Korach Vs. Moshe: The Great Debate How to Integrate Heaven & Earth

Today's class is dedicated by Elliot Kaplan in honor of his father and in loving memory of his father Ben in tribute to his 26th yard site on the first day of Tamos. May his have an aliyah and continue to be a source of blessing and inspiration and light to you and the entire family and all of the Jewish people. Thank you. [Music] We know that names names in Yiddishkite names in Judaism have a lot of significance. In fact, the Gmorra says in Yuma that mayor have Mayor one of the greatest sages. He would analyze names. In other words, when he heard the name of somebody, for him it was extremely telling and meaningful. Uh we know that uh one of the first things he did as a human being was he conferred names upon all of the animals sheamus. What's the big deal of calling a name? So a donkey is a donkey and and a camel is a camel and a horse is a horse. But the truth is the medish says that this was Hashem's way of proving to the angels that Adam was wiser than them because names in Kaidesh names in Hebrew are not just incidental meaning this is a table and this is a lectern and this is a cup and this is a telephone and this is a beam but rather the names are considered essential to the things that have that name because and this is explained in many that the letters of the Hebrew Hebrew alphabet are the building blocks of creation. It's the inner chemistry of creation. So that the letters that make up a thing's name define the shape and the character of its soul, of its divine life force, its divine DNA. The DNA of it is the name of it in Kaid. So Adam needed a lot of wisdom to be able to give any animal a name. You can't just call a horse a kamar and a camel and and and uh and a donkey a sus. The word mayim, the name mayim defines the inner spiritual chemistry of mayim, two mems and a yud. Because what is a drop of water? It's basically H2O, right? You have uh two atoms of of hydrogen and oxygen and together it makes up the molecule called water. So you have a me and a me and a yud. So the inner spiritual chemistry, the divine DNA which results in the physical chemistry is always connected to the name of something. That's why the result says that when parents choose a name for a child, there's a there's a flow of divine inspiration that gets implanted in their minds even though they think we had all these calculations and uh I like this name, I don't like this name, etc. And sometimes grandparents like to mix in but there's really no need for it because parents have when it comes to giving a name even though every person is the owner of their own name. So people can change their names later in life as sometimes people do. However, and that's also the reason why when someone falls ill very ill there's a custom sometimes to add a name because the name is a channel of not just a name. So you have a name and and and m and s and are beautiful names but it's that the name is also a channel for the soul's energy into the body and that's why in illness they'll sometimes add a name to so to speak open up uh new channels of divine energy. I say this because today we're going to focus on a name and it's the name of a person, one of the very famous characters in Jewish history, pretty infamous character. And not only is it a name of a prominent person, but he even had the merit that his name, his personal name became the name of an entire para kak. Kyak is a name like many other names. And Kyak is the central figure in this paras. He's the one who stages a very successful and major revolt. Well, initially successful at the end, not very successful, but stages initially a very successful revolt against Moshe and manages to mobilize 250 leaders in this mutiny as the Tory clearly says. And his main his main complaint, his main lamentation to Mos and Aaron is you have taken too much power. That's the opening of he says to them the entire community is sacred. All the Jews are holy. Why are you exalting yourself? Why are you setting yourself apart higher more sublime? From the wordus you exalting yourself on the community of Hashem. But I want to focus on his name. Now you would think why are we focusing on his name? Why is that significant? As we just learned, a name is extremely significant. And the fact that a mayor would make judgment calls based on names. Obviously, he knew how to see what's in a name because sometimes you can have two people the same name. They obviously have different personalities. So, the Gmorra is the first one that makes this connection. Very interesting connection. The word is the same letters like anybody knows Hebrew. What is ice? One one axel. What else? Boldness. Boldness. A bold person in Hebrew is called is boldness. I have a I'm bald. The says one of the pagan customs was when somebody would die, they would they would uh what's the word? Uh but in English. Yeah. Huh. Yeah. They would they would make themselves bull. They would literally tear out the hair of their heads. What's the medical condition called? The trick. Right. So trickleamania. Right. Yeah. So they would actually as a sign of grief. It wasn't just a habit. As a sign of they would pull out their hair. It says this is not something the or other Jews should do. So the word is it's a name but it's bald. Now what would be the connection between all of this? So the gar says this is your first source of track page 109 says you know why he's called alludes to the fact that because of him a boldness was created among the Jewish people. What does it mean a boldness was created among the Jewish people? The gar doesn't explain. One way of explaining it, this is what Rashi says is because he was swallowed up and Dustin and Aram was swallowed up by the earth. So as a result of that, when you have a bald spot here is missing. So these Jews were now missing because they were swallowed up like they disappeared. So this space became like bald, empty, devoid of these people. That's how you would literally explain it. Obviously, it's difficult to understand because why is this alluded to the fact that it's called baldness? It's like you ripped out to here. I mean, why they to compare to here? And it was relatively speaking it was and their own. It wasn't so many people. It's not like there were other plagues and other pandemics and other situations where many many more people died. And yet those people are not called. There were other plagues caused by other people. They're not called. And even if you want to call them this name, because of this, why is it a metaphor of boldness? There could be many other names. So we obviously there's something here about that is connected to he created a boldness in the Jewish people. Another very interesting thing says a page later page 110 said your second source somebody who holds on to fighting to disputations to quarreling to bickering actually transgresses or prohibition of the says in this week's par one should not be like kak and his people so therefore anyone who holds on to mus is violating this mitzvah Do not be like Kai. The commentators ask Kyra's issue wasn't just that he made a mus. It was what the Makus was about. It was a mus against Mosha and Aaron. As Gomorrah says that till today the children of they screams. So how does the Gmorra learn from here? Any I'm involved in I'm like well you have to ask what's the about? It sounds like that Kyak's essential issue was misus. He already found what he fought against me. He fought against but essentially represented comes from the word which means to split. You create a split which gives us a little insight into the idea of baldness because what is really bald right is again you separate. If I tear my hair out of my head I'm separating. I'm plucking the hair out and now the hair is disconnected. Obviously, it can't grow anymore. It's like when you cut your hair, the hair is not growing. It's not connected anymore to the body and therefore not connected to the nervous system and not connected to life. So, again creates this baldness which is we say anyone who holds on to any is like regardless what it it seems a little strange. Obviously, Kyak somehow is essentially connected to the very notion of a mus of a split. What does this mean? But why? You would seem like he's focused on a particular debate, particular argument. You look in the same line, it's really a third source. Should have been a space there by the great master of the he writes in the opening of the par took what did he take? So the says the says split he split himself off he took himself away from the group and he went to a side. So let's say we're all standing together and I separate and I create from the word like half. He separates him. He took himself rash quotes. He separates himself. He takes himself away from the cohesive group. So now there is a split. I'm on this side and the other people are on this side. says, he compares it to the event that happens right in the beginning of creation. The medish asks a fascinating question. Every day of creation, Hashem says he the says Hashem saw what he made and it was good. The first day he created light, he saw the light was good. Every day it says he saw what he did. Hashem saw what he did. It was good. Besides Monday, Monday, there's no good. What happened? What happened to Monday? It was a bad day. People don't like Monday. That's why people don't like Monday, right? Got to go back to work. Unless you work Sunday, too. In my job, we work shabas, too. We like Monday sometimes. Why doesn't it say to Monday? What happened? So the medra says the first makus happened on Monday. First fight. Who got who fought on Monday? There were no people to fight. You got to have people to fight. No, you have to have somebody to fight. There were no animals even to fight. Who's fighting? The answer is what happened on Monday. Hashem said [Music] on Sunday the first day was all water. Everything enveloped by water. The fir second day he says let there be a firmament inside the middle of the water separating the water. So there's the water above the raia above the sky and there's the water under the sky. That's the first split in history doesn't say God doesn't say good. So now you have water above you have water on bottom. It's called higher water lower water. And in fact say the lower waters are crying. Why were we expelled? I'll say they're crying. We want to be in front of the king is the acronym. Hashem starts with audim is they're crying. They want to be up because there was a separation. There was a you have the higher water. You have the lower water. That happened on Monday. What happens on Tuesday? Hashem says let the lower waters retreat into oceans and rivers and seas and lakes and ponds so that dry land can emerge. That's what happens on Tuesday. And on Tuesday also creates all the vegetation, all the produce. And Tuesday it says twice. Why twice you once for Monday once for Tuesday but you said Monday was mus so thehat explained the idea is that on Tuesday the mus of Monday gets fixed you can ask if hashem is upset about m so you create it and then you say oh it's not good it was a bad day sorry the idea is that Tuesday is a repair for for Monday as well the fascinating thing is the Ramban says that the six days of creation correspond to the sixth millennia of history and the creations of each day Sunday through Friday correspond to what will occur in history during those thousand years. So the first Sunday is what corresponds to the first thousand years which was the era of adamarish adarish almost lived nous thousand years 900 and change. The second century the second millennium is the second the second day of creation. The third millennium is the third day. When was matan? The tyra was given in the year 2448 since creation. In other words, the third millennium almost 500 years into the third millennium. In fact, Abrau was born 1948. Don't confuse it with 1948 Israel. That's 1948 CE. This is 1948 since creation. But Aram was born 1,948, which means 52 years before the year 2000. So already begins almost the third millennium. The third millennium begins with because he's born a few decades before the beginning of the third millennium. So the first Jew and Matra will live during the third millennium. 