the park if that's a way of serving Hashem directly or indirectly. We're going to talk about later what it means directly and indirectly, but the point is that even when he's doing things that are not expressly tied to mitzvahs, he does it for the intent of serving Hashem. And that hits much more deeply. In other words, it's it's crazy to think about it, but you can force yourself to do a mitzvah. You can force yourself to put on tefillin. And it's holy. Putting on tefillin is a mitzvah. But, how deeply does it affect you? Whereas, when you have to force yourself to make a decision, is taking a walk in the park right now holy or not holy? Can I do it in a way that's holy? Can I do it in a way that expressly brings glory to Hashem? That hits much more deeply. The answer is yes, you can take a walk in the park in a way that sanctifies Hashem, but it takes much more uh bittle to do that. Okay. Now, he's serving from his essence, and he is summoning he is triggering essence, the essence of Hashem. >> [snorts] >> That his essence should be Hashem's essence. Which is, like we said, in the future when Messiah comes, we're going to say holy in front of the tzaddikim. And the Rebbe said that means all Jews in the manner in which we say holy before Hashem. Yod aleph, bottom, very very bottom of the first column of 258. Okay. Now, we're doing it in the avodah. We had in the We first we did the adam ha'oved, and now we're doing the avodah. So, in the adam ha'oved, in the person, like we said, it touches a deeper place in the person when he has to do permissible things in a in a way that is conscious, mindful, directed toward Hashem. Just touches him on a deeper level, on essence level. That's in the person. Now, I see yod aleph, we're going to talk about how it how the avodah itself, the work itself, is a deeper work. Okay. Difference between the way the patriarchs did mitzvahs and the way we do mitzvahs after Matan Torah is that the the the the patriarchs did it in a purely spiritual way, and we do it in a physical way. We've spoken about this many times. No need to elaborate here. Okay. We've spoken about the fact when the avos were serving Hashem, it was not from a command. So, it only was able to reach as high as created beings can reach, no higher. And therefore, it was limited. So, yes, their mitzvahs were spiritual, not physical, and spirituality is a much greater vessel than materiality. But, catch this. Matan Torah made a shift that Torah was given by anochi, Hashem. Anochi means the pronoun I. And that's the acronym Anochi Hashem into Torah. That Hashem gave his very essence through Torah. Now, on the level of essence, is Hashem's essence material or spiritual? Neither. Material and spiritual are both designations. They're both categories. They're both descriptions, and therefore they're both limitations. Yes, spirituality is higher than materiality. Like we said, spirituality is a greater vessel than materiality, but it's still only a vessel. It's still only a limited finite capacity. Anochi, Hashem's essence, means not neither material nor spiritual, or both material and spiritual simultaneously without the limitations of either. And there's therefore there's no distinction between spiritual and physical. And to the contrary, that which is higher descends lower. So, the avos, their mitzvahs were all spiritual, but it was limited. Our mitzvahs are unlimited. It's expressed in the lowest realms, in the physical world, but it's coming from the very essence of Hashem, from the Anochi. Okay. Nevertheless, even after Matan Torah, there is a certain limitation that Torah gives. That Hashem gave himself Hashem gave us himself, like it says Anochi is Hashem gave himself through the the medium called Torah, meaning Torah mitzvahs. But not through other ways. So, you access Hashem through Torah. You do a mitzvah, you're getting Hashem. But, what about other things that aren't mitzvahs? Then you're not getting Hashem. That's why the the halacha is, you stand in front of someone who's doing a mitzvah. Why? Because of Hashem who's dwelling in that person who's doing the mitzvah at that moment. But, if he's not doing the mitzvah, if he's just sitting there eating a corned beef sandwich, you don't stand in front of him. You don't stand in front of someone who's doing something permissible, even if he's doing it for the sake of heaven. You don't stand. Only you stand if he's doing a mitzvah. Cuz what did Hashem give himself over through? Through the medium called mitzvahs. However, in the future when Messiah comes, Hashem's essence is going to be be revealed in this world in the ultimate way. Then all the limitations will will be removed. As it says we're going to see godliness everywhere and in everything. Flip the page. It will be revealed the truth, that it's true now, but you don't see it, that no place is devoid of him, and there is nothing but him. Meaning, not just in Torah mitzvahs, but in everything. When Messiah comes, not just you'll see Hashem in things that are holy. You'll see Hashem in everything. Like uh like we say, you look in the world, and all flesh will be able to see the divrei Hashem speaking everything in the being, the table, the chair, the lamp post, everything. Okay. To declare in them Indian meant us, okay. Let's let's explain this a little bit more um detailed. It says in Zohar there are three levels. The holy one, the Torah, and the Yidden, and each of these three possess a concealed aspect and a revealed aspect. Following? Okay. In Hashem, the concealed aspect, or rather the revealed Let's first the revealed. The revealed aspect is godliness as it's expressed in the worlds, and namely in the nature of creation, the predictable patterns. And then the concealed aspect of Hashem is godliness that is above world building and above the predictable patterns that we call nature. And even on a deeper level, >> [sighs] >> Even miracles even miracles could also be included in the revealed aspect of Hashem. Why? Because even though