Mikeitz | Likkutei Sichos Vol. 1

Okay, we're live. It's Sunday morning at Sward's house. We're starting late. It's uh 10:49. Uh there was big snowstorm on the east coast, so took a while to get here this morning. Uh we do have a couple people here. Was uh actually surprised. Didn't know if anyone would show up this morning with the snow, but uh we we did get uh a little crowd. And there are uh sufot if you do want to come join us. Um it it's not really possible to start the year without acknowledging um something that I haven't fully absorbed which is as I was leaving Shul this morning I heard just very vague details about a tragedy that happened this happened in the evening uh in Sydney Australia evening time the the manora lighting there was a terrorist attack and was killed And there are names for saying uh to Helen. And um as more information comes in, I guess we'll know more. But um here here's here's the thing. I don't want to normalize this because this is absolutely shocking and it's it's not normal. It's a abnormal. At the same time, I just want to remind us that the Jewish people have been through all types of abnorm abnormality. And in fact, one of the themes of the sikas today is how surreal re reality is in in gulus. That in exile reality is unreal. And this is an example of reality being unreal. And we do know that there is a plan and that in the end good prevails. We also know that every time that the opponents of goodness try to remove goodness, they are unsuccessful because every attempt they have to remove goodness in the world actually creates more goodness. And that doesn't take away the the shock and the the the pain, but it is something to consider alongside the shock and the pain, which is that whatever light was attempted to be snuffed out today, the actual net result will be an explosion of more light. The very light that they tried to remove will actually be multiplied. So that's that. Um and the learning should be in the of Aldos right now. Um next week we're going to be at the Tab family is going to be at the uh Kaneka Getaway, God willing, in Connecticut. You can join us with 8th day um going if you go to seet retreat.org or I think there's still spots you can join us for Shabas Khan, but because of that, I'm not really sure we're going to be able to have this year here Sunday morning. It's going to be pretty difficult to pull that off, right? So, so either we will stream it from the hotel or maybe I'll just pre-record it. >> Yeah, regardless, it'll be it'll be at the same time, but it might But there will But please don't come here next week because no one's going to be here. And in two weeks, I'm probably going to be at uh a bos mitzvah for my niece in Pittsburgh. So, um I'll announce that next week, but please probably don't come here next two weeks either. Okay, I'm going to make a All right, so I mentioned the theme. Yeah, it takes the sufan. It was just for props for for a show. Um, I mentioned the uh the theme of dreams. So, here we go. We're on page 85 of the classic looks. Of course, uh we include the PDF of the kahos uh courtesy from kahos. We have the PDF of the actual sika. And then we also have from sikas in English. The sik is an in English version that which has English translation and explanation. Uh those are in the uh those are clickable in the description below inhik the beginning of mikates and also inv there were a lot of dreams enumerates in parates you have the dream of actually had double dreams. The the cows and the the wheat stalks and then you have YF's dreams, the gathering sheavs in the in the field and then the star and the moon and the sun bowing to him. Then you also have the the butler and the baker had dreams that Y interpreted in Paris event. So that's at least u four people having uh six different dreams themes and didn't each didn't the butler the baker each dream the other one's interpretation so there's probably eight dreams and all these dreams were part of the causes the chain of cause and effect that brought to the Egyptian exile Well, and the Egyptian exile is the source of all exiles. This is from the Arizal. He says that was not just the first golus, but it really is the archetype and the source of all of them. of is so since everything is nothing's an accident. The fact that so many dreams were involved in causing the first gullis you understand the whole story of the yen ending up in gullis came about from that this whole crazy story of YF which has a lot of dreams in it. So um since dreams played such a principal role in causing the gullis so too gullis itself the outcome talks about the cause and the effect the effect the gullis itself is connected to dreams base flip the page page 86 now thank you so what's the relationship between gullis and dreams It's explained in many places. I was going to say crafting an elephant in an for it says in what is dream? A dream is the imaginative power um can put together things that don't go together. Two opposite things to the extent you could even dream of an elephant going through the eye of an needle as long as you had thought about it before. If you go look in the gamar there in it says you won't dream it if you haven't thought of it before but if you have thought of it before imagined it before um then you could see it in a dream. And the point is dreams are full of imagination. And imagination obviously has no limits. At least it doesn't have the limits that regular uh reality has. Time space reality, physical reality. [sighs] Okay. So what is the surreal juosition of things that don't really go together in gulas? What it is is that one minute it seems to him he loves Hashem and nevertheless uh he loves his own body. These two things really can't go together. Especially when it comes to the extent where it's explained elsewhere that his self-love would even bring him to self-indulgence and it would even bring him to god forbid um transgress. So how can that how can one person one moment or even in the same moment um love Hashem and then he's doing whatever he thinks makes him feel good even if it's against Hashem's will. It's totally surreal. Doesn't go together. It's illogical. It's inongruous. And that's the point here that in a dream crazy stuff can happen. you know, one minute you're walking down the halls of your high school and then you open up a door and you're in China and you've never been to China, but that can happen in a dream. So the fact that in gullis we can experience this completely inongruous experience internally of like these the fickle uh emotions that we experience loving God one moment loving