2448 is the third millennium. What was the idea of Matan? Tyra is the Tuesday of history. It's like the Tuesday of creation. There's a fascinating medish that highlights the connection. Take a look at your next source. There's a metaphor. There was a king who made a decree and said those who live in Rome may not descend to Syria and those who live in Syria may not ascend to Rome. He closed the borders between Syria and Rome. Says the medish. This is a metaphor. When Hashem created the world, he made a decree and he said, "Heaven is for God and earth is for humans." There's a split. Syria shall not the Syrians shall not go to Rome. The Romans shall not go to Syria. Heaven shall not go down to earth and earth shall not come up to heaven. When he wanted to give the he nullified the original decree the lower ones may ascend to the higher realities and the higher ones may descend to the lower reality. So this gazer gazer means a decree. The word gazer in Hebrew actually means a split like leor is to split because there was a split. There was a gazer. When you cut it's called gzer is to cut to sever. So there was a gazer. The two worlds were severed. The higher reality and the lower reality. He compares it to Rome and Syria because comes the word re means aloof, sublime, exalted. So that's why he said the people of Syria cannot go up to Rome. Those in Rome cannot descend to Syria. That's a marshall for what the world looked like. There was the higher reality, the lower reality and they can't meet. There's a decree. There's a split. What's the what's the novelty of the lower ones can go up, the higher ones can go down. So we see that the Tuesday of history, the Tuesday of the third millennium is similar to the Tuesday of creation. On Monday there was a split between the higher water and the lower water. On Tuesday we say the split gets healed. We have to understand how it gets healed. And that's why it says twice in the millennia of history as it's projected as the six days of creation are projected in millennia in in the thou each one a thousand years we have the same concept till Tuesday till matra there is a split and the middle of the third day matra 2 448 since creation hashem says the higher and the lower can connect. So the split between the higher water and the lower water whatever that represents we will see can come together. Now we says that was like the Monday what's the connection fought against he it was a power struggle he did not like that they had so much power he wanted the power so the says no it's like the first Monday of creation when he took himself away and he split himself off the rest of the people and mo it was like the split of Monday separating the water. But what do we see from here? That kakas was not just an individual fighter but a particular issue. Kak embodies the very theme of makas because somehow his connected to the first split in history and that's why the gar says anyone who holds on to a mus is essentially perpetuating kayak because it wasn't just a fight about an issue. It was the very concept of makas. But what does all of this mean and how does it connect? How does it connect to the story? In fact, the ponamus writes that the gumatri of is with the word the gimatri of together with r says that's the gamatrius. That's now we said means I separate the hear from the body. So again there's but what's the connection with separating the hair from the body? So all of this needs to be understood, needs to be explained. And in order to appreciate this, I'm going to bring in another story here which seems very strange at the first at first glance. One of the greatest sages of his day was a man named Ben Azai. He was named after his father, Ben Azai, the son of Azai. That's how we know him, Ben Azai. And he is considered one of the greatest of the great. In fact, the Mishna says in that when he passed away, the person who really what you would call in aiger was was was gone. In other words, Benazi's diligence, diligence and commitment to learning was unparalleled. It was unique. In one of the gumaras, Benazi is discussing a doubt that he had about the time when you have to tithe animals called Msah. And he couldn't resolve the issue. So he was accepting different views, different perspective because he didn't know which one to choose. And the Gar is astonished by the fact that he couldn't figure it out. Why? Why is it astonishing? Because of something he once said. And this is the next quote. Page 58A. We have learned says all the sages of Israel appear to me to be like the peel of garlic. Besides the bald one who now literally on a very very surface level he's being dismissive. In other words, the intellect of all the sages seems very unimpressive to me. It's like the garlic peel. It doesn't it doesn't capture my curiosity, my inquisitiveness, my mind. There's one bold guy who gets to me. He gets to me. This is Kak. He's already not the peel of a garlic. Now why is the Gmorra bringing out bringing out how Ben Azai how confident he was in his own understanding and how much he felt that he has the authority to be able to figure out what's right and what's wrong and yet in this particular issue he was confused that's the discussion but first of all who's this bold man who's besides this bold guy who's this bold guy you ever heard such a conversation he's sitting it's one of the greatest sages I'm not impressed by anybody but that bold guy so Rashi says, "Take a look around." He's referring to Rebea. Apparently, Rebea was bold. So, everybody is the peel of garlic. Besides the bold guy, one of the famous sages mentioned in Mishna Yeshua. Ka means boldness. As we said, Who is it? Rabbi Aka. We know Rabbi Aaka had a son by the name of Rabbi Yeshua. That's clearly in Mishna Yeshua and his father had a conversation. But when he's called Ben Kar, it's also Rabbi Aka because his father was bold. So Rab Yeshua the son of boldness. Now I want to ask you a question. Is this the way Ben Azai speaks about Rabaka? Even not Rabaka, even a regular person, right? You say, you know, everyone impresses me besides that bald guy. It's not a way to to refer to somebody, any person. It's disrespectful. It's dismissed. And even if it was done in good humor and gest, you know, sometimes people will generally there's a prohibition to give nicknames to people that are embarrassing. But if it's not to embarrass the person, it's like sometimes humorally. It's not prohibited. But still, why would bin Azai refer to Rabaka when he's trying to actually elevate say and why do they identify the boldness of Rabaka? That was the definition of Rabaka. He's bold. And then they decide to call Rab Yeshua Rab Yeshua the son of boldness. What's that about? That becomes his name. His father is the bold guy. And who's his father? Sound like his father. Maybe sometimes you have a father. You know, you have a father that uh you're not so proud of. Fine. You don't want to say the name. And we have that concept. Alicia bin Avuya. They changed his name to Aer, the other one, the alien. Because of what happened to him, he became a heretic. But here, his father's call Yeshua Baka. No. And also, if you want to talk about his boldness, Yeshua, Ben Hak, not Ben. Ka is a noun. Boldness. You're talking about a person. He's not the son of baldness. He's the son of somebody who was bold when his boldness gave birth to him. It's very strange. What's the beginning of a statement? All the sages are like garlic peel. What's that supposed to mean? Even if you want to bring out that you disagree. Fine. Just say I disagree. I think they got it wrong many times. I have a different perspective. What's this name? The peel of a garlic. I mean, why not the peel of a banana? If we already talking about peels, why not the peel of an orange? I know why the peel of a watermelon ta garlic from everything. Why not like garlic? They're like garlic. No, they clip. It's such a strange thing that asks the question. You see the the end of the line twice. Did Ben Azai have such issues with Rabaka that he he loathes to call him by his name and therefore he has to call him with a disgraceful name. I don't understand. And you know what the real question even bigger question is? Who do you think when Benaz got married, who do you think he married? Exactly. He was Akiva's son-in-law for heaven's sake. Now, I want to see your reaction when your son-in-law does this at the Shaba's table to your husband. The Gmorra says in Saml that the daughter of Rabaka took Benazi. So, he's a son-in-law of Rabaka. So now this is really so forget besides the fact that it's a it's your own father-in-law the bold one kak and that's why argues with rashi says he was referring to binazar but the same question if it's an embarrassing name why so some of say interestingly the gmor says was appointed leader when he was 18 years old and he still didn't have uh he had very little here and he asked his wife if he should do it and his wife said yeah. So that's what was a compliment that he was so young and yet he was nominated to be the ni. So it's not embarrassing but Rashi says Kak is a and remember it's the same name like so suddenly Rabaka is called by the name of so there's a connection between the two and it's all connected to boldness and makus and separateness So let's get to the explanation. The Gmorra says in your next source the says in pares this is the story of heaven and earth