miracles are higher than worlds which therefore when a miracles come into the world they break nature. World the world cannot absorb miracles in a inner way which is why miracles sort of just pass over or or break through nature. Nevertheless, if you get it really down to it even miracles are part of the revealed aspect of Hashem. Why? Because we can also see miracles now. We see them. The hidden aspect of Hashem really means miracles that no one sees that are undetectable. So not the splitting of the sea. That everyone knows about. You see it. No pun intended. You see the sea. You see that the sea is splitting. Or like like the sages say one who experiences a miracle doesn't even recognize the miracle. The real hidden aspects of Hashem are the ones that you'll never know about because they're so lofty they're just completely off the chart. They're they're we don't have a scale to measure them. So they express themselves in a makif in a transcendent way. Or beyond makif even. They don't even express themselves in a manner that's makif. Or like the explanation of the verse Hashem alone makes miracles but another way to read it is Hashem makes miracles. He makes miracles. He makes wonders that only he knows about. Why? Not just that no one found out about it yet. It's that no one will ever be able to find out about it cuz it's not the kind of stuff that would register in our minds. Meaning to say the Rebbe's upping the ante here. Nature for sure we say is the revealed part of Hashem cuz it's Hashem expressing himself in creation. Miracles we normally say is the concealed part of Hashem cuz it's higher than than nature. But the Rebbe's saying actually the miracles the identifiable miracles that's also the revealed part of Hashem cuz you could identify you could see it you could experience it you can point to it you can label it. The real concealed part of Hashem meaning Hashem's essence remember trying to get back to that concept of essence that was one of the main motifs of the sicha. That's the stuff that no one will ever be able to consciously observe or experience precisely because it's so lofty. It doesn't do it just is. It just is. And you don't know what's happening. You can't know what's happening. Like the fish was swimming next to the other fish and he said do you believe in water? And the other fish said what's water? >> [gasps] >> Okay. [sighs] Hey, when Messiah comes cool things going to happen. The undetectable unknowable miracles are going to actually become detectable and knowable. I will show you wonders means Hashem I will show you wonders. That says you want to do this. I remember what we said before that that means Hashem's essence. Hashem's essence will show us wonders. And like it's known the fact that it says two times there regarding the coming redemption when the sea split it only says there one time. That came and unveiled. That's when miracles break nature. But in the future with Messiah it's going to be two times there. It's going to be there there. Even the hidden miracles will be revealed meaning not the revelation of godliness that's higher than than nature but the essence of Hashem which is higher than both nature and miracles. Follow that? Now let's get back to our point. In the discussion that we're having here about sanctify yourself even in permissible matters. Normally we say godliness is revealed in Torah and mitzvahs. Not in the world itself, right? Torah and mitzvahs are holy. The world the world's not holy. We only feel that God is revealed when there's some type of breaking of nature. But the godliness that's in nature that's not a revealed godliness. To the contrary we only perceive a revelation of godliness when nature is broken. But in the future when Messiah comes we're going to have the experience of the essence of Hashem Then we're going to experience the godliness of the world itself. Just the fact that the world exists is godliness. Won't require a miracle. The regular existence of the world at this moment will be the deepest expression of godliness because we're going to see that the world itself is godliness. Now Zohar says there are three knots that are connected to each other. The Jews are connected to the Torah and the Torah is connected to Hashem. In order to reveal the hidden aspects of Hashem meaning Hashem's essence. That is going to require the hidden aspect of the neshama engaging with the hidden aspects of the Torah. So pnimiyus of Torah the inner aspect of Torah what does it teach us? Teaches us that are one thing. And are one thing. That which is the same numerical value as nature nature. And which we said is was is and will be which is higher than nature. They're really all one thing and one thing. So when a person learns and immerses himself in these these concepts it summons a triggers in him. The the idea that the Jewish people are called one nation on earth. What does that mean? Even in worldly matters he perceives the the oneness of Hashem. Therefore you will be holy. Be holy and uh >> [cough] >> Like we said sanctify yourself >> [gasps] >> even in permissible matters. Mundane matters. Which we said before that affects that affects the person in a on a deeper level. Which is the hidden aspect of the hidden aspect of the hidden. And that's what makes him receptive to the hidden aspects meaning the essence of Hashem. So in other words summary of this second sicha of Kedoshim is the idea of sanctifying yourself even in permissible matters that this touches a place deeper than anything else. It allows us to experience godly godliness in its totality, meaning not confined just to where we normally associate godliness in in overtly religious areas, but in existence itself. And that is what's going to be revealed for everyone when Messiah comes, but in order to bring that revelation, we have to start to engage in that currently now. Okay. 260, page 260. All right. Ice your dollar. >> [sighs] >> How you doing? How you doing? I'm good, chef. Ready to keep going? Okay. You're