ourselves. I don't mean love yourself in a you know nice positive self-confidence type of way. I mean like in a self-indulgent way. So that's um how can those two things go together? Well, because we're in a dream. from explains, "Do not make the mistake and think that because you are so fickle that it proves that when you were feeling love for Hashem, when you were learning and dabbing that that was false, that it was fake." It's not. So from Shambar look there at length but it says that the dream comes from a very high source and that's what's shining during gullis. Gulus is very low and as we know the the general rule that things that are high come down the lowest. At any rate gullis is not a normal reality. It's a weird reality. It's a dreamlike reality where two opposite things can go right next to each other and overlap. And that's why says in don't think that when you were domining and learning and you feeling love for Hashem that it was fake. It wasn't fake. Well, I must have been fake because a second later even at the same second I was drawn after self-indulgence [snorts] and even willing to to transgress the so my love for Hashem couldn't could not have been authentic. He says, "No, it can be authentic and even though it's a complete contradiction, but that's what a dream is. It's where contradictions just get stacked on top of each other and you know there's no rules. [snorts] Here's the explanation as far as how to apply this in our service of Hashem. By every Jew, the godly soul is always complete. It's always full, intact. And the you do the mitzvah, the you learn the mitzvah you do are eternal forever. But the not good stuff is temporary. How can you say the good is eternal? The bad should also be eternal. No, the bad is temporary. Why? Because every in the end is going to do. It's inevitable. [gasps] So, anything that eventually will disappear wasn't real to begin with. like we say about the rivers that dry up that uh they're not and as far as ritual purity they're not considered a wellspring because they dry up so they're not they're called lying rivers. So something that will come to an end is considered it wasn't real to begin with. Um so we say like this the mitzvah you do in the end that's going to stay forever because ultimately you're going to become aligned with that in a permanent way. the the opposite of mitzvah that you do that's going to fall away because it's you're going to grow out of that. You're gonna do chuva and that's not going to be who you are anymore. And since it's not going to stick with you, it it's like it didn't exist the whole time all along. is therefore the the negativity cannot prevail over the good cannot outlast the good because it is not a permanent thing. In contrast, the goodness is permanent and it is always intact. It's always whole and complete. manag now we can actually see this is crazy but an advantage that we have in the times of gullis that is not in the times of the bases mikdash obviously you'd prefer to be in the times of the bas mikdash but no one prefers to be in the times of gullis but once you are in gis there's an advantage here what is it in b in times of the bas the inner soul powers were shining. What do we mean the inner soul powers? The the things that um you can feel, you can sense. That's what we mean by inner because it's not spatial like inside or outside like the coffeey's in the cup. Inner means things that manifest clearly. That's why they're called inner. uh but there's a limitation to them because they're internalized. So inherently they're also limited and therefore for instance someone who is impure cannot come into the mikdash because there are rules you can come in you can't when things are internalized there are limits limits are um limits are inherent to when there I'll put it this way. It's obviously good when everything spiritually is functioning according to order. But there's a drawback. It's functioning according to order [laughter] and you have to follow the order. But in gis we have something the the transcendent faculties of the soul are shining. Those are the faculties that are so lofty that they're not really internalized and our relationship with them is more like a a hunch or or an intuition if you get what I mean. But in but they don't have any limitations. Something that goes inside is limited. You can only put so much coffee in a in a you know 12 oouncez cup. But how much coffee can you put around the 12 ounce cup an ocean? I don't know. Infinite. Like it says in gina dwells with the Jews in the midst of their impurity. So in the times of the mdash we say here's the tame. He can't come into the ba mdash. That's it. Those are the rules. In gus, all bats are off and Hashem or the Hamina can be in the midst of impurity. That limitation does not exist. It's a certain advantage. What we're saying is when all bets are off, there are certain advantages to that. Give me a like a clear directive here. All right, I will. Here's the practical instruction. in gaining. It's not like those who say that the only way to go is an orderly progression from easier to harder. Talking about spiritual growth. So someone says, "Let me map it out for you. Here's what you do first. Then after you get comfortable with that, then you take this on and then you do this and then you do this. And that's what's normal. And don't do things in a weird order. Just do it in a, you know, organized fashion. And if he doesn't finish the first step, how could he even think about the next step? That's what some people argue. The says no. That would be correct if life would be orderly and organized. But since like we say in the when we go out of gus, we're going to look back on galas and say we were like dreamers. The whole gulus was like a dream. Yeah. We're in a dreamlike state right now. So you can do anything in in serving Hashem, you can do anything that comes to your hand. Meaning whatever comes up, whatever opportunity you have, like the sages say, [snorts] grab and eat. Grab and drink. They're not talking about eating and drinking. They're not telling you to become a an what do they call a foodie. [laughter] They mean spiritual opportunities. Don't ask, well, am I ready for this? Am I do I am I on the level for this? Grab it and eat. Grab it and drink. The point that I've been making is like this. [sighs] There are those who will say when it comes to spiritual growth, there is a normal progression. And that's by the way not incorrect. There is a normal progression. But then they will say, and therefore you must follow that normal progression. The deb saying, "Yeah, that