Likkutei Torah Ki Bayom #3: Chassidus Monday - April 27

I see. >> I see. >> There's my school. I get to my little bit to the city. >> [snorts] [clears throat] >> Okay. Oh, yeah. >> Okay. Okay. Okay, so we began page 53. In the Hebrew it's column two. column the third chapter of the minor. We learned in the first class last week Monday we learned the first and a little bit of the second. And then Thursday we finished base ice base the second chapter holding ice game on you see column two or English I want to welcome back from Israel. We missed you and welcome everybody who's here but the regulars and all of the guests gracing us. And today's class is dedicated in honor of Rose. May you have many long healthy and successful abundant years filled with joy and and always have good and amazing dreams about the and me. And all other good things and people. Okay, so I was going to hold the cash and the other option. The main to summarize the main the main point or at least some of the main some of the big points that we discovered was that >> that we discovered was that when we talk about learning Torah, we could talk about it in two completely different ways. One is the more external Both are true. They're not It's not like one is true and one is not true. But like in everything, you can see one dimension of it, but that's one layer of it. But that layer is not different than the inner layer, but it contains it it it's really embodying something that a person can often miss. Just like he said generally in all of Yiddishkeit, you can turn to me with your back and not with your face, meaning you're turning to me. There's a relationship, but it says he said acher b'acher, it's back-to-back. The posture is back-to-back, which means we're connected. We check off the check boxes, but the enthusiastic internal experience of the relationship is absent. And the Alter Rebbe said that there's no greater distance in the world than the distance of two people who are right near each other, but they're not gazing at each other. Their heads are turned away from each other. Because if they're physically distant, so that means they're physically distant, but here they're not. So all the potentiality for closeness is there cuz they're right there. But their faces are turned away from each other, and this doesn't only of course mean physically, but it it represents something. So this is turning to me your back and not your face. In Torah itself, you can also have these two things. There is a person learns Torah, and they're learning something which intellectually is deep and profound and engaging, hopefully, and interesting. And in that itself, there's layers and layers, how much they understand and how many layers, because you're talking about infinite. But that's not the essence of it. And one could sometimes dedicate many years or a lifetime to it and still not be touching the essence of it. And that's why it says in Krias Shema, Shema Yisrael Hashem Elokeinu Hashem Echad. Hashem is one. Baruch shem k'vod malchuso l'olam va'ed. V'ahavta es Hashem Elokecha b'chol l'vavcha uv'chol nafsh'cha uv'chol me'odecha. And the next words v'hayu had'varim ha'eileh asher anochi metzav'cha hayom al l'vavecha. These words that I am instructing you should be on your heart. Teach them to your children. Talk about them when you're sitting at your home, when you're walking on the roads, when you're uh lying down, when you're standing up. Literally, you would explain had'varim ha'eileh, these words are which words? So, somebody says something and they say, "These words that I just said" (in parenthesis) "should be on your heart." So, which words would it be? It would be Shema Yisrael Hashem Elokeinu Hashem Echad. V'ahavta es Hashem Elokecha b'chol l'vavcha uv'chol nafsh'cha uv'chol me'odecha. Which are verses in Parshas Va'eschanan, right before v'hayu had'varim ha'eileh. If I tell you something and then I say, "These words" (hyphen) "that I just told you" (hyphen) "should be on your heart. Teach them to your children. Talk about them all day and all night." But the Alter Rebbe said, "It can't only be that because the mitzvah of Krias Shema is twice a day, in the morning and in the evening, and that's how you fulfill the mitzvah." So, it's not "Teach them to your child. Talk about them when you're sitting, when you're standing, when you're walking, when you're lying down, when you're standing up." That's not There's no such a mitzvah in Torah to say Krias Shema every walking, waking moment of the day. You have a moment of the mitzvah to say Shema. There's no such a mitzvah. There's a mitzvah to say Shema in the morning. There's a mitzvah to say Shema in the evening, which we learn out from u'v'shochb'cha uv'kumecha. Just like there's a mitzvah to mention Yetzias Mitzrayim. Not every waking moment have a mitzvah to say Hashem took me out of Mitzrayim. Hashem took me out of Mitzrayim. I went out of Mitzrayim. There's a mitzvah of Yetzias Mitzrayim in the morning. Kol y'mei chayyecha, we do it by day, we do it by night, and you fulfill the mitzvah. >> You said Shema Yisrael has a claw >> Uh [clears throat] >> Shema Yisrael is just the first >> So, therefore, Chazal explain that v'dibarta bam is referring to Torah. It's referring to words of Torah. And here and here there's an obligation, there's a mitzvah every possible moment to learn Torah. But the Alter Rebbe said for how you had divarim ha'eila, it's not these words. It's not these words of Shema Yisrael. It's any words of Torah because divrei ha'eila divrei Torah. al al avavecha uveshinantam uv'daber dibarta bam. So, which one are you talking about? So, this is how we got into the real that hadvarim ha'eila is talking about Torah. But what is Torah? All of Torah is Vayedaber, like we said last time, Vayedaber Elokim es kol hadvarim ha'eila lemor. Kol hadvarim ha'eila. The Kodesh ha'eila teaches this, but this is the nekudah in this ma'amar. Kol hadvarim ha'eila, all the words that are ever going to be said in Torah, it's all lemor al kol ha'eila lemor. It's all to be able to live and breathe in the frequency of oneness, of cosmic oneness. Of bittul. That's the whole Torah. And for this the Alter Rebbe explained at length that this is what the Navi Daniel says. I think I said in chapter 7, but it's chapter 9, just verse 7. So, for those who are checking up, fact-checking, they do fact-checking. There's a certain person every time he speaks they write away do fact-checking. So, for those who do fact-checking, I said Daniel perek zayin, it's Daniel perek tes pasuk zayin. >> [laughter] >> Levushe k'slach chiver in his vision of Hashem, he sees his garment like white snow and the hair of his head like white wool, clean wool. Levushe k'slach chiver u'sa'ar reisha k'amar naki. So, it's an interesting metaphor, but why does he say the garment is like snow and the hair is like wool? It should be the garment is like wool. And if anything, the hair looks like snow. Or but klal, what's the inyan of the metaphor? So, this is what we explained at length that snow is a unique phenomenon because it's born from water vapor. It turns into snow because of the coldness. And then when the sun warms it, it's going to melt and go back into water. So, it's not that when it snows, it's completely away from the world of water. It's just the water congealed in a way that it can be held on to, it can be grasped. It has a form, it's not formless. Water is a formless liquid. Lavushik is like it is referring to Torah. Oita kasalma. He dawns the light of Torah like a like a garment. What is this garment? The garment is snow. That essentially Torah is pure infinite wisdom. Chokem velo chokhmah yediam chokhmah kayachma. It's formless. It's the divine infinite wisdom. But, it comes down as snow in order for it to be able to be grasped. >> So, infinity presented in the >> Yeah. Yes. Pure infinity presented in finite form. You can even say camouflaged in finite form. And not camouflaged that it's a fake finite form. We don't mean camouflaged I'm wearing a mask so you don't know who I am. It's presented it's it's wearing the garb of snow, but when you melt the snow you can get back to the water. Like we spoke on Oisin Shelagh K'tzummer. Mash min karos miyam. It's so cold. Yishlach varid veyam same. And that's magid varid leyaakov chukav veyisrael. >> Look into microscope they preserve the same form. Same infinity. >> Right. When you take a flake of snow, you take snow and you look at the microscope, the more you look it's always preserving the same form to an infinite degree. Deeper and deeper and deeper and deeper. It's not different snow. It's not like in the microscope you're going to see a different type of snow that you couldn't even simply recognize. It's exactly the same form that we see. Huh? >> Yeah. They different forms. >> Yeah. >> I saw each snow has a different each snow >> Every flake snow has a different form. >> We affect the the we affect the water. And you affect the the snowflakes. >> Yeah. >> Uh there's a Japanese scientist making a study. He you put a you thinking when it's the water or the snow you you think you put them mashiba in the water and say good things >> Uh-huh. >> sweet ice flakes. You think bad things bad >> That sounds like a scientist did a study. >> Well, >> They have with plants also might say with plants, huh? >> scientific >> The life of plants. >> It's unbelievable. >> I hear. So so so the deeper you go, the more you look, it's going to be that form but in a far more deeper, more uh I would say complex or sophisticated. >> All right. >> complex fashion, sophisticated fashion And the same is true with Torah. Any nekudah of Torah, ne yeshivish Torah she baal peh nigleh [snorts] Torah of pnimius of Torah it's all ein sof. It's the levush it's like hair. And even sa'arah which are the individual strands of hair. This is the way the halacha comes down into a very technical detailed form where the divine energy seems so restricted just like the hair of the head. On this the Gemara the pasuk says in Mishlei salselu to Ramemacha. And the Gemara says in Maseches Megillah that the Chazal didn't know what the word salselu means until they heard it from a maidservant in the house of Rebbe who told somebody, "How long are you going to be busy unblending and disentangling your hairs?" Mesalsel besa'arecha. How long are you going to be twirling every hair? Salsala is the way of separating the halachas, dissecting, distinguishing, differentiating so there shouldn't be a mixed up cholent. What do I mean Mecca? This will lift you up even deeper than the garment to the hair of the head because the garment is on top of the body. It's not living organism itself. The hair of the head is Kamar Naka, the white wool. That's even higher than the garment. That's the source of Torah which is ain soif. So Vahayu Hadvarim Ha'eileh is referring to Shma U'Vahavta. I would take the entire because that is the essence of all of Torah. So now the Alter Rebbe concludes this thought. What's the ramifications of this? So he says in Gimel K'sheya'askil V'yisbonen Adam B'nafsho When a person conceives, ya'askil from the word haskal. When a person conceives V'yisbonen from the word bina and meditates, contemplates in his soul eikh Shai De'silsel Halachot Shel Torah T'saderam B'nafsho La'alos L'eidin Seivarah Mamash How through the silsel of the halachas, the untangling, the unblending, the disentangling. Again, silsel is like in the hair. When you differentiate one one strand of hair from another strand of hair