tired? How do you think I feel? Okay. All right. Let's keep going. Page 260 at the very top. Ice your dollar. It's the third seer of Kadashim. It goes It's not that long. It's 1 2 2 and 1/2 pages. And then after that, there's a little little seer that's like half a page. And then we'll finish Kadashim. Okay. Let's go. The Rebbe says that his father-in-law, the Rebbe, gave over three teachings that Rebbe Levi Yitzchak of Berditchev heard from the Baal Shem Tov. One of them is Kol Torah She'einah Melachah Sofah Batelah. Any Torah that it does is not accompanied with Melachah, with labor, in the end will be nullified. This is from Pirkei Avot, Perek Bet. Hashgachah Pratit, we just uh learned yesterday. Perek Bet Pirkei Avot. But in future years, you may and may not correspond to that. >> [sighs] >> At any rate, Kol Torah She'einah Melachah Sofah Batelah. Melachah means Hisaskus in Ahavas Yisrael. So, the Baal Shem Tov said that Melachah, work in this case, means working in the area of loving your fellow Jew. Bishvil De'i Torah She'yihiyu Mekuyam Hu Tzu Ir Zayin Hisaskus in Ahavas Yisrael. In order that Torah should last, you have to work on your love of your fellow Jew. Und Die Torah Hot Gepelt Auf Berditchev Az Zayin In Hoge Kol Yom Az Zayin Hisaskus In Ahavas Yisrael. This had such an effect on the Berditchev personally when he heard this teaching from the Baal Shem Tov that made him for the rest of his life focus on love of his fellow Jew. And as Levi Yitzchak of Berditchev was famous for, he was always finding uh exonerating arguments for even the most egregious sinners. And he was the great defense attorney of the Jewish people, always arguing in uh in favor of the Jewish people. That was his his Ahavas Yisrael. Okay. >> [sighs] >> Tes Vav. Fun Dem Vos Der Sipper Is Der Gang In Tzu Uns Is A Raya Az Er Is Uns Negaya. This is a classic signature um move in the Rebbe's Sichos. The Rebbe will tell a story about a Tzaddik and say that it's pertinent to all of us. Well, how do you know it's pertinent to all of us? You know it, don't you? The fact that it reached us. There are plenty of things that happen with Tzaddikim that we don't know about. But the fact that we do know about this and and it and the reason we know about it is because the Frieder Rebbe chose to share it, that compounds it even more. That means it's relevant to us. Fun Em Alt Is Doch Bashgachah Pratit Tzu Le'havdil In Avedah. Everything is divine providence. So, it's divine providence that we know this teaching. And it's in order Again, this is also a classic signature move in Likutei Sichos that it's for a He'arah In Avedah. So, two things. One is, if you know about it, you're supposed to know. And what are you supposed to do with it? It's got to be practical. Everything in Torah You see the Rebbe says this all the time, Torah Melachah He'arah. Everything is instructive. So, it cannot just be, "Oh, here's a cool story about Levi Yitzchak of Berditchev. He heard the Baal Shem Tov say this thing and it affected him so much and it changed his life." Yeah, but did it change your life? "Uh I'm not Levi Yitzchak of Berditchev." Yeah, but you know about it. So, it's got to change your life, too. Punkt D Auf Dem Klalus Inyan Nachshidis Hot Der Alter Rebbe Gesagt Az Es Is Nit Far A Kitah Mafloga, Nor Far Alle Yidden. Just like the Alter Rebbe said, Chassidus was not ever meant to be restricted to one particular sect or faction, but it was meant for all Jews. Warum Chassidus Is Doch A Hachanah Tzu Der Geulah She'i Because After All, Chassidus prepares us for Messiah. Vos Zi Vet Zayin Far Alle Yidden. And that's going to be for all Yidden. B'meilah Is Oich Die Hachanah Tzu Der Geulah She'i Der Chassidus Far Alle Yidden. Therefore, Chassidus is for all Jews. Chassidus is for all Jews. Und Azay Is Oich Now, not everyone has to become a Chassid. People always say, "Oh, you're trying to make me Chabad?" No. But I want you to learn Toras Chabad. Are you trying to make me Chabad? No, I'm not trying to make you Chabad, but everyone should Now, I'm going to say the Rebbe says Chassidus, not just Toras Chabad. Okay. So, you can learn other Chassidus as well, but certainly among the Chassidus you learn should be Toras Chabad. At any rate, everyone should learn Chassidus. Everyone should learn Toras Chabad. Everyone should learn it. It has nothing to do with what your customs are and what your uh community is. All these customs, communities are beautiful and stay with whatever works for you, and whatever you were raised in and whatever wherever Sherish Nishmascha, your soul root is. It's fine, no problem. To the contrary, it's beautiful. But in addition, learn Tanya. Learn Likutei Torah. Learn Likutei Sichos. Azay Is Oich Ahavas Yisrael Klalus Kol HaTorah. Und Der Baal Shem Tov Hot Es Kevar Geven Also A Yesod In Chassidus Negaleh L'chol Yisrael. Similarly, Ahavas Yisrael is not for a particular faction. >> [laughter] >> "OH, THOSE GUYS, THEY'RE really into Ahavas Yisrael." Well, we should think that everyone is into Ahavas Yisrael. Um Yeah. And so, the Baal Shem Tov made the the the Ahavas Yisrael is a is a foundational part of every Yid's Avedah. All right. Um Tes Zayin. Yeder Yid. Yeder Yid Darft On In Ahavas Yisrael Tzu Mashpia Zayin Auf A Tzveiten Yidden. Und Dos Is A Teiyales Oich Far Em Alayin. Every Jew has to affect another Jew, and this is going to benefit him him himself. And again, if I have to point these things out, but I think that's kind of why we're going through Likutei Sichos Chelek Aleph, is to see the foundation of the Rebbe's Torah. And and this is a recurring theme, that when you help others, you help yourself. We had this in the Pesach Sichos we learned earlier today, or if you're listening to this in another year, uh we learned a couple weeks ago, that the Chocham is next to the Rasha because when the Chocham helps the Rasha, it really ends up helping the Chocham. You're doing both. K'ma'amar Al Al Pasuk, Rash Ve'ish HaChocham Nifgashu Me'er Einei Shneihem Hashem. Osher