Likkutei Torah Ki Bayom #1: The Crashing Wave Gets Depressed Only Because She Forgets Who She Is

Thank you. We're good? Yeah, thank you. Okay, welcome back everybody. Good morning and good day to you. A healthy spring and a healthy spring and a healthy summer to you and your families and all of our people and all good people. So, we're going to begin a new mind map today with Hashem. The good the title of Parshas Acharei Mos. We have everybody has Swarm. Okay, thank you for bringing the Swarm. The body. Okay, look at the title of Parshas Acharei Mos. The Alter Rebbe the Al Ba'al HaTanya has two mymorum. They both begin actually with the same possuk said different years. Ki Va Yom Ha-Aseres Yichaper Aleichem. The first one we learned actually a few years ago. 2017. That's what year? Tof Shin Ayin Zayin. Some of you may have been here. Huh? Yeah, 2017 I think. And that's on the Yeshiva.net. It's a beautiful beautiful mymer. So, today we're going to learn the second mymer which begins on page 52. Wow. In the Hebrew, it's khav vav, column four. Khav vav, column four, or 52. On top, it should say acharei. You see ki v'yom azei y'khaper aleikhem l'taher eskhem mikol khatoseikhem lifnei Hashem tit'haru, which is a pasuk in parshas acharei mos. Again, it's 52 or khav vav, column four. Today's class is dedicated l'zecher nishmas, in loving memory of Reb Boruch ben Reb Binyamin, Dr. Bear Max Ackerman, who was always full of life and giving [snorts] life and love to others. So, this shiur is dedicated in his loving memory. Today, nishmaso tzurura bitzror hachayim, may his soul be an eternal source of blessing and inspiration and empowerment. Thank you very much. This mymer, the Alter Rebbe said, it's a mymer that begins on a pasuk in parshas acharei mos, which is why it's in Likutei Torah, parshas acharei mos. But, the date of the mymer, the Alter Rebbe said, before Yom Kippur. Because this is part of the reading of the Torah that we do on Yom Kippur, just like we do this Shabbos. We read on Yom Kippur parshas acharei mos because that parsha deals with the avodah, the service of Yom Kippur. And the pasuk is talking about Yom Kippur. So, the mymer was said on Shabbos parshas Vayeilech, vav Tishrei, Shabbos Shuvah, tav kuf ayin, which means Shabbos parshas Vayeilech, it was Shabbos Shuvah, the Shabbos before Yom Kippur, the sixth of Tishrei, the year tav kuf ayin, which means October 1809. Tav kuf samach is 1800. Tav kuf ayin is 1809. The Alter Rebbe passed away three years later, tav kuf in Gimmel, 1812. It's still before the new year, so it's still 1809. Cuz till January, of course, is 1809. So, this is when the Mimer was said that when he printed the he put it in cuz it's a possible comparison to this. So, the Mimer speaks about chuva and kipper, but as we will see immediately it really explores something essential. It's a very fundamental Mimer of the Alter Rebbe. And extremely fundamental not only for kipper but literally for every day of a person's life. It's a very, very powerful Mimer. Extremely powerful Mimer. So, let's begin. The verse says, "On this day Hashem will forgive you, forgive for you, cleanse you from all of your sins. Before Hashem you will become pure, you will become cleansed." It starts off with what seems like a small deal, a small question. Why is it that the word is repeated? The same verse he says twice, "You'll be cleansed." But in a different way. There's no need to repeat the same thing twice. On this day he's going to cleanse you. Before Hashem you will be cleansed. Yeah, if he's going to cleanse you, you're going to be cleansed. I mean, if you take a bath, you took a bath, right? If you washed yourself, so you're washed. What's the the the redundancy? First to be cleansed and then you will be cleansed. >> [snorts] >> So, we're going to see later at the end of the Mimer that these two expressions and the other refer to two different aspects in a person's life. And the one it says the without and the second one and the second one. so that the vibe and you know what I said is true to explain this we have to explain what's the Indian of a society mature what what's what's the question 10 days of trouble the llama who are sorry young and after what's this concept of the house out the title [snorts] itself doesn't mention a society mature you don't have anywhere in English or that is 10 days of trouble it mentions in keeper just like in English even Russia China is not called Russia China just called the seventh month the first day of the month you should blow it doesn't say anything about Russia China it's interesting that the name Russia China doesn't say in English in keeper yet in keeper it's the whole Indian in keeper it says that it's a day of copper to be a mother a copper a leg but the concept of society mature has out introduced that from Russia China through in keeper is 10 days of trouble what's this concept that is 10 days of trouble and why does 10 days and you can have 5 days you can have one day the time gives one day for trouble in keeper so one day is not good to 5 days 10 days why 10 not 50 what's up with 10 and what's the Indian of 10 days of trouble what's what's the problem what's the problem you must see the copper a leg and then you have 10 days and then you have your mother keeper your mother this day is the 10th day right the society mature begin with the first day of the street and the 10th is in keeper so it works out that by your mother in the toilet says this day I'll forgive you has out said this is the 10th day of trouble how they close my choice in trouble it's you can call me out right you have in America you have something called Thanksgiving when do we have Thanksgiving three times a day chocolate milk and my love my the man I love Thanksgiving three times a day huh >> [laughter] >> we make up for the turkey in different ways you have a concept where the day dedicated to this a day dedicated to this a day dedicated to this we don't have a day dedicated you have Mother's Day you have Father's Day when is Mother's Day and Father's Day in Judaism >> [laughter] >> invitation respect your father and mother and if you have to buy roses every single day okay that's already called from the way you buy roses every day you would you would you're the rose you day of Torah right this is the day you learn Torah in other words that the altar asks whenever you do Torah you should forgive them that Torah is a mitzvah a person can always do Torah but here there's something special that there's 10 days dedicated to Torah and the 10th day is Yom Kippur explanation and all of this is all the harsh if only only I love you so much >> [snorts] >> the real concept of Torah is not just in the simple sense repentance a person made a mistake a person transgress or I say I'm sorry I apologize but the word Torah means return restoring the harsh if is to restore to return which means what do we want to restore upon him upon him I love you so much to stand face to face upon him upon him face to face of the human being with Hashem because the real word meaning of Torah is to return and become close to him so it's not just I'm saying I'm sorry not to say it's not just an act or even a feeling it's an experience of returning restoring a relationship from distance from distance closeness huh so it's it's it expresses itself in actions and words and thoughts and feelings but the point is a restoration of a relationship. Yeah, it expresses itself in thoughts and in words and in actions and in feelings, of course. But then the could there is it's not just an external act, it's a it's a a different posture in the relationship, an emotional posture. Bottom up, bottom Yet apparently this whole language doesn't apply by Hashem to return, come close, restore from distance. The bay The possuk says, the novi says, "Heaven and earth I fill." So if I am everywhere and I fill heaven and earth, why do you have to return and become close? Question number one. Question number two, but and how could you become far? Both questions. You can't leave and therefore you don't have to come back. Wherever you are, I'm here. So if you were in a certain place, I could leave you, I could distance myself from you, whether physically or emotionally, and then you could say, "And now you're coming back." Again, physically or emotionally. So wherever you are, I am. Or I should say, wherever I am, you are because wherever you are, I am. So you can't go away and if you can't go away, you don't have to come back. So those are these two questions. Why do you have to return? You don't have to return. He's here. And furthermore, how did you leave in the first place? The pshat is Of course it's the earth and the world. Heaven and earth I fill. But commercial, the metaphor would be based on the same when you have two people, distance doesn't necessarily mean that geographically they're removed. They're standing right near each other. In fact, in proximity they may be the two closest people to each other in the world. They're closer to each other more than anybody. They're right near each other. They just turned their backs. All of is the nape, the back. They turned their backs towards each other. You can't have more distance. It's interesting. You can't have more distance. One goes to New Zealand, yeah, and one goes to Alaska. It's more distance. No, that's not more distance cuz over there the distance is cuz you're in different countries. Here, you're not in different countries. You're actually in the same You're You're in close proximity. And you're not