would be true if we were in a normal world." But we're not. And therefore in gullis you could find strange things. I I remember a story my brother David told me. I don't remember I maybe this was in Morristown. Maybe this was in Miami. I remember he was in yeshiva and there was a guy I hope I'm not calling out a guy right now but this is like 20 years ago who would roll in on Chabas clearly like had traveled like in a way that it was clear he was not keeping Chabas. Um, and the guy put on four pairs of film, you know, not not just the Rashid remain of time, but the the Rivid and the and the Shimosher Rabba. And you could say, h how can a guy who's not even putting on who's not even giving Shabas put on four pairs of film? And you know what? If he would ask me to advise him, I wouldn't advise him to do that. But if that's what he's doing, it's not you can't exactly tell him not to do it if that's what he has a feeling for. for whatever reason, that's what the opportunity was and that's what came up. In other words, you're right, it is weird, but gullis is weird. So, in other words, it's not our job to gatekeep. I guess that's the word that I want to use. And to tell people, well, how can you be doing this? Um, you know, how can I'll give you a great example, by the way, that's not so crazy. Even last week there was this big subscription drive for uh for for Cayeno and Cayeno's I had one on my desk a second ago. Want to grab the cayeno? This I'll just show it. Um they're finished with the subscription drive anyway. So it's not like I'm promoting it for them. I'm really promoting it more for for listeners who want to start doing in an easier way in an easier way. Yeah. grab me the soayo is this weekly Torah journal and you do the Rambam from it and uh just makes it much easier. It's all laid out for you. [snorts] So there was this video that was part of their marketing campaign uh during the subscription drive that was showing at the kines of talking about how they had people in their house who are not observant who are learning every day and even three chapters of Mishna a day. And maybe you would ask and then and the schlook were surprised like I found out this guy is learning every day and I couldn't even believe it. I didn't even I didn't peg him for that. I didn't think that that's you know that would [clears throat] be the kind of thing he'd be into. And the thing is like yeah, yeah, you're right. Gullis is weird. It's full of surprises. Fear full of weirdness. Thank god there's some good weirdness. And the good weirdness is you can have somebody who is in a kabadan house and not even shabas yet and he's learning three chapters of Mishna a day and you're going to tell him, "Oh, slow down. Maybe do safer mitzvah until you start to keep shabas. No. Yeah, it's weird. It's out of order. But life is weird and out of order. Okay. I think the point is clear. [snorts] [sighs] All right. Okay. Now that I was going to you're going to say that. Okay. So you you might argue, okay, that's all well and good, but this is not exactly u without a risk. Somebody who is not completely observant and who's actively sinning, he is actually being misfas and clippus. He's adding vitality, god forbid, to the negative realm. So actually the more good stuff he does, the more power he has and he's actually misappropriating that to the negative realm. So it's not without danger or risk. So the Reb takes this out. Even somebody about whom it says and the Reb is quoting Tanya Zion that he's in such a low state. He cannot begin to serve Hashem yet until he first does Chuva on the past. So you might say, well that guy certainly, you know, let's keep him away from uh three chapters of Rambam and Toledo's Chuva. No. Tanya nevertheless the same in the same Tanya not the same chapter but the end of Poskins and that's and the two lights of the light of the even this person he should learn and do mitzvah even though in the meanwhile he is adding vitality to etc. The Reba is so careful not to say negative things. [snorts] But the implication is if you know the sources what it means is he's giving over to the other side. He's giving vitality to the other side. The Reb is not saying that's not true. Yeah, it may be true, but it's still okay. Nevertheless, we know that inevitably he will do chuva whether in this life or the next. He will do chuva and then all of his mitzvah are going to do chuva with him. That's what it says in the end. So yeah, there is a there is a danger, but the ultimate end of this story is everyone's going to do chuva. So don't discourage them from anything good they can do and let them do it now and let them do it repeatedly and let them do it as often as they want because in the end all that is going to remain and whatever was not good is going to fall away. Hey What we we're saying here is not just about the revealed aspects of meaning the legal aspects but also pineia [sighs] and Not just learning pima tora but following its customs, its practices. Um like the sages say, grab and eat, grab and drink. So eating bread food is gal tora think it says in ped of and um actually that's not the say yeah but is compared to and then um this is compared to why why does it say that by the way because the truth is gal The Toyota is also compared to May. We're talking about the aspect of of that is the may like but the Mashiach told your mayonus your wellsp springs. So is compared to wellsp springsings which is water. At any rate so that's the eat grab and eat grab and drink. So we're saying like this not only should a person learn three of even if he's not shabas yet he he will be shabas eventually every every will be but not only that but he he should learn base if he wants to what's deep deep and you're going to say who are you to learn deep deep you're not even from yet it's okay he will be let him if he wants to learn it let him learn it is mid hutman Even though true historically in previous generations a person was not allowed to learn the secrets of the Tory until he went through various preparatory phases is but in our generation and this is a quote from Vital from the Arisal meaning this is at least for the past 500 years there's been a major change that it is now considered a mitzvah. This is a quote from Raal quoting from his master the it is now not only permissible to study the secrets of but it's a mitzvah to reveal this uh this wisdom a mitzvah to unpack is dus And especially so that was with the but especially after the and the alter and all of those who followed that now learning has become as obligatory interesting not just optional obligatory