because they are interconnected and intertwined. So therefore you separate them. And that's what silsel of halachas is because much of learning is getting everything straight, understanding it very well with its structure, the beginning, the middle, the end, how it doesn't contradict to another halacha, different opinions of different people. This is much of the learning of Shas and Poskim is this type of learning. Like the Alter Rebbe said earlier, when you have sugias in Shas, there's contradictions and then they're busy, no, this is in this case, this is in that case. And then every sugia itself, there's so many different details and you can get confused. It's one of the hardest things that people have with learning. Everything just becomes one big blur and cholent. So you need the silsel. So through the silsul of Allah's his soul is the terrain of Mecca. That's the expression of Mishnah Sukkah his soul is uplifted to ascend to the light of ain soph mamash mamela as a result yogil v'yismach b'chedvas Hashem the joy the ecstasy that this person will experience in the joy of Hashem who ain soph baruch experiencing the light of ain soph the light of infinity blessed be who is makor hachaim the source of all life makor hatanugim the source of all bliss the source of all delight all life in the world comes from the source of life. All bliss and happiness and joy in the world comes from the source of all bliss. That is ain soph the light of the ain soph from there comes all life and all bliss and you're saying that in every halacha of Torah this is his lavush where ain soph is manifested and when you say a physically a garment is two separate things there's me and there's my shirt. I'm not my shirt. When you talk about in transcendent terms a garment is not two separate things. It means that this is a manifestation of it. A lavush here is not a separate thing it's a manifestation of it. So through this this is actually tuning into the ain soph lavush here this is his garment and the hair of his head. So the joy of this that he's connecting touching the divine the source of all life the source of all bliss. This joy is yotzei me'rov kol. It's more than the abundance of everything like the possuk says l'avdo b'simcha u'v'simchas levav me'rov kol for more than everything a filu me'chayei olam haba gan eden tachton v'elyon she'ein zeh el zeh. Even the bliss in the life of olam haba the next world and paradise the lower level and even the higher level of gan eden. How could you say more than that? That's rov kol that's abundance of everything but that says chazal say that's ziv Hashem. Tzaddikim sit and bask in the array the Ziv is a ray, like a glimmer. A Ziv comes out from the sun, you have a ray that comes out of it. And even on this ray the Gemara says in Maseches Maseches Chagigah about Acher. Acher was Elisha ben Avuya who completely left Yiddishkeit. And the Gemara says about him that uh Rebbi Yochanan said, "Mutav deladinei." It's good that he should go through all of the purging in purgatory so that he should be able to reach Gan Eden. In other words, the bliss of the soul coming back to its source in Gan Eden is so powerful that it's worth it to go through the crucible of whatever Acher has to go through in order to be able to be cleansed and come back to that rather than avoid that. You know, sometimes in life the question is, is it worth it to go through all of this? But if this is the only way to to remove the dirt, the filth, to crack open, to be able to really get through so the Gemara says, "Mutav." It's good for Acher to go through all of this. And this is to get to Gan Eden which is Ziv, the ray of the Shechinah. How can How can the pain be justified? Not justified in the sense that, you know, it starts feeling good, but it means that if a person would experience the Ziv on the other side it's like, of course, this this this this is what I want. This is what I need. That's what the Gemara is saying. This is what I need. I can't say it on somebody else. You can't say it on somebody, you know. You say, "Yo, it's very good for you." You know, it's good for you. Don't But but but the point is that sometimes we go through experiences in life. The Gemara says in Maseches Eruvin I think chof aleph or chof bet that everybody who goes through those who go and all the cleansing their blessing the gift and the opportunity that they went through this to be able to get to the other space to get to the space where they needed to get. Well, it's not just a punishment of vengeance God forbid. It's literally like you know, when somebody sometimes goes on a spiritual or emotional journey in this world. And they crack open. Layers and layers and layers of falsehood. It's painful. Shedding layers that have become so connected to me is a very painful experience. Not just like taking off your jacket. If you feel it as a jacket, then you're in good shape. But it wasn't a jacket. It became who I am and letting go of that, you know, we talk about letting go of the ego, cracking open the egg. All these things it's very painful. Especially if I associated my essence with it and this became who I am this in my mind became me. I don't have any other identity. So that's that the levels of surrender and nullification of that are gigantic and yet. You come over. Oh, I can breathe. Anybody relates to what I'm talking about? You [snorts] relate to it? Okay. Fortunately. It's a and like oh my God, wow. And of course you're grateful for every moment. You're grateful for it. I could have been living. Literally under a rock for the rest of my life and and not only that under that rock would have been considered I'm an infinity. That's how crazy I was. That is infinity. You know, our mind plays such sophisticated games. So this is all to get to Ziv the ray the ray of ain't so but it's a Torah of MS. It's a ray of truth. It's kind of everything. That's Ziv. Why? Because it's not a why. It's not a why. It's just a it's not like it's not like a logical mathematical thing. It's the experience of a soul experiencing its true truth, its true blissful identity and infinity. It's worth it to go through this. Beautiful. Yeah. Yeah. Yeah. Yeah. Very good. You're saying by quoting this story from Acher, this itself is helping Acher. That he is teaching us this lesson. He is giving us to He's imparting to us this experience. Acher himself is grateful that his own life story can impart this experience. And therefore the Gemara says, "I have you by my cup of brochos, you have to merit." They're also blessing, they're so grateful. It's not just the experience it as as as you know, negative pain to crush and destroy. That's how sometimes we experience life because there's so many layers of there's so many layers of cover-ups. So, we don't feel we don't feel what's behind it. We just see it as misery and more misery and more misery and more misery. I mean, many of us and I relate to this personally also. But then, you have a moment of even a moment of grace and it's not even a question of a moment cuz here one moment is like eternity cuz it's beyond it's touching something beyond time. And suddenly all the pain may have been for many, many years, but it brought you to a space that's beyond time beyond time, beyond space. And and you can't you can't even compare it, it's not in the same magnitude at all. It's not like I lost a thousand dollars, but I made twenty thousand dollars. That that also makes sense. People invest money and hopefully they're going to make more money, that also makes sense. Here we're talking about a whole different magnitude. Al kol panim, this is all for Ziv. For the Ziv. Now somebody should think they're now learning Torah. So what's she awesome not sure but happy. Very intense words. A person should place his soul in his hands meaning You awesome not sure but happy. His entire soul is now in his hands. Leo's call you shy. The call have to say I say cut her down. To put his entire his entire energy and his entire desire in the immersion of learning Torah at least I never go to sham Amish. Here it's not just a Ziv. It's not just a ray. It's the bliss of Hashem Amish. The source of all life, the source of all bliss including the bliss of God name. But how could you compare? I say not goes in need of a need to be his need of a need to be his God. Even though not every time a person is learning how you going to say that this time now this bliss of experiencing the source of everything is near it's visible and it's revealed in the revelation of your heart. I knew don't take that for it. Don't don't don't let that deceive you. You know why? Because that time now is so deep there's no way the worlds can make sense of it. The world can contain it. Even would melt away into nothingness with that time now. The pure ain't so if is not compatible with any form of receptacle that says I guess my heart. Give us a screen that can be yours with an enemy Ziv a screen. We don't the mind is so stressed out so we don't today a few months ago. You could sit and bask in the radiance of the screen. Sit back, relax and enjoy the show. You awesome with an enemy. That's only Ziv. Ain't so if it says no yoshevim, there's no nanin. You know why? >> [laughter] >> Because it's ein od milvado. Everything is subsumed in it. So, I'm not sitting and enjoying and digesting it. If it's a ray, I could enjoy it. You sit by the water and you enjoy the vitamin D from the sun and you And then spiritually, also. That's only ziv. Now, for that itself, it's worth it to go through everything that Acher went through. No question. But here he says he's talking about the source of everything. So, the reason it's not visible is not because it's not there. It's because the worlds can't contain it. God will kol yachol v'lo yachol l'savlanut from the word sovel, savlanut, to to contain. V'lo einah bo l'de gilui b'hasagas avirayah. So, it doesn't come to full revelation in the comprehension, in the capacity of the created being who's learning Torah. V'ad d'rabah, this means come to contrary. Kol shekein v'kal v'chomer. Hasimcha gedolah yoseir l'Elokim. So, this creates a deeper simcha to God b'hisbonenus nafsho, when the soul meditates and contemplates sheb'vadai she'eilah l'ov giluyah einah galuyah bo l'chu, that certainly the revelation of the divine bliss is dwelling on this person mash'eino nisvas v'nichlas b'shum hasaga, that which cannot be grasped and absorbed through any comprehension v'leis machshava t'fisah bei, no thought can grasp This is what the person This is what the person is given the gift in v'hayu had'varim eileh. This is living Sh'ma Yisrael Hashem Elokeinu Hashem Echad, which previously, in the last two classes, we spoke that Alter Rebbe explains what Echad means. Echad doesn't mean there's one God and not many gods, or that God is not made up of pieces. That's also true, but the real idea of Hashem Echad is everything is oneness, everything is infinite oneness. It's only because of the restrictions and the condensations that the mouth holes comes down but allowing for a world to experience itself separate separately and that's why it's a sham you want that a sham should be always want to live in that consciousness. That's what you want. How do I how do I maintain a relationship with that? Every time I'm learning Torah any Indian in Torah but I'm I'm in it. I'm immersing it. That is the frequency where everything is one. That is the wisdom the will channeling it. It may look like a snowflake of snow. I don't see the the infinite