looking at each other. This is a deeper This is God is a Cuz this means we're not just distant from each other because we happen to be in different cities, states, countries. We're distant from each other in a very deep space. There's no distance like the distance of two people who are supposed to be the closest. And they are the closest and yet they're the furthest. This is a very uh visceral experience. You know, sometimes you have a husband and a wife or or siblings or or parents and children or or people who you know, live together, friends, whatever it is. And they're they're right near each other. And they're right near each other and yet when they turn their back towards each other, whether physically or emotionally, and the God of is a There's no greater distance. The ain't kid of Allah Allah upon him upon him. And the only way to restore that and bring closeness is as they turn back upon him upon him face to face. This means of course physically. You know, I don't want to look at you. So now I want to look at you. But also what upon him upon him represents is their enemies as he's going to explain. So upon him upon him, that's the kid of So it's not just that there's physical proximity. It's the nature of the the nature of the closeness. They could see each other. And that's the idea of upon him upon him. I could see you. You could see me and I want to see you and you want to see me. The this is a metaphor. He makes of the passage says he says you'll find it out. Sham tells my because you see you'll see my back but you won't see my face. So we see here so we see that himself uses this parable. He uses this metaphor of my face and my back. So there's something called my face and there's something called my back. We say in your Hashem upon you like Here again, may Hashem show shine his face his countenance towards you. What does this mean? What is this blessing your Hashem upon you like? Again, same question. He fills the heaven and earth so he's here. So what does it mean shining his face? The answer is Hashem upon you like Hashem upon you like Hashem upon you like Hashem upon you like Hashem that the flow should come from a place of Hashem upon you like with the face is shining. The face is glowing. Hashem upon you like means Hashem upon you like Hashem upon you like there's a light that comes from the face meaning Hashem upon you like Hashem upon you like that the relationship is experienced as one that's coming from the depth of his desire. The depth of his passion, the depth of his I want to be here and nowhere else. The relationship is not transactional. It's not just I have no choice and I have to be after show up or whatever. I was slept, I was forced. I have to stand there you have no choice. That's idea of back-to-back. Of course in that itself there could be many different you know levels and postures how much I'm forced, how much I'm how much I feel I feel not interested. But upon him in the real sense is not just you see my face my I'm here. I'm here. There's nothing more important to me than there's nothing more pleasurable to me than this presence of this person. Could on this the passage says the says of Jacob I love Jacob. I'm going to wipe out the memory of Amalek. What is he bringing these two out of Amalek? What is he bringing in sukkahs? There's presence in both of them, but in one it's the I of Jacob and one it's my relationship with Amalek. My relationship with Amalek is one that I'm waiting for the day that Amalek is going to be obliterated. So, the flow that he gives to give him to Amalek is what's There's a connection there. We're present with each other, but it's from the back, the hind part. Acherai means like the back of a person, acher. The example would be somebody who throws something over his shoulder. I have to give something to somebody I don't like. So, I don't want to look at them. I throw it over my shoulder. You know, you leave it on the desk. Let's say you have to pay severance pay to an employee who uh you know, did some damage to your business. So, you have to, so you put the envelope on the desk. You don't call them in, you know, with a card. Here it is. I don't even want to see you. Throwing it over my shoulder. Here, just take it. In other words, I need to give you what I have to give you, but I'm not interested in the connection. The opposite is I'm giving you what I'm giving you, but that's it's it's it's it's all an expression of the connection. That's the difference. You're giving something to his enemy. He's not giving it with full will. The reason he says he's not giving it with full will doesn't mean he's forced. He's giving it cuz he wants to, but it's not he has to want to. He has no choice. Whether it's a legal consideration, whether it's a practical consideration. So, he's doing it nobody's chaining him and stealing his money, but it's not government. I'm not really interested. You know, I'd rather be on my phone. So, I am on my phone. The guy comes in and I have no choice. It's not government. I have to I have to give, so I give. Commerce can be greater. The alternative is going going be worse. The ain't no bars in the business with a good sign. This flow, there's no there's no or nothing. Your presence is not there, your soul is not there. You're not alive there. I've a lot of bars in the business with a good sign. The relationship with a meaning with a with with goodness is a bar of ancient notions going more about finding the simple to live up with with a good head. He gives with a full heart, with a glowing face, with joy. And with a delighted heart with tremendous with a good head. Always is confident strength and is jubilation. Like we say in the morning in the always with a good head and come on. There's confidence and joy. I give a reading with a good head with one of the expressions of of joy. So this is two types of relationships. You could say one of the differences maybe you could find it this way. Is in one way Yeah. The relationship is simply transactional. I'm just I need to give you something. So therefore you come in and I give it to you. So it's all about actually, you know, getting it over with. Like just take this and let's move on. Yeah. Here's the check and move on. In the in in the in the second case of it's the relationship that is the main thing. I may be giving you something in the relationship, but it's the relationship, it's the connection that matters more than anything else. It's the presence of the relationship. And we all know that there's two types of connections, right? Person could give somebody a gift just to get off my head. >> [laughter] >> Yeah. Yeah. Take this and you'll you'll leave me alone. That's kids computer time or tablets or whatever. The main thing is don't give me a do what you want. The whole point of the gift is that you shouldn't bother me. The point of the gift is that we should be more disconnected. That's really the point of the gift. I'm giving you the gift so you I did my I know it's I'm also considered a good person. That's an an example of a I am. And then there's the opposite. The opposite it the gift is not even so important. The gift is simply an excuse to be able to spend time. The gift is simply a gesture that's manifesting the fact that I care about you and I want to be with you. It's a whole different It's a whole different posture in the relationship. One is called but I want to call it a gift. So it's not if you're here or you're not here. It's you're here for real or you're here but you're not here. And this you can't fake. In other words, I could I could show up check list, you know, attendance. I have attendance so I got a check cuz I showed up, you know, I punched the clock and I showed up. But the interest, the passion, this is an an an internal experience. Am I really passionate about it? Like I can't fake it. I could show up, that's fine. And maybe good for your paycheck. At 9:00 you have to be there. Yeah. And you see but the you know, you have to show up. You showed up, you got your check and then they went to sleep. They made sure to come back 3 hours later at the end to get another check. You came back. So technically you got it right. But in terms of the connection there's no connection. So that's the example of two people standing right near each other. But they're not looking at each other. They're facing their backs to each other. And he says there's no distance because the pain of that is so much more powerful because there's so much potential for closeness and yet there is no closeness. And whenever there is that potential for closeness or the yearning for closeness and it's not there, it breaks down. So that pain is more profound than any other pain. That's why he says there's no that's greater than that. Right? Yeah. Adam and Hava were born it says back to back. Created acher ba acher back to back like Siamese twins. And then through the decoupling, the nesirah it's called, they could look at each other face to face, panim ba panim. Well, there's these two very distinct levels for for for people. But reality in most relationships is pretty somewhere in between. That's true. Sometimes relationships fluctuate, yeah. So, they you know, doesn't necessarily like love each other that much. Right. You tolerate. Of course. Of course, many relationships are they fluctuate or it's in between somewhere. That's true, yeah. Huh? Oh, so that's what we're going to see. Very good question. That's the next piece. Now we'll understand the concept of truth. We asked the big question, if he's everywhere, you