Metzora | Likkutei Sichos Vol. 1

As I mentioned at the beginning of the previous live stream that this year that we're going through Chelek Aleph Likutei Sichos is a non-leap year. It's a regular year. So, we have double parshas. Um the way that Likutei Sichos is made up is according to a leap year where the those parshas are separate. Also, that leads to some um differences in when the Yomim Tovim fall. So, for instance, we learn the Purim sichos after Purim is all already over. Um and I hope you're not going to be dissuaded by this. I hope you're not going to run away from me. But the Metzora sicha What are you doing? Oh, okay. You're But the Metzora sicha is actually Shabbos Hagadol. See, it says Parshas Metzora, Shabbos Hagadol. Now, you're going to say to me not only did we already have Shabbos Hagadol? We already had the whole Pesach including acharon shel Pesach and Mashiach's soda. Why should we learn about Shabbos Hagadol? Well, you know what? Torah is eternal, timeless. Okay, so that's first of all. Uh secondly, maybe you're getting ready for next Shabbos Hagadol. Thirdly, I told you when we started this back in Tishrei that we're going through Likutei Sichos Chelek Aleph the way that it is. And by the way, you're going to be really tickled when uh we do the Pesach sichos. There's a whole Pesach section. Oh, the Pesach's Oh, be around Pesach Sheini. We could like Yeah, you could Yeah, but Okay. And by the way, Yisrael, our siyum of our entire Chelek Aleph is Behar Bechukosai, which is the Sunday before Lag Ba'omer. Okay? So, we have a siyum coming up. Lag Ba'omer this year, I think is a Wednesday. So, it's a few days before Lag Ba'omer and I don't know. But we're live right now, so I don't want to figure it out right now. Okay, also I just want to mention iKeepah, our good friends at iKeepah. iKeepah iKeepahs, actually.com. i k i p p a h s dot com. Um Yeah, go ahead. Ah, look at that. Now, does everyone understand the color choice that was involved there? I made it davka match the iconic blue door. Blue door is in case anyone ever wondered why we have the blue door. It's cuz in Tzfas the doors are blue and I always thought it was cool. It's techeiles or kiseh kavod or Even Saphire or something like that. But the point is it's cool. It's kabbalistic. Anyways, if you come to the SoulWords house, you pick up uh complimentary blue SoulWords yarmulke from iKeepah. Okay. So, here we go. Haitek Shabbos vi aleh shabbosos hashonah farbunden mit der gewisse parsha fun Torah. This Shabbos is like every Shabbos is connected with a particular parsha. Kvei Kedushas Melech Hamlachim flegt zich mishtameitzn zu in der mon in dem nomen fun der haitek parsha. The Friediker Rebbe used to try to avoid saying the name of this parsha. The name is Metzora. Metzora is a bad thing. It's a it's a leper. Someone who's considered so sick that God forbid it's like he's dead. So, the Friediker Rebbe said or the Friediker Rebbe did in fact avoid using that name. In vershiedene sforim vert die parsha nit gerufen mit ihr nomen, nor parshas Torah. In many sforim, the Friediker Rebbe would just not call it Metzora, would call it parshas Torah. The portion of purity. Aber kvei or rather in some sforim, meaning in general. Aber kvei Kedushas Melech Hamlachim flegt ihr bechlal nit veln rufen mit velchn s'iz nomen. On merstns shreibn oder zogn nor dem tog fun choidesh vechedome. The Friediker Rebbe went even further than that and he would just avoid referring to it at all. And if he had to refer to it, he would refer to it by its day or something like that. He just wouldn't refer to the parsha. Eich is eich is yetzt choidesh Nissan der mon fun Yitzias Mitzrayim. Now, now is choidesh Nissan, time of Yitzias Mitzrayim. Vi aleh yomim is eich dos vos men leint die haitek parsha bechoidesh Nissan bashgacha protis fal die tzvei yomim hobn tzvischn zich a farbund. And the fact that we're reading it in Nissan, reading a which is the time of the Exodus, so this has a hashgacha protis, has a divine providence connection. Okay? So, there's a connection between parshas Metzora and Yitzias Mitzrayim, which took place in Nissan and is commemorated every Nissan. And like the Friediker Rebbe who would avoid even using the name of the parsha and just refer to it as the time of year. Okay? Time of year is in Nissan. Base. Of Yitzias Mitzrayim and as ogn razal beschos emunah niglu avoseinu mimitzrayim. Our sages say that it was in the merit of their faith that the Yidden were redeemed from Egypt. Is der deyak in dem >> [clears throat] >> emunah davka? Nit hasaga, nor emunah. Specifically faith, not understanding, but faith. Vos is der uftu fun emunah un vos is ihr shiyachus mit Yitzias Mitzrayim is davka in ihrs chos nigalu avoseinu mimitzrayim. What is the special quality of emunah, of faith? And what does it have to do with the redemption from Egypt? That