when they were created say is a combination of two words. Hashem created this world with a hey the letter hey. In fact, it says was created with the yud and was created with the letter he that's why it says is the rock of the world is haba and hey is haza what's the connection goes on to discuss the uniqueness of hey which we'll be exploring but somehow our world is defined by a hey if you take the letters you'll They're all similar to the hay with a distortion are all variations for the hay but different. Let's see all three and I put here the letters so you could see the picture. You see hay. What's the uniqueness of a hay? If I would ask you to describe the shape of the hay, it's clear. The hay has a roof on top which is horizontal. You see, you see it in the source streets. The roof is horizontal. Then it has a leg extending from the roof, a right leg that's vertical. It also has a left leg that's also vertical, but the left leg is disconnected from the roof on the top. So there's a gap between the roof and the left leg. There's no gap between the roof and the right leg. So we have three lines. a vertical line, a roof, a right line which is connected to the roof. And then a third left line which is also vertical and it's disconnected from the roof. That's h. Now take a look at kof. Take a look at the kof. The kuf also has a roof on top. The kof also has a vertical line coming down on the right in a diagonal shape. And it also has a vertical line coming down on the left. And it's also separated on the top. But the left one goes down much longer than the H. By the hey, the left leg ends where the right leg ends. There's they're proportionate. By the kof, it's precisely disproportionate. In language, it's called aur. The left leg of the kof goes down below the line. Below the you know when you're writing and you have a you have lines, the kof comes down below the line. The hay never the hay remains balanced proportionate. Let's take a look at re. What does re have similar to the hay? Oh, it has a roof on top. It has a vertical line coming down on the right. What happened to the left one? Disappeared. Delete. Boom. Let's take a is the most similar actually. In fact, it's easy to make an error between a and what's the uniqueness of a has a roof on the top. It has two vertical lines extending from the roof on the right and on the left. But in the there's no gap in the there's absolutely no gap. The left line is connected to the roof just like the right line. There's two terms we all know very well. They're exactly the same words. Mish the same with a tiny difference. And yet if I eat one rather than the other one, there's a spiritual death sentence. And I'm talking about the word matzah. These words are fascinating because they're identical you have int which of course from a physical point of view makes a lot of sense because matzah and are basically identical. In other words, the easiest thing, what's the easiest thing to become? Matzah. Because if you just leave it a little longer, it becomes it's hard for a carrot to become. But matzah is essentially on the way to fermenting, it's going to become. So what's the whole difference between matzah and on pes? If I eat on pes, it's an isurus. It's a very very it's a very serious damage for the soul and the Jewish body. It's the difference of a he and a that little tiny gap on top makes the difference between and hey. Now what does all this mean? If hey is the letter with which Hashem created this world and when he initially created the world there was a split between the higher and the lower. There was a makus that started on Monday and matra healed the split of Monday. Matra healed the world. That's why it says twice. Fact the says on Shabas that matra the world was trembling y the earth was in fear. It didn't feel stable. It didn't feel confident. And it was matra in the third millennium which made peace and stability. That's why it's called the sixth day of creation is called which represents the sixth day of which is matra. So that means that the hay with which maza was created it became complete through matra which was on the third day the third day of creation the third millennium. Kra takes the hay and he distorts it in three ways. Either he turns it into a kof, either he turns it into a or he turns it into a What does all of this mean? Like everything in there's layers and layers and layers. And this also is expressed in many layers. It says in the three lines of the H represent [Music] thought, speech and action. The line on the top represents which is the inner life of a person. My thoughts and everything that my thoughts include. It includes my inner values and my inner emotions and my inner experiences which are reflected in my thoughts. And nobody knows my thoughts. Nobody knows anybody else's thoughts. Nobody knows anybody's inner world until they don't talk. The second line that comes down from is why does this come down? Because that's what communication is. As long as I'm in the world of thought, I'm in my own world. I'm up there. Dour is my connection already with others. But it's still me talking to you. It's me communicating my feelings, my thoughts, my experiences, my emotions, whatever you're talking about, my ideas, my perspectives, my worries, my concerns, my joys, my hopes, my dreams, etc. So that's the line coming down. Why is that line connected to the source? Because dur is an expression of makava. My words hopefully express my thoughts. We're talking about authentic words. So it's a continuum of me. I'm sharing me. That's what real communication is. What's a real conversation? I'm sharing what's happening inside of me. That's what real talk is. When you say people are having an authentic conversation means I'm communicating to myself and to others what is happening inside of me either my thoughts, my dreams, my feelings, my emotions. There's the third line. The third line of the H is my that's the world of action. The world of action is the way we affect things outside of us to the point that it becomes disconnected from us. Because when I speak, the moment I stop talking, the words are gone. But with action, I can do an action and the action can live on for hundreds of years. The action can live on for thousands of years. The action lives on outside of me and independent of me. That's the power of action. Once you do something, it's done. Now, words also have that power. Once I say something, I said it. But the words themselves sees. The words themselves sees. Msa has an independent reality. Even if I build a table, I build a table. This action remains an action. That's what mice says. So those are the three lines. Now let's understand what this means within a person and within relationships. So we have here the H and the structure of the H is so important to defend. We say that's how Hashem created the world. What does it mean? Hashem created the world with the H. The ultimate uh string theory, the vibration beneath our world is the letter H. So to live in alignment with the nature of reality means I'm cognizant and respectful of the structure of hey. There are three components. The makava and the dbra and the misa. Let's describe what this means in a relationship. The third leg represents me coming out of myself and impacting somebody who's outside of me. So the first two lines are connected. This is still me inside of me. And the third line begins real communication and connectivity with somebody outside of me. And that's why there's a gap. There's a disconnect because you are not me. I am not you. So on we begin anybody begins this connection say a husband with a wife a wife with a husband parents with children people with strangers with friends but the third letter represents that connection with somebody who is not me somebody who's outside of me there's a space in between I'm talking to somebody right there's a space interesting thing in the keshakadashim you had the two kuim the two cherubs a male and a female children. Hashem tells Mosha, "I'm going to speak to you from between the two crew of him." In other words, it's the space between the male and the female, between the groom and the bride, between the husband and the wife where the dwells the says the doesn't dwell in the man. Doesn't dwell in the woman. Theina dwells in the space between a husband and a wife. That space is sacred. That space is a very precious space. It's not him. It's not her. It's the space between them. That space can be easily contaminated by one or by the other or by both or somebody else who mixes into that space. That space has to be protected. That's the space between the kuv. Now the space in this hay between the left leg and the roof represents the space between people. Every relationship there is a space because there's me and there's the other. There's the husband, there's the wife, there's a mother, there's a child, there's a friend, and there's a second friend. This hey can be distorted in three ways. I can go into kof. I can go into and I can go into what does this mean? Kuf is fascinating. Kuf is I go into the space. I go into the space. The kof has a space and I go and connect to the other. But you see huh I fall down in the process. What does it mean I fall down in the process? I go down too low. I don't remain anchored in my own existence. Does it sometimes happen that sometimes in the name of a relationship I give and give and give and give and there's nobody left. I deplete my energy like they say somebody always says yes. If I don't know how to say no I never know how to say yes either. What often happens is you see in the hey the left leg doesn't extend lower than the right leg. There's balance that's like ferris number three. There's a harmony. There's balance. And we all understand that sometimes I want to give and I want to give, but I'm giving out of guilt or I'm giving out of shame or I'm giving out of fear. And at some point I may do everything for you, but I come home like a schmata and I resent it. Huh? Depleted. I had I I lost myself in the process and there's no way I could continue giving that way. It becomes very superficial because every time I'm giving a part of me is dying. Mhm. It's like the Hatsah guy who's taking somebody to the hospital and the passenger says, "We don't have gas. I don't have time to get gas. I got to take him to the hospital." You know the end of the story. That truck broke down. It couldn't continue. There was no gas and there was no hospital. I'm giving and giving and giving. I'm taking I'm taking everybody to the hospital. I got no gas. There's no me in the process. Now sometimes I'm encouraged I have to be a m I have to be a martyr. Now obviously our emergency situations where a person needs to address an urgent situation. We all understand that. But we're talking about as a lifestyle when I give