can't go distant, you can't be distant, then you don't have to return. That's true. But the idea is ki hinei ksuv, the novi says it's a uh Yirmiyahu a novi says, ki panu elai odav velo panim. He says Hashem complains you turned your back to me and not your face. In other words, you turned your back on me. This is what the novi Yirmiyahu laments and cries in the name of Hashem that you have betrayed with all of the idolatry and the murder and the adultery and all the corruption and moral degeneration, you've turned your back at me. So, the way everybody learns it is ki panu elai odav, you turned your back at me, not your face. So, now the rebbe says there's something deeper. Peter's ki panu elai, you actually turned to me. >> [snorts] >> She panim elav yesh baruch mikayim telaseh mitzvotav. You actually turned to me, panu elai. You do the you the checklist is good. You learn Torah, you do the mitzvahs. It's panu elai, you have a relationship with me. You feel some obligation, but it's only your back. There's no love, there's no desire, there's no connection. You're not interested. Everything is cold. Mitzvahs and the mother is also an expression in the Navi. It's a mitzvah that a person does, but it's based on nature habit. I brush my teeth in the morning, so I'll put on filling in the morning. Take a shower in the morning, I'll put on in the morning. Yeah. Part of the culture, you go down and you down and up. But the whole thing is it's a union of it's a relationship of coldness. It's not enlivening. I'm not alive with it. There's no That's an example of a lie. You're here, you're right here. You're turned to me. But it's with the not with your partner. Meaning it's you're giving the severance pay like I said before. You're putting the envelope on the table. You're showing up. You punch the clock. But it's with your back, it's not with your face. Like when you throw something over your back, I don't even want to look at you. If I was there was any way of getting out of this relationship, I would be the first one. For whatever reason I feel I can't. Maybe I'm afraid of getting in and maybe I want to maybe it's just how I was trained. Maybe I the culture gives a lot of benefits. There's a lot of a lot of things. If there was a way to get all these benefits without this relationship, it would be much better. >> [laughter] >> Everybody relates to that feeling, you know? This is it. I have to check so this is what I do. I need to get my salary. So I have to show up in the office. Do I pray for the day that I could leave? Yeah. And any excuse I have, I'll use it. Whatever every person in their own way, but this is the concept. Why? Because there's a coldness in it. There's a in it. Huh? What? When you're alive. When you're alive. So when you're alive. That's not when you're alive. You're here, but it's with your and not with your partner. That's what he says. That's not I'm saying you're gone. You're not gone. And in a way this is a a pain. That's what he says. There's a deeper care. Because there's a relationship, huh? You turn to me, turn. Turn to me, yeah. You turn to me. Huh? You came to me, you turned to me. Like lift not Yeah. So what's shuva is panim upon panim. So the inyan of shuva is restoring, returning face to face, panim upon panim. What's the pnimius that say never have to be this mitzvah of simcha to love me with all your That pnimius that say the person finds that their deepest desire, pnimius that say my internal desire. And cheftza craving. There's ratzon and there's cheftza. Cheftza is like the behind the desire. Is in what is in this mitzvah of simcha to love me with all your heart. With joy and gladness of heart with all your heart more than anything else. So now the Alter Rebbe establishes what this is the this is the real experience of shuva. It's not just apologizing or saying I'm sorry, which can also be a checklist. It's not even only fixing. You have shuva on three different levels. One is you say on a very practical level, I made a mistake. I say I'm sorry, I make a resolution, I'm not going to do it again. Yeah. Sometimes you have shuva on a deeper level, which is looking for the negative midos that brought it, that brought it about, right? The instincts, the attributes. Like in the works of mussar, working on it, whether it's this mida, that mida, different attributes that people struggle with. And working on it. Here he's going to a deeper level. What's the essence of That's the essence of shuva is the essence of your relationship with Hashem. That's what's at stake. So it's not just something I'm doing or saying, It's not even something I'm feeling in terms of a particular feeling. It's going back to the very posture of your relationship with your creator, which we're going to see means your relationship with yourself. What that relationship is. What What it looks like. That's that Yeah, that's the core. But that everything of course is going to you know, like a domino effect will be resultant from that. Will result from that. The parenthesis here for a few lines. You see four lines. It's Sadiq's footnotes. And then right after that But how can this be Can this become entrenched in the soul of the person? In other words, what does this mean? How does a person live with this? What does this mean? It's beautiful words. But how can this become in a person's So for this we have to introduce first my result. The says asks a question that the debated what's greater Talmud or my son. Learning or deeds. So they were sitting and debating Yeah, they have different opinions. At the end they came to a conclusion and they said Talmud should maybe be the mice. Talmud is great. Learning is greater. You know why? Because it brings to action. Mcloughlin my soul maker. But Talmud ain't a god So this it looks like the reason God will tell him what Why is learning greater? Cuz it brings to action. That means that my soul is the maker. My soul action is the main thing. So why is Talmud Godel? Because through Talmud maybe talk Russian writes that the on this Talmud that when you have learning you have both. So that's why Talmud is Godel. Not Talmud is Godel because Talmud is Godel. Talmud is Godel because right? With one stone, you have both birds. Cuz Talmud may be really So from here it's mashma from the Gemara that even though it says Talmud is Godel, but the reason is Talmud Godel not because Talmud is bigger than ma'asim. Cuz Talmud brings to ma'asim. So when you have Talmud, you have Talmud and you have ma'asim. If you have only ma'asim, you have ma'asim, right? So that's really what we see from this Gemara. The only reason learning is greater is one reason. Cuz that's going to bring you to action. So this itself shows you that action is bigger. So why don't you say ma'asim Godel? Because Talmud, you have both. >> [laughter] >> With ma'asim, you may have ma'asim, but you're not going to have With Talmud, it's going to bring to ma'asim. So once you have Talmud, you have Talmud and you have ma'asim. So Talmud is greater. That's the mashma cuz he doesn't say Talmud Godel because it's greater than ma'asim. That's not what he says. He says Talmud Godel cuz Talmud may be really ma'asim. That's what the Gemara said. Rashi says there about the comma and the other. So you have both. So mail if you have both, it's better than one. But it's not that Talmud essentially is Godel. That's one thing. The Gemara also says You know what shilya means? Shilya is the amniotic sac in which a fetus grows. So the Gemara says if somebody learns and the point is not to do the learning shilya they don't they don't want to implement it. They don't want to execute. Then it's better if their amniotic sac would have been turned over. Meaning that they never came to birth. What's the connect very interesting expression. Yeah, it's the pshat is because the shilya is very interesting. The didn't stop use expressions like find another cursed word to the amniotic sac would be like Yeah, vaccine via shilya. Via shilya with the company of the shilya and yet it's saying that it's saying what is the two >> I'll knock out every tooth besides the one that hurts. Yeah. Yeah. Right? The Torah. Yeah. Yeah. Shilyos is the amniotic sac. Where somebody said to his friends, "I'll sell you a lighter." Yeah. Okay. I don't know any English. None of these uh things work. The concept of a shilya, an amniotic sac, is the hechsher mitzvah for the baby. The baby grows in the amniotic sac. That's what holds the baby. That's the container. Talmud is the hechsher for maiseh. When you're saying, "I'm learning." Shiloy al menas laasos, it's like the amniotic sac becomes the objective instead of the child. Motivations also one of your whole your whole learning was as a preparation for the maiseh. The amniotic sac is there to hold the baby, to develop the baby. Now you turn the amniotic sac into objective. That's not going to get you anywhere. That's the way it is. Then it's not stop the chazzal were throwing uh Yeah. It's a very deep point. So again, why is Alter Rebbe bringing this? Cuz this brings out the whole point. That the tachlis of Talmud is a prep for the maiseh. The learning is to make you a person, to make you a mensch. So if I'm learning shiloy al menas laasos, I'm just learning for the intellectual glory, for the fame. I should be able to argue whatever it is. Motivations also one of You're confusing the means with the end. You got your goals wrong. Something is off. And now it just becomes a cheap shot. It's distorted. This is two gemaras that he brings. But then suddenly