specifically because of it we were taken out of Egypt. Eich chasidei umos ha'olam zainen meideh in metzias haboreh. Even the righteous of the nations will tell you that Hashem created the world. Or rather that there is a creator. They will uh they will also acknowledge that there's a creator. Bei'zeh is dos aber nit kein emunah. But that but but but that's not called faith. Nor an inyan vos is muchrach mitzod ha'seichel. It's actually called logic. Der men tracht zich arein in metzias ha'olam is mitzod dem klal in dover oises atzmei kumen zu a korah as es is do der vos hot ihr beshafn un firt mit ihr on. Logically, you know nothing can create itself. So, once you see there's a world, there must be an entity which brought it into being and which continues to direct it. So tired. Yisrael is requesting particular jokes. >> [sighs] >> Okay, fine. I'll do it. Once upon a time there was but I I always tell that joke for a different reason. I every joke that I have has a very specific concept of chassidus that it brings out. I can do it. I'll do it for you, Sonny. The scientists wanted to show Hashem they could do whatever Hashem does. So, they were going to create a man just like it describes in Genesis, man that God took the earth and formed it in the shape of a man and breathed into it the breath of life. So, they took some dirt. Formed it into this mound shaped like a person and it was hooked up with some wires, with some electrodes and we're going to flip a switch and run a current into it and make it into a living breathing human being just like Hashem. And as they're about to flip the switch, a voice booms forth and says, "Not so fast. Get your own dirt." You know the point of that joke? That even if they would successfully animate this dirt, they're not creating it. They're just forming it. They're changing it from one something to another something. But they're not bringing a new something into being out of nothing. Only Hashem can bring something into being out of nothing. And if you want to trace it back to what we're talking about here, if you see that there's something instead of nothing, then there has to be a force which compelled nothingness to become somethingness. So, there must be a God, a creator. So, that's not called faith. Yeah. So, the point is that the belief in a creator is not really properly described as emunah. It's rather a logical imperative. Die bow does the Ed Sim like to buy is is that by say a lot cost me top no the Messiah's from out bring say to hide all in a local is there a hide all I not of we full felt is does my career does he of we full of the course is shy to felt but some symbol of share table for the rest of the world the idea of God is not the premise the premise is the existence of creation and from there they're forced to conclude that there must be a God but therefore their God concept is commensurate to how much that God concept is required to explain the existence of creation of hacker phone belt and have a sign and say Nick made it but any concept of God that is completely beyond creation and beyond nature that they would not recognize I would be a moment of eating community from out but Jewish faith is not based on the existence of the world eating sign of Ed Sim for a moment with all of course rather Jewish people in inherently connected to godliness Mela like to buy say up get look at therefore godliness is intuitive point we buy a almost a limb is there any in a limb as I is by eating is there any in a local just like by the rest of humanity the premise is creation and that is where everything sort of begins where all deduction begins from so for for eating the premise begins with godliness that's that's the the given the Mela is in them need dog in a bowl of sativa therefore the Jewish concept of God doesn't really require conforming to any of the limitations of nature when I select say by say up sheet those like a local show my mama tower and it's an intuitive thing that there's godliness that transcends the bounds of nature I say we are very declared when you flip the page I say top first paragraph on page 240 I say we are very declared in this just like it's explained in this the hero of a moment of summer sale a meter moment of moment of Israel as a moment of Israel is in Shima via higher higher than we yet care hold the moment of my tower and the moment of summer sale is in Shima local in the matter of a tower we part of it sign sign a heart to mean have been get sought lawyer died to you sir via at spell a key me so this is like this Jewish faith is in via the divine name via which stands for higher higher than we yet a sham who is was and will be meaning transcendent of time space but the rest of humanity their faith is in Shima local in local in is the divine name whose matter of a tower numerical value is the same as a tower nature like Pharaoh and his