as learning not just permissible obligatory as learning any other portion of learning. So this is just like you know learning learning learning it's obligatory you have to learn and through this behavior of grab and eat. grab and drink that a person doesn't reckon with his own standing his own status he doesn't ask the question am I holding there or not rather he [snorts] just continues increasing as much as he can in mitzvah which we said is dreamlike in its wonderful inconsistency is. So he he he's by doing that he's increasing the light of mitzvah or rather and through this increase he's increasing mitzvah the light of mitzvah in the world what does that accomplish that decreases the sleeping state or the sleeplike state of gullis and it brings the true gulah uh where ine will be an eternal light for you. Like we see when it gets light outside, person naturally wakes up. So how is it becoming light outside? Because you're doing mitzvah and it's making it light outside and then it it's like a positive feedback loop. Then it wakes you up. We're in the bottom of page like end of page 87 and that's the teaching that comes from the fact that dreams are such an integral part of the story of what brought to the Egyptian exile as well as what brought to the subsequent Exodus. Mit was actually the worst the harshest golus and that's why every gulus is called Because of the harsh harshness of that golas, it led to and afterwards they came out with great wealth physically. Yes, literal wealth but also spiritual wealth. So too in our present golus is in their is even though this whole is dream like but to the contrary of an because precisely because gullis is dreamlike you can actually grab higher higher levels than normally would be attainable in a way of leaping over. You can increase the light of that removes the sleep-like state of gullus and it brings us to the state of like in the days of your going out of Egypt. I will show you wonders. of with the coming of Mashiach speedily in our days. Okay. Now was actually from Zion. Okay, [snorts] let's take a 10-second breather. Donut break. Okay, now our second. We're on the middle of page 88, first column. [snorts] Here's our second sika, which is also para related also on the para short little sika on the para demon. This concept that was mentioned aliyah that through gullis itself we can actually have a greater ascent greater aliyah is maruma's andra is also hinted to in this week's par of mikates and then farvas is gor midn N and the reason why Ephim was called by that name, you know, there's there's Ephraim. They each have reasons for their names, but we're going to talk about Ephraim, the reason for Ephraim's name. Y said he named Ephraim Ephraim because it means that Hashem made me fruitful, made me successful in the land of my affliction which the Reb explains through being in a land of affliction in a state of u difficulties a taste That is specifically what caused there to be an increase uh a fruitfulness, an increase in light. In other words, it wasn't in spite of it. It was because of it. We had this theme, by the way, when we spoke [snorts] about Yankee, Ysef's father, about going to Kuron, that it wasn't in spite of the trials and tribulations that he went through that he succeeded, but it was actually because of them. This is a theme in the in general, especially in that the we don't go looking for trouble. God forbid. But when that is what comes up, it propels us to higher levels again. We're not looking for it. Okay. The level of is a is a very high level. He's already on a very high level. Okay. So some to say that because of his experience, it brought him to an even higher level. You got to take into account where he's starting from by himself is already a high level. Let's explain from the other places. The reason why Ysef was punished for making vessels in nature. What are we talking about? Talking about when he was in prison, he asked the Saramashkim, "Remember me?" And he was punished for that. And he had to sit for another two years because the Saramashkim did not remember him. Purposely forgot about him because he was a jealous guy. Um why was he punished for that? It's a normal thing. We know that is we rely on Hashem. But then we make ca we make a vessel to receive the flow. I saw a really great video right before Shabas. Somebody sent me a video of a guy who watched my uh interview on Kosher Money podcast with Ellie Langanger. And uh so there was this guy being interviewed. His name is Malcolm. He's a black uh preacher from Chicago and he gives classes in uh spirituality and wealthb buildinging to inner city youth. And so he was saying in this video, oh I loved I watched Rabbi Tab's interview on Kosamanipad with Ellie and he said a great thing that the your work is just putting out a cup to receive the flow of God's blessings. So which is true. I mean I I didn't make that up. It's not [laughter] my not my idea, not even my metaphor. It's brought many in many many places. But yeah, you put out a cup. So here's the thing. Asking the sodamashim, could you remember me? That doesn't mean that you think that he's the cause of your salvation. Hashem is the only cause of your salvation. It's just creating a natural conduit through which Hashem's salvations can occur. So what's so wrong about that? There's really nothing wrong about it. Well, depends who you are. So, let's continue here. So, even though normally you're supposed to make uh in Yank did the very same thing. Um when when Yanke confronted Asf, he sent him a gift. He tried to appease him. Why didn't he just say if Hashem wants to save me, he'll save me? Because you have to make a vessel in in nature. in sedus up. So explains Yankee was a very high level but he was inus the highest level meaning of worlds uh meaning of atos highest world he thought maybe he did something wrong and it would diminish from his merits and therefore he had to make appropriate vessels in nature. on his level. He did not have to have any fear and he did not have to rely on any nature. He could have just let Hashem do an open miracle for him because was on that level. He was above. He was from [snorts] from it says there also uh on the verse when he was reunited with his brothers, he recognized them. They didn't recognize him. Okay. So that means in the literal sense, but also it means they couldn't even imagine that a nice Jewish boy could live in the palace and be running a superpowers government and still be the same guy. Wasn't even a possibility that I was going to explain. The reason why the 12 tribes and the three patriarchs were all