we see something else. We see a whole different approach. Rebbe Amru in your Meshashis Paya they say al pasuk faith in Yishuv Olam. Melech says al pasuk faith in desirable things don't equate to Torah in the Mishlei. means anything desirable even heavenly desirable things. Even heavenly a cheifetz is like an object and the word cheifetz is also desirable. Like we say a cheifetz, a cheifetza. So he says kol cheifetzim even cheifetz shamayim even heavenly items, heavenly desirable things don't equate to Torah. Ainon kedaya filu davar echad she dibra Torah. This is the language of Yerushalmi Maseches Peah. All the mitzvahs don't match up. They're not kedai. They don't have worth relative even one thing of Torah. All the mitzvahs you have 613 mitzvahs. >> [snorts] >> It's not kedai legabei davar echad she dibra Torah. Shamaylah says Torah you say all my list came out of Torah. So here we see opposite approach. That there's something in learning Torah that surpasses even the fulfillment of the mitzvahs. And also in our Gemara our Gemara means Talmud Bavli which was in Chutz L'Aretz and usually halacha Bavli in Maseches Ketanot daf same as Bais the Gemara says Ramu K'Raya Dodi. The Gemara quotes a contradiction of two psukim. One place k'siv "V'chol cheifetz lo yishvu ba." Cheifetz echad v'lo cheifetz shamayim. V'k'siv "Kol cheifetz lo yishvu ba filu cheifetz shamayim." The Gemara says one pasuk says all your cheifetzim don't equate to Torah. Yours. But cheifetz shamayim mitzvahs do equate to Torah. And another pasuk says kol cheifetzim even cheifetz shamayim. So which one is it? One pasuk that sounds like your cheifetzim don't equate to Torah. Meaning my personal items, my personal goals. I understand. But cheifetz shamayim that yeah, that surpasses Torah. But another pasuk says kol cheifetzim not kol cheifetzcha. Umishani says the Gemara in my cotton dust test common myth for she have to say so they had him common myth for she have to come with that head. Depends. If it's a myth for that you cannot get done through somebody else, stop learning and go do the myth for. But if it's a myth for that can be done through somebody else, don't stop learning. So that's the answer of the Gamorah says and that's the Halacha. If it's a myth for she have to say so they had him, yeah. I cannot put on film through I cannot somebody else put on film for me. I cannot have somebody else shake Lula for me. I cannot have somebody count for your sign up for me or blow show up for me. Because it's a myth for that I have to do or hear myself. So I stop learning and I do the myth for. But if it's a myth for she have to say so they had him. I have somebody to do it. So the myth for is going to be done. Then don't stop learning. Much better for you to continue learning. If somebody else could build my Sukkah. Right? Or give the true man my shoes go to the coin and give the true man my shoes. So let me continue learning. So it's not a contradiction. Sometimes a myth for is more important than tired. Stop the tired do the myth for that cuz it's a whole coffee to say her. But you should have to say her. She might him is more important than tired. And sometimes you say no. Call for faith in even myths for are not more important. Continue learning. So even in our Gamorah we see that there's a concept that tired is more powerful than all the myths for us like it says in your show me. A myth for you can fulfill through somebody else. Let it go. Let that person do it and you continue learning. The whole tired is only an explanation how to do the myth for. So you're learning the second Sukkah. Let's say, okay? The second Sukkah there's a whole Sukkah how to build the sukkah, how many walls you need, what type of schach you need. Now somebody has to build a sukkah. You have somebody to build a sukkah. You say, "You want to build a sukkah? No, you go build it for me." And what are you going to do? YOU'RE GOING TO LEARN HOW TO BUILD IT. AND THAT'S MORE IMPORTANT? I'LL READ the instructions, you do it. And reading the whole the whole purpose of reading the instructions is to do it. That's what the Gemara says, God will tell him what to make with the mitzvah. But here we have a new phenomenon. You don't have it in other areas of the world. You'll read the instructions in the manual and you'll argue the machlokes Rashi Tosefos and the Rashba and the Ramban and the Ritvo and all of this. And that's MORE AND DON'T STOP FOR A SECOND TO ACTUALLY TAKE A piece of wood >> [laughter] >> and put it on your sukkah. So it's an interesting thing. If you start learning Torah, the most of the Torah is a beer on the mitzvahs. Like any masechta in Shas. Yeah? >> [laughter] >> If it's masechta Sukkah, it's masechta Yom Tov. It's an explanation on the Taryag mitzvahs. What to do, how to do, the reasons, the sources, depends what what you're learning. But it's all a perush on the mitzvahs. And here you say that becomes more significant. I mean, imagine there's a doctor and he's reading a medical textbook about a certain situation and that situation comes up in the hospital and they say, "Come, come, come." He says, "No, no, no, I'm doing something more important." "What are you doing?" "I'm reading how to help THIS PATIENT." >> [laughter] >> THE WHOLE PURPOSE OF YOUR READING IS TO go help him. Right? It wouldn't make sense in any other discipline. Exactly. You were supposed to read 10 years for for this moment. This is the This is your moment. No, no, no, I have to continue reading. You read it already. I understand you have to know what to do. I get that. But that's only a The whole TORAH IS A HECHSHER for mitzvah. I get that. But here we see another phenomenon. And we see this contradiction, this tension in Chazal themselves. First he brought to memory Chazal where mitzvahs are the main thing. God will tell him what he may have done in the past. And if you're learning not losses, the whole thing is a wasted. You missed the whole point. And then we see a completely opposite approach in Yerushalmi and even in Bavli where all the mitzvahs are not from the written Torah. True, Chazal reconcile it if it's a mitzvah that you could do through somebody else. You can't do it through somebody else. But still the whole Indian needs beer. What what what's even if I could do it through somebody else, why not go do it yourself? If that's the whole and then you'll go back to your learning. >> [snorts] >> The guy also to understand what Chazal say in Menachos. Somebody who is somebody who was immersed in learning about a carbon it's like he was making of a carbon. If you learn the of carbon. In and or whatever wherever it is, it's like you were making of a carbon. If you learn the of bringing a meal offering, it's like you were making of a meal. And the guy says on the for saying it says that when you're learning the Torah it's like you did the carbon. You brought the carbon. I don't understand. To bring a carbon you need a and you need an altar. And you need a and The guy has to receive the blood and the guy has to bring the blood and the guy has to sprinkle the blood. You're not allowed to do it if you're not a guy. How can it be? I'm learning about a carbon. And Chazal say it's like you were making of like a carbon. One second. He's I'm a I'm not a coin. There's no there's no way. I'm sitting somewhere. Middle of the night learning you're not learning carbon at night. So it's not a coin. It's not the right time. It's not the right place. There's no I don't understand. The actual to do it you have to have all these conditions and if not you're not allowed to do it. It's you're not allowed to. It's a serious prohibition to bring a carbon out I decide I want to bring a carbon out here and sprinkle the blood. It's a prohibition you're not allowed to. And this guy is far from the THERE'S NO IT'S LIKE HE WAS a oil. So here again you see that in doing it you have all these limitations and in learning about it suddenly you're like a free bird. Could be in the middle of the night. Could be deep in not even in the Israel and it's like you were a oil. The one calls I'll be here in the middle of the night learning. So all of this will be explained by explaining the Indian of India. She call little bit here we see another interesting thing. When you explain what is there's a on every Jew to learn all the of India. Even though they're not necessary. I understand when you give a to people to learn that they have to know. You have to know how to put on it. You have to know how to count down. You have to know how to bench. You have to know the of of waking up in the morning I'm all these things. All the of Israel. Of giving instructions when it comes to what's prohibited and what's permitted. Which are they're they're these things. Who's responsible for them the murder people who are who give is let's say all the of cash list if you talk a running a whole kitchen and you have to know that you have to know that but it may not be negative all of the if you're not a you're not a it's not negative to you the murder the one who's the is responsible all the civil laws of this disputes between one person and a fellow between them yeah questions of questions of questions of I have you have this is called you have you have you have day of which is all the like and all that and then you have which deals with business so if you're going into that field I understand nevertheless there's a of on every Jew to learn all of these even if he never wanted he doesn't want to be a he wants to be a tailor he wants to be a shoe maker he wants