sorcerers said I don't know via but what did they identify this is the finger of local in so that's the same way of saying what we said earlier that all spiritual people all spiritually inclined people will ultimately recognize not even spiritual inclined logical all intelligent people will ultimately have to believe in God but only in as much as creation forces you to believe in God and that's maybe in English we call that belief but that's not the lotion word a moment it's not a moment a moment is the belief in something that is not necessary necessitated by the existence of the world levels of godliness that are completely beyond anything that is required for the existence of creation as we know it and this is also the same as via and local in local in is godliness as expressed through creation via is godliness as it is transcendent of creation okay give them clearer Garrett stated even more clearly in the other Indian belt so they need you the tower from them side in when air set a nest goalie was hot Nick came or it Musa made a sign as those is a get the cause I got it the normal human response is to look for a natural explanation for everything unless something is so obviously miraculous that it requires admitting that this was not natural and I got a few full air can will air as on tone in the lotion tower and even then to the extent possible the person will look for natural explanations I would have a year to have deal is in the other side with her that so there about to get the kite in them the Jewish perspective however is the exact opposite they even things that are apparently natural the Jew is trying to figure out how it's really godly on point we and in a year with these are the feel on a nest goalie below me may he start with to master the sign as those is with a tower is for cat by eating a feel on an Indian was in flu is there in the garden with a tower shelter is with take a phone I'm from China does is neat with a tower normal local course just like the normal human reaction is to search thoroughly for natural explanations even if things that are apparently supernatural so in contrast the Jewish perspective is even in things that are apparently totally normal natural phenomena to insist in a manner of a stiff-necked nation that no there must be some godliness to this it's not natural it is a miracle we shine Garrett the fairies the fray are you showing and like the words of the showing that say my man be high be high oil in them be high oil in them who's right who's right he believes in the life of the worlds that's the way of referring to a sham be high oil in them the life of the world says a sham he believes who believes person who's who's right person who's sowing seeds farmer so there's this Jewish farmer and the showing says he believes in a sham who we call be high oil in them and he therefore he plants seeds really planting seeds is a demonstration of faith in God everyone plants seeds even atheists plant seeds what are you talking about call Charlie Mason as LP tower I mean for the say the current end in the air waxed everyone knows if you plant a seed the natural phenomenon is that it'll grow but I would have a year to have them need for a lesson but that's not what a year is relying on and if that need name in a candle and am a Ryan legging in the air pattern of a sock be a dime to live down with my side hook yet have a the waxing it's not going to waste a perfectly good seed relying on the fact that nature says something will grow from it hook yet have a sign of a year need good enough for need good enough for a lesson as to live say is all air pattern of a sock be a dime you don't take something you have in your hand and waste it rely relying on the the natural predictable outcome their time for us as eight but rather why does the Jewish farmer waste a perfectly good seed and throw it in the ground is while air is my man be high oil in them and be taking them as I is real with my smear sign and govern Peters cuz he believes in the life of the world he believes in a sham that a sham will make it grow and give fruit so even this is what the Yerushalmi says. Maimin b'cheilo olamim v'zeraia He believes in Hashem and therefore he plants. Means not because that's the chazaka that nature has established a pattern that can be relied upon. No, that's not why. He plants because he believes Hashem's going to do something miraculous. He's going to make the plant grow. Well, how is that miraculous? Plants always grow. Trust me, it's miraculous. But it always happens. Yeah, yeah, but it's a miracle. Just cuz it always happens, you don't get used You got used to it. You don't think of it as You don't think it's a miracle, but it's a miracle. Okay. Dalet. Punkt vi anes vos hot garnit ken ort un ta'am. Is der zichra fun der meibishter. Vos hot gemacht achtem shinuya teva azoy zeinen eigedin yanem