shepherds. Why did they do it? Because they were it allowed them to be separate from the world. So that the world wouldn't disrupt them, disturb them, bother them. In other words, they had to go away from the world. They had to be sort of uh uh [sighs] segregated in order to retain their spirituality. Y could be in a situation where he was in the world. He was in the thick of it. He was running a government to the extent where it says that no one will par made this order. He said about when he gave him power, no one will lift their hand without you. Which what does that mean? The target explains that means literally clay Zion if a mitri wanted to dawn a weapon and he had to ask. In other words, nobody could have a weapon. No one was permitted to carry a weapon without getting permission from Yf. So imagine what he's involved in all day. as as opposed to like being a shepherd hanging out in the field and meditating. So Yf is is is filling out weapon permits. And even though Y was involved in all this at the very same time, it was not a contra contradiction to the fact he was in a complete state of vicus of attachment to godliness. What's up? You need the charger. Yeah. And means like after all that but it means like after having established actually I'm interested in how is in English translated alam nevertheless. Okay. Yeah. Despite being on such an elevated spiritual rung, meaning already just because of who he was, um it was therani, the the fruitfulness, the extra fruitfulness was a result of being on being in a in a place of of uh hardship. Okay. is an wow such an important concept here. I'll explain in a second. Let me translate first. This story about Ysef is a is a teaching to every Jew that the soul coming down into the body into the physical world and especially in in a in in a state of gullis is not to exhaust the soul. God forbid, not a not a torture, but rather because there's a very special advantage to be had there. I speak about this a lot um because it's of interest to me personally and because I found that it resonates with so many of the people who consume my content. But the idea originates in specifically in places like this very paragraph that we just read and that is the concept of sensitive souls. And I find that it's on a continuum. The Reb says here this is relevant to every single Yid. And you know you find there are people who have this more people have it less. But you know some people really acutely feel the pain of existence. they have existential pain and and you know to me I attribute there are many models for explaining that but I think those models often just look at the symptoms instead of the cause. To me, the cause, the most underlying cause, the deepest cause is the spiritual cause, which is that you are innately a boundless entity that is God conscious and and and unlimited and then you get thrust into this weird container called the body and it's traumatizing, you know, I don't even a whole sidebar about this, but you know, some people say, "Oh, what's your trauma? What's your trauma?" For many of us, embodiment itself is the trauma. Embodiment itself is the trauma. So, here's the thing. You could look at it and say like, "Wow, being a soul plunged into a body is torture. It's terrible." Well, not going to lie to you. It is difficult, but it's for a purpose. And the purpose is not to torture you. God forbid. is the purpose for the what we call the chainlike um progression of the worlds. The fact that there the spiritual worlds and then increasingly more solid worlds and then finally you have the physical world. That whole process that whole system was not for the sake of the higher worlds. We say that often the sedals was not for the sake of the higher worlds. Religious people often they talk about like you know living for the next world living for for heaven but the ultimate purpose is not for heaven. And there's a logical argument is because for them for the spiritual worlds it's actually a descent with no purpose. Meaning as holy as is, it's still a world. Meaning world means concealment. It would have been better for them not to exist and just be completely subsumed within the oneness. The real point of it all only emerges when you get to the lowest world. Why? Such a deep concept said in a few words but in Alamaz the physical world you have the power of Hashem's essence. We speak about this concept of gilly that the spiritual worlds are a place of gilly of spiritual revelation where you can behold a a ray of godliness but not godliness itself. only in the physical world, ironically, counterintuitively, where we're so far removed because of concealment after concealment after concealment. But it is precisely in the nature of physical reality where there's a sense of autonomy where it looks like it just exists for itself. But that impression of just existing for itself is actually an expression of Hashem's real identity [snorts] that Hashem just exists because he exists. You don't get that in the spiritual worlds. In the spiritual worlds, things exist because they're being emanated into existence. So, it's very lofty, but it's it's not the essence. It's a it's a ray. It's a glow. It's a glimmer. Only ironically and counterintuitively in the physical world when there's so much concealment. That's where we can actually experience Hashem's essence. And of course, so this explains that the way to actually uh harness that in a practical way is through using physicality to serve hashem, which means mitzvah, using your physical body and using physical objects and performing with a physical action a mitzvah. And the souls in heaven, as lofty as they are, they can't do any of that. They can experience rays of godliness. They cannot have actual godliness. Now in the physical world itself like we said was the was the harshest of all. Every gulus is harsh mit was the harshest of all before the harshness of gul mit we couldn't h it's not just chronologically mountain didn't happen until after mira. It's that mountain ta couldn't happen until after mit. Did I say those words right? It's not just that mater ha didn't happen until after mit. It's that mount couldn't happen until after mitur was going through the kuras. That means the smelting pot where the the metal gets melted down and gets refined. So more clean. So it's not pleasant to be in the kora barzel. Trust me it's uh it's uncomfortably hot there. So the of but that's what made us receptive to to to receive like our sages say the about uh in heaven arguing whether the yin should receive t or whether the angels should keep it. So one of the arguments