look cuz it's congealed in a way that a 5-year-old can grasp it a 10-year-old can grasp it a 90-year-old can grasp it. You can learn it on on infinite different levels is the way the Torah is in and in the end it's all listen higher. And we said Torah to me my after thousands of years you still didn't touch it. But what is it essentially essentially it's ain't safe. So the altar Rebbe says when I'm learning and even I'm differentiating I'm un-blending really you were now invited you were now given this gift this experience. If a person would experience fully what they're touching there would be no separate existence anymore. It's done in a way like we said in snow that I can hold on to it. I could contain it. I could continue learning. But the more you're touching the energy of it the bliss here is more than because this is a relationship and a visceral experience of that is now in my mind in my heart and in my soul. That's the time the real time of Torah. >> It's physics 101 >> [snorts] >> in here because of photons cannot be contained. And we have a physical paradigm which is still the same. So, you can get a wave of love from Hashem, but you cannot contain it. You cannot grasp fully a photon. You can reflect it, you can it can excite you, but you cannot contain it. >> Beautiful. >> Thank you. >> You're saying you can't contain a photon. You can get a ray of it. >> You can you can reflect it, you can excite it from it, you can >> You can reflect it, you get excited from it, but you can't contain it. Yeah. So, he says, "Don't in all of them have a the experience it fully." That's true. That's why it's called That's why it's called Gan Eden. In this world, you don't call it Gan Eden, you don't call it have a have a >> [laughter] >> But he says, "Don't let that deceive you." And this itself opens a person, of course, to the experience of it. In other words, the more a person appreciates act of Hashem, the more you start seeing it in Torah, and then this is the only place I want to be. I don't want to go out of flow. Learning Torah then doesn't become an obligation and a chore where like never ask God can't stand if I enjoy life. So, go back to learning, back to learning. You're completely missing the whole point. The moment learning becomes that imposing chore of like, "Okay, you have to be as bored as you can in this world." So, that you're going to get a maybe you're missing the whole point. And even if the bliss or the enjoyment that you have is because you have a good brain and there's a lot of intellectual challenges. So, the intellect is exciting. I'm still I'm still missing the good of it. Sometimes people have heads and they it really works for them, you know, the intellect of people, the wonders mastering all the knowledge of key is I'm good which is all beautiful, beautiful stuff. And and they're learning Torah, but the real the real here, the real is missing. Every moment that would the experience of learning Torah is experience where you cease to exist. That's what it is. As a separate being. Huh? You could feel it. He's saying you're not going to feel fully what it is. When you learn when you learn and you internalize it viscerally, and then you dive in with it, and you have a visceral experience of it, and then you open up a afterwards, you'll see that you'll feel this. But you have to surrender everything. You have to surrender everything. The had a with Abraham Abraham was a son of the market. Market message. So when the came to the market, he wanted to teach his son Nikola. Tomorrow and to teach Kabbalah. So the became a student of his. They would learn 6 hours a day. So 3 hours was 3 hours was Kabbalah. So the one one way of the was working. The was teaching Kabbalah. And now it's supposed to be the other way. And he started to learn with him tomorrow and tomorrow morning completely ran away. It was impossible. So he said to what what's the issue? I don't know >> [laughter] >> what he said. The moment he starts reading the mission or the yeah, he experienced the and he can't be here anymore. So he he couldn't learn any He couldn't learn anymore. It was It was too over It was too overwhelming for him. The light was so overwhelming the photon of the light was so overwhelming he couldn't sit he couldn't integrate it. Cuz the Taka called him above Rama Malach. But when somebody learns Pnimius of Torah and you learn Nigleh you'll you'll you'll see you'll see but it has to be with a lot of surrender. Even the intellectual very intellectual parts all the Tanaim and Amoraim they were channeling Ein Sof. They weren't channel They weren't just They were smart people and I'm not questioning that. Their brains were obviously very highly highly developed but that wasn't the Nekudah. It was also the Nekudah they were channeling Ein Sof. That's what they were channeling. Always. That's the only thing that That is what Torah is. That's what they were channeling. And when you learn it you start experiencing even you're learning a possuk Chumash. A A Mishnah Mishnayos. Now the Rebbe continues. He says he he came basei Torah the same issue when a person learns Torah she he Pnimius Lavush is like Chiver. We said before that this is his garment like white snow. So, what does it mean it's his garment? It means that he's dressed up in it so to speak. And we don't mean physically but it means Torah is his garment that means if you start slapping my jacket now you're going to be slapping me cuz I'm in my jacket. Again physically it's two separate things. When you talk about spiritual divine energy it's not two separate things God and God has a shirt or a coat or a kapota. You're talking about that he he's manifested in it. This is his Lavush. He may know that it's known that Machshava Vadibur Shel Adam in Pnimius Lavush. We know this is a major theme in Tanya that the thought of a person and the speech of a person are called garments. The dibble of a shamsai. Thought is an inner garment and speech is an outer garment or an intermediary garment because there's also myasa action which is the outermost garment. What does it mean these are garments? In a person's life there's two aspects. There's your seichel and your middos. That's your inner personality. How I understand things, how I feel about things, how I relate to things. And then there is the garments with which I dress up meaning how I present myself to myself and the world. What are you actually thinking about? And that you can change pretty easily. You could say, "Let's stop thinking about this and we're going to shift our thoughts." They may be obsessive and it may be difficult but just like if my if my my shirt is dirty, my tie is dirty, my jacket is dirty, I don't have to wear it all day. You could take off your jacket and put on a new jacket. You know you don't have to continue thinking about what you're thinking. We sometimes think we are obligated to think about what we're thinking. It's a garment. You put it on, take it off. Just like speaking. You don't have to continue talking like that. You could change your conversation. You could be quiet. You could change the subject. That's why it's called lavushim. To change your internal makeup of the body you need surgery. To change your garments is not excruciatingly difficult. If you want you could change your garments. Machshava at any point of the day could say, "We're not going there now. We're changing the thought process. Going this way. We're taking a right. We're taking a left." The same is true with dibble, the same is true with myasa. That's why it's called lavushim of a person, garments. It's the It's It's It's It's the garment that contains me and manifests me to the myself and to the world. It's like you you're dressing up. We're always dressed up in one of them. I'm dressed up in thoughts. We always have thoughts but machshavas it's hard to see. That's why it's called lavusha p'nimi because it's a very deep lavush. So that it looks like it's you but it's not you. You are not your thoughts. You have to always remember that. Thoughts are important but it's not you. It's your garment. Now, I may be in the stuck in the same in the same garment for many years. Time to change your shirt. Yeah, good. Get a new shirt. But, it's not you. When people know that, that itself is a vital information. You are not your thoughts. Your thoughts are the ways in which you're dressed up, you for stays and for sure deeper. With deeper, it's easier you cuz you could stop speaking. Thoughts, you never stop, right? Try to stop thinking and you see how well that works for you. So, that's all the vushim. So, the Rebbe says, "If you can So, when a person's soul is manifested, is dressed up, is in clothed in the thoughts and words of Torah, I'm actually thinking or speaking words of Torah. So, now my soul put on a levush. What's the levush? It could have put on thoughts of narishkeit or of just other issues. Foolish, not foolish, true false. But, which which levush did it put on? It's now dressed up in thoughts of Torah or words of Torah. So, those are my levushim now. Literally, my soul now dressed up in that. Says the Alter Rebbe, he may he mislabashes the levushim of Kodesh Baruch Hu. Really, what just happened? She dressed up in the garment of Hashem in the divine garment. mamesh. His garment is like white snow and it means mamesh, this is his garment. So, whose garment did I just put on? I put on his garment. Thoughts and words are garments of the soul. I just donned the garments of the divine because it's thoughts and words of Torah. So, I put on the God's garments. Says the Alter Rebbe, "There ain't kirvas Hashem mamesh yosemiza." You cannot get closer to Hashem than this. Kimayal derich mashal, shnayim shemiskasim betalis achas. It's like two people who are covered, they cover themselves in one cloak. You can't get in our world a greater unity. Yeah. Shnayim shnayim is kashim b'tallit achas. Usually there's a border. I'm wearing my tallis, my tallis is a cloak. You're wearing yours. Right? The only time you let a person B'shnayim shnayim is kashim b'tallit achas means that this is an invitation to the ultimate intimacy. The Mitteler Rebbe said over this ma'amar with a lot of arichus. So he says this is the possuk in parshas mishpatim about a husband and a wife, sh'eirah k'susah v'onasa lo yigra. Her food, her clothes, and onasa intimacy. Tashmish lo yigra, don't make sure you don't take away, you have your obligations. So he says right before onasa is k'susah, her garment. It's also intimating this. Prior to intimacy, the two go under one cloak, one blanket, one sheet, one tallis. He says that's what the Alter Rebbe is referring to. Just like that physically, from k'susah comes onasa, under one sheet and one cloak, that's when afterwards there is the intimacy. So this is all a parable in the physical world for the spiritual, for the transcendent. That in learning Torah and ma'amar achsav in Torah, what happens? I just went under Hashem's tallis. I stripped my own garments, and he invited me onto his cloak. He says ein kirvas Hashem mamash yosemiza. You can't get closer than that. In our world, what's closer than that? I could talk to you, I could look at you, I could send you things, they're all givaldik. But then there is your mamash, you're right there. Ein kirvas Hashem mamash yosemiza. Says that is what limud ha'Torah really is. That's that's the experience of it. And who is this? This is Ein Sof. It's not a ziv of Ein Sof, it's the Ein Sof itself. Even in Gan Eden it's not this inyan. And