when I teach when I connect when I communicate and I go out of my world and I go into that space and I go into the other world. Great. But always remain connected to your inner core, to who you really are, to your authenticity. Just like if I'm connecting and these people, they they I'll give an example about a theme I actually do know. Sometimes people teach and teach and teach and teach, but they're they're talking so much they're not there anymore. So the words become detached from the person. So the words are not coming from your atmas. They're not coming from the inner core. This is what the kufur presents. I go down and down and down to the point that there's a disconnect to me. It's not proportionate anymore. There's no balance anymore. If there's no continuum, this is true with parenting. It's true with teaching. It's true in friendships. And of course, it's true in a marriage, in a relationship. That's where you could see it. You can all of these you could see it very very you could see it in a very blatant fashion. Sometimes it comes because the person doesn't have a core and my giving becomes a compensation for the fact that I don't have a core. So instead of getting the love, I need the validation. So by getting your approval, I'm getting my validation. So I'm completely not giving from a place of inner self. And therefore, by definition, it's toxic because I'm not even giving myself. I don't even know who I am. Somebody told me the other day, he says, "I don't want to get love from somebody who doesn't love themselves cuz it's going to be toxic. I don't want to get love from somebody who hates themselves. That's all they know what to give me." That love is also going to be a form of non-love. But sometimes, maybe it's not even that. But what happens is I go into a place and I'm trying to project and I'm trying to connect but I lost myself. I lost my core. I lost my connection. The line went down too too too much. Could be very tempting at times but what's left? What's the price? There's a price to pay. They call it the cost of doing business as usual. Because there was no wholesomeness. It was not holistic. That pim is the pine is I have to remain anchored in my pin is connected then right you don't you don't just invest in the eggs you have to invest in the chicken then there's somebody to give there's somebody who can give more and what I'm giving is of a different quality it's not about selfishness not just about selfishness it's actually about love about connection think about a channel of electricity [Music] There's a plug. Let's say I'm a plug. And we're all plugs. Everybody's plugged in to a certain source of divine energy. Every nishama is plugged in. Right? Now, what happens if the plug is not reaching the person it has to reach? It's not reaching. So, somebody problem pull the plug till it reaches the person. So, you pull the plug. You know what the problem? You got nothing to give. I'm unplugged. There's no electricity. No, but but I brought it all the way to him. An extension cord. Good. We like extension cords. But if you pull out the plug, you're not helping the other person. You're actually interrupting your own flow and therefore you're not becoming a conduit. So the kof when the plug gets pulled down too low, too much my own ch I'm not a channel for what I can give. You understand what I'm saying? It's not about being selfish. The plug is not selfish. I must be plugged in to my source, to my shish, to my nish, to my truth, which is Hashem's energy coming through me. And that's what I want to bring to people always. And if I just pull the plug because you have to get there, get there, get there, get there. There's no electricity. I'm not even giving anything. So now I have to make believe I'm giving something. So I have to create counterfeit electricity and that's a tragic situation becomes a mouthpiece rather than something authentic and real. Now there's the opposite re you know what ra is ra is everybody gets me exhausted and therefore you just cut off the third leg. I retreat into my cocoon. I go into an attic. Bye-bye world. Bye-bye. I cut off relationships. That's the second distortion of hay. You see the r is a response to the cuff. I don't want to lose my plug. So what do I do? I just stay in the wall and I don't connect. I disconnect. You have it also in neuroscience. Sometimes you have, you know, fight and you have flight. [Music] Sometimes I'm too much out there and so much I just run away from everything. I disassociate, I disconnect, it's too painful. But it's the same concept. I can't remain present in the relationship. I can't remain present in the reality. So either I go boom, I attack or I run away. But these are all variations of similar similar challenges. So in the coff the plug went so far that it got disconnected. People who are artists and performers know this challen hopefully not all of them know but need to know this challenge very well because when somebody is on stage right and they're getting accolades from people it's very easy to start living off that becomes my oxygen that's why so many artists especially in the secular world their marriages don't last why not the guy is standing on stage 50,000 people are worshiping him they're telling him that he's the closest thing to God that ever existed. Maybe even better. The state, the concert is over. The lights are gone. He goes into a taxi, goes home. What do you think happens when he gets home? His wife says, "Take out the garbage. Why you home so late?" And he's thinking, I don't know, 50,000 people just woripped me. Do I need this? What do I need this for? So, he disconnects. He doesn't realize his wife is trying to help him remain normal and human. It's the only real relationship. It's very hard for him because he's getting his oxygen from the people. You understand? That's the kof. Kuf is kipa. Kuf stands for kipa. Kof is it's very dangerous. It's very dangerous. You detached from your source. You're not getting oxygen from your source. You're getting oxygen from other places. It's compensating your source. It's a shell. It's a husk. That's what kipa is. It's a shell. It's a husk. It covers up. You're not duk. It's great to go out. We like the hay. We like the third leg. But it needs to be an outgrowth of your inner core that remains connected in your own inner core. And it's not created by the outside. So the r is the opposite response. I don't need all this. I'll just disconnect. because I want to be authentic. You would think rage is a beautiful thing. It's not because it's abandoning the calling of my soul. I am a plug. I do have energy. I am a transmitter. I am an ambassador of love, light, hope, and healing and redemptive consciousness. The soul pre-birth was detached from the world. But the soul did come down to have an impact, to connect, to become a source of love and inspiration. each one in their own way. Now you have the so the cough I get the ra I get what's the issue with the the is a very subtle subtle guy is a sinister guy what does the say the is oh I'm just like the hey right the left leg is connected to the roof there's no space in between that means my connection to the other is a direct extension from me I don't respect the face. You see what the does? The does not respect the space in between me and the other. A simple example, I'm talking to somebody. I'm spending time with them. Only one issue. I'm not talking to them about what they're interested in. I'm just talking about what I'm interested. Somebody is talking to me, sharing with me. I'm completely not attuned. I'm just giving you advice and more advice and more advice and more advice and more advice. I'm giving and giving and giving but completely on my terms. Sometimes we do this even with our most beloved souls in the world. We want so much for them, but I stop respecting you as a separate person. I know what's best for you as long as you're connected to me. Like we spoke a few weeks ago, the Mishna is one person swallows up the other person alive. We explain what does that mean? I don't want to kill you. I want you to live inside of me. Inside of me, you can live. No problem. There's no attunement, emotional attunement and practical attunement to the reality of the other. There's an expression in a mascul fortune is a person who is perceptive regarding the poor person. Why do I have to be perceptive? Just give them money. The s Rabenu rail title by him had a zatal he had a he had a gaba his name was abuskanazi. So he once shared a story was a very big about sodak. He used to distribute tremendous amounts of a man came to him not not from his followers or or disciples just a stranger a Jew came to him to the southb and he said he needs money for a wedding. This was in the late 1950s or the early 1960s. How much do you need for me? So he says I want $500 which in the 1950s was like $5,000. It was a nice contribution for a wedding. especially if we're not going to have the bar and the vianese table and the best flowers in New York. So the satireba tells ylashkinazi the goes out takes out $400 and gives it to him. man is so happy. He got $400. Somebody he doesn't know almost everything, right? He asked for five, he got four, he left turns says, "Can I ask you a question?" He says, "Sure." So, I don't understand. If you wanted to do what he asked for, why didn't you give him five? And if not, why four? So, said, "If I would have given him $500, he would have left this house miserable. He would have said to himself, I'm such an idiot. I am such a This reb gives whatever you ask for. I should have asked him for $20,000. What a sh I am. And I would have been able to buy a house and buy a second house. Remember in those days for $20,000, you could buy a few nice houses in Bur Park. And everyone regrets why they didn't, right? Anybody over a certain age, they walk by. This house was for sale in 1968 for $26,000 and that low life bought it. Right. Everybody, if you're lower a certain age, you don't know. But if you're a certain age, you understand the joke very well. Huh? Whether you're walking in Lakewood or in Muny or in Crown Heights or in Burough Park or Williamsburg or whatever, it's that house. And now it's like $4 million. You can't even get the basement. Maybe the basement they'll rent you out. So he says he would have left this house miserable. I gave him $400. He went away a happy person. There's a message here that Bel said it says in don't close your heart to a poor person open your hand. And then the says don't close your hand. Says it's redundant. Everybody says don't close your heart. Open your hand. Why don't close your hand? He says sometimes people give but they give with a closed end. When you close your hand the edge of all the fingers is uniform. When you open your hand, every finger ends somewhere else. Sometimes