was says one of the the first of the ten commandments I'm the lord your god who took you out of Egypt. So says to the angels this can't be talking to you took you out of Egypt did you guys go down to Egypt but the concept is that by going down to Egypt that made it possible for us to receive. Sometimes we go through difficult experiences to raise us up. And if there were a softer, gentler way to get to that higher level without going through difficulty, trust me, Hashem would have given us the softer, gentler way. And this is also okay. Now we're quoting a puk from the Na'vi that says Hashem is speaking and says I sent a leader means I sent a leader to Ephraim to the people of Ephraim also means the Jewish people. What does that mean? It says that if at there would be 600,000 minus one if one person would have been missing would not have been given god forbid to even to me would have missed out. of one guy who you think is like a benchwarmer dispensable guy. This is definitely not one of the guys who sits on the deis is not the VIP. Who is he? No one even knows. He's a guy from the back row. Yeah. And if that guy wouldn't be there, nobody gets att. That's also what's hinted to in the says um that there are 600,000 feet of the people that I am in the midst of through there being all 600,000 Jews even those who are compared to feet meaning the lowest level and especially like we explained in another place feet represents soil acceptance of the yoke of heaven not the brain which understands not even the heart that feels but the feet that just get it done and that's what brought down the in the original is speaking about himself I am I am in the midst in the midst of 600,000 people. But also means who calls himself in the first of the ten commandments [sighs] as as that through the 600,000 people even those who are considered feet because they're just doers. They're not big thinkers. They're not even feelers. They're just doers. That's what brings theem down even to therefore when the p is speaking about aph that we read earlier from the na'vi the uh teriy I sent a leader to butgalti is from the word regal from the word feet. Therefore, when the speaking about or in this case the speaking about Ephraim which we know Ephraim symbolizes the idea of prospering because of difficulties that through is what brings us up to the level of mountain I sent a leader but uses that word which has the word regal as through something that has to do with the feet serving with the acceptance of the yoke of heaven with obedience we've spoken about this theme by the way I want to just I've been pointing out anytime we have a repeating theme in the theme of kabala soil is a repeated theme the idea that it's not enough to understand it's not enough feel. To the contrary, those can become limitations, your understanding, your feeling. But to transcend limitations is just by signing up to serve Hashem on Hashem's terms, the way Hashem wants it, not according to our understanding or limitations. So, and through that just surrender to do what needs to be done. That's how we come to the level of I am who I am. Meaning Hashem himself, meaning his essence higher than any name. Okay, that was actually from >> so after you have to be like in what way? Not make if you're sincerely on that level, then you don't have to [clears throat] >> to get to that level. >> [snorts] >> Okay. >> To say we need to go into miraculous mode. [snorts] Yeah. [snorts] >> Okay. >> Yeah. Yeah. >> Yeah. We got to try. But yeah, can't fake it. Got to really >> believe it. Hopefully learning these sikas will get us into that mentality. >> I think so. Yeah. Yeah. or at least relative to you to know that the hardships of being a soul in this world have brought you to a higher level and that um [sighs] I don't know. Yeah. Yeah. You make a compelling case that I don't know if the here is to be like as far as there's other places where the reb speaks about Y's and saying that you know that was for Y not for all of us. Yeah. We said uh two weeks ago when we were learning that we should start learning the from B. So maybe maybe we need to start It's different now. Yeah. We're not refining anymore or it's not dependent on refinement anymore. Yeah. >> Ready to behave miraculously. Okay. Yeah. >> Okay. We got to we got to internalize that. We got to live it. Good point. Okay. That's the end of the sikas that have to do with mikates. Now there are sikas have to do with Kaneka. We're on page 89. Second column, middle of the second column. Yeah. Okay. Kaneka, you see a little little cetus there? That little Yeah. Khan. All right. The mitzvah is unend the mitzvah of Kaneka is to light candles. How do you make light? You take oil or wood, meaning some physical thing and you warm it up until it becomes no longer physical and then it starts to shine in its environment. In other words, you're converting matter into energy. Take a physical thing, we call the fuel, whether it's oil or it's wood or anything else, and it becomes consumed and converted into light energy. Okay. Light and warmth. in mdash. The khan lights are based on the lights that were lit in the B mikdash. Every night they would light uh the lights in the B mikdash. But in the times of Kaneka, we didn't have enough oil to light. We found Hashem made a miracle. We found one little jar that had the seal of the god. It's the same thing in Yiddish. Literally translation what I just said. Now this oil was not barely enough for one day and miraculously it burned for eight days. And to remember that miracle, we light lights all eight days of [snorts] Fernand. Now truth is kaneka lights are commemoration of the basikdish lights but they are different from each other in several ways and the deb is going to mention four ways in which kaneka lights differ from the bases mdash lights olive and mikd is the mikdash was always the same amount of lights every time. It's always seven. With Kaneka, the number changes. It's one more, one more, one more. At least according to Bello B. and on the sme v dun fargate. The bas miglish lights were lit in the daytime when it was light out and [clears throat] burnt into the night. It was lit during the day. But the kaneka light you light it when the sun is going down optimally after. mikish lights were inside inside the kesh the holy chamber. the Kanekalites, [clears throat] the mitzvah to put it by the door facing outward mitzvah in the bas and the Mishkan times were times when Jews did not lack materially. So everything was provided for them like in the midbar especially they had heavenly bread you know the the the water from