Ve'rash Ve'rash Nifgashu Eisah Chulam Hashem. That the poor man and the man of schemes meet together. God is the maker of them all. God enlightens both the eyes of both. The rich and the poor meet, God is the maker of them all. Yeah. Un Azay Vi In Der Rash Ve'osher In Gashmius Is Oich In Der Rash Ve'osher In Ruchnius. Az Der Chashposah Osher L'rash Git Der Eibershter Oich Dem Osher. Just like in the material rich and poor, so too spiritually rich and poor. That it says God enlighten enlightens the eyes of both of them. That when the spiritually wealthy person helps the spiritually impoverished person, Hashem also helps the wealthy person. This is what it says in the end of the Hakdamas Amalek of Tanya. When the Alter Rebbe says that if you can't understand this book, ask your local Mashpia. And if your local Mashpia tries to be humble and say, "Oh, I don't know how to explain it." You you show him this I I uh preface, and you tell him he better not withhold it from you. He He better teach it to you. And uh when he does may I shnayim it benefits him as well. The Mishna says act. The Mishna says act. Aizu khokhmah ben mikol adam? Who is wise? One who learns from all men. Does he say as yet an Indian was men can say for name up learning and it means if if the Mishna tells you a wise person learns from everybody, it means everybody has what to teach. The mailer is dark yet an usher in Zion Indian. That means everyone is rich in his way. Such a beautiful way of looking at it. It's not just that there are the rich and the poor. We're talking about spiritually. Those who have what to teach and those who have to listen. No, the Mishna says learn from everybody. Everyone has what to teach. Maybe it's one thing, but in that thing he's the giver. He's the philanthropist, the spiritual philanthropist. Montman by am is all those Kevin swords fighting women does felt. So it's required that the guy who has it has to give it to the guy who doesn't have it. And walk down with a year and about coming with a mile of us Enfield. And then he will receive from on high what he's lacking. So if you give what you've got to a guy who doesn't have that a sham is going to arrange for you to get what you don't have. Maybe it'll be by sending you some other guy who has that thing that you're missing. Isn't that beautiful? And then that guy who gave to you what you were missing that he already had someone's going to come along and give him what he what he doesn't have. What a chain of of love and giving. It's moving. You're Zion. Does it dog in Indian wash state the fate of him in Gamora as dark damn was it felt the ash bar of them fighting felt the mayor in a shnayim of a year that is a sham of a year on nach mir. Yes felt dark ice cafe as fun damn usher vert and Annie or they So the Gamora says very clearly the the the possible commission will explain according to Gamora. That when a sham enlightens the eyes of both that means there's an assistance from above but also um there's the the negative that if the rich refrain from sharing then he's going to become poor. Is that for standing as tight on office Israel say for the tailor and that's what it means that Toyota without office Israel say for the tailor in the end will become to not will come to not. It means like this. If you have Toyota, you have to give it away. You won't lose it by giving it away. >> [laughter] >> And you share an idea with someone. If you give your money away, you have to replenish [clears throat] it. You're relying on a sham will pay you back. You share your information with others, you don't have to wait for a sham to pay you back. You still have it. What you're waiting for is then you're going to get the bonus, which that's the mayor in a shnayim. So if a person has Toyota and he doesn't have office Israel, meaning he doesn't share what he knows See, office Israel it's not enough just to give people chicken soup. Although certainly that's very nice and sometimes no one's going to listen to you if you don't first give them the chicken soup. But here office Israel means teach them what you know. And if you don't teach them what you know, God forbid, you could end up losing what you already know. If you don't use it what do you call use it or lose it? Did about sham to hot knock never again as big day the tailors all have a key on is vain of office Israel stop. No, it is down Zion in there in the mall collection about sham to is ask is in office Israel. But it's not enough just regular office Israel. The Bal Sham to specifically says Malacha. Malacha means work. You got to work it. Or like the Bal Sham to says he says cos to be occupied with it. It's not just like oh, if an opportunity comes up for me to share some Toyota, you know, I'll do it. No, no, no, you got to work for it. You got to make it happen. Them tight >> [cough] >> EXCUSE ME. THEM TIGHT phone is ask us that cleared with the mirror of coming out more as those is good looking so I got shaft. What does it mean is ask us? It's like a business. The Bal of the the the the figure ever said about a sick make knit as air is a seat by saying in a house with signs creator and walk this emitter that say the vision as by am is those creator and that vision ear mile and that coming to am coffin. A business doesn't mean you sit at home and you wait until someone will find out on their own that you have this business and that you have this inventory and that that that inventory has this special virtue, has a special quality. And then he's going to come to you and and and initiate oh, do you think you could sell to me? Nid dos is the say the from from a say her. That's not how business works. They say her Evan the crumb star. Yes gain for by a sack mention on air hang off a shield. The business guy opens a store. Hopefully in a area where there's a lot of foot traffic. People go by. People walk by. And he hangs up a sign. It's advertising. As all of our by gay year zone vision as by am give in say straight up that everyone who walks by should