I can give, my heart is open, but I give with a closing. Everybody gets the same. 180 180 180 180 180 180 180. In other words, I'm not attuned. In a relationship, I may be a very nice person, but I'm not attuned. All the kids get the same, this child is one world, this child is another world, this child is another world. It's called emotional attunement. In the my third leg is a direct extension from my inner world. There's no gap. There's no respect for the space. A relationship happens in the space between the two kuim. The space I respect. The space creates a separation. There's you and there's me and it's not the same thing. And my world is not your world. Your world is not my world. I told you once why did send ali to get a forit not himself because a knew why did a send al not himself because a knew that the wife he's going to choose for is going to be a good a wife who's good for him not for ye had an opposite nature than a so he sent alzar who grew up in the house so he was objective and yet he knew sometimes I choose the that's good for me it's not good for my child I choose the yeshiva that's good for me. It's not good for my child. I decide what it means that I'm here for my child. I was talking to a mother the other day about certain needs that her child has. She says, "I do everything. I do everything. I do everything." So I said, "So, but does your child feel that way? He he he's immature. I get it. I get that you're much more mature, but the bottom line, he's not feeling this. So maybe maybe we can humble ourselves and ask ourselves, does it matter more what I say, what I mean, or does it matter more what you hear me say? That's what matters. But I said, it's not about an argument. It's not about you're right, they're wrong. It's space is not about an argument. I'm not trying to win an argument. I'm trying to connect. I'm trying to attach. I'm trying to be effective. trying to give for that you need to respect this place. This is hard. This is a hard thing. It's a hard thing because because you're the mother, you know, you were in my womb. Sometimes we look at our children, they're still in our womb even though they're 50. So, you're going to But the truth is it it takes humility. It takes BL. It takes respect. Says respect. Yes, you were once part of me, but now you're not. I don't own your nishama but this is where the miracle of relationships happen. The miracle of relationships happen are in this space. [Music] So you see the paradox here in Kov I completely go into the space to the point that I detach from myself. In re I shun the space and I run away and in it all remains on my terms. It all remains on my terms. That's the balance. The balance of the Hay. The balance of the H. The Hay has all three. The left one does not go down too much. It remains centered and proportionate with the right one. But there's a third one. You don't run away from the third one. And there's a space between the top and the left. Now, let's take this one step deeper. or really an extension of it because these three concepts and manifest themselves in many different ways. And here we come to the idea that embodies makus. You would say one second no the lames take away because in h there's a space there's separation in there's no separation in there's no separation takes away in h there's a split there's a gap in there's no gap there's so where is there more is there more unity in obviously in yet we say no distorts the he and in that there's a that's created because the world was created with a hey. So to be aligned with the fabric of creation you have to be aligned with the letter hey. And when I distort that I'm not creating more unity. You know what it's like? It's like a person says why are we using a pot to cook? I want aus. I'm going to mix the water with the fire together. You know what your cooking is going to look like, right? I have a great idea. Right? You have a fire. Put the water right on the fire. Nothing left. Sometimes when things become one without the proper boundaries, you're not respecting the integrity of fire and water. Water has integrity. Fire has integrity. You bring a pot and now you respect integrity. Somebody once asked me, why do you need a mitzer and shs? Why can't men and women become one? I said that's not called oneness. It's called disrespecting the integrity of women and disrespecting the integrity of men. Denying that there's a difference. Denying that people experience different emotions and making believe fire and water are the same. You're not helping anybody. You have to respect the nature of a reality and work with it. And that's how you create real peace, real unity. The gammorra says in Brah is that if you dream about a pot I never heard of anybody who dreams about pots do do you okay so even ladies I never heard but maybe maybe but the gar says if you have a dream about a pot you should anticipate peace what's the connection because kadra is a mita but it makes peace between fire and water the fire can heat up the water and the water can contribute to the fire by cooking something. So the makita of the pot, the makita, the pot is a makita. It actually creates a relationship between them, a healthy relationship, a relation where they don't choke each other. A relationship where there's a respect for this. So if I don't respect the hay in creation, it looks very good. Everything is one. There's no there's no there's no disharmony, but really it undermines it. So there's a system. So now let's see ku how it applies to a person's internal spiritual life and their relationship with the world. Let's take the world of kiru for example. There are people involved in k they reach out to people completely outside of their circles. It's a gavaldica thing. But what's the k the kuf is when I go down and I disconnect. There were people who in the name of kira for example they compromised on they wanted to bring people closer. beautiful thing but you disconnect yourself from the source and then ultimately the electricity is not coming through in the same powerful way. I'm not even doing them in injust I'm doing them an injustice because I'm not giving the full truth. You have sometimes people who get involved in institutions or in social causes to help the situation but then the power or the habit gets to their head and they forget their idealism in the beginning and now they just become bure bureaucratic people. You know what I mean? I become part of bureaucracy. Again, I lower myself down too much and I don't remain loyal and faithful to the mission statement. I always have to ask myself people who are in education, people who are business people, people in the rabbi, people in all forms of spiritual leadership may have began probably began in very pure ways. But sometimes the world eats you up. There's a guy I remember he once told me I was once talking to him and I said, "You became so tough." He said, "Yeah, I do business with sharks. I had to become a shark." It was tragic. It was tragic that he felt he had to become a shark in order to survive. In other words, my integrity, my purity is compromised. The kof is a distortion because anoid mulvad means the same holiness that I experiences. So even though it's not when I'm in the outside world, I'm the same person. once said, "I teach my students that every dinner is a sed and every might is a so it's not like or I'm ding and learning my eyes are closed then I'm in heaven but now I'm having a juicy conversation I'm in a restaurant or I'm doing exercise or I'm taking a walk or I'm with people suddenly I compromise my integrity that ultimately contaminates a person in every conversation I want to be anchored in who I am of course not every day is yum kipper of course not every day is shabas there's different situations here I'm myself I'm with other people but in the kof if when I disconnect and I'm not anchored anymore in my refinement and my purity and I feel like I have to become a shark or manipulate or exploit or squirrel through situations or or be deceptive or become uh say white lies this is where the person pulls about the plug. They're going down too too far. That's what the ko represents. It says about hill. He loved people and he brought them close to what's the connection. He brought them close to he didn't feel like he has to take the and bring it down and make you know it's a game. I want to lift them up and I want to lift myself up. The famous story of mayor of Primishlan, you remember the story? He would go to the mikvah in the morning and there was a shortcut. He went up a mountain, up a slope and he went down. But in the winter it was icy. So nobody used that path because you you could slip. So somebody once asked him, "How do you do it every day even in the winter?" So he said in Yiddish, he said, How do you translate that? If you're tied, if you're attached to that which is above, you don't fall into the abyss below. And he said about himself, may is always attached. He's always attached. He remains attached. Now when I connect, now when I go out, I'm a real channel. It's on the contrary. If I go in among sharks, I don't become a shark, I teach the sharks that they can be humans. I become a source of inspiration. I don't become a victim of other people's issues and problems and dispondency. It's a very difficult balance. Now you have the opposite. Re what's ra integrity. I'm a woman of integrity. Why should I sully myself? Did I just make up a word? Sully, right? Sully. Yeah. Okay. It's a good word. Why should I sully my soul and my life by venturing into an an arena which may coarsen my higher sensitivities? I don't want to become coarse. I don't want to deplete my resources. So the kof is my standards get lowered. I become a coarse person. Suddenly I'm with people and I'm gossiping and I'm slandering. I lose it. I lose my etsim. I lose my essence. I become filthy. I become dirty. I lose my integrity. You sometimes watch a reality. A person started off a certain career very very idealistic purposes after 30 years they saw so much sin they there's so much problems that you become cynical and like you they're not inspired anymore and it affects it affects everyone who's connected to them. So the ra is the opposite but they're both distortions of the he the ones said something beautiful. It says in Gmor that instituted two things in avenis so you could carry in a courtyard and washing your hands before bread and when he instituted these two things a voice came out of heaven and God said ah with such a wise child I'm also happy said why these two things so there's two types of people there are aven people there's nillesian people what does the word aven mean a what does a mean Mix a allows that we should be able to mix. I can come to your house. You can come to my house. I can carry to your house. You can carry. So Aven