tevim. It's just like a miracle. Certainly comes from Hashem cuz Hashem had to change nature in order for it to happen. So too nature. Nature also comes from Hashem. Hashem made the nature. Oymin vil zich naren is a feeler bei anes godol vi ayso der ken men zich aykh einreden az es is nit ken nes. Look, if you want to fool yourself, you could also fool yourself that a that an open miracle isn't a miracle. Yeah, you could. A feeler der nes fun krias Yam Suf. Even the splitting of the sea, which is like the archetypical miracle, vos is einer fun der gresten nes, one of the greatest miracles of all time, biz as chazal zogen deruf dem loshon kasha. In fact, our sages say it's kasha, it was difficult. Difficult for Hashem, so to speak. Of der is geven an a seenes makem litas, but you could still fool yourself to zogen az es is nit ken nes that it wasn't a miracle. Shtet michulta az in michulta az b'shaas krias Yam Suf kol mayim sh'b'eilam nivku chutz min nahar Pras vi as shtet in kveit kodesh Admor Marasha's Maimer. At the time of krias Yam Suf, all the water in the world split except for the Euphrates River. Like it says in the Rebbe Maharasha's Maimer. Und dos is vos es shtet in That's what it says. Tipal aleihem masah va fachad that a dread will fall upon them. Az b'shaas y'mus oilam hoben gezen di b'kias mayim Suf. Hoben zey zich noch gefragt after sibah derfun. So, all the water in the whole world split. All the people in the whole world were asking, "What is going on?" Un ven zey hoben zich der vos az dos is tzu lib Yidden is tipal aleihem masah va fachad. As soon as they found out it's happening on behalf of the Jewish people who are coming out of Egypt, a great dread fell upon them. Fun der tzveiter zeit, okay, but on the other hand, dos vos nivku kol mayim sh'b'eilam hot aykh gegebn an ort of naren zich. The fact that all of the water in the world split at that time could actually So, on one hand you could say, "Wow, it's an even BIGGER MIRACLE THAN I THOUGHT. I THOUGHT it was just the Yam Suf. It was all the water? THAT'S AN EVEN BIGGER MIRACLE." NO, WELL, depends what you're looking for. Cuz you could actually say, "No, all the water? I thought it was a miracle. It's clearly not a miracle." Ven es volt zich shpalten nor der Yam Suf, volt aller klor gewust az dos is anes fun der meibishter tzu lib Yidden. If it would just be the Yam Suf, then I would say, "Oh, that was clearly something Hashem did for the Jews." Vi bal aber es nivku kol mayim sh'b'eilam, but since it was the whole world, all the water in the whole world, hot es gegebn an a seenes makem litas b'seichel az dos mit a taluchas ha'teva v'chulika just say, "Oh, it was just a phenomenon natural phenomenon that occurred." Nit ken nes tzu lib Yidden. Wasn't a miracle for the Jews. V'raya az nivku kol mayim sh'b'eilam. What's the proof? All of All the water split. B'khdei az zol kennen zein b'chira is der ayven an hog mal ma'alah az a feeler in anes godol vi ayso is der makem litas goyem iz oykh zeiv. V'areitz litas yita. In order to allow for free choice, Hashem runs the world in such a way that even the greatest miracle can be explained away if you want to explain it away. Like our sages say that Moshe Rabbeinu, or rather Hashem told Moshe Rabbeinu, "Write it. Don't worry. People want to make a mistake, we'll make a mistake. They're looking for the If they they will find what they're looking for. If they want to be wrong, they will definitely find proof. So, don't worry about providing them um support for their erroneous beliefs. Um it's fine because that's what preserves free choice. Okay. Hey. Und dos meint az b'schus emunah niglav sinam Mitzrayim. Now we're going to explain what it means that in in the merit of the emunah, the Yidden came out of Mitzrayim. Mitzrayim is loshon metzarim u'gvulim. Mitzrayim is metzarim. Straits. You know, like straits of Hormuz. Someone's going to be watching this next year and not know I was talking about the straits of Hormuz. It's in the news right now. It's in the parsha Beisav. Anyway, straits, narrow places. Bosporus and the Dardanelles. Those are also famous straits. Strait of Gibraltar. Can you name any more famous straits? You know strait of Gibraltar? Gibral- Gibraltar? Rock of Gibraltar. It's a long narrow strait in between uh southern Spain and northern uh Morocco. Yeah. So, Mitzrayim is straits, constrictions, narrow places, limitations. Un zey zeinen tzvei fanen. Okay. There's two types of constrictions. Alef, Mitzrayim d'kedusha, dos heisst es helt zich on getlikhkeit aber es is begrenitz in ta'am v'da'as chulu dugmas emunah b'shem Elokim. There are limitations in godliness where a person perceives godliness, but it's limited. Like we're talking about his belief is limited to shem Elokim. Dos is a sheirush nitzinus makem az vi yidishe vi shtashlus v'chulu az oken in z- zein. And then from that could