the Miriam's well they had clothes that were always maintained clean and mdash meaning the actual permanent house in when did that historically take place in times of he's the one who built built the first B mikdash inite he was called because there was shalom there was peace in his time peace and prosperity nobody fought the yed And it was a time of prosperity where all the other kings would pay tribute to Schlleamel to King Solomon and everyone was prosperous. each man under his vine and under his palm palm tree. And it wasn't just time a time of material prosperity also spiritually mitzvah because if you don't have material worries then you can be completely devoted to the spiritual spiritual Jewish things that okay so in the times of the bdash it was very good material and spiritually thus land is given in but the time when that original story happened was a time when the Greek empire was dominating and the Jewish army was very small so it was a materially difficult time also spiritually it was a difficult time there wasn't enough oil [snorts] even for one Right. So that's another contrast. So we contrasted four things about the lights in the Mikdash and the lights of Kaneka. One is um Mikdash lights are always the same number. Khan lights go higher and higher more and more. Uh the second is the Mikdash you would light it in the day. Kaneka lights are lit when the sun is going down or later. Um [clears throat] the third is that the MCD lights are inside. Kaneka lights are toward the outside. The fourth is that the Mishka and the Mikdash are times of material and spiritual prosperity and Kaneka at least the original story originates in a time of material and spiritual um lack. Okay. All of these different these differences are actually interrelated when things are physically good and therefore also spiritually good. Because when a Jew has material bounty then also he gives spiritually he gives a lot. So you don't have to have a a fight you don't have to have self-sacrifice. So in a stable time you you could have the same number of lights every night. You don't have to add normal because everything's normal. This is very similar to the first we learned about gullis being a dreamlike state. And when things are normal, they're normal. So you can be normal. [laughter] So in a time when things are normal, meaning type time. So you just do the same amount of lights every time and just keep it steady, keep it consistent. Another thing is when you're in a mikdos type situation of stability materially and spiritually, not only you don't have to increase the number of lights, you don't have to put the lights outside. is given when the BA mikdash had the whole world was benefiting from its light. So the whole world was was more spiritual more conducive to to spirituality. But when you're in a difficult time, a time of war and not just the wars with the Greeks, but the wars with the helanized Jews, which is much more difficult. They were Eden at that time. They were not supporters of the Ba Mikdash. Nitka Zelb'sendic kite. They did not support Jewish autonomy. They wanted to be part of the great Henistic culture. [clears throat] They wanted to assimilate into the to the Greeks. So in such a difficult situation, that's precisely where Hashem gave a mitzvah called because that's the time when it requires real sacrifice and is in a time that calls for it's not enough that you make it light in your own house because in the in the outside even If you make a light in your house, it's dark outside can. And don't think you're immune because the darkness that's outside can creep into the inside of your house. So therefore, you have to light up the street. Don't think you're being such a sadic. You're such a, you know, selfless person. This is what you you got. It's it's not enough just to light up your house. We have to take on lighting up the outsides. So when do we light and where do we light? When it's dark and near the door specifically in order to light up the street. So it's the when and the where. when it's dark as opposed to the the base of Mikdish when they let lit during the day and also where not inside well also inside but toward the outside by the door which represents the outside is not enough he could light the on his dining room table or on his desk effing And then you'll open the door. You'll put them in on your desk or on your dining room table and then you'll open the door like they you know you open the door. Oh then some of the light will get out there. No. You have to light the light by the door. You have to put special effort into lighting up the outsides. And of course puminisa which is inherent to the mitzvah of Kaneka uh of publicizing the miracle that is done literally outside the obligation of every household is one thing but then there's a further obligation to publicize wherever you can wherever there will be a uh public gathering that's literally in the gas in the in the street. It's not enough also to light the same amount every night. No, it's not enough to say, "Hey, at least I'm not decreasing. At least I can do the same amount as last night." No. You have to build. You have to go higher. Look, unusual times call for unusual responses. So in a basikto situation, yeah, it's good enough. Just be consistent. But in a crazy time, you have to be building and building and building top of second column of 91 is here's the bottom line. [clears throat] And at a time when there's great darkness, don't be intimidated by the darkness in the street. To the contrary, you have to go light up the outsides even in a way that exhibits self-sacrifice. Again this this theme of misn I mean in the previous he called it kabala the rabbis speaks about this concept kabala soil acceptance of the yoke of heaven neafes which literally means self-surrender figuratively you might translate it more as sacrifice self-sacrifice but this idea of setting aside your reasonable calculations and just doing what needs to be done. This is a recurring theme in these. Not only do you go out and light outside, but you do more and more every night. And you do that until when? Until they bring new oil. Like in the miracle the first time, until they brought the new oil. So eventually the situation will improve and they'll bring new oil. But until then, we got to go all out. Here's the way it needs to be. First, don't be satisfied with how many lights you lit last night. But every day you have to give more. Today one light tomorrow two next day three so on and so forth. mediately with a lot. No, you can't just leap into it. So, start gradually with one light, but then