to be a barber he wants to be a businessman he wants to be an accountant he wants to be a plumber he wants to be an electrician whatever it is he wants to go into real estate he doesn't want to be a he doesn't want to be a so I don't need an I don't need to know this you don't have it in other areas everybody has to become an expert on bankruptcy law everybody has to know how to how to be a tax lawyer that's what you pay people for that's what I'm paying you for that I don't have to KNOW IT I DON'T WANT TO KNOW everything I don't have to know everything that's why there's different fields of people who are experts in different areas and that's what you're paying them for but by we see something else that is to learn all the of all the of even that are not relevant not my responsibility could be a very simple Jew and still there's a mitzvah to learn the Torah. Rambam, yeah. Yeah, yeah. One of the reasons the Rebbe instituted learning Rambam every day in the Torah is because the Rambam is one safer that encompasses all the of Torah even from the time of the base of mikdash and the time of mashiach. You don't have another safer like that. It's only that are relevant today. They didn't put in all the that are to the base of mikdash. The Rambam's Mishneh Torah every single every single law of life from the all the way till the Rambam he included in his Mishneh Torah in a very organized way. He didn't give reasons. He wanted it concise and clear. But every single law So when the Rebbe instituted the learning of Rambam this was one of the big things because with the Rambam is in other words the Rambam's to the space. is to the space. Look at what's to the space. Even if you're a dying to the space is not negated really to most people. You have certain situations after no certain things. All the other right? Whatever all these that today they don't apply even for our bodies. But still there's a mitzvah to to learn everything. What's the why? Again, what is all this pointing at? That there's something in the learning here that is beyond the practical utilitarian aspect. Usually you say you learn the textbook to know what to do. You want to be a lawyer you got to learn the books. You want to be a doctor you got to read the books. Whatever it is you got to know the information of what you're dealing with. You have to read the manuals. Yeah, but here we see that's a whole other region. And once that's what he's saying so all this you have to learn the Torah in general. Okay. So, here the Rebbe starts the beer. So, he went into a lot of here. He started off with and then he went into the union of and then he went into the union of and then he went into the union of and and the idea of and then from there he went in how do you what what what what it means to restore that relationship and then from there he went into and all the contradictions with and and the last question of than the itself. You don't have to you don't need to be and the and finally, what's the whole union of that everybody has to learn everything even that they're not ever going to be dealing with maybe for the rest of their life. The union and all of this is he makes it The says in we all know this and says and and and and and and and and and and and and and and and and and and and and and and and and and and and and and These words that I'm commanding you should be on your heart. Teach them to your children and speak about them when you sit in your home when you walk on the road when you're lying when you're standing up. Put it in your and and Put it on your door posts. and and and and and and and and and and and and and and and and These words that I'm telling you should be on your heart. Which words? and and and and and and and and and and and and and I guess it's the words that he just said. The words of and and and and and and and and and and and and and and and and and and and and and These words I just told you the words of the beginning of should be on your heart. Teach them to your children. Speak about them when you're sitting in your home when you're walking on the street when you're lying down when you're standing up. That's what but MS, however, the truth is it's not this way cuz mitzvah of Krishna is always like that. There's no mitzvah to say Krishna all day. There's a mitzvah to say Krishna twice. In the morning and in the evening. That's it. That's the mitzvah. And once you did it in the morning and then you fulfilled the mitzvah. The so how does he say these words you should speak about them? When you're sitting in your home, but the direct when you're walking ON THE ROAD. IT SOUNDS LIKE ALL DAY, ALL NIGHT, DON'T BE QUIET. Don't be silent of these words. If you have just the words it's not true. There's no mitzvah that 24/7, whenever you have a waking moment you should say it. We don't have such a mitzvah. Hello. That's why say the is referring to words of Torah. On this mitzvah, every waking moment that a person has an opportunity But then you have an opposite question. Why are you calling it these words? It's not these words. Because when it says these words it means the words you just said. Which words did you just say? And then you tell me you're not talking about that, you're talking about Torah. You hear the question? It's a very strong question. The means the last words of Krishna. But on that, there's no mitzvah to speak about it. Twice a day fully. Not even a hidden mitzvah to say Krishna 20 times. It's not like every waking moment they say Shema. There's no such a thing. I mean, you could say Shema, but it's not There's no Indian in it. So, the the dibarta bishv'cha mitatecha This would make sense, but a person should always be saturated with Torah, learning Torah. But But But then it's not hadvarim Why is it called hadvarim these words? It should say divrei Torah. Or hadvarim asher dibarti Why you hadvarim means the words these words. Which words? mitatecha v'ahavta That's what I want you should be on your mouth all day. But we JUST SAID IT'S NOT THOSE words because there's no mitzvah of that. It's Torah. So, from all of this >> [panting] >> the Alter Rebbe is going to show what's takah v'hayu hadvarim eileh is the words of Shema v'ahavta. And yet we're saying v'hayu hadvarim is not the words of Shema. It's Torah. So, this is going to be an opening to explain what is the real essence of learning Torah. What does it say v'hayu hadvarim? Cuz Torah, yeah. Torah, yeah. b'shivt'cha uv'lechtecha I'm sitting on my couch I should learn and when I stand up, when I'm walking in the street. And That Yeah, Shema not. On Shema it would make sense. On Torah it would make sense. The pasuk says You understand? That's what it says. That's what he means. Uh shuv b'shivt'cha uv'lechtecha is about Shema when you lie down. But when you read the pasuk literally it means every waking moment, right? v'hayu hadvarim v'shinantam l'vanecha v'dibarta bam b'shivt'cha uv'lechtecha b'shochb'cha uv'kumecha It's true learn from b'shochb'cha uv'kumecha when you lie down and when you get up. But the pasuk says it's everything, right? And that can't be on Shema. So, it means on Torah. But then why is it called Torah Mayla? It's not these words. It's all the words of Torah. The mitzvah of learning Torah is not just to say that's also Torah, but that's not the mitzvah of Torah. It's all of Torah. It could be and it could be another billion things of Torah. Okay. >> [laughter] >> Or you listen to a sheer yet? So, here here the Rebbe Kadaicha is going to I'm not going to say redefine cuz it's not really redefining. It's just getting to the soul of it. What is really the experience of learning Torah? The way the way it's often perceived, this is all part of the healing of Golus is when we talk about learning Torah, we're often just like we learned before about relationships. I could do all the checklists. Pana way lie I'm with I'm here. I'm showing up, but it's over the way panim. My back is here not my face. He says, "You do everything. You do everything limit of Torah came up mitzvahs." But there's a there's a coldness. This is a metaphor for everything in life. Right? He spoke before about but this is also true we're going to see now. In Torah itself, there's the of Torah and there's the panim of Torah. Grace and Donk. In Torah itself, you have pana way lie and you have pana way lie panim. In other words, there's even a mitzvah and it's not and it's not it's a mitzvah and it's beautiful and it's good. But sometimes I'm missing the whole nakuda. The essence of it is missing. Huh? The core the core is missing. And that and that core is indicated in these words of Ad Mora Ma'elah. Or to put it differently, as we're going to see, that the whole Ad Mora Ma'elah is really Torah. And yet what is it really? It's two words It's one word, Echad and V'ahavta. It's Ad Mora Ma'elah. So that that answers the question. He's calling all of Torah Ad Mora Ma'elah because all of Torah is really the experience of Ad Mora Ma'elah of these words that I just said, Hashem Elokeinu Hashem Echad. V'ahavta es Hashem Elokecha b'chol l'vavcha uv'chol nafsh'cha uv'chol me'odecha. This starts to be So till now was really the introduction to the Ma'amar. K'derech of the Alter Rebbe, he builds it and builds it and builds it cuz everything he wanted it to be structured within the structure of Yiddishkeit. That was the whole chiddush of the Alter Rebbe in Chochma, Bina, Da'as. Not just throw out ideas and inspirational idea, but it should be show the whole structure of Yiddishkeit. So everything is organized and