come the second type of limitations, beis, Mitzra- Mitzrayim d'klipah. So, we had Mitzrayim, holy holy limitations where a person's perceiving godliness, but it's a limited perception of godliness, only Elokim as opposed to Havaya. And then from that could actually devolve the Mitzrayim of klipah, negative Mitzrayim. Vos men fargest chos v'sholom legamrei of Elokus biz b'yerida l'mata shikuah in mem tesha sha'arei tum'ah where that could actually result in for completely forgetting Hashem, even the level of Elokim, and becoming immersed in the 49 gates of impurity. U'vischus emunah, but in the merit of vos Yidden hoben zich klal nit gerekhn mit inyaney oilam vi taluchas ha'teva az di Yidden did not at all concern themselves with the limitations of nature. Az nit nor in inyanim ruchniyim, nor aykh in inyanim gashmiyim. Not just as it concerns spiritual matters, but even as it concerns physical matters. In velkhe Yidden zeinen l'cheira gleich tzu umas oilam. In In matters where seemingly the Jewish people are the same as the rest of humanity. L'havdil. Aykh in zey hoyu Yisrael mitzuyanim sham. Even in those matters, the Yidden distinguished themselves. Hot es gebrach dem giluy fun shem Havaya sh'l'maalah mi'teva umalah yetzias Mitzrayim. Un nit nor fun Mitzrayim d'klipah, nor aykh fun Mitzrayim d'kedusha. So, that brought in turn a revelation of Havaya, Hashem's transcendent aspect which transcends nature, and that led them to having an Exodus from Egypt that was not just going out of the Mitz- [clears throat] Mitzrayim of klipah, but even a Mitzrayim of kedusha. Meaning even limit even limitations upon one's perception of godliness, even those limitations they transcended. And they had a loftier appreciation of godliness. Okay. Vav. How we doing? Doing good? Okay. Und dos is aykh mer umes in ayin t'kisa d'bein inyanim ha'goyim. All right. Now, let's get back to the parsha cuz we haven't really spoken about the parsha so far. We said that the Friediker Rebbe didn't even like to mention the name of the parsha. Some people call it parshas tahara. The Friediker Rebbe would just refer to the date. Then we started speaking about the day. Oh, it's Nissan. Nissan is a time of Yetzias Mitzrayim. What's Yetzias Mitzrayim? Well, there are two different levels, two different types of limitations. We spoke about the nature of emunah. Is it the belief that there's a creator of the world? No, not really. Emunah means the belief in godliness as it completely transcends the world. Okay. Now, let's get back to the parsha. ice above Does it make sense to say that the guy The negai'im means the leprous afflictions. Um they appeared on people, they appeared on clothing, they appeared on walls of houses. The Rambam schreibt wegen negai'im nig'ei bagadim venig'ei batim. As they say they need meaning shalom or ace of ufela. Hoya b'Yisrael k'dei l'hasir malashon hara. The Rambam says that I guess nig'ei adam afflictions on a person's skin, you know, you even have that nowadays. Maybe not the exact same type of afflictions, but so it exists. But the Rambam says the lesions that occurred on the clothing and the walls of the houses was not natural. It was a miracle. And it was specifically at that time to separate the Jewish people from lashon hara. And it is my father who teaches them say that it was is in them. given. And he explains very clearly the order how it would take place. As the first thing is the basei. If that doesn't help, then it's going to go on the walls of the house. If that doesn't help, then it's going to go on the person himself. First would be the walls of the house. most external thing. If that didn't scare you, then it's going to go on the clothes, a little bit closer to the person. If that doesn't work, then it's going to show up on the person himself. It is the same thing in the negai'im. It is not a normal thing. It is not a regular occurring phenomenon of nature. It was miraculous. It was engineered from above. So just like with these leprous lesions, it was clear this was not a normal thing. This was not a regular occurring phenomenon of nature. It was miraculous. It was engineered from above. As I have to claim as all come from above. So too, believe that everything in the world is miraculous. And point V by the negai'im is in the parsha. It's just like these leprous lesions had a purpose. It was a message. The last year I mean I had in this case to separate them from sin. And the end of this is good and it's actually good. It's actually Hashem doing you a favor. He's giving you a a warning. Hey, this is not healthy. Get away from it. Uh for bargain a time, it's a hidden good. It's a time as I have given by the guy in the state and marriage as not by men given the money of the house. And then would not only be a hidden good, but it would become a revealed good because like the measure says, they would bust open