on Gan Eden you also say it's worth to go through all the pain. So you can't get closer than this. You just went into his garment. You and him are under the same palace. His is now your bush. That's what it is. Yeah. >> [snorts] >> So this is discussing the palace. So I'm going to say like that. And you only invite somebody that you're ready to be very intimate with, right? >> [laughter] >> You don't usually say you don't come. It's not for come under my palace. This means palace, the cloak that's on top of you. It's not just a bigger palace. That's true. There is an intimacy. Yeah. But I'm just saying when he says palace, it could be also that, but generally palace is the cloak that covers the person's skin epidermis. And that's why he says it's right before he knows so. You can't You can't push it to get closer to closer than that. In the physical world, what does this represent metaphorically? This is what this is for that's why which words? These words, but it's cuz that's what it really is. >> [snorts] >> This also means I could learn Torah my entire life and I'm I I I don't know how to say it nicely. Huh? And I'm missing I'm missing so much of it, yeah. I I'm uh Completely detached. It's like I'm with somebody You imagine you're with somebody on the one palace, but the closest person to you like it's we learned Parshas Emor this week Sh'eidah Karov Elav. Sh'eidah is the wife, the Kohain's wife is not to become tamei. Sh'eidah Karov Elav. And yet, he doesn't even know the person is there. >> [laughter] >> He feels maybe it's a nuisance and this completely takes that experience and it just becomes some form of whatever. Maybe intellectual interestingly. And sometimes the most painful thing is when that as we said last time that the Torah itself becomes a Keidum Lachshavah, a source of ego. The gift that allows you to finally shed the last layers of separateness, that gift itself >> [snorts] >> is exploited to reinforce all my brokenness and separateness. Huh? Yeah. The Gemara says Naso Lo Samach Oves. The Alter Rebbe says Uvezeh Yuvon, with this we'll understand something. What are we going to understand? Machshavah Parshas Shema Yisrael Krishma. I'm not going to tell you, you're going to see something. I don't know if I should give this introduction, but I'll say it. It's that the Alter Rebbe is going to say this is It's maybe worth to come down to the world to be able to learn this piece in the Kitzur Orech Chaim. What is he going to say? Like it's beyond. I don't know if this was ever I don't think it was it was ever said before. I don't think it could have been said before. When you come to the second part of Krias Shema, I'm going to say to you I will give to you the rain in its right time. You're going to gather We come to the second part of Krias Shema which is also part of Parshas Va'eschanan. And the person says, what do we say? If you listen to my mitzvos, love Hashem, serve him with all your heart, with all your soul, then I will I will give the rain in its right time. You're going to gather your grain, your wine, your oil. You're going to give grass to your animals. You're going to eat. You're going to be satiated. If you listen to my mitzvos and you And then you say you shall rule them. Now be careful. Then you have to love him if your heart goes astray and Hashem gets upset and he stops the heaven and there's no rain, etc. Now when you're reading it literally, it sounds like you're speaking about yourself. I'm going to give rain. What do you mean I'm going to give rain? I'm not giving rain. Hashem gives rain. Who said these to Moshe? Remember this is said for it in Va'eschanan. It says it begins with the words all of them. All of them is a long sermon from Moshe Rabbeinu. From the beginning all the way till the end of Parshas the last at the end of this. All Moshe Rabbeinu speaking. It's different than the other parts. In the other parts, the first four parts of Torah Hashem is speaking. Often it says by Daber Hashem El Moshe Rabbeinu, Hashem speaks to Moshe about himself, right? Like the beginning of Aseres Hadibros, Hashem speaks and says Anochi Hashem Elokecha. Or Daber el Bnei Yisrael ve'amarta aleihem. But Moshe, the Sifrei Devarim, the Gemara says in Maseches Megillah, Moshe mi pi atzmo amram, Moshe was talking. Sifrei Devarim is not God talking, it's Moshe talking. The whole Sifrei Devarim, ah. So when he says venasasi matarei artzechem, it's a little strange. Who's saying I'm going to give rain? Moshe should say vehaya im shamoa tishme'u el mitzvos Hashem and serve him, venasan Hashem matarei artzechem. That's not how he's speaking, he's speaking me. Im shamoa tishme'u el mitzvosai, if you listen to my mitzvos, as I Anochi Hashem Elokeichem, Shema Yisrael Hashem Elokeinu Hashem Echad is not Hashem speaking, it's Moshe speaking. Ve'ahavta es Hashem Elokecha, all good. But then suddenly he turns to himself, if you listen to my mitzvos, I'm going to give you rain. So what's pshat? Pshat is leficha shechinah medaberes mi grono shel Moshe. Chazal say in Sifrei, because the shechinah speaks through the throat of Moshe. So when he says I'm giving rain, who's I? It's the shechinah speaking through him. It's like a channel. If you have a megaphone or a mic, right? And you say I, you say oh, the mic? No, the mic is a channel. Moshe Rabbeinu was such a channel that he could say I, and who's I? I is Hashem. I, he's saying venasasi. That's Moshe. Moshe doesn't have a separate reality, he's completely an eved Hashem, shechinah medaberes mi grono shel Moshe. So when Moshe's I is Hashem's I, so how is he? Because he's not separate, he's just a channel. So that makes sense. Moshe mi pi atzmo amram, not because he's giving rain, Hashem is giving rain, because shechinah medaberes mi grono. Vezehu ma'amar Hashem she bigrono, she'amar es venasasi. So who's saying I will give? The shechinah is saying it, but it's the shechinah in his throat. It's just a trans- transparent channel, like a pipe. The water comes through, it comes through him, that's true. But it's it's it's it's the source. He's channeling source. >> A broadcaster of Hashem. >> A broadcaster of Hashem, huh? >> Broadcaster of Hashem. >> Yeah, yeah, transmitting. Transmitting. The Zeman No. That I get. But how are we saying it? That doesn't make sense. A name over this doesn't make sense. I'm saying Everybody's saying this is how to say. No, this is a fascinating question because most people would tell the altar ever we're just quoting the title. Like don't don't take it so personal. Like >> [laughter] >> Which we're just reading what it says. Like what do you want? Nobody thinks when I say I'm giving rain. I didn't make rain. I'm not giving rain. I don't decide the weather. I just look I want to know what the weather is going to be. You're just quoting like what do you want? Where's your question? From the question itself you see what he felt about davening, right? [laughter] You're not quoting. If you're quoting, then you don't know what you then you're not you're not connected. You're not quoting, you're experiencing. So I understand that was in the first grade. Every Jew is saying in the second grade. So it's true technically you're quoting the Amish. So it's not me, it's how did it we already explained. But the altar ever says real davening is that you're actually embodying those words. So this is blasphemy. I'm giving rain. What's the answer? Hello, I knew I did right before you said I'm going to give rain. He doesn't back off and say oh you're just quoting it. Don't take it so seriously. You're not such a big guy, don't worry. He's going to stand behind this. He says, "What did you say right before?" If you tune into your capacity to love God and serve him with all your heart and all your soul. What does it mean love the surrendering of the soul? Your entire soul, my entire soul is surrendered to you. And he says, We're not talking not to be denying, not to deny God's existence literally. Somebody wants you to deny God's existence? So, you're going to That's not what we're talking about. Nobody here is denying God's existence in the middle of He's going to believe God exists. So, where where is the difference? In most situations, he doesn't have to go to David. Nobody's about to kill him because he believes God exists. So, where is the difference? Says I know. There is a difference. There is a difference. It's not the difference that I have to die because they want me to deny God's existence or become a pagan idol idol worshiper. It's something else. It's internal. To let go of the sense of separateness. To let go of my ego. To let go of my insecurity. To let go of meaning the arrogance which may camouflage itself in thousands and endless different ways, but the point is that I'm separate. I have my own ideas. That's what the world is. Everybody's on their own. is surrendering to complete trust that I'm subsumed in infinity. And like we spoke to what is. Right, when the milk falls into the milk and there's a ratio of 60 to 1, it's called bitul. What does bitul mean? It's part of the challenge. There's no separateness. Shamri Raza Gamara says in Maseches Sukkah daf hey kol mi sheyeish bo gasus ruach kero yo legodai kasheira. Sukkah daf hey. The Gamara says whoever deals with gasus ruach, he's worthy of godai. Godai is to uh amputate, cut off cut down kasheira, like a tree, asheira, with trees that were planted for idol worship. They were god trees, deities, goddesses. These were called asheiras in the ancient in the ancient biblical times. So, the Gamara says gasus ruach is like I become an asheira, you should cut him down. What's pshat? Why? Cuz I'm arrogant? What's the big I mean, how can you compare it to an asheira? An asheira is is an avoda zara. Shu bechinus asheira mamash. Why is he an asheira mamash? She oises atzmi leyish ledavar nifrad miyichudo Hashem Baruch. Cuz that's the in the nekuda of asheira doesn't mean I'm asking people to bow down and prostrate themselves to me and believe that nature comes from me. But it's a deep sense. Wherever I separate myself from yichudo Hashem Baruch, from the oneness of Hashem, that is the nekuda of avoda zara. That is the asheira. That's what gasus ruach means. Gasus ruach is not just the haughtiness and the arrogance of a person who can't say I'm sorry, who's always confrontational, who could never say I made a mistake. Yeah, that's obviously one manifestation of it. But gasus ruach is that inner sense of brokenness and separateness from Hashem's oneness. Automatically, how does that express itself? Yeah, I don't know how to say I'm sorry. I can't be wrong. I'm always either confrontational or the opposite, always people pleasing because I have to either be better than everybody else or smaller than everybody else. Either my pride gets to me or my insecurity gets to me, but it's the same thing. I'm separate from Hashem's oneness. I'm not in flow. I'm not subsumed in the oneness. The wave decided that it's separate from the ocean. It takes proof from the fact that it has risen so high and everybody's impressed with it. Takes a picture of that moment. They used to call it a Kodak moment. And now for the rest of my life I have to keep my wave up and impressive. The problem is the wave died many many many eons ago. So I have to really work hard to keep that wave very very impressive. That's pretty torturous. When really you're just part of the ocean. That's not the opposite of bliss. That is the only real joy in life. Anything else is fake news. As we talk about