structured. There's >> [cough] >> his chaveirim, when he came to the Maggid, they called him the Litvak. The Alter Rebbe was called the Litvak by his chaveirim. Cuz he came from Lithuania and his way of thinking was very very structured and organized. He wrote the Shulchan Aruch HaRav. So the Ma'amarei Moshav, everything is built. To be able to really appreciate what the nekudah is cuz he also wanted to show that the that what Chassidus is teaching is the p'nimius of the whole Torah. It's not just uh you know, a nice vort to add something to add something cute or geshmak, but that's the whole p'nimius of Yiddishkeit. So that's the also the reason why he structured it so much to show that this is This is the mahus of Yiddishkeit. It's not just a a nice, you know, a dip for the cake. A footnote, yeah. For this we have to understand, it's known what is the really the word means? Shema Yisrael Hashem Elokeinu Hashem Echad. What's Echad? Shehu, it doesn't only mean he says no that's knowing. Whenever he says no that's knowing it's going to be a chiddush. It's known by those who know. It's not known by those who don't know. Whenever it says no that's uh uh I could guarantee you that not not not many people know it. It's known meaning it should be known. We hope it's going to be known. It's the word daas, right? You need daas. Achinei noida pirushei melas Echad. What's the real meaning of the word Echad? Hashem Elokeinu Hashem Echad. He doesn't even say what he's negating, but he's negating most interpretations. Most of the Hashem Echad means there's no many gods, there's one god. Others believe that there's a hundred gods, there's a thousand gods. It's called polytheism. There's many different gods and we say no, there's one god. It's true, it means Hashem Echad does mean there's one god. Another pshat in Hashem Echad means he's not made up of parts. Everything in the world is made up of parts. You have one body, but the body is made up of so many different limbs and organs and ultimately trillions of cells. Hashem Echad is achdus. He's not made up of many parts, he's one. Indivisible it's called. Not with his chalukos. That's also true of Hashem Echad. But that's all describing Hashem vis-a-vis himself. There's a deeper vart. That's what he's saying. Pirushei melas Echad is shehu levadeihu. Hashem Echad means Hashem is oneness. Hashem Echad means not that the god is one, god is the only one. SO SO POWERFULLY JUST LIKE HE WAS ALONE before the creation of the world. If you said Hashem Echad pre-creation so to speak, I know you didn't say Hashem Echad then because it was pre-creation. But what would Hashem Echad mean? Not that there's one god and no other gods, there's only Hashem. Hashem Echad means [clears throat] there's Hashem is the only Echad. It's the only thing the only reality that exists levadeihu. so just like it is before that's what means that's that the same one is the same one is that existed pre-creation when there was no world so the only thing was obviously the only show in town was God and not only the only show in town the only reality in town right so there's one God there's no two Gods but I also exist huh yeah the second thing is that the rambam says he's not more he's not made up of pieces everything else is one is that it's made up from different parts and this is a different type of transcendent one is ultimately everything is connected but it's not the same type here he's saying come on show me the sign come on [snorts] show me the sign of the nation of Israel I have a sham have not changed which again what does this mean it can mean different things say different interpretations I haven't changed my promises but he touches on the sign of the nation means that the essential nature of oneness that existed pre-creation has not changed as a result of creating the world what does that mean what do you mean what he did create the world I do exist right how do I say like I said he's saying and he's saying a minor so what if you're saying it's like just like how you saying a minor how you talking about it so what does this mean you're saying means he's the only reality so that means there's no other reality so so what are we so we don't exist we do exist something is off the title itself says it's all good so the is of course not that there was no creation of course there's a creation not only that somebody is sitting and saying this my mirror with his mouth in the world explaining this. The shot is that when you look at the whole creation, you could look at it in two separate ways. You could look at it as the way it's perceived is that there's separate things. There's Hashem and then there is my reality, your reality, our reality, there's a world. And the MS is that the achdus of pre-brius oilam still exists. That's the truth. Even though he created the world. Not because the world doesn't exist. The world does exist. If the world didn't exist, there would be no Torah, there would be no mitzvahs, the whole world of Hashem would be fiction. Right? And I would wouldn't sit and say a my man and say nothing exists including me and I'm saying a my man which means I don't even believe what I'm saying. Hashem Shalom. Huh? Yeah. We would we wouldn't even have to we wouldn't talk about it. The shot is the cooler come make the light Hashem cooler my man Hashem. It's actually an expression from the safer Daniel. Cooler come cooler come may cooler come may which means everything come may before him in his presence cooler my man Hashem it's like it's not considered it's non-existent meaning not that it doesn't exist. If not it wouldn't say cooler you would say cooler cooler like I am. It doesn't say that. It says cooler come may cooler Hashem my man in his presence it doesn't have any separate existence. It's subsumed in the oneness. It's nichla in the oneness. Yeah. Cooler come may in come may cooler my man Hashem just like before brius oilam you wouldn't point and say this is an existence. This is an There's only Hashem so even now when it does it's cooler Hashem it's like not considered meaning it's not considered anything separate outside of achdus. The oilams are not occupying their own space so you could say there is Hashem and there is a universe and it's two separate things, even if he creates it, but it's who the other who. I'll say 1 second. >> [laughter] >> I never got the memo of this. What What are you talking about? There is creation and we exist. At best, you can argue there is a God. People argue there is a God. It's a whole argument. It's a whole Here you're saying who the other who. So, he says there's another side to it. Baruch Hashem Malchut Olam Vaed. What's Shema Yisrael Hashem Eloheinu Echad? And he puts in the word Echad. Baruch Hashem Malchut Olam Vaed needs the word Echad only. Meaning, really it's Echad. What's Echad? There's complete oneness who the other who. However, there's a Baruch Hashem Malchut Olam Vaed. What's Baruch Hashem Malchut? Literally, it means blessed is the name of the glory of his kingdom forever. So, just like looking saying nice words about him. Saying, "No. What this is saying is Malchut Malchut Olam." Over here, we put in the word Malchut. We say in Ashrei, "Your Malchut, your kingship is the kingship of all the worlds." Literally, it means your Malchut doesn't only extend over America or over Russia or over the Netherlands or over Australia. It's Malchut Olam. You're the Melech of Olam. You have a Melech. He's the Melech over the United States of America, Mr. Trump. You have a Melech, the Melech over Russia, Mr. Putin. I'm talking about the czars of our time, not the presidents. Malchut Malchut Olam. That's the Pashtus. But, there's something deeper. From his Malchut, from the beginning, from the quality of his Malchut, that says was over From there was created all the worlds from his nothingness to somethingness. Come on, we're saying Baruch She'amar, Yachid, Chay Olamim, Melech. He's Yachid. Chay Olamim, the life of the world worlds comes from Melech, the beginning of Malchut. The Kol Kamecha Chashmal Kame Dafta. You have to put in the word Kame. It's true Kame. Everything is like a nonexistence. Kame, before him. From his experience, from his presence. That's true. Kame. Doesn't say Kame. Kame. Kame means in front of him, in his presence. Everything is who the body who. That's true. But because but because I made it the beginning of called Malchus. What's Malchus? Meaning the the presence, the the presence of which dwells in the lower reality. It dwells in it and animates it and gives it highest and functionality and purpose and essence and identity. Over there, you don't say I know I did through myriad and myriad of of restrictions and filters and condensing of the light that the should be able to be revealed in the world as a world. Which is what Malchus is. I Malchus is. >> [snorts] >> No, I was separate. I was separate. It doesn't mean purposeless. You're learning as piece of junk. No, no, no. It's much deeper than that. You could be stuck creating something cuz you're wasting your time. I know the word khashiv means that, but it's much deeper, huh? Yeah. Yeah, yeah. Khashiv as as its own matzius. Khashiv like you say it's a in halacha of khashiv battul, it doesn't get nullified. It's its own It stands its own. It's not going to get nullified. It's not going to get subsumed. It's real bit That's real bitul. But what does bitul mean? What does real bitul mean? You know, like you spoke Shabbos, when you have an alacha takif bitul, yeah? Let's say you have a big cholent pot and and a drop