represents the social butterflies who mix with people who are integrated with people. What does Natila mean? My hands are clean. Some people they're aven they're very mixed in with people. But because of that I can't always hold on to my cleanliness. I go here and I go there. I talk to you. I talk to you. I lose that purity is my hands are clean instituted both of them and even when I'm integrated and I'm connected I'm not a but I could remain a hey not a kof not a ra you see a is the antithesis of arilim is the antithesis of a that my hands could still remain holy sacred pure even amidst a that was the paradox of created. Then you have the third distortion which is what's the distortion of it's a much more subtle subtle distortion. It takes away the gap. It makes believe there's no problem. It doesn't recognize the tension. It doesn't recognize that there's a mass ne it doesn't recognize there there is separation. And this is where I become deceptive in the hey. I recognize there's a gap. Just like I said before, I respect that there's another person and I have to overcome that gap spiritually. Also, when I go into a physical life, when I go into a physical world, when I get involved with people and with things, I have to respect the fact that there's a challenge here. There's a space. There's an emptiness. There's a gap. In that sense, I don't respect the integrity of the fact that there's a world around me. There's physicality around me. There may be struggle. There may be challenge. It says in the word is bread is war. If I eat, I have to be able. Thank you. If I eat, I can recognize eating is a war. If I say it's nothing, it's meaningless. What happens if you say it's meaningless? If I'm battling an enemy, the worst worse than having an enemy is making believe he's not your enemy. Cuz then you can't deal with it. You can't defend yourself. What was the big problem in Israel with Oslo and all these other things? You start making believe that the person who wants to kill you loves you. So what do you do? You let down your guard. You let down your guard. You die. In I let down my guard. When I'm sitting down for a meal, I have to know there's a war that's going to go on. Either the food is going to control me or I'm going to control the food. I pick up a phone. You have to know there's a war. Either this phone owns me. And for the next two hours, I go from one clip to another clip to another clip. Hopefully, it's probably by Ywa's clips hopefully. And even then, it may be controlling you, which means I'm controlling you and I don't like doing that or somebody else's clips. And then to text or WhatsApp another or I'm in control, but that's it's respect for the reality. There's a reality there. I can't be naive. Don't turn everything into everything. Don't turn the left leg and say it's connected. It's connected to the roof. Just like in a relationship, I respect the space. When I'm leaving, I'm going into the business world. I have to know I'm going into an empty space. It says in it's called a world of I have to know that because then I can treat it in the right way. If somebody takes me on a hike, I remember I once went somewhere. I was traveling and somebody took me on a hike and the the the the tourist the the tour guide or the what what do you call somebody who uh huh the Madr says this hike is garnished. It's nothing. It's fine. It was horrific. We were climbing cliffs. We were climbing up cliffs and down cliffs. There was wildlife. It was a disaster. It was that from his perspective. He's doing it for 69 years. didn't change. So it was like walking from here to your car. Then I realized she would have told us something else. He would have said, "You know what? This is going to be a grueling hike. It's going to be difficult. But you know what? You can do it. I have water. I have protective gear. I've been doing this for 50 years. You're going to see snakes. You're going to see beers. You're going to see uh mountain lions. But don't worry, I got you covered. I'm not going to say I'm going to relax completely. I'm not going to relax completely. But you understand the difference. It's respecting the integrity. There's a challenge. There's a struggle. You can go into it. God wants you to go into it. But then you have balance. You know the challenge. You know the struggle. The space. Oh, you're imagining that hike. Yeah. You're imagining that hike. So the formula of hey is actually the formula for true and enduring harmony. It says you need all three. Don't run away. You need aoso but don't become a cough. Don't go into and respect the because and respect the hey respect the space unlike the comes and what does he say to iron was a was a god the cen and the god remains in the bden god in fact didn't leave the bas mikdash I mean at night he went home never left the cen generally is designated to remain in the world of kadusha the world of holiness kayen has to be extremely careful comes comes and says everybody is holy. Why are you exalting yourself? In other words, is teaching trying to teach there's no difference. The right leg, the left leg, the roof. Why is the right leg and the roof above? Why is the left leg experiencing a gap? It's all one. Kayak says the physical, the spiritual, what's the difference? It's all one thing. God is everywhere. It sounds very idealistic. Why is there space? But it's like a person saying, "We're one. Why do I have to respect the differences? We're one." Somebody told me he's engaged and he was very excited. I said, "Barakashem, what are you so happy about?" He says, "I could finish my kala sentences and she can finish mine and there's absolutely no differences between us. We're like mamish." What do they call it? Two uh two peas in a pot with no difference besides our looks. Said, "Okay, bashem for that. It's beautiful and it's wonderful, but I just want to tell you one thing. Maybe down the line you may not be able to finish each other's sentences. Learn still to stay connected when you don't finish each other's sentences. I hope you'll always be able to finish each other's sentences. Amen. But one day you may not be able to. Trust me, it may happen. You may not be mamish identical. Almost identical. The tea may change colors a little bit. Still remember you're from one pot. Mixa like we learned in Bal still ma even as the mana splits into seven branches it's still ma respecting the space doesn't undermine unity it allows for real unity respecting the difference between rni and gashmi between davenining and eating between learning and business between a and a le and between a man and a woman. It doesn't undermine unity. It allows for real unity because it allows me to understand the tension, the challenge, the struggle, the difficulty. And then ask myself, how do I make sure that heaven connects to earth? But by denying that earth is earth and heaven is heaven, you don't create unity. I create a false unity. Either I become a cuff, I fall into the earth too much, I get swallowed up, or I become a ra, I ultimately shun the earth and I run back to heaven. What happened to Ky's group? Some of them were swallowed and some of them were burnt by the incense. You see the difference? Some of them became kof and some of them became rain pelis because of his wife. He had a good marriage. He had space in his marriage. Ben Pellis had a good marriage. What does it mean a good marriage? His wife disagreed with him and he listened. That's that's what happened. If Benelis would have said, I learned in Yeshiva that a wife has to listen to a husband. So you listen to me. I'm part of the Mus. She looked at him and said, "Oh, I'm here for you more than everybody else. I never stirred you stirred you wrong and Palace listened. You're saying that's why he listened. [Music] I didn't say that. That's why she was a good wife. She knew what to do. But you see how fascinating it is. Kyra himself said there's no holiness versus unholiness. Everything is one. Beautiful argument. You don't respect the integrity of the physical world. It's just like emotions. How do people deal with all of their different emotions? You have again versus hey. One is I have a difficult emotion, negative emotion. What's kof? I fall into it. It takes me over and I'm in despair. So now there's the opposite r. What's r? I detach from my emotions. I disassociate so I don't fall into it. And then there's the the is I turn everything into good. I don't want to feel the pains. I turn everything into good. What's a hey? A is you don't have to run away from it. You don't have to disassociate. I don't have to get lost into it and say it's the only thing. And I can understand it for what it is and I can feel it and I can have empathy for it and then I can treat it in the right way. So you see here the model of life in the cough I just get lost in it that becomes me. The anxiety is me. I'm an anxious person. R I just disconnect. I'm always smiling. I don't feel anymore. There's people who did that. They disconnect. They don't deal with emotions everything. It's a perfect world but it's not a real world. And in I convolute it. I camouflage it. I make believe the left leg is connected to the top. The good and the bad is good. I'm not acknowledging the pain of it because I don't want to feel pain. I understand. But really, it's a painful reality. You could feel it. You could know what it is. And then you can choose to ask who you're going to be and how you're going to behave. And I don't have to disassociate and disconnect in any way, in any fashion. So when turns everything into a and therefore there's no there's no difference of iron and anybody else fire and water it's all the same thing what happens part of the group is a kof gets swallowed down by earth and part of the group is a r they go up that's the two results in hay all three can ultimately connect because there's a space just like in relationships when there's a space we can really become one. Not by me becoming you, you becoming me. That's not called becoming one. Like fire and water. That's the concept of a makita. Makita is not a bad thing. Makita allows the integrity of the people so that they could really connect from a very deep place. I don't have to make believe on you and you make believe on me. You know why? Cuz the moment I stop making believe, we're killing each other. [Music] Ah so let's bring it all together and then we'll see where comes in. So now here it becomes quite incredible. We see the connectedness of take a look at your next source under the four people went into the orchard the mystical orchard of where they saw wonders and who were the four people when you reach heaven and you're going to see something that looks like pure marble stone. Don't say water water cuz someone who speaks lies will not exist. Don't say water water when you see marble says the benzai