often. So this is called mishigas as a ruach. It's mamish an ashada. Why is it an ashada? Because oisa atzmele with a different mechuideh is bad. This is the most painful moment. What is the voice in me that forces me to turn myself into this person? There's only one reason. Survival. I'm not going to survive without this. That's the only reason. I'm threatened. The wave doesn't want to die. That's it. I don't want to die. So what do I do? I create a fake existence that won't die. So what really happens? I don't stop dying. I'm literally living a death a a a a a life of death. That worked actually. It's a dead life. It's a dead man walking. There's nothing more dead than that. It's literally taking deadness and making believe it's alive and fooling the world. And the hardest person is I have to fool myself because if I if I don't buy [snorts] into this then it's really bad, right? You have a level, some people don't buy into it, but the whole world buys into it, but I really also have to buy into it. So, this is the most painful experience. All based on the fact that it's so scary for me, overwhelming for me. I simply don't know how to surrender that. So, I'm living behind layers and layers and layers and layers of toxic fear and brokenness, which comes out as that's what the essence of gashmius is. Anybody relates to this? Sometimes in relationships you can have two people living together and everybody is behind this template. Everybody's literally behind a stone wall of gashmius and ruach and we peek out at each other and this is how we communicate. So, the connection is like one one one mask to another mask. And that's the only way I could connect. Because this experience of bitul is mesirus nefesh. It's literally surrendering that separateness. And Alter Rebbe continues, "Vetzodch li is b'chinus bitul umesirus nefesh lashon." The real posture of a person is only one way, bitul. What's bitul? Bitul is mesirus nefesh. Surrender your separateness. You don't need to be separate. That's when you become alive. You go into the flow of energy. You're actually alive. You're channeling real energy. Over here you can be completely vulnerable, completely authentic. You don't hold on to anything fake. You let go. You shed all the layers. What's the ultimate purpose? Surrender your existence itself. Because any existence outside of Hashem's existence is a torturous manufacturing of a reality that doesn't exist. You could now breathing. The I knew commercial to me my my my my my love. And this is the deeper meaning of what we mean when we say in davening my damn my love. Everybody [snorts] learns what's my damn my love. You're about to finish davening. So my damn my love from the word my love, thank you. Thank you very much. My damn my love, we thank you. Shot to my love my love my love my love my love my love my love my love. It's my damn from the word my my damn my love, I'm thanking you. Like we have in that benching my damn my love my love my love. That's true. But my damn has another meaning in Hebrew from the word my damn. I'm my damn. Acquiesce, submit. Like the Gamara says my damn my love my love my love. There's an argument and I'm my damn to you. What's the connection? So you say that's not the meaning here. My damn is thanking. So that's the real meaning. And the truth is whenever you say thank you, it's also a form of my damn. I'm acknowledging that you did something for me and I'm thanking you. That's an acknowledging. People who can't say thank you usually can't say I'm sorry. They're not allowed to say thank you because thank you acknowledges that I need you and you gave me something. So what is the my damn here? What are you my damn? What are my We had an argument with God in davening. Where was the argument? He says, "Oh, did you have an argument?" There's a huge argument going on 24/7. So how do you connect? What's the argument? The argument is one connection one and that is can I trust you? That's the argument. Can I trust you or not? Or to put it differently, do I have to exist as a separate reality to survive? Or can I let go? Oh, that's a serious argument. Maybe I don't know if there's any argument in the world that's stronger than that argument. You know why? Because there's a thousand and a million proofs to your side in your brain. Every painful experience in life is a proof that you're right. Of course I can't trust you. Of course I can't surrender. Of course I have to be separate. It's a war zone. Of course I have to hold on to my ego, to my brokenness, to my insecurity. It's the only way I'm going to survive. You say ah, I'm mighty. What's the idea? The idea is a love is better. Remember what he said earlier in the mind cooler come make a light harsh. In his presence, from his presence everything doesn't exist. It's subsumed in his reality. It's killer doesn't mean it doesn't exist. He created it. Killer means it doesn't have its own separate materials. Killer doesn't exist as a separate reality. And he's competing with it. It's all him. It's all subsumed in him. For us, it's not that way. It's come made that way. For us, it's not that way. The lower it is, the more killer harsh. What does this mean? This means the further it is reflecting in sight, >> [snorts] >> the less significant it is. The more it's blocking infinity, the more it's defined as an egotistical entity, the more killer harsh. Because it's simply it's simply resulting of more layers, of more concealments, of more blockages. So, it's like more petty. need a care came out. not how it appears from our era, from our estimation. Shahab We define creation as yesh, something. It comes from nothing. We call the source nothing. And we call the product something. >> [laughter] >> You hear the difference? We call it yesh may I am. This is a yesh. I have proof. I could touch it. I feel it. I know it. I experience it. Where do I come from? I don't know. I am. By us divine infinity is called I am. You understand? By us the more yesh, the less ain soif, the more it exists. The more ain soif, the more it's I don't know what you're talking about. Fine, maybe you could prove it. The whole world had to come from somewhere. There's a creator. There's design. Okay. But let's face it. This is real. You want to talk to me about I am. It's good. It's good. Fine it's good quantum mechanics conversations it's good for. >> The scientists finally come to the conclusion that the world was created from nothing. >> [laughter] >> Exactly. >> Yeah, that's what they say. >> From nothing. We call it nothing. The word nothing is really two words, no thing. I relate to things. You want me to talk about no things? Fine. We could have conversations, but that's not where life is. Now understand this. This is the biggest debate in life. The biggest debate in life is what is a thing? What makes something real? Is it What makes something real? If it's more a thing it becomes more real? Or if it's more no thing that becomes more real? The entire shift of real I'll tell you of this is this shift. The moment you realize the more that it's a thing, the less real. The more it's no thing, much more real. That's the shift. I don't know. It's inside yourself. What's going to make me more real, more safe, more powerful? The more I'm a thing, here I am, overwhelming, overwhelmed, fight, flight, aggressive, avoidant, but I'm going to take this thing very seriously. That's one mode of life. Or I'm going to surrender every last experience of thingness into no-thingness. That's very scary. That's That's I am. That's I am territory. >> They cannot still detect the soul from any >> Yeah. >> from any equipment. >> Yeah. That's why That's why they'll say, "We still haven't detected God. We haven't detected a soul." With such equipment that they have in 2026. Yeah? 50 years they discovered more than they discovered in the last 5,000 years. Maybe in the last few weeks Sometimes in a few weeks they discovered more than the world discovered in 5,000 years. If God was anywhere, shouldn't we detect him? If your soul was anywhere, shouldn't it show up in some lab, in some lab in California, in some lab in the Netherlands? Come on. 96 billion light years away we can observe. Okay, 94 billion light years. He's going to have a heart attack. Sorry, 93 billion light years, okay? >> [laughter] >> That we can observe. Black matter we already have proof for. Black holes of honor. And And you can't somewhere This is This big God can't say, "I'm also here. Don't Don't ignore me." And the soul Some Something. This is the shift of my dim. You talk about iron. You're talking about iron. It's the source. The source you can't be typhus through a yesh. And that's is the biggest machlokes in life. The biggest machlokes in all of existence is this machlokes. This argument. For us, the less ain soif, the more real. [snorts] The more ain soif, the less real. Really ain soif, complete fiction. If it's a little ain soif, it's science fiction. If it's real ain soif, it's complete fiction. And if it's beyond words, don't even go there. It doesn't exist. Yesh may ain. And therefore, the lower the yesh, meaning the more concrete, the more limited, the more fine, the more I can hold on to it and control it, the more it's a yesh. The less I could control it, the less it's a yesh, it's ain. That's our experience. What's the other side? What's the truth? Exact opposite. The more ain, the more real. It's ain soif. Kula kamei kulai chashiv. The more yesh, the less chashiv. Because it takes another billion simsumim. What's what's more real? Something that when you take away all the lies, it exists, or something that only exists because you have hundreds of cover-ups. What's more real? If the moment your eyes become a little bit microscopic, the moment your eyes become a little more refined, and suddenly you see it's all divine energy. And the physicality of it is real, but it's real only because the divine energy went through so many filters and restricted itself until it allowed itself to be incarnated into a physical space that a certain level of physical reality should be able to receive it. Okay, I get it. But that's kulai chashiv. You typhus the edel chaiter. It says in is a very very idle. But this is the good of everything. So when a person's internal life, this is the biggest battle. Which part of you do you embrace? What do you hold on to? An argument happens between family members, between friends. What what's really happening? What's what's behind the Machlokes? One thing. How real is the part of me that's a thing? If that becomes the most real thing, that's where I find refuge. And that's why I'll remain stuck in my ego or in my fear or in my brokenness or I'll needle. Because anything else surrendering that, I'm going literally like flying into space. You're done. You're finished. That's what it feels like. You know, for people to back down from that posture, it's literally like surrendering your life. But what's the real truth? The real truth is another way of looking at it. When you surrender that, you actually become alive. You don't hold on anymore to yesh. I am a yesh because that's what God wanted. But the real place is I am Kol K'May, the K'May, Kol Hachoshev. That's the Machlokes. The Havurah getting this or not? Huh? >> That's also also >> why we joke about that, the biggest mylar. The person has to be a garnish, to be a nothing. To be a nothing. >> But you have to be very careful. When you say to be a garnished, it's not I am. >> [laughter] >> When we say garnished, it's like