of milk falls into the pot. And there's a ratio of 60 to 1. In other words, it's a lot of cholent and you have a drop of milk or milk or ice cream falls in. And it gets mixed up. So the alacha is it's battul b'shishim and you're allowed to eat it. So the Rosh writes in Maseches Chullin nefacha issur l'hishtamsha heter. The issur is transformed to become heter. In other words, because there's so much meat, the ice cream is not ice cream anymore. The ice cream is cholent. >> [laughter] >> If there's a little meat, the ice cream stays ice cream. So now you have a competition, cholent ice cream. And since the ice cream is milk, it's fleishig. So immediately you can't eat the cholent cuz you're eating milk also. You can't eat them together. But because you have a big pot of cholent, so the ice cream or the drop of milk fell into something that's so much greater than it, it's a ratio of 60 to 1, it's called battul b'shishim. So therefore, nefacha issur l'hishtamsha heter. So it's not that there's milk in the cholent. It's not milk. It's cholent. Fakert, the milk added to the cholent because it became it it's assimilated. It becomes assimilated. That's the alacha of bitul, you understand? So when you say bitul, what does it really mean? It becomes part The milk becomes part of the cholent. So when you say the whole world is battul to Hashem, what does it mean? >> [laughter] >> That the world becomes what? Hashem. Yeah. It becomes Hashem. That's what bitul means. In other words, bitul doesn't mean we say bitul, you're nullified. Huh? The milk becomes part of the challenge. So, bittle means you become infinite. You're subsumed in infinity. Right? That's what Those are really the words who lavada who. If you say If you say everybody is nothing, you're nothing, you're like a piece of garbage. So, so he's not alone. He's alone with garbage. >> [laughter] >> This big big garbage can, it's called the world. It's a big garbage can. It's actually smells pretty bad. Okay, lagabe infinity doesn't smell. Doesn't smell. So, it's like if you're living in a palace, yeah? And you have 10 floors and it's a skyscraper and one one floor, yeah? There's a dead rat and a DEAD MOUSE. OKAY, IT'S KOL CHOSHEV. >> [laughter] >> YOU HAVE ANOTHER 10 FLOORS, YOU HAVE A SKYSCRAPER, maybe you have 80 floors. So, go hang out somewhere else. You understand that's not the point. That's not who lavada who. That's not how it was before creation. Before creation, there was nothing smelling. This is a mistake when people learn chassidus, they fall into this trap a lot. Cuz by us, we we look at kol choshev, okay? God is We're looking at God big like we look big. Big, big, big. I'm big, you're big. I want to be bigger, bigger, bigger and he's really big. So, he's so big that like you're nothing. Okay, so you're like a bunch of little ants. You're walking on the street and there's a bunch of little ants. RIGHT? KOL CHOSHEV. WE TOUCH KOL CHOSHEV. YEAH, you're walking. How many mites or ants do you kill when you walk on the sidewalk, you know? Huh? If you knew, you'd probably stay in bed a whole day. The problem is in bed, you kill another billion mites. Right? So, the only real solution is to kill yourself. I don't mean that literally. So, nobody nobody comes over and says, "What did you do today? What did you do today?" I killed around 6 billion mites today. But, that's true. That's what you did today. It may have been the most significant accomplishment of the day. But you say why? Cuz you don't care about the mites. You don't even know about them. Most people don't know what they're doing. This is all about you you move your body on your bed, you already killed a lot of them. This is part of reality. What am I supposed to do? But that's not the virtue of who the body who. That just means you're so big and you're so powerful and you're so significant that an ant doesn't mean anything. But that means it's not who the body who. He is and there's a lot of big garbage cans that are here, but he's so big that he doesn't smell them. It's not to have a smoke. So it's true that God be infinity, it's not to have a smoke. But he created it. But all the smoke is solid. So we have to understand that in the end in a much more in a much in a much deeper way. Who the body who like before creation means it's not much like before creation. So that's that's why I'm explaining what bitter is. Bitter doesn't mean you're nullified, you're obliterated in the sense that you're worthless. So you look at yourself and you say I'm worthless. Which means I'm separate. You're worthless cuz you're separate, yeah. And the truth is it's true. If I'm separate, I am worthless. I'm not even worthless, I don't exist. I don't really exist as that. The real idea of bitter is like we say in a lot of bitter means that that which is bottle becomes part of that which it is bottle to. So that's why you have to always know what are you being the bottle yourself to. If you're being the bottle yourself to something real bitter means you're becoming part of it. You become subsumed in it. Like the milk is now cholent. You're not serving milk and cholent, you're serving cholent even though there's milk there. Real bitter is transformational. It's transformational. It's that which becomes bottle becomes part and parcel of that which it became bottle to, meaning it's transformed completely. So, real bitul is a transformation from finiteness to infinity. A transformation from being separate from God to being God. Huh? Evil also bitul? Huh? So, this is the distinction of kol kamay kol chashav. So, kamay from the perspective of the divine, what do we mean from the perspective? From the experience of pnimiyus of Elokus. It's kol chashav. It's not toyfus a separate makom. It's all subsumed in him. And the reason is because the whole world is divine energy. And the divine energy is divine. It's just a manifestation of the divine. So, it's not a separate metzius. It's all levadehu. Everything is one. Literally, everything is one. I saw a line yesterday. Somebody sent me Somebody said it's not that you're a drop in the ocean. You are the entire ocean in a drop. >> [snorts] >> You heard You heard that? Now, even a drop in the ocean is not a bad thing. You're a drop in the ocean. You're part of the ocean. But, it's much deeper than that. You're the entire ocean in a drop. That's really what it is. I don't know. Somebody sent Somebody Somebody He it to me. It's it's New t-shirt. That's really what it is. There's a famous metaphor I once saw. It's a very powerful metaphor, similar. You know, you have an ocean and you have the wave. You're standing at the beach and the wave rises. And for that moment, the wave takes over. Makes a lot of noise, crashing against the shores. The surfers get excited. You're in the beach and you know, it's coming over you. And it's such a powerful loud noise. And as the the the the the the wave rises in its full glory, it starts crying. And that's why it's screaming. You say, "Why are you crying?" And the wave says, "Because I'm about to die in a few seconds." >> [laughter] >> My glory lasts for around 15 seconds. It's all over. Right? So, you look at the wave and you say your mistake is that the moment when you rose, you thought you were separate from the ocean. The moment you think you're separate from the ocean, then you're going to die. When you realize you were never separate from the ocean, you were the manifesting the ocean in a particular posture. And you go just going right back to your ocean. When you separated yourself from that, came your entire pain. If you realize who you are, you could still be a beautiful wave at this moment. This is your moment to shine. Take it over. But what who's shining? It's the ocean. But you decided to hijack the glory from the ocean and say, "Look at me. DON'T START UP WITH ME. I'M A POWERFUL WAVE. I'M GOING TO KILL YOU." AND NOW, 20 SECONDS LATER, you're a dead you're you're a dead wave garnished. You understand? That's bittle. Bittle gives you life, not death. Yeshus gives you death, not life. Because Yeshus is based on a false pretense that you're separate than the ocean. So, now how big am I? So, now the wave has to be bigger and bigger and bigger and bigger. Problem is after 20 seconds, THERE'S NO WAVE ANYMORE. SO, what do we do? So, I have to make noises to make believe I'm still up there. And that's the whole story of a lot of people's lives. That's all we're doing. Making noise to make believe that the wave is still up there. So, that people could still be scared of my wave or infatuated with my wave. That already depends on how much sugar you are. Scared of my wave, infatuated with my wave, that already depends on your survival template. But, it's all the same thing. I need to detach from the ocean in order to be able to establish presence. It's exhausting. It's torturous. It's fake. >> [laughter] >> The reason it's exhausting is cuz it's fake. The reason it's torturous is cuz it's fake. Whatever is torturous, whatever is fake is going to be torturous. Cuz I'm literally bringing to life something that's dead. >> [laughter] >> It's like fighting gravity. I'll give a simple example. If I decide that this cup flies. >> [laughter] >> Or even better, let's say I decide that I'm a flying creature. I'm an angel. I fly. Like Para. Couldn't show anybody that he goes to the bathroom. You know how hard it was? Yeah, it's I got to the poor guy. If he could only say he's human, he can go to the bathroom. >> [laughter] >> When you decide that you're God, it's very, very hard