gazed and he couldn't come back to his body. He died. Ben Za lost his sanity. Aker became a heretic. He went in in peace and he left in peace. What did mean when he gave instructions and he said don't say water water who's talking about water water? Don't say water water. That's what before they went in. This was his instruction. What was he talking about? So take a look in the next line. says, "Don't say water." Water. There's no two types of water. There's one water. There's no absolute distinction between the higher water and the lower water. What's going on here? What is talking about? Which higher water? Which lower water? Oh. There's the water that was split higher lower says don't say water water. What does this mean? So take a look in the next source. There was a huge if should be canonized. Should the song of songs be part of the Tanakh because it's the one book in Tanakh that's completely not about morality or about God's relationship with his people or about mitzvah. Hem's name is mentioned once. Even McGillis Esther is a story of divine providence. seems like a love poem and therefore they thought that it doesn't belong in the to exclude the song of songs said the whole world has not become a worthy place like the day when hashid was given to the Jewish people all the writings are holy but is the holy of holies. What is teaching us here? What's hashid? If you read, it's a story about a young man and a young woman who meet in the field during springtime in when it starts growing. The water, the vegetation starts coming out. The trees are blossoming and there's a beautiful atmosphere in the land. And these two people, these two young people meet in the field. He's a shepherd. He's a farmer. And the whole book is about their connection. And then they're forced to separate. And they come back. And they're forced to separate. They come back and back five times. Very very intense story. But the words, the eloquence, the poetry until today in the secular world in in in love poetry, they're still busy quoting the song of song. They said, "What does this have to do with Judaism?" Is the day the world became a good place? It's the rest of is holy. is holy of holies. What did teach here? It's what he said. There's what a was teaching is there's no two waters really. What's higher water and lower water? Water is a metaphor. It says in writes from water is a metaphor for pleasure. In Cababala the flow, the orgasmic flow is called Mayan water. When we go to water, people go to the ocean, you go to the beach, there's a certain pleasure that gets aroused. Water also produces all the pleasurable foods writes. There's the higher water and the lower water. And there's a split between them. The higher water is divine pleasure. Is pleasure that's divorced from our divine source. Maybe the pleasure I get from honor or from fame or from attention or from validation or any material or psychological emotional pleasure but it's not the pleasure that's coming from my vas from my oneness with the source of all pleasure and there's a split in this world when I'm feeling a little down I may satisfy my pain through a piece of cheesecake is that piece of cheesecake good for me look at me you know the answer so why am I eating it. The answer is cuz I'm in a bad mood. Huh? Because it's good or good for yourself. I'm not judging anybody. I'm talking about me. For me, it's not good. But why do I eat it? If I would be in an enthusiastic mood, if I would be focused, if I would remember that only real pleasure is only coming from connection, real connection with myself, with my source. I would do things that bring me real pleasure, not a pleasure for 20 minutes and then I'm depressed for 6 hours cuz the sugar and the carbs together. But this is true in life. There's this there's pleasure that's separated from the source. It's two forms of water. Comes and says you're going into the paris. The worst thing is don't separate the waters. Don't separate the waters. Take what's very graphic is very sensual. Extremely sensual. There's even a Jewish publishing house that publish. And I needed an English translation. I was looking at the English. I saw it's not literal. They didn't want to translate it literally. So they already in their translation they put in Rashi. But that's not what Malik wrote. Rashi says it's a metaphor. It's a marshall for our relationship with Hashem. But Schlay Malik could have written it that way. He didn't write it that way. He speaks about temples and he speaks about cheeks and he speaks about chests and he speaks about all aspects of the body. Why? Why give room for a distortion? The answer is because teaching something very profound. Why does say that's the day the world became a worthy place before a lot of great Jews. Nobody made the world a worthy place till the revolution of is that the physical world is a metaphor for the spiritual world. If would have written as a spiritual document, we would have lost the point. What he's trying to say is that the physical relationship between the and the between the groom and the bride in this world is really a mirror of the cosmic spiritual relationship between heaven and earth. The two kuim in the kadashim don't only represent spiritual relationships. If you really want to suck the marrow out of a physical relationship and an emotional relationship, it's when you connect it to the higher water because the lower water and the higher water are really one. Just one is expressed in the world of the spirit and one is expressed in the world of the body. But the body wasn't created by a different god than the soul. It's the same oneness here. The oneness is expressed through the goof and here the oneness is expressed through the nishama. Here the oneness is expressed through spirituality. Here it's through food. Here it's through intimacy. you hear it's through this involvement or that involvement but it's not two mayims. So was the only one who went into the orchard and he came out. Now you may ask the question everybody went in in peace. The difference was only how they came out not how they went in. So why does it say he went in in peace? They all went in in peace. The answer is no. He went in differently. They went in to receive a spiritual experience that's beyond the world. Rabbi Aaka went in to create shalom. He wanted to come back. Rabaka wasn't looking to escape. Rabaka was looking to integrate. That's what Shalom is. The opposite of Makus. So let's understand the beginning of Makus was on Monday when Hashem split the water. What's the split? The split is from that day on there's the body and the soul. There's heaven and earth. There's spiritual and physical. There's higher and lower. There's inner and outer. There's me and there's you. before that day one there's oneness. Everything is incipy one Monday there's a split there's a split kaid wants to remove that split k but he ultimately contributes to makus he contributes to makus now let's understand what's boldness when we speak about being bold what's bold I have here the hair grows the hair is alive but when You cut here doesn't hurt cuz there's no nerves. There's no nerve endings, right? It's not like when we're cutting shalom a finger. You scream. You cut my hair. Nobody screams at a haircut. So here is alive. It grows. It's connected to the body. It's connected to the source of life. But it's called a very it's a diminished form of life. In Cababala, Cyrus here represents the divine energy the way it comes into the physical world. The physical world is filled with life. But can we see the divinity? Not necessarily. When I look at a cup of water, do I see godliness? I see water. I have to make really the world is alive. The whole world is alive. Every drop of water is alive. Every grain of sand is alive. Everything is alive. Like we spoke last week, it's all divine DNA, but it's concealed. Like in the here, you could cut off the hair from the body. You could cut off this world from its source. You can even be an atheist in this world. I can divorce my body from my soul. I can live in an illusion of separateness. I can delve into a physical pleasure and think I'm going to invest in the pleasure of being separate. really it's going to be a disappointment because any pleasure that's not investing in my oneness is not going to last. So Kyra cut off the hair. He separated the physical from the spiritual he that's the baldness. Instead of the gashmi is growing out of the instead of it being a continuum. He separates the cyus he separates the hair. The spiritual world you can't separate the you could separate. That's Monday. That's Makus. He created a firminant. Firmament. How did he say it? He said there's no difference between iron and anybody else. He made earth like heaven and heaven like earth. It looks like oneness one is but really when you don't respect the integrity of physical and spiritual. So either I go to or I go to kof. That's what was the kadesh of aa the same idea but the opposite. Raaka says kaidesh kadash. Rabbi is also called bald. You know why is called bald? He did the same thing but in the opposite way. If the in the next source what happens? He comes home after 24 years of learning. His wife Raul comes to meet him. She comes out to greet him and the students get very annoyed. Who's this woman? Leave her shimm shala says leave her alone. What is mine and what is yours all belongs to her. All the of 24 years 24,000 students it all belongs to her. Everything of our belongs to her shalu. What's the theme we're seeing here with aa is telling you the whole idea of is that the physical is a metaphor for the spiritual. It's not two worlds. The only real pleasure that a person can really be sustained by is the pleasure that feeds into your true oneness with the any pleasure that I'm having that's invested in my separateness from Hashem. It's going to feel good for 20 minutes, maybe for a few days, but ultimately at the core I still feel a void because I'm investing in something that's not real. It's not an easy choice. Comes and says is trying to teach you that the love between the husband and the wife even our physical bodies are manifestations of spiritual energy stop divorcing the waters. That's why that's the day that the world became a worthy place because Akiva revealed that the physical world is a mirror for the spiritual world that's not separate. Soaka also removed also removed the here. But how did he remove the here? By elevating the physical to the spiritual. So there's no separation anymore. The and became one. So they're both called boldness for opposite reasons. Is called boldness. Why? Because he separates the world from its source. Kof R and Raka also stops the separation by turning them into oneness not by disrespecting the physical by connecting with the physical. That's the hey and that's