you're a nobody, like you're a piece of junk. That's the opposite of this whole mylar. Very good. Nobody is perfect. I like that. The real nobody is the greatest perfection you'll ever find in the world. Hashem is iron, no thing. And you could literally feel it in your heart. Next time you're finding your >> [laughter] >> next time maybe in a few minutes, the next text. But hope not. But next time you find yourself in a confrontational moment, you're being triggered by your spouse, by somebody close to you in your family, by somebody you know, whatever, you're being triggered. Look to the part that's being triggered and interview it a little bit. If you can pause and breathe, and you'll see it's holding on to something literally by its life. It's literally It's like in the ocean, it's holding on to something. And you want it to let go of that. It's like, "No." Uh Yeah, my my dignity is online. Like like like you are you are a threat to me. And then ask yourself, which me is so threatened? Which me is it? >> The fake one. >> Always. It's the me that I created that you are now threatening to shatter. It's always that way. It's a me that I created. Now, there's a reason I created it, to survive. In my mind, this is what I needed to do, and you are now threatening it. And of course I'm very angry, I'm very scared, or I'm very very upset, I'm very triggered. Now, how I respond to it, I may be a mensch, I may repress it. I may run, I may avoid, I may attack. I may scream. I may become cynical, usually passive-aggressive. That's like, you know. I'll kill you with me being the nice guy. That's called passive-aggressive. >> How does it work when a person's broken? >> Right, so >> Also not connected. >> Right, so this is really what all brokenness is. This is the brokenness. The brokenness is that the me that I created is a broken me. That's another me that I created. And that's a hard one to let go of cuz it looks so holy. There's no ego. He's talking about the gas if you're an arrogant sick man will cut you down like an ashayda, but I'm not arrogant. I'm a broken person. So, we have to say this in a very sensitive way. Brokenness is another way of avoiding our godliness. It's a very, very subtle way. And we always need a lot of compassion, but it's a way of avoiding our godliness. I'm the loser of society. I'm the cursed Job of our generation. Wow, drama, drama, drama. You know, sometimes there's people you sit down with them and within a half an hour and I'm saying this with sensitivity you know every bad thing that happened to them in their life. And there's usually tremendous stories that they have. And you have to ask yourself a question. Somebody once asked me this question. Who would you be without your pain? Who would you be? Imagine you had no stories. Your whole life was one big story of bliss. Like you. And sometimes people will say, oh, that would be boring. My pain is my drama. My pain is my romance. My pain is my fascination. I sit down with somebody and they're blown away. They're like, oh my god, what else did you go through? You don't even hear the beginning of it. And when I was seven and when I everybody is like, wow. Okay, now you're an impressive guy. And that we all need that to a certain degree cuz people have to be validated. I'm not special, validated. But here is where I want to tell you where it becomes another desire. I start believing that the most exciting part of my life is my pain. That's the most exciting life. In other words, I know nothing about my infinity, nothing. The day you start realizing that your greatness and infinity is much more interesting than your pain, that's the day you could surrender even your pain. Not because it didn't happen, not because somebody's trying to delegitimize it. Person needs to grieve and acknowledge, and if they have to come back to it once a year, Tisha B'Av, and sit on the floor and grieve, that's perfectly fine. Nobody takes that away from somebody. But when my story is that this guy did X, Y, and Z to me, and that's the greatest most interesting part about me, that is where I am a victim of that abuse. That is the greatest abuse. What happened to me as a result of me not understanding anything about my greatness. You understand what I'm saying? That's the answer to your question. >> Greatness and infinity is universal. We all have greatness and infinity. The pain, the stories, the trauma, and the wounds is specific to me, so that's >> I get it. But that's that Listen, that's what we say to ourselves. Infinity, big deal, you're also infinite. Yeah, the Yeah, the idiot is infinite. Every idiot is ain't safe. That's that But that only comes when we don't experience it. The moment you viscerally experience your infinity, not everybody is. There's a God's energy that he's channeling through you that is not channeling through anybody else. If I think that my pain is what makes me unique in this world, it's it's it's it's a true de- de- delegitimization of the depth of who we are. Your pain makes you unique in this world because your pain is a part of the mission to discover yourself, no question. But when when I isolate that, and I think that's what makes me special, and I start really believing that, what I essentially is saying I'm going to remain addicted to this posture. I'm not going to let go of it. My bitterness is what gives me fascination. That's why people are fascinated by me. I have such a dramatic story. You know what? You have a much bigger story than that. Infinitely bigger. Yeah. Fascination without transformation. Of course we have to use it. Of course we have to be sensitive. Of course we have to be compassionate to it. Nobody could suspect me, uh, maybe I'm not going to sound so humble now, but nobody could suspect me in preaching that people should not acknowledge their pain and not and not give it legitimacy and not talk about it and not find the validation and compassion we need. Of course, it's a stepping stone to remove the clipos and find your infinity. So now So now let's understand. So in this internal state process, which we can't estimate how powerful it is, you can literally hear the two voices. There's the me I created as a yesh to survive, and that's what you're triggering. To let go of that and soften my heart. It's literally hap- constantly happening with arguments between husbands and wives, especially there. But in always in all relationships, but over there comes literally heads budding on each other. You know, his wife is challenging him or husband is challenging her, and the part of me that I created in order to survive is being shattered by my spouse or by my teenage child or by somebody else. And that wants to scream out and and run away and close up and do whatever I do in these situations. So the Alter Rebbe says, you have to hear you have to hear its opinion. Moida means I know my opinion and I'm moida. My experiential opinion is I'm a yesh. >> [snorts] >> The more divorced from ain sof, the more real. The more ain sof, it's ain, it's nothing. It's not part of my equation. That's my experience in this world, a world of detachment and separateness. But there's another way of looking at it. The opposite. The more yesh, the less real. The more it's just a fiction of imagination. The more I go into ain, I start touching real energy, my own real energy. Kula kamei, once you go to kamei, kaloi choshev. Everything else is kaloi, everything outside of ain sof is kaloi choshev. The only thing I really want is I want to connect to the infinity inside of you. The infinity inside of me, the infinity inside of everyone. I want to connect to Hashem. That's That's really what's happening. Me screaming, me running away, me becoming stubborn, me getting angry, what is where is that bringing me to? Taking me further into that metzius. So, what do I do? Maide manachnu lach. I suffer my heart, and it's a form of mesirus nefesh. That's what he says. It's surrendering that being that had to invest so much in being separate. If you internalize these words in the maimer, you got it. I'm just telling you got it. This is it. I mean, the it is infinite, but but you got it. This is it. This maide manachnu lach. Feel that conflict in the next confrontation. You could literally, viscerally feel it. It's literally two sides killing each other. And both have legitimacy. One is my perspective, the more yesh, the more yesh, the more ain, the more nothing. And then there's kamei, exact opposite. What's the lotion of the mind, man? The more matter, the more concrete, the more I have to hold on to it, the more I'm controlled, the more I see it, the more killoy. And therefore, the more it's choking me. It's resonating this? This is everything. This is 24/7. This is my locus is going on 24/7. Sunday through shoppers. Yom Kippur, too. 24/7. This is the biggest argument in existence from the first day of creation till today. This is it. I'm surrendering my visceral opinion, which is keeping me miserable, stuck, detached, broken, angry, resentful, jealous, anxious, stressed, overwhelmed. 10 adjectives connected to 10 spheres of the nervous system. But if you want, you could do another 99 adjectives. I won't protest. And therefore, I'm going to be my data. What I'm going to be my data to? Come here. The more I am, the more real. I'm going to suffer my heart. Not because I'm a nobody and I'm a schmuck, and my wife has to win every argument. You know, that we now we're going to a new cycle. My wife has to win every argument, and my kids are always right, cuz they're entitled spoiled brats, 2026. There's no kibbutz of a aim anymore. There used to be kibbutz of a aim. Whoa, whoa, whoa, whoa, whoa, whoa, whoa, whoa, whoa. This is not the surrender we're talking about. This is not what we're talking about. Do you understand? This is This is another self, another self that I just made. I just created a new self to survive in my new mode of surrender. >> [laughter] >> I'm surrendering with anger and vengeance, and I'm going to hold Hashman. That's not what we're talking about. This is an internal space of a shift in consciousness, which can only come from surrendering your existence to Ain Sof. You start experiencing your infinity. You don't experiencing your You're being a shmata. You experience your infinity. And you realize that depriving yourself from that gift is not just hurting everybody around you, that too. The worst one it's hurting is you. It's hurting me. I'm depriving myself from the gift of infinity, and what am I giving myself instead? The fakeness of transactional relationships, ulterior motives. Even if I get it right, even if I get the people to agree, I just used exploitation, manipulation, and substituted it for the frequency of eternal infinity and oneness and bliss. Choose. [snorts] And nobody will know this besides you and God. Cuz this doesn't look dramatic. I don't get up on the roof with a megaphone and start announcing I just surrendered my soul to Ain, and I am now the embodiment of Ain, all you losers, egotistical, broken, traumatized meshugoyim around me. I am the enlightened spirit who's channeling oneness all the time. Now, get out of my life, you idiots. >> [snorts] >> And I post it on Instagram with some clip, you know, some great line from a Buddhist or something. What was that sigh about? You don't have to answer. >> It's so great and we can probably relate to it and maybe even experience it. And uh we're fortunate to have even vocabulary to pick >> Exactly. This is the vocabulary. The work is