know that he has the straight or he has the goods. The remit by no good there say no knit and he's still not satisfied even with that. I'll get on on is my far some on the tail the mile from Zion straight he goes around talking it up. He does marketing. On red iron men so by am coffin he convinces people to buy. I took coming in a style as he puts forth all types of effort men so Zion straight or coffin that people should buy his inventory. The never had get out the mouth being a sick of Toyota by mitzvahs. The never meaning the figure ever used to explain what does it mean to be involved in Toyota mitzvahs? The silver is by the guy is ask us in office Israel. Same thing in office Israel meaning The never is expanding our never is expanding this this marshal. The figure ever said it about about Toyota mitzvahs in general. But here we're saying it about office Israel. Men dive legging call I mean that call I mean a style as often a year Toyota must be a Zion and does was men heart must be Zion and the tail cut from Toyota mitzvahs for straight Zion Toyota say CDs. A rain get out and on turn all men a style as as a year so here a vote CDs. You have to play all types of effort to do a favor for a fellow Jew and share with him whatever you have. Explain them the preciousness of Toyota mitzvahs and then I of course includes CDs and you should take undertake all types of efforts that a year should hear a teaching of CDs. On their mitts Zion knit by no good and even that is not enough to be satisfied. No. Men dive no Janem machen for a Toyota Almenas law had uh a toy fair Almenas law law bear. You have to make him um it's it's an expression in to move a Toyota. We have to explain a little bit. Something that is moist enough to transfer if you touch it you Some things, you know, are are barely moist. You touch it, the moisture won't come off on your hand. This is you touch it and then that what you touch after will also become moist. So that's what it means that you affect a guy so much then not only you affected him, but he is going to then in turn affect others. Yes. What am air stand when Zion McCullen villain I wear my spin that men vision as Zion a spa is in Zion equally good one. Interesting. The only sign that you have that you've actually effectively influenced someone is when they become an influencer. Such an interesting question. Like how do you know you actually spiritually fed someone, nourished them, really taught them? Only when they become a teacher. When it becomes their What? When it becomes their game. It's really their thing. It's not just really a hair. They go out and do it, too. Yeah. Uh [sighs] um Yeah. And we the beer collection you put some in the second quarter my in a qual get a wider. We talk about I thought this is my honest quote so the Bal Sham to the wellspring spreading forth. So what is a wellspring? A wellspring go it it doesn't sit stationary. It's not like a pool or a cistern. It uh it flows. Goes out. We the ramen sucked wagon break up. Like like like the Ramaz says about a pool. As Breicha hot nit kein din fun a Mayan. A pool isn't a Mayan. Oif may oif a shtelt zich up un geht nit weiter if it doesn't move. It doesn't flow. A Mayan flows. So, that's what it means to to to really uh to make it move means that not only you transfer it to someone else, but the momentum continues and they transfer it to the next guy. Okay. Um Yeah. Einer Yid kas. On the right page? Okay, Yid kas. Second, I'm sorry. Wow, I I'm sorry I was late a whole column there for flipping the page. Page 261. I see Yid kas einer. Einer fun di Yid Yoni status zu mekarev seine Yidden is ton Yana matana oif begashmius. I said before about the chicken soup. One of the ways to bring a Yid close is to physically help him out. Oisa dem was dos alain geht arayn in a vis Israel helft dos oif zu mekarev seine Yidden lurch nias. First of all, the physical favor itself counts as Avas Israel, loving your fellow Jew. But also sometimes that's what helps you to be able to help him spiritually. Meaning he won't be receptive to spiritual help until you first show him that you care about his material welfare. Men darf nit varten un tailer sein gashmius in ruchni in ruchni is dafke mit naya chulu. Now, listen to this. You don't have to wait and make gashmius dependent on ruchni is. Make it conditional. Nor men darf ton oif begashmius. You have to also help him physically, materially. Nit shtellen di keine tnayim unconditional. Was dos is doch gewen dem oif zu was is nit shalesh gewen geworen fun Baal Shem Tov. Um this is one of the like the chiddushim, the novelties, the breakthroughs of the Baal Shem Tov. In dem derech ha'avodah fun di tzaddikim in di shtot un mishnas tove al brocha that uh he brought about in Baal Shem Tov brought this about in the in the path of divine service carried about by the the hidden tzaddikim. His group of hidden tzaddikim in uh the year uh 5742, which will be 1712. Yeah. This is during the Baal Shem Tov's period of uh being a tzaddik nister. The Baal Shem Tov for the first uh 26 years was a tzaddik nister and then for 10 years he learned with Achiyah Hashiloni. And then for another 26 years he was a leader of the Jewish people. Okay. So, >> [sighs] >> yeah, even helping the guy physically and you don't get a chance to tell him a vort to say this afterwards, helping him physically also is Avas Israel. The Baal Shem Tov was mechadesh that concept. Okay. Um Oive bei alle men. Yeah. Yid kas. Oive bei alle men mont men is ask as Avas Israel is mekoche kein bei di ven di hashgacha elyonah hot gebrach in an ort vos Torah mitzvos is dorten bei miyut. Everyone is demanded It's demanded from everyone to be involved in Avas Israel. But especially if by divine providence you find yourself in a place where Torah mitzvos are the my are are engaged in by the minority of Jews. B'makom she'ein ish sham likht of ze achayiv un schos fun di shtadl yeshish. If you're in a place like the Mishnah says also Pirkei Avos perek base. If you're in a place