why the same Rabbi Aka who says all of this belongs to my wife. Wow. You could see the respect he has for marriage. The Gmorra says Rayaka said who is a wealthy person? Somebody who has a wonderful wife respects the space of a relationship is kadash because the marriage of husband and wife are a reflection of the spiritual marriage. But this is the same rabbi that the Gomorrah says when they killed him, he was saying Israel. And when the students asked him, "How could you say Israel?" What did he say to them in your next source? He said, "My whole life I wanted to fulfill the mitzvah of love Hashem with all your soul. And now that I can finally do it, you want I shouldn't do it. my whole life I'm saying and now that I have the opportunity you want me not to love Hashem with all my soul and his soul left in the world of left by the word of so what do you see you see a paradox his whole life he's craving then he says is holier than everything here you see the you have a person who sanctifies the physical world by not recognizing the borders, by blurring the borders, by being naive, by calling cravings that are hedonistic or at least unrefined, making that holy that's like the but you see this paradox. his whole life he's looking for. Then he says is the holiest thing because the synthesizer is the one who removes the years the by revealing the true oneness in the world. So on one hand he sanctifies and he says it's holier than everything else because it brings heaven down to earth and it leads earth back to heaven. It's like come down come up. But the reason was successful in this is because he was always looking for vakus with truth. He didn't use it as a way of of camouflaging the profane and the mundane and idolizing it into a deity and therefore blurring boundaries because he was really looking for his whole life he was [Music] he told his whole life I wanted to do I wanted to love with all my soul. So now he could really look at the world and see the inner core of Shirashidam. Shashidam made the world a special place because it taught that the physical is a metaphor for the spiritual. Earth is a mirror for heaven. The gashmi is a continuum for the rni. There's absolutely no dissonance. It's clear I lost you a little bit here. You with me? [Music] So embodies Monday he creates the shalom between the two the shalom between the heaven and the earth. He'll tell you shashidim is the holiest and he'll tell you his whole life he wanted to give up his life because this is the same person there was no dissonance by him so when I talk about plucking the here could come in one of opposite directions plucks the here pulling out the physical from the spiritual creating a real separation a real mus reinforcing what happened on Monday for a what does it mean he pulls out the hair he pulls out the hair means that the physical world is not anymore condensing the energy it's like the skin itself it's a full manifestation of the energy it's not anymore being filtered through here and being condensed and being considered like I said in here you can cut over the here and not see the connection lifts up the physical world so much so it's not here anymore it's like the body itself ah now it says about the inexos. When Moshe went up to the harina, he saw Hashem was making on the seven letters in the that has on it little lines. They look like thorns. They're called. So Mosha asked Hashem, who is all this for? Hashem says every one of these little lines, every one of these little thorns that looks like strands of hair is going to expound. Aha. So what did Rabaka do? Rabi Aaka took those little strands of hair that seem insignificant and disconnected and he showed that they're as significant as the letters. The here is like the skin. The here is like the bones. The hair is like the tissue. He plucked the here. It's not only Cyrus came from Gim is an acronym. There are 600,000 letters in every soul has a source in the letter in what about converts? The converts are rooted in the tagim of the satra in the lines on top of the letters. Soak revealed how those tagim are full of energy are full of holiness. He revealed in all the gaim because he came from gaim their connection to the safety that which looks like here it's a physical world it's love poetry for heaven's sake he said it's the holiest that made the world a worthy place there was no separation so when he went into the highest worlds he came back down nobody else came back down but Azai died Ben Za couldn't retain his sanity ak became a heretic you see what they all did they split. One went into kuf binazi died. He couldn't come back. Ben za remained alive but he couldn't remain in intact. And aer became a heretic. Riaka integrated. He went in peace. He came out in peace. That's like number three. That's the hey says everything is belongs to my wife is the holy of holies. My whole life I want His awareness of the physical world on its own terms with respect allows him to create a h and create that three those three legs create ultimate unity between to the point that he says it's not really two waters but what makes it not two waters is not that you're in denial not that physical cravings or addictions can be dangerous oh it's all holy it's all holy truth and falseness is holy No, it's the gap that allows you to have the respect that could then allow you to overcome it and sublimate it through the thirst in it says the hairlocks of my of my of my groom are tartal are uh curls like a very very it was very charming and appealing of this the comes says, "I'll call kites." So what's are the hairlocks? They're curled. So took every kit, he took every strand of ear, every curl of hair and he revealed in it. It's not here anymore. It's an extension of the life of the body. It's like the letters of themselves. The letters of the is like the body. The white parchment is like the skin and the tag theim are like the here of soak is called by his son-in-law Kak. It was the greatest praise Ben Azai could say about Rabbi Aaka because Ben Azai also went into the paradise. Ben Azai knew he was a different love. Benaz never came back. So Benaz said you want to understand who Rabaka is? He's the Kak for him. The here became the body. The physical and the spiritual became one. It's not it's not it's not just there's no symptom anymore. It's not filtered and condensed into here where the divine is concealed. And here we finally come to what the raanu says. What's the garlic? It says in medal and Zion that snakes are attracted to garlic. The peel of the garlic is the separation between the snake and the garlic. And it's also a repellent because sometimes the smell of the garlic snakes are not big smellers but it could be a repellent for the snakes. So on one hand the garlic they like they're attracted to it. On the other hand the sh sh sh sh sh sh sh sh sh sh sh sh sh sh shell protects it and it can even be a repellent because of the smell. So Benaz was saying all the sages areas hashem they come in between the snake and the garlic. The snake that wants to No, one second. Sh the shum they come they protect it from the snake. The snake represents the venom that can exist in this world the world of kipa. The snake which contaminated kava and contaminated her intimacy and that's the and the in every generation they're there to be the kipa to repel the snake. That's what he was saying. Rabaka rabaka is the fruit itself. Raaka is the vegetable itself. Raka is the shum itself. Because the gammor says in the whole came through. So they protect the shum from the that's himself says. So Benazi was not making fun of people. He was not making fun of his father-in-law. He was explaining the profound truth of his father-in-law. And that's why it's the word ice kak. What's ice? What happens with ice? Water is a flow. Water is pliable. It's flexible. I put water into this cup, it takes on the shape of the cup. If I put water into a different mold, it takes on the shape of the mold. I put water into a sister and it takes on the shape of the sister. So water itself is not fixed. What does ice do? [Music] condenses, congeals, consolidates. It's not pliable anymore. It's fixed. So it says Omar is you can't even see. It's intangible. We could see the effect of light. Light is something that's a very abstract. The speed of light is 186,000 m per second. Mim is the next step. Mim you could see, you can even hold, you can drink, you have some in it, but it's still pliable. It's not fixed. And ra is fixed. Says in the firmament is like the kak. The whole world essentially is a flow of divine light. But the physical looks like kerak. It becomes congealed. It becomes consolid. It becomes fixed. It looks like finitness. When I look at the world, what do I see? Everything is finite. Everything has its space. If the doors of perception were cleansed, we would say everything is alive. It's dynamic. It's May. Everything would appear as is infinite. So when I pluck out the here from the source and I separate the physical from the spiritual I turn it into kak comes a and fixes that and says we have to transform it to the point that the eyes becomes backim and not two waters one water it's one water so therefore heals that and that's what Benaza is talking about and that's why He can elevate all of the converts. They seem like distant. They're not distant because he reveals the kitimum. He reveals in the here the connection to the original original body. And he could say the world became a worthy place. The desum was given to the Jewish people because he revealed that the earth itself is heaven. It's not separate. And that's why the last line here it's brought in brings in the name of the result that sadic will blossom like a date tree. The last letters of each of these three words is so most people translated it's because really is says really became such a sadic suddenly says maybe it has to be pronounced that one day at the end of time not in the In the beginning's boldness is but at the end becomes holy. It becomes sacred. It's and Kyak's original distortion becomes elevated. That there's real unity between all three. There is real unity. So you're not worried anymore about k and about and about. You only have to be worried about kufur and because of all the gaps because the separation but once the waters become completely one once you reveal the complete oneness of infinity in the whole world so you're not worried about kel if you're going down you're going up you're connecting too much because they're all one so at the end becomes sublimated because becomes purity because now the is like in's case It's so the boldness in the sense that it's not anymore here where the physical reality condenses and conceals the spiritual reality where it becomes ice but it becomes sublimated into oneness. Have a wonderful week. Thank you. Thank you.