the wall to remove the leprous area and they would find hidden treasures that the Canaanites had hidden there. Oh, you flipped the page already? Good job. And that is the end of that which is from parshas Tetzaveh. See, it says parshas Tetzaveh. It doesn't say Metzora. It's interesting. The title the title at the beginning says Metzora, but here it says parshas Tetzaveh. Parshas Tetzaveh. Okay. What? Oh, you have to give a summary. So he didn't call it parshas uh Metzora. He didn't even call it parshas Tetzaveh. He just called it by the time. What is the time? Nissan. What's Nissan? Going out of Mitzrayim. We have to explain there are different levels of faith. True faith is not just the belief that God created the world because that's a logical imperative. True faith is a belief in Havaya Hoya Hashem which is transcendent of all creation. Uh we uh look just like others look for a natural explanation of the miraculous, we look for miraculous explanations of the of the natural. >> [snorts] >> And um so too the this week's parsha when it's speaking about the negai'im, that that was not a natural phenomenon. It was rather a early warning sign that we need to do teshuvah. And so too, everything in the world, don't just think it's happening because that's the way the world works. It's Hashem communicating and trying to help us. And eventually even the hidden good will become revealed good. Okay. Uh All right. Zion? We're not almost done. We have two more sichos. They're both both short, yeah. Okay. Why are you saying that? Okay. Like them. According to what we just learned. We can also explain the Gemara in Bava Basra daf kuf hei amud beis that the north side is not enclosed. State the time the roof. What does it mean the north side is not closed? So doesn't say it here in this sicha, but there's a sefer Migdal Oz from Yeshua Monshine alav hashalom. And he went through a lot of the court records and official documents of the Alter Rebbe's imprisonment. And he says when the Alter Rebbe was in prison, this was in the 1790s. So you can go Google and look at what maps of the new world looked like in the 1790s. They were not complete. The North Pole was basically unchartered territory. So no one really knew what was up there. And they would just draw Canada and Greenland as connected and going all the way to the top. There was no Arctic Sea. You know, in the South Pole you have Antarctica. You have a landmass. The North Pole there is no landmass. But they I mean it's frozen up there. No one explored it. So the old maps would just show the landmass. Um I think even show Europe just you know, like after Scandinavia, like northern Scandinavia would just go on forever. And Canada would go on forever. It would just go up and up and up and up. There was no water on the top. Anyway, they showed this map to the Alter Rebbe when he was in prison. And he said, "No, it's wrong." And they said, "Why is it wrong?" He said, "Because the north part of the world isn't enclosed." Which I guess literally means there's no there's no landmass there. At any rate, the Gemara in Bava Basra says that the the north side of the world is not enclosed. State the time the roof. And there's a reason given for that. Why did Hashem do that? B'chedei tzu b'havayzin dem pella sh'b'vrias shamayim v'aretz to show the miraculous creation. Tomer vet vet komen unzogan as in brias shamayim v'aretz is not talking pella. Vet men emzogan adraba gay faren dick dem roach tzveinus. Vet er muzen may der may design as the bria is not the creation of God. Some dude's going to come along and say creation is not miraculous. You say to him, "No problem. I'm not even ask you to create a whole world. Just finish off the unfinished part." >> [laughter] >> No big deal, right? And then he'll be forced to admit that creation is uniquely godly. It is not understood as it is said in the Torah. Uh I need to explain as it is said in the Torah. Seemingly it's not understood. How is it even possible that someone would convince himself that creation is not miraculous? But like we men had said when it is is it will be understood. But according to what we explained, we will understand. B'chedei as all can in the Torah given the Torah to the Torah. The fact is Hashem in order for there to be free choice gave the permission to entice and confuse. And the Torah also says that and a master at his craft can I need to he ate so hard he can even convince you of the craziest stuff he could even convince you that creation is not wondrous. On the other hand, even though the concealment allows for there to be such crazy mistakes nevertheless there's always this some revelation of godliness. Game is I. Sham left a little detail of the world unfinished that no created being can finish and from that you could extrapolate that the whole thing is uniquely within God's power. Just like this pertains to