inside, but this is the vocabulary. And this vocabulary could only come from on a sham of the channel this ain't safe. It's a source to have this vocabulary. So don't take this vocabulary for granted. This is a vocabulary that comes from the other side. From the side of Kula Kula Khasif. This vocabulary is is a priceless vocabulary cuz it comes from the other experience It's comes from the other side. It's literally bringing to to us what that experience is. >> So extreme in the right way. >> Shkinam the best with the grammar. >> So how do you how do you convey this to people that you love that you don't they don't have it? >> I cannot convey this to anybody. The only I can't even convey this to myself. >> I know you have. >> I can only embody it. That's all I can do. >> There's a week I mean that's it. >> But the moment people start embodying this, it radiates. It's real. It's not fake. This is not me standing up on a table and saying I am now in a place of bitter. It's it's an embodiment. It's an literally an embodied experience and nobody can take this away from you. I can't blame my family and the people around me, my siblings, my parents, my brothers, my sisters, my spouse, my friends, my neighbors. They may have their journey. They may need help more than I think, less than I think, whatever. I'm going to stay in my lane. Nobody can take this away from you because this is the truth. People can only take away from me what doesn't really belong to me. Listen to what I'm telling you. They could take away from me what I don't really own. Nobody could take away from you your bitter. It's impossible. People may be struggling. They may have a hard day. They may be responding to something very painful in their life. They may be blaming me. That's not the easiest thing to hear. That's true. They still can't take this away from me unless I allow them to. And I will only allow them to if I'm not really experiencing this. Yeah. This this cannot be taken away. And when we start radiating this, you know what happens? People start experiencing something. And a lot a lot of miracles happen. This is the side benefit, by the way. >> [laughter] >> A lot of miracles happen. Cuz I'm not any more playing that game. I'm not playing a game anymore. And everybody knows it. They feel it. We don't play games. And not because I'm not playing a game cuz I take my ego so I'm not playing a game because the moment you touch the authenticity of your soul, it's too real to play a game with it. It's just too real. It's like I'm not there anymore. You know when people are having, let's say, a conversation about gossip and slander, just cheap shots, and you like you look at yourself, and you don't even have to say it, but you know these words, I respect myself too much to be part of this conversation. I'm not even judging them. Even I don't even have the energy to judge. I'm not going to go into judgment. I respect myself too much to spend the next 20 seconds of my life judging you. But you just know like this is this is just so inauthentic. It's like it doesn't even deserve rejection. It's like somebody putting on your plate, you know, the most healthy piece of food and then something poisonous that's literally going to make you sick and put you in the hospital for 3 weeks. It's like it's not even a choice. It's It's It's This is where you want to be. This is where you want to be. You don't want to be anywhere else. Now, sometimes you're forced into a particular situation. Okay, so you have to figure out how to maneuver it, but always with this authenticity. So, this is mode mana malach. So, I want you I want you to be tofes the niquda for always always because this theme is behind every moment of the alter rebbe. There's a huge like this in the essence of existence that's constantly happening in our hearts. What is yesh? And what is not yesh? In our intuitive life of survival the less ain soif, the more yesh. The more ain soif, the more nothing. Real ain soif, absolutely nothing. Real real ain soif, cloud never existed. When you surrender to the true frequency of existence, when you let go of the paradigm of cover-ups, it's the exact opposite. If it's pure pure pure ain soif, the less you can talk about it, the less you can touch it, the less you can control it, less you can define it, the more real it is. The more you define it, the more temporary, skin-deep, superficial. Cuz remember, it's all based on how many cover-ups there were. And it just allows a It's It's a perception that's allowed because of so many tzimtzumim so that my physical eye and my retina living in a finite box should be able to call it reality. You understand? And the moment you go higher, this whole reality is just subsumed in divine energy. That internal is happening every on every level philosophically, more importantly psychologically, emotionally. Your nervous system gravitates. Mode mana malach is the courage to surrender this template of I that I created to survive to the I that is actually channeling the Ein. Kulo K'May Kulo Choshev. And the more yesh, the more disempowered the more Kulo, and therefore the happier I am to surrender that. And when you're talking with your teenage child or you're talking with your spouse or you're talking with anybody in the world and you can breathe into this space, your response is going to be 180° different, opposite. The need to defend myself, the need to be defensive, confrontational, run to addictions. What what's this porn addiction that people are into? Why they all Why is everybody numbing themselves? Why? I'm not the one everybody else is numbing themselves. Some people numb themselves with cheesecake and some people with porn and some people with alcohol and gambling and some people just being on their phone for 3 hours checking what Trump is up to. Now, the truth is it's pretty exciting. I'm not denying it. I'm not denying it with the amounts of assassination. I mean, obviously God has placed him in a pivotal role in history, but but I want to get back to our numbing. What is the numbing about? What Why am I numbing? What am I numbing? It's the torturous existence that I'm holding on to. And and therefore I need to make it as exciting as possible. It's literally giving life to a corpse. And the first thing is to sit in the presence of your real self. >> How does one find that? >> Huh? How does one find that? Well, this is this V'Hi M'Namon. You start with with curiosity to what's happening inside. When all these things happen, you you you sit with You're curious about it. And you don't make decisions from a place of immediate urgency and impulsivity cuz those are usually survival decisions based on on on on on disassociation. You'll realize it can be a simple conversation between a husband and a wife. Okay, I'm going to give you an illustration of such a simple conversation. One of them turns to the other and says, "I'm feeling distant from you." Yeah. I'm feeling distant from you. What just happened? Okay? I'm going to give you two scenarios. I'll give you the yesh scenario. I'll give you the ayin scenario. Just very very very practical. The yesh scenario is the husband is thinking to himself, not even thinking, it's a trigger. I'm working so hard on communication. I've been showing up every day. I've been open. I worked on myself. Blah blah blah blah blah. And this is all I get? I'm feeling distant. As though I am dis- disassociated, detached, out for lunch. And what just happened? The whole image that he built of a good husband, connected, was just shattered. So what now what happens? I can't trust this person. He runs in He now runs back in to his template. Either he's angry or resentful or disassociated. He runs to China. He runs to New Zealand. He's on his phone. Starts saying, "Tell him, I got to go to my edit." Whatever it is. You see what just happened? What really happened? What really happened is his wife was experiencing a sense of loneliness and she was really saying, "You're the person in my life who I love most and I would love to be close to you." >> What was shattered here? What was shattered? In the world of Ayin, there was actually closeness here. He was like, "Wow, let's take a walk." Whatever. I'm I'm giving an example, but that may not happen. Why? Because people are responding from a very, very uh small Ayin that I created that was just shattered in my mind, and of course I have to now separate from you. So, now the other person separates from me. So, now I separate more, and then a week later they're both feeling like sadikim for shutting down because the other person is really, really impossible. If it's a constant thing, so yeah. That Of course it's a constant thing. That's what That's what Yesh looks like. >> to be constant. >> It's a constant thing. And that's That's why I avoid this every moment, and that's why the person has to go in and say, "One second, wow. What do I really want?" Nothing was shattered, actually. Nothing was shattered. My Ayin Sof was not shattered. I know I'm a good person. I know I'm trying. I know I want to be connected. Maybe I made a mistake, okay. In the world of Ayin, nothing was shattered. If I'm a Yesh, everything was shattered. If I'm If I'm an innocent servant of God, an authentic servant of God, nobody shattered me. So, I can actually go into that confidence, which is infinite, and it's not arrogant. It's infinite confidence. It's not arrogant confidence. It's not superior to anybody. It's not putting down anybody. And I could respond from that space. And then what happens? They could spend time. And guess what? 45 minutes later, Vahaya Kalaya haya. Try, you'll see. >> [laughter] >> Tell your friend. I'm just joking. >> There is a There is a key there because woman always transmits feelings. >> Always. >> you what what she feels. >> Always, that's it. >> And when she says she she's distant, it's not it's a feeling. >> Yeah. It was a feeling. >> Man is opposite. It translates >> Yeah. Yeah. >> What he basically says is he's not what he feels, it's what he >> Yeah. Yeah. That's the truth. >> So >> That's very true. >> And which never would >> It's very true. When the woman usually says, "I'm feeling distant from you." She's just experiencing an emotion that she has right then. That's it. He sees it as an intellectual story. It's like she wrote a book. So he's like, "What? I did this." Suddenly he has a list of 99 things that he did. And it contradicts her. >> [laughter] >> Whoa. Whoa. Whoa. Whoa. Whoa. You understand? So he's mis- mis- feels misunderstood. She feels even more misunderstood. These are just little examples, but they're not so little because they're happening constantly in people's lives in so many different ways. Where I'm responding from a very deep place of fear, of insecurity, of an I that I created that was just shattered. Okay. So this is all to bring us back to the It's choosing surrender over holding on to that self that I constantly need to create to survive in a difficult world. So now Now the Rebbe finishes the line, and we're going to finish with there. Okay. The line says to me is Remember how this all started. How do we say, "I'm giving rain?" "I'm not giving rain." And through this all the of the light of ain soif starts flowing and is embodied in a person's soul. The Yochel Vinusati. At this point every person could say, "I'm going to give you rain." Shoidin soif but I managed to be gala by who I am by because it's the energy of ain soif that is revealed through this person that is speaking these