cuz you're not. It's like really hard. I decide this cup has to fly. What do I have to do? 24/7 24/7 I have to find mechanisms for it to fly. If you could just accept the laws of gravity and say, "You know what? I don't have to fly. Okay." Ah, wow, we could be normal. But this is this is really the holy union of Bitul. When the wave decides it's separate from the ocean, how hard does it have to work after those 20 seconds? So, I'll make more money, more money, more I'll get more attention, I'll become greater, I'll this THIS THIS THIS FINE MORE MORE more more more just that you should be able to be impressed by MY WAVE. I SHOULD be able to be impressed by my wave. I should come home and say, "Wow, I have a good wave." You would never left the ocean. You're not dying. You you are the ocean. And as I said, you're not a drop in the ocean, you're the entire ocean in a drop. But it's called Hakol K'mo Ani. So, the way Hashem experiences reality is everything is one. What's that everything is one? Everything is subsumed in Ein Sof. Everything is an expression of Ein Sof. Everything is a manifestation of Ein Sof. It's not Tofes Makom. It doesn't occupy a space to even say this is it. It's the Hitkallelus oneness. But one second, it's not the world we live in. The world the wave is detached at least in its own perception. Now, the Rebbe says, "That's also true. Baruch Shem Kvod Malchuso L'Olam Va'ed." There's something called Malchus. Malchus means I am the leader. Over whom? Over you. But there's no you. Ah, so for this he says do it Tzimtzum in myriads and myriads of Tzimtzumim until there could be Shechinas Uzah Shechinah BaTachtonim. Until the divine presence that comes into something called a coffee bean, a mosquito, a star, an elephant, a black hole, a lioness, a molecule, an atom, A CELL. THAT'S MALCHUS. THAT'S HIS MALCHUS. WITHOUT BARUCH SHEM KVOD MALCHUSO OLAM VAED, it's like the milk inside the pot. It's completely subsumed. Kul Kamae K'loi Chashiv. K'loi Chashiv again doesn't mean K'loi Chashiv you're a piece of garbage. Can you guys internalize this? That's Malchus. Huh? Yeah. Malchus Uzeh Asher Chenes B'Tachtonim is the entire ocean in a drop of water. But I'm looking and I only see a drop. Here's a drop. I don't see an Atlantic Ocean. Imagine you go to the ocean, you take a drop, and you give it to me. The whole ocean is in the drop, but all I could see is a drop. And I could detach it from the ocean. Who even knows about the ocean? And then I become an atheist. There's no ocean. And even if I'm not an atheist, but the ocean is there and the drop is in the drop I own. So, this is not trying to negate atheism. That can have already the earlier thing. That's how I would have thought. So, this trying to negate the atheist within the religious person. >> [laughter] >> Panim el Panim el Panim el Panim el Panim el Panim el Panim Panim el Panim el Panim el Panim el Panim el Panim el Panim el Panim but it's still atheism. So, it's all the same. So, Avada. Malchus Uzeh Asher Chenes B'Tachtonim is the ocean in the drop. THE ENTIRE OCEAN IS IN THE DROP. BUT, so what Kamae, it's the ocean in the drop. But from my perspective, it's just a drop of water. I have here and I have my little ego and you have your ego and everybody has their turf and that's what we're working with. That that is this is this is the tension of existence. This is it. This is everything. What Alter Rebbe just described. KAMAE K'LOI CHASHIV. There's only oneness. Ain Sof. Exactly like before creation. Mamash like before creation. There's no hierarchy. There's no differentiations. It's all subsumed in oneness. You're saying, "I don't know what you're talking about. That's not the world I live in. I'm not subsumed in oneness. I'm right here. I'm talking. There's a mic. There's a video. There's people sitting." So, the Alter Rebbe says, and this is what I want to know, this is what we want to complete the full circle. The Eila Zois, so now listen to this. So, what's the conclusion? Everything we just said was The Eila Zois, V'ahavta Es Hashem Elokecha Mamash. Because Hashem Elokeinu Hashem Echad, and it's only Baruch Shem Kvod Malchuso L'olam Va'ed. So, now the question is, where do you want to live? Do you want to live in the ocean? Or do you want to live in the drop? That's the question. Once you've heard this, once you got this, this is the way that every morning cuz now we naturally be fall out from it. But once you understood Hashem Echad, and it's only Baruch Shem Kvod Malchuso L'olam Va'ed, The Eila Zois, V'ahavta Es Hashem Elokecha Mamash, De'ainu Li'os Avodas Halev, Libatel Li'av Yisborach Mamash, Li'os Nafsho Nichlal U'mtulah B'metzius B'ein Ein Sof Baruch Hu Mamash, Dekulah Kamayhu Mamash Chashuv. That's what I want. Automatically V'ahavta What do you love? What do you The Alter Rebbe says, "V'ahavta doesn't mean you only you shall love, it means you will love." What are you ultimately going to realize? What do I want? I want to Li'os Avodas Halev. Li'os Halev is that the Nafsho should be Nichlal U'mtulah B'metzius, completely sub blue IN THE PNIMIYUS OF KULAH KAMAYHU MAMASH CHASHUV, AND I SHOULD be there. You see what IT SAYS, "LI'OS NAFSHO Nichlo U'mtulah B'metzius B'ein Ein Sof Dekulah Kamayhu Mamash Chashuv." So, what do we see here is K'lai M'amish K'ashef with your soul inside. You see? I mean I didn't make this up. That's what I want. That's what you really want. Do I want to be that wave rising rising rising? You see how big I am? No. I want to be completely subsumed. And cuz that's the real I. That's K'mei. That's K'mei without the Tzimtzum. That's V'ahavta. Because V'echa, and Baruch Shem K'vod Malchuto What's so therefore what willst du? V'ahavtas Hashem Elokecha that you gave off gay you should be that should be YOUR CONSCIOUSNESS. V'ZO ECHA V'AHAVTA SHEM K'VOD ECHA Nimshach Liyusha Ahavon D'liba B'nefesh Adam Liyusha V'ayam Amasha L'kacha. Remember the Torah doesn't say Baruch Shem K'vod Malchuto say. That was added. WHY? CUZ K'MEI THERE'S NO BARUCH SHEM. K'MEI IT'S ECHA [screaming] V'AHAVTA. WE PUT IN BARUCH Shem cuz you have to acknowledge the other side cuz that's what we're dealing with. That's why in Torah it doesn't say Baruch Shem. Torah is K'mei. It's his Torah. You understand? Baruch Shem was added later. And we even say it quietly. It's like a little secret. It's not so pashut. The Gemara says in Pesachim that it's an embarrassing thing. It's g'nai. Now you don't say what's so embarrassing about Baruch Shem. Now you understand it's embarrassing BECAUSE IT'S LIKE >> [laughter] >> ANAYA Anaya Yache B'dama Anaya Getchka. So we say it quietly. So so Echa V'ahavta Echa from Echa you come to V'ahavta cuz once you get the Echa that's the V'ahavta the Rusa D'liba B'nefesh Adam Liyusha V'ayam Amasha L'kacha. It's quiet because it's it's it's it's it's it's disgraceful so to speak. Because it's the idea that is looks like the separateness. In other words, Baruch She'amar is acknowledging the other side of the world that's not come may. Mitzad Malchus, Malchus kol ha'olamim, there is separateness. There is Malchus. He is the king of the universe. In other words, he creates a beautiful world. I exist, you exist, there's oceans, there's skies, there's stars, and we don't see Ein Sof. On the contrary, everything has its own self-contained ego, and I am not you, and you are not me. But that's in come may, everything is connected, everything is one. The greatest painful reality of existence is the perception that we're separate. Detached from each other and from the source, and it's all the same thing. You're not a drop in the ocean, you are the entire ocean in a drop. And the moment you know that, there's a face-to-face relationship. >> [snorts] >> The only reason I'm turning my back at you is because it's my back versus your back. >> [laughter] >> We're butting heads, butting backs. The moment you experience this, it's a face-to-face relationship. The pain goes away when you don't want to be the wave. You just want to be Yeah. Yeah. The pain is the wave trying so hard to be a beautiful, impressive wave that everybody's going to talk about for 5,000 years. You don't want to be the wave, you're just you, part of the simple Exactly. You're the ocean's wave. The moment you know you're the ocean's wave, then you can actually be a much better wave. Because you're like, I don't have to fight gravity. I don't have to keep this cup up magic I don't have to do magic tricks. The ego is doing magic tricks 24/7 that day. Magic. Literally magic. It's hard to do magic tricks. A whole day after me. I have to be flying. I have to make puppet shows. Shakainai later guy him, yeah? At some point it plots. And you know what that's called? It's called death. When does it plot? Death. Death has no illusion of ego. The Egyptians kings that used to mummify themselves cuz they wanted to defy death. All the Romans emperors, they all tried to defy death. Hitler Everybody wanted to defy death. How? They built monuments and buildings and structures and statues. A sakacha is geholfen. How did it help them? They're all on Wikipedia. Cuz death is the end of ego. That's it. The wave crashes. Oh, okay. But what's the real The truth is, you're the ocean. Once they ate from the Etz HaDaas, which is the birth of ego, then you die. In the Etz HaChaim, you don't die. Cuz bitul never dies. Ain Sof doesn't die. And you're good. [laughter] Okay, we'll take a break here. Be'ezras Hashem, tomorrow we have a woman's class. We'll continue Thursday morning 8:00. Yeah. Just have to call somebody. Yeah.