where b'makom she'ein ish, where no one else is stepping up, then you shtadl yeshish, be the man. You step up. So, you look around. I mean, they was talking about 1950s in America and most of the Jewish community is not so observant. Okay, so you know, maybe your parents were in a shtetl where everyone was observant, but you're in a city in America where most of the Jewish people you know are not observant. So, if that is what the divine providence orchestrated for you, that means you've got to step up and help these Jews. Every We all have to be involved throughout history every Jew Jew has to be involved in Avas Israel, but especially in in in our time and place. Un dos was der taynet as er vet aber varen in zich allein. Er vet fun dort antlayfen ve anias nafshi itzalti. You've had this concept before. And this that he's going to argue that he has to take care of himself, that he has to flee from a bad place. He has to save himself. You've had this this before in Likutei Sichos chelek aleph. That a person might say, "It's not that I'm not concerned with others. It's that I have an obligation to take care of myself. So, I can't really afford to go out and deal with these non-observant people because uh you know, I have to prioritize. First let me get myself in order and maybe maybe maybe when I'm super strong I'll go out and deal with them." Zol er wissen as dos is an inyan fun pikuch nefashos. So, the Rebbe says There's many answers to this argument, but here the Rebbe says, "You should know that we're dealing with pikuch nefashos. We're dealing with uh a matter of life and death." Un b'shaas as handelt zich wegen pikuch nefashos toymen azelche cheshbonos nit machen. When you're dealing with life and death, you're not allowed to make such calculations. Di bal dos di hashgacha elyonah hot dem ahin gebrach since divine providence brought you here, hot zi oif em ruf kol ek a shlichus. You have a shlichus. That's that magic word, shlichus. You have a job. You have a mission. You are sent. Why do you think you're even here? Is only because of the job. It's not you're here so now let's give you a job. It's because you had this job. Hashgacha protis put you here where your job is. Un em gegeben koiches and you were given power to machen dem ort far a makom Torah mitzvos. To make this place where you are into a place of Torah mitzvos. Thank you for flipping the page, Israel. Di Gemara ditzelt. Di Gemara ditzelt as Rav ve Rav Kahana v'chulu zainen gekumen kein Bavel. Story in the Gemara that Rav and Rav Kahana, two of them are going came from Eretz Israel to Bavel, Babylonia. Yeah. Um dos heist der Rebbe shtar hot di zollen musen ahin komen. In other words, what does that mean? It mean where they go they go there to see the uh the Tigris and Euphrates. Had to see the Fertile Crescent. They went there cuz Hashem arranged through various ways to get them there. In Bavel zainen dan gewen atzel erter vu es hot gefelt di upgehitnkait. Upgehitnkait in fashidenen inyanim. Now, in Bavel at that time there were communities, Jewish communities that were lax. They were lacking certain aspects of observance. Shabbos the Rebbe sites uh some some of the examples. Uh of Shabbos basar b'chalav v'chulu even um separating milk and meat. Un vi az a ort vert betzeichen balashon hazal mit namen bika. And the sages actually they refer to it as a bika as a valley. A tol, a makom porats. An ofener ort. That means a valley, an open area, a place that's lower than the ground. An ort vos is neder fun der gleicha oiberflach. Place that's lower than the uh than the the the the surface above it. Kumen di key hin hot der dort oifgeshtalt a gather. And they, Rav and Rav Kahana, they came to this valley. And they they set up some safeguards there. Meaning they got the Jews back on track. Like all stories of our sages, this is not just a history. It's not just to tell us what happened. I have always insisted everything in Torah, every detail is instructive. Not an unvisum in life, but rather this story is a directive for all of us. First of all, you have to know that if you come to a place, wherever it is, you were sent there for a purpose, for a specific purpose. That's a Shkoka Protis. It is a you should make that place into a place of Torah mitzvahs. And that vision is and you should know that is the reason you were sent there. And when you give to Daka, charity, whether materially, like literally giving money, or like we explained before, spiritual philanthropy, which means teaching, educating others. So it says that Daka guy Daka will elevate the nation. It's a Pasuk in Mishlei, in Proverbs. That will make the mind and heart a thousandfold more refined. You don't have like saying of our sages, you enliven the soul of the poor man by saving his life, you gave him food when he was passing out. Tomorrow I wish you and your family well. Tomorrow I wish you and your family well. Tomorrow I wish you and your family well. This is what this is a personal benefit that he's going to get from this. Meaning you helped somebody else out, that is the way that Hashem's world works. You're not just helping him, you are directly helping yourself. You will benefit from this. It's not why we do it, but yes, you will benefit. Not only will you personally benefit, but by doing so you will bring Messiah closer. Like we're promised that through spreading out the wellsprings causing that we bring the master, meaning Messiah, in our time, very very soon. Amen. That's a Sicha from based on high. Sicha. >> [clears throat] >> The Kitzur. The Frierdiker Rebbe said that was moved by the Baal Shem Tov's teaching that any Torah that doesn't have a Malacha with it will be for not Malacha, work. Baal Shem Tov says working at Avodas Hashem, not just having Avodas Hashem, but working at it. And we explained that that means you have to you got to be like a like a guy who has a business. You don't just sit back and hope customers will find you. You have to go look for your customers. You have to be active