words. So every Jew, every person could say, "I'm giving rain." Not just much should I be know. Much should I be know revealed the frequency that exist in every person. So when I say genuinely the higher the shamaya of the shamaya of the whole of the whole of the shamaya of him and I experience those words viscerally I could say the next second, the next minute Vinusati, "I'm giving the rain." I could say that. Me? Really me? This is God complex. This is illness. It's God complex and illness when it's coming from that separate ego that's playing God. When it's coming from the whole of the whole of the whole of the shamaya of him, the mysterious nefish where I'm not an ashayer anymore. I let go. And I know what my demand I was my duh and I let myself lean into that genuinely, authentically, viscerally and I know the truth. I could say Vinusati, I'm just I'm I'm a conduit. I'm channeling atmas ain soif. And I'm calling it I. I? Say atmas. No. We know atmas gives rain. That's not the issue. The issue is you are now atmas. That's the real issue. This is what you're capable of. This is who you really are. We know that God gives rain. It's true God gives rain. That's true. He's still giving the rain. Not me. But you what you redefined was not Hashem. You redefined yourself. You redefined yourself. So, now you are Hashem. Not because your ego is Hashem. Because you let go of every sense of ego. So, you're channeling source. You are channeling source. So, you I could say in a team with that I say to him. And I could [snorts] tell the people of after that they go to yesterday I was saying shalom. By diving and I was so as I was saying these words I paused. And then I realized the continuation is he sham rule pen of above him. Be careful cuz your heart may go astray. So, I mean based on the rebel who's saying this? If I'm talking, so I'm going to give the rain. So, who am I saying to? Usually it's motion telling the Jews be careful. But here it's me. And I realized I'm talking to that other part of myself. I'm giving rain is the ain't so being channeled. And then I'm saying to me he sham rule and pen of above him. In a split second you may just go away from this. You may completely lose this connection. You may just go right back into the model of may I am I am is I am out. Yes, this is right here. This is where we live. This is where I'm going to survive. This is where I'm going to exist. This is how I'm going to respond. He sham rule him. Cuz this stops all the flow, huh? Yeah. Then it's what I say, yeah. Yeah, then I'm not channeling. I'm not stopping the heavens. By definition it's stopping because there's a detachment there. So, then it's talk about the source. Because now there's there's a disassociation. The flow is not there anymore. I just interrupted flow. You know, rain is that flow. And then I speak of all literally you parrot you you you got lost from that good land that you have. You're not living there anymore. Now you're living in a very very exiled mode. Everything is temporary. Everything is substitutable. Everything has to be catched and fetched and and manipulated and exploited cuz I'm not in flow anymore. Now it's ego. Now it's an ego. Now and now I'm one of the sharks. And the question is, who's going to attack faster and who's going to get their prey better? And I may be happy for 10 minutes until somebody, you know, sees me as their prey. And it just goes and goes and goes. So it's all it's literally it it it's you're embodying it all. You're you're viscerally embodying it. So here you really get the point. What is all of What are all of my modern really teaching us? Right? Talk about being We we talk about bittle, right? Being a garnished. What it really means is, what would it be like if you're actually Hashem? That's what it is. You are Hashem. I am giving the rain. And there's not an ounce of arrogance here because it's the greatest humility in the world. Because you know with every level of self and every centimeter of your brain that this has nothing to do with you or with There's nothing with me in terms of ego or superiority complex. Absolutely not. It's the greatest humility, which is why Moshe could say in the Torah and write in Chumash that Moshe is the most humble person in the world. Right? If somebody gets up and writes a document about themselves I never saw an Instagram message, by the way, there's no humbler person in me to than me in the world. Right? You would say the person is nebach. And Moshe does it and it's still in Chumash and we read it and we say that he wrote it and we're proud of it. And he could say that. Vayishmo Moshe an of maid. And the same is true here. Venasasi metaraicham beta. Everybody have a divine >> Wow. You understood? Did I answer your question? Yeah. Two cups of coffee. The bicycle for standing? What's to You got it? One question you have? Okay. Of course there's room for grievance. Well, the altar ever keeps on saying cooler come make a little harsh if but then there's malchus boruch shem kvoid malchuso. But that's why it's my damn. The my damn means that there's another opinion that you have to acknowledge if not there wouldn't be a my man. So that's not a tragedy. That means that we we go from here to here but we have the choice. We have the choice to surrender but it's surrendering. I'm surrendering something. Right? If I lived in come here I wasn't I wouldn't surrender to come here harsh if there's no surrender. The fact that I have to surrender the way that the yesh is not come here harsh if it's harsh if and it's not only harsh if it's more important than all the course. All the course is iron this is harsh if and I'm surrendering that. That's he calls it nafash. So that you also have to acknowledge. We're talking about the richness and the beauty, but it needs this. This means I'm surrendering everything that I and the world calls real. Everything. That's what No, this what does this does this offer? You're right. Of course. If if if you give me your to watch. Yeah, and this so you can ask me to pay you back for your what's >> [laughter] >> But you said the whole is but but is that right? Cuz in this world doesn't mean there's no there's no man. It means that there's a Hashem how to deal with a that's what it means. A guy writes him what's to me doesn't mean what I say. It means that the whole world is nothing. The whole is talking about the whole about the of the world. It's my yeah. So so if that's and that's the he's talking about. It means it's a place, it's an arena where the is manifested. The is a of no. of some kind. of of of Israel. I think that's another way of I can say she will be seeing I will watch my lotion for us The beginning of the way we see the way we talk because I shall what does that mean Just above the state of mind Just above you supposed to eat because you will see No eating is the way we see it We will stay with the way we see it I will make a lot of money I will make a lot of money because I will not exist I will make a lot of money and the whole thing that's not the way that's very Yeah but before creation there was no money and lots of money in the world of creation that's not the way we see it But in everything that way I'm saying in everything There's a lot of money in the world and lots of money in the world of creation I will make a lot of money in the world of creation you will see I will make a lot of money in the world of creation Suddenly we take all we take people's ego seriously don't say that I am saying that I am saying that I am saying that I am saying that I am saying that Make sense what I'm saying Because if you say that then it becomes a fake for us I will be with you in the east Death of ego and that's it You have to come back the main thing is the coming back what does it mean in this world Of course of course But that's the real Indian Because when a person is learning they are learning about this world they are not learning about the death of ego usually. Look, if the title you're learning about the death of ego, but most Sugis you're not learning about the death of ego. You're learning about a world where everything is ego. I'm lying to you and you're lying to me with a migo with a shvu and he could have lied like this and he could have lied like this. And and ain't soif is busy that this guy could have gave a better lie, right? >> [laughter] >> But the whole thing is fit is funny. This is bigger than over here. What are you learning about? Migo. If he really wanted a lie, he should have said this. So may we're going to believe him. Wow. That's it. The guy says so. They say a my said above Ram Sofer. You know Ram Sofer? He was a hero of the community. He was published by Ram Sofer. He gave it a lot of him. He was a lot of Ram Sofer. He was a big man. He gave it a lot of him. From the whole he just he gave up. Yeah. Published that was his name was it Ram Sofer? So they say I said years ago that he came to the to the Rebbe. And the Rebbe told him that he would say that the Ram Sofer. He said that Ram Sofer said as in migo is done the greatest side of the Torah. The biggest secrets of Torah are in migo. You know what migo is? Migo is since >> [snorts] >> like you say since he could have said a bigger lie. So that's proof that what he's saying is true because if he wanted a lie, he could have done a much better job, right? He's he's an idiot. So that means what he's saying is called migo. So it's a very logical way of learning [snorts] people psychology. Learning the psychology of people when they're trying to lie. Yeah. So Ram Sofer said he tells the Rebbe that in migo is the biggest side of the Torah. They say that the Rebbe heard this and he he he put his hands on his head. And he went into like a dveykus for a few minutes. He was quiet. And he got up and he said like this, "Sode sator there, the greatest sode sator there ve zich nisht of the sode sator there." I don't know if it's the biggest secrets of Torah, but the secrets of Torah there. >> [laughter] >> Did above Ram sofer No, the Rebbe the Lubavitcher Rebbe said that he wasn't he lived in above Ram sofer he died a number of years ago. He said, "I the biggest sode I don't know, but sode yeah." I'm just saying like in other words the point is >> Miguy is the most thing about life. >> It's the most earthy it's the most earthy experience of people lying. If everybody would be saying truth in a tzilus you don't need any miguy. We're sode sator But apparently it's not so poshit because really miguy in its sodish is not about lies, right? Huh? In in in in in in a world of truth what's miguy? >> Everything about lies. >> Huh? I'm saying there's there's there's some there's some there's >> Saying our world miguy >> There's some the skeleton of the idea of miguy is not about dishonesty. It's a it's a different idea, right? >> Our whole world is the English of miguy. If you wanted to lie about it you could have been >> That's what I told David and >> And one? Our whole world is the English of miguy. >> That what? >> existence if you wanted to lie about it if you wanted to fake it you could have you could have made it much you could have made it much worse or different. >> Mhm. I hear. >> This is miguy. >> They say from the gemara up shush you know that every hava mina in gemara have to learn, right? But the ganza velt is a hava mina you know something like that. The ganza velt is a hava mina. It's a first thought. >> [laughter] >> Okay. Photons. I'm going to look here. >> I'm going to look You have to stay here this year.