creation of the world so too in the ongoing conduct of the world both in the miraculous conduct as well as in the natural conduct. Even when a person wants to fool himself that his success comes from natural reasons or even that he himself did it. And because the world is a world of concealment it actually supports that gives proof for that if that's what a person's looking for. I shall leave over a little little detail that a person will never be able to complete. And if you think about that one little detail that you can't complete you'll realize that the same applies to the part that all the other parts to the to the rest of the whole that it also is Hashem's brochos it's not you. No matter how good you are you always have that one thing that you can't do. And you shouldn't need a harsher reminder than that. Just a little bit that you can't do should be a reminder that even the part that you think that you can do is really just a miraculous gift from Hashem. Guys listen up. This is helpful advice from the Rebbe. Therefore, when a person sees a certain detail in your life that you can't succeed in let's say there are many areas in your life where you're successful and there's just this one area that always eludes you you just can't crack the code. So you should strengthen what should you work harder? No, you should strengthen your faith and your trust in Hashem that he will finish that part and then he will. Meaning leave it all up to Hashem. Just like in an individual's life so too in the macrocosm when you see Indian claw Lee meaning not something that's unique to your personal life but something that affects the whole world let's say. The solution is not to just try to find more man-made tricks. The solution is to strengthen your faith and and trust in Hashem. complete the uncompleted northern side flip the page which what is the northern side so that I was bringing in the possuk from your mayo which is from the north the evil will will will open up. So the finest here represents the the source of problems. I shall will fix that part you're going to have a closed up man. A schloss man we call it. Or a man sofit terminal man as opposed to regular man which is open. Which is the idea of redemption you look at footnote number 14 quotes Isaiah where you have the anomaly of a non terminal man meaning a man in the middle of a word which is written like a uh like like a man sofit where you have this word lamarabe here in the possuk Isaiah Isaiah chapter 9 verse 6. And the gamora in Sanhedrin 94A explains this. Yeah, but at any rate the the closed up man represents Hashem closing up all the the the problems the source of the problems. And that will happen when Moshiach comes. But it also that I was saying can happen by relying on Hashem. You're not going to have to depend on the good graces of the nations of the world. Like it says in Baba Basra but we know it from the end of perek aleph of Tanya that even the good graces even the favors of the nations is uh not necessarily so good. Hashem himself will bring us to the good wide land. At its to the land that that Hashem's eyes are upon it. through Moshiach Moshiach our righteous redeemer speedily in our days and this is from the sicha of acharon shel Pesach tavshin yud zayin. Of course acharon shel Pesach is Moshiach soda celebration of gola and I was speaking about gola I was speaking about gola often but here especially this idea that we do not have to rely I mean here that I was speaking about Eretz Yisrael that Eretz Yisrael is not about politics and diplomacy and getting the nations of the world and their governments to uh to play ball. It's something that ultimately comes directly from Hashem and we have to strengthen our faith in Hashem. Okay. So that was the second sicha of metzora. Okay? All right. Yud. So what's the summary of the second sicha? Second sicha? Um there's always going to be a part of life that's not complete and it's a reminder that we can't do it with human power. So we rely on Hashem's power and that's in our personal lives as well as in the big picture and especially regarding Eretz Yisrael. Okay. That was the second sicha. What? It's not lost. I put it there before we started. What? Okay, sure. Thank you. Okay, you're In Kadesh Nissan In the month of Nissan there are many various different Uh here we're going to talk about Halachic practices. Remember that I know for this year we're almost finished with Nissan. But um in a leap year with say that is like at the beginning of Nissan. That's why it's also Shabbos Hagadol. In the Likutei Sichos Chelek Aleph. Okay. There are biblical obligations in the month of Nissan, there are rabbinic obligations. There are customs. From the ikre Kadesh Nissan is Chag HaPesach. Now, one of the main things obviously of the month of Nissan is the holiday of Pesach. As das mean Das meint man regel shibai