in helping people. And sometimes that means only helping them materially, and that itself has inherent worth, but also it means helping them materially as a way of making them receptive to educating them and helping them spiritually. Okay. This is the last Sicha of Kedushin. Page 262. Ice off. This is also the last Sicha of the day. Can you believe? If you're watching live, it says there are 10 people watching live still. We started at 10:30 a.m. 4 and 1/2 hours ago. Ooh, I'm tired. And right when we finish, by the way, I think there's a group coming. See kids from Philadelphia. >> [sighs] >> Don't get any rest. I guess that's the way it's meant to be. Okay. Ice 262. The Frierdiker Indian is called the story of welcome and sought. As I told you to Pirkei Avot. And in the rest of Mishnah Moshe Kibel Torah MiSinai. So this concept we were just discussing is also hinted to in the Mishnah from Sanhedrin Kol Yisrael Yesh Lahem Chelek Le'Olam Haba, all the Jewish people have a portion in the world to come. We say that Mishnah before every chapter of Pirkei Avot when we learn Pirkei Avot on Shabbos afternoon. Also, it's hinted to in the first Mishnah of chapter one, Moshe Kibel Torah MiSinai. Moshe received the Torah at Mount Sinai. The message of this Lentman in the Shabbos between Pesach and Shavuos. We learn Pirkei Avot in the the summer Shabbos between Pesach and Shavuos as a preparation for receiving the Torah on Shavuos. Is there is this in Avot Yisrael? What's the room is in the two the month of Mishnahs? Mishnahs. The way to receive the Torah, and we receive the Torah on Shavuos, but the way to receive the Torah is through Avot Yisrael. And so that therefore when we're learning Pirkei Avot to prepare ourselves for receiving the Torah before each chapter of Pirkei Avot we say Kol Yisrael Yesh Lahem Chelek Le'Olam Haba, every Jew has a portion in the world to come. And in the very beginning of the of Pirkei Avot, meaning Mishnah one of chapter one, we say um Moshe Kibel Torah MiSinai. >> [cough and clears throat] >> Which also represents the idea of Avot Yisrael. Half off. When can I learn to learn about my side of Yanam? When the side can I learn about sitting and learning about them? Is the unvisum. So a person might say, why do I have to give away my time, spend my time helping someone else? I could use that time for my own spiritual growth. So in response to that, we have the [clears throat] following teaching. When can you listen there? As he is higher. Every Jew has a portion in the world to come. You cannot know who is higher. It's in sign. As Yanam is higher than him, could be the other guy is higher than you. No, no, no, he's not higher than me. I'm religious, he's irreligious. That's why you're telling me to put tefillin on him. I put on tefillin every day. He doesn't put on tefillin. So I'm clearly higher than him. No, no, no, you don't know that. You don't know that. Olam Hazeh is an Olam Hafuch. This world is a flipped world. It's an inverted world, an upside down world. A backwards world. So he thinks to himself he's higher than the other guy, and he makes all types of calculations why it's not worthwhile to give up time to help that guy. Olam Haba is an Olam Barur. A clear world. Clear world. The world to come, the spiritual world, that is a clear world. Dort. There it could turn out the very opposite. So you're walking around in Olam Hazeh and saying it's clear that I am superior to that guy. Why should I give up time for this guy? And in Olam Haba you're going to find out dude, you had an opportunity. >> [laughter] >> You could have had a you could have had lunch with the billionaire, right? What's everybody wants to, you know, hang out with guys who are better off than them, right? Cuz it's your perceive it at least as your uh as your as your path forward. So you were avoiding this guy cuz you thought, oh, I don't have time for him. Don't call us, we'll call you. You didn't realize this guy was really he had way more than you have, and you would have benefited. You would have done been doing yourself a favor by hanging out with him. Every Jew that you are going to deal with, promise you one thing, he's got a Chelek Le'Olam Haba because Kol Yisrael Yesh Lahem Chelek Le'Olam Haba. Yanam darf man talk. All of them done sign of Shavuos. >> [snorts] >> You have to always judge them favorably. Now regarding yourself, it's an interesting dichotomy. Regarding yourself, you could have a question. As he is higher than We know that love covers all fault. So, maybe your self-love, which is I know that in 2026 everyone says, "But I don't love myself. That's why I'm in therapy." Okay, so don't translate of us at my yourself love. Translate it as survival instinct. You have a survival instinct to look after yourself, okay, to prioritize yourself. And therefore, you could blind yourself to your faults. Not you could, it's human nature, you do. So, you could be overlooking, you probably are overlooking, I am overlooking my faults, or not even overlooking them, but like minimizing them and saying, "Okay, yeah, yeah, I know, but you know, it's not so terrible." Also, we say another thing, don't believe in yourself, meaning until the day you die. Meaning, even if you don't have any faults, okay, that's now. You're doing good till now. You think You think you're locked in? You think it can never take a turn? So, that's regarding yourself, that you always have to know that maybe you have some faults, you probably do have some faults, and even if you don't have any faults, you may very soon have some faults. But if you're going to do this guy a favor, he's going to pay you back in the world to come. In other words, you think that you're you think you're so much better off than him, so it's a waste of your time to help this guy. And what I'm telling you is no. Him, you have to imagine that he's he's perfect. You you have to imagine you're far from perfect. You're going to go help this guy, you're going to put the filling on with this guy, I'm just using that randomly as an example, and he's going to pay you back in Hava. Okay, picture this scenario. There's this concept that in Gan Eden, meaning in the spiritual world where the souls go after 120, so this guy you're helping is in Gan Eden. But you're his teacher, you're rabbi, his teacher, meaning you helped him out with a mitzvah or whatever. And you are in Gan Eden. But you helped him to come to Gan Eden. Well, that's that's not that's not right. Are you following this? This guy you helped out with he ends up in Gan Eden in Gan Eden. You were the from one. You thought you were so you you thought you had a you had a golden ticket, you end up in Gan Eden. But you helped this guy. So, what could happen is he can say, "Take my teacher out. He's my teacher. He helped me. He helped me. Bring him out of Gan Eden and bring him up here to Gan Eden with me." That if you're going to help someone, you become their teacher is in Hava that time. And so, then when in the world to come, this guy that you helped is going to argue. He's going to say to the you know, the the angels in charge and say, "I can't be without my teacher." Who's my teacher? This random guy who came up to me once and said, "Sir, would you like to put on filling?" That's my teacher. Get him out of there. And because of that guy, they're going to pull you out of Gan Eden and put you in Gan Eden. So, you thought that it was a distraction, you thought that you were too good for it, and in the end you find out that that was your uh that was your that was that was your ticket out of the big house. That was your get out of jail card. Cuz uh cuz this guy is going to bring you up to his level. And you say, "What do you mean? He He's going to bring me up to his level?" I told you Hava is an Hava. This is an Hava. This is a topsy-turvy world. So, don't be too uh sure about anything you see in this world. Okay. I forgot to flip the page. Sorry. When is the group coming? Oh, they're coming late? So, I'll be able to actually relax? You know, I've been doing this for 4 and 1/2 hours. Yeah. Somebody wrote in the chat, "We are watching. Good job. Thank you." Have you been watching since uh 10:30 a.m. Eastern time? 10:36 a.m. Eastern time? You They were saying about the young and the old. Saying saying the opposite. Saying, "Not only the young people are going to see Messiah because they're going to live so long. They're going to live until Messiah." Even the old people, Messiah is coming so soon, even the old people are going to see Messiah. Now, you're going to say that was 2012, and plenty of people were at that for bringing that didn't live to see Messiah. Okay, you have a good question. Yeah. Could also be shot. I think here it it's saying that it's not going to be so long. You're going to get paid back pretty soon. Okay. But when you help others, please remember it's not your own power. Cuz you know, when you influence others and you change their life, you my mission changed my life. When people say to you, "Rabbi, you changed my life." You could start to think, "Oh, I'm really that good." No, you're not really that good. You're that lucky that Hashem put you in that position to be the one who was helpful. Yeah, same with tzedakah. You're not rich because you're so good at doing business. Right. You have to remember. Now we're getting back to the first Mishna in Pirkei Avot. It's not because of you, it's because of Moshe. We're asking before, like okay, I don't understand. That's obvious because it's saying all Jews have a portion in the world to come. How is Moshe obvious? It's not. So we're explaining that Moshe was a lover of Jews. That Moshe was a lover of Jews. Lover of the Jewish people. Like it says in the Menachot. And he transmitted the Torah to Yeshua, which means in love and with love. And [snorts] he gave it to the prophets, the prophets gave it to the You turned off the text. Okay, people might want to look at the text while I'm translating it. And the elders and the prophets and all the way down to the Rebbeim who are the what the Zohar calls the extension of Moshe in every generation. So but the point is and let's just say it straight up because it's 4 and 1/2 hours since we started. So I'm a little bit giddy. Maybe I'll be a little bit less unfiltered. The Rebbe was saying when you go out and you help a Jew which is a beautiful thing and like we said it's going to benefit you don't start to think that you are doing this with your own power. The whole mechanism upon which this operates >> [snorts] >> is Moshe Rabbeinu. Moshe Rabbeinu meaning Moshe Rabbeinu, the original Moshe Rabbeinu, and the extension, the embodiment of Moshe in every generation, meaning the Rebbe. So the fact that the Rebbe told us to go out with obvious love and help others and in the course of doing so people are thankful to us and they praise us and they say wow, you changed my life. That's beautiful and we should be really, really grateful that we get to be involved in that. But don't forget the fact that's possible because the Rebbe got us to do it and the Rebbe gave us the tools how to do it. Okay. That is the end of Kedoshim. We'll summarize that. Was that the fourth sicha? >> [snorts] >> Short little sicha that um the Pirkei Avot starts with all Jews have a portion in the world to come. Every chapter starts with that. And the first chapter, first Mishna of the first chapter is Moshe Rabbeinu, Moshe received the Torah at Sinai. And the idea is that um you're helping a Jew, you're helping yourself. Which um is this the sicha where we're talking about the the world's topsy-turvy? Yeah, yeah. You don't realize the guy you're helping is actually on a higher level than you. You used to have to wait until after you pass away to see the truth. But now Mashiach's coming so soon we're going to see the truth in this world and get paid back in this world. And also when you help a Jew, don't think that it's because you're so great, it's because the Rebbe gave us the marching orders. Okay, amazing.