Pesach. Now the first of Nissan is called the new year for festivals. And what's the first of the festivals? Pesach. The the the festival that's in the month of Nissan itself. And in Pesach you have all three of these obligations. You have biblical, rabbinic, and custom. A ganz matzahs. Das heißt sechs matzahs auf beides darum. Oder lechol hapochis zwei matzahs auf dem k'zayis matzah. Das heißt far der mittelster matzah. Now there used to be a custom that before Pesach rabbis would send shmurah matzah to their community members. And they would send real matzahs. I mean I mean not just real matzahs, shmurah matzahs, but like quantity-wise they would send them a sizeable amount. They would send them a set. That means they would send them six matzahs. Meaning enough for both seders. One, you know, three matzahs for each seder. Or at the very least they would send them two matzahs. Meaning one full matzah for each seder so that they would have enough for the k'zayis to be used for the middle matzah. Now the simple reason for this custom was to provide the rabbi with an income. Meaning to say that I suppose not everyone would pay for it, but many of the community members would then pay the rabbi and some would pay more than the the matzahs are worth. Like it was a it was basically a way of the the rabbi getting getting his uh his salary. Now at the same time this practice provided something very essential. mitzvah. There are many many very particular detailed laws about proper matzahs that are used for the mitzvah. can carry it out. That's why the rabbis would take care of it. I guess this is before the days where you just go to the store and you buy a box of shmurah matzah with a nice hamisha hashgacha on it. But this was like you either had to do it yourself or you had to know a friend who could do it. Not everyone would do it right. It's very difficult to make proper matzah. So the rabbi would do it. The rabbi would take care of it and provide it for everybody. The Rebbe says for for various reasons um this custom ceased in many places. Now's not the time to discuss how that happened that the custom stopped. But if we're talking is but here's what I want to say. As ich bet very unusual language from the Rebbe to even use the word ich. And ich bet I I I I request on And if I would have the ability I would actually command. I would mandate. to reinstate this custom. The rabbi should send their congregants shmurah matzah. Now the Rebbe explains And not necessarily an official rabbi. But every influential person. You see you see this from the Rebbe all the time. That the Rebbe makes everybody into an influencer, a leader. Anyone who has hashpa'ah. Could be he's a rabbi. Could be he's a a shochet, the ritual slaughterer. Uh [groaning] a reverend, let's say a shammash. Different like titles in the in the in the shul. You know, it could be the guy who sets up the the the chairs. If you know anyone that if you would send them matzahs he will use the matzahs at his seder that you sent him. You should do it. Send the matzahs. Keilich dikke. And specifically round. And specifically handmade. Specifically watched, guarded. Then hundreds, perhaps thousands of Jews would end up properly keeping the mitzvah and doing it well, doing it beautifully. In a place where they have communal seders like in a hotel or the like. Our Pesach program. It is self-understood that the organizers should do this. They should make sure you run a Pesach program. You should make sure that you're providing round handmade shmurah matzah. Yes. >> [sighs] >> Yeah. Oh my goodness, we're almost done. And great is the virtue and the unique quality of the mitzvah of matzah. It is like the Zohar says, it's interesting that it says in this order food of healing and food of faith. Faith after all is the foundation of all mitzvahs. It's the faith is the foundation of Jewish life in general. To properly perform the mitzvah and to beautifully perform the mitzvah This will give the person vitality in doing mitzvahs the whole year. In other words when you make sure that a Yid eats matzah, proper matzah on Pesach it's not just one mitzvah he's doing, but it gives him emunah which will then bolster his mitzvah observance for the rest of the year. As olzayn a gezunte yohr beruchnius and then it'll be a healthy healthy year spiritually that then like the devil always says the spiritual is the source material derives from the spiritual then it will also be consequently a healthy year physically this is from partials a and that is the end of the partials summarize the third anyone who has any type of influence basically defines it like this if there's someone who if you would send them you would use it at a seder then you have to send them to use at his seder to reinstate the old custom okay ladies and gentlemen boys and girls children of all ages but I got to share we did it