you have to be ready to add on one more and one more and one more. So, it's interesting. Don't go all out at the very beginning. Start gradual, but then don't stop. Keep on adding and adding and adding base. You cannot be satisfied to say I'll make my house full of light, spiritual light and then automatically it'll have a you know a ripple effect out there. No, you have to make a concerted deliberate effort that the light should get to the outside. the approach has to be in a manner of self-sacrifice just like the miracle which is higher than nature. So let's say someone looks at you with a crooked eye. Meaning someone, you know, the the little judgmental look. They're looking at you. That's what you think? Yeah. Really? They look at you a scance. You know the judgmental look. Don't be intimidated. Just go and do the mission and do it with Mr. that Hashem sent you on very very bottom of 91 is on flip the page. Ambassador every has to know he is an ambassador. He is an ambassador. He is Hashem's ambassador. He's an ambassador of Hashem to light up the physical world or his part of the physical world until it shines for him and his entire environment. And here's the way it has to be. He cannot be satisfied with what he did yesterday. Norah, but every day has to give more. Very interesting. You have to know how much you did yesterday for what purpose in order to calculate how much you have to do today. [laughter] So yeah, it's important and I'm going to add a little something here. It doesn't say this, so I'm taking liberties. But not only is it important to know what you've accomplished, but you can be proud of what you've accomplished this. It's not a bad thing to be proud of what you accomplished just as long as pride doesn't mean complacency. Just as long as you understand that you can be proud of what you did, but that should give you an appetite to do even more tomorrow. Okay? In other words, you don't have to feel that, oh, I've done nothing. I haven't even started. No, you did start. You did great. Now, do even more than that. Okay? So when you go with that approach of you're not satisfied just with making light for yourself and you're not satisfied with what you've already accomplished. You have the guarantee that in the end it's going to be this way. That what the the streets will become meaning the outsides the world will become enlightened in an in an increasing fashion until they bring the pure oil meaning till the situation improves of unending in bases mikdash and we're going to light it in the ba mikdash meaning we'll be in a basikdash state of stability and normaly. But until we're in that state, then we have to do the quote unquote abnormal thing, which is just to add more light and add it in the dark and in the outside and in an increasing fashion and with a quality of self-sacrifice. Okay, that's the end of the third of today. We do every single from no matter how long it takes us. Sometimes it takes us over two hours. Okay. Now, here's the last. We started late today. I think we started like 10:50. So, it's been an hour and a half. But there's still donuts. So, there's still fuel. As long as there's fuel, we can keep learning. Okay. And we're getting new oil. Yeah. Okay. 92. Page 92. Bottom of the first column. OES V. The last of today. You sad that it's the last. [laughter] [sighs] The good news is once we finish it we can go out and apply it. [laughter] [snorts] Okay. The mitzvah for isel for mitzvah in the mitzvah of is distinguished from all other mitzvah in two ways. Alf is say all mitzvah have two ways of doing it. The normal way and theor [snorts] means the way to beautify it. The hither way. And that's it. That's two ways. There's not a hither of a hidd. There's just one level of extra niceness. uh of them is here's a proof from the mitzvah asks a question. What? Okay, so let's let's say a h mitzvah costs you money like you could buy a regular kosher muza or you could buy a really beautiful one that's just uh you know it's done much I mean the the the first option is kosher. It's totally kosher. It's technically fine, but this one was done really really beautifully. Um, so it's going to be more expensive. Okay. So, how much money should you spend on a hidden or an asterk? Let's say, you know, this is a kosher as it's fine. It's clean. It's it's a usable as, but this one's, you know, it's all beauties in the eye of the beholder, but this one subjectively is much much more beautiful. How much more should you spend on it? So the says that uh a third meaning to add on a third in the price. So until a third that's coming from your own coffers. After that Hashem is paying it. Interesting uh math. You know they're talking about girl math like you know like the wife tells the husband that really I saved us money cuz I bought a new whatever and cuz whatever. So this is called mitzvah math and only the first third is coming out of your pocket and after that Hashem is footing the bill. So it comes out that after that third you could just add on without limits and it will still just be called mitzvah. It's one level of beautifification. There's not there's the special and then there's extra special you know with the olive oil the virgin olive extra virgin olive. [laughter] I think these terms actually have technical meaning but I'm not really sure what they are. Okay. is unique to Khan. It's the only time we find this. There's the mitzvah itself. There's the h and there's the mahad and minad. The only place where you find mahad and minim is with the um with the khan lights. You know the the the simple mitzvah is just one light every night for each house. That's it. Um the what we do to add one more light according to B hill every night that's called mahad minahadran because the hither would just be I think the hither is everybody lights. Each individual in the house lights um but they light one light but to do one more light every night that's called mahad minimadran it's an even more beautiful and the truth is we do mahad minim it's not a real level but we have everyone in the house lighting one more every night okay base now you know I didn't take a poll but truth is when it comes to most mitzvah most Jews do just the regular way. Yet with the regular way everyone does it is not only the it's the minor. If you ask a Jew, you stand on Fifth Avenue in Manhattan and excuse me, sir, you're Jewish. You know, ask someone who is not Shabasam servant and ask them how do you light the Kanek Manara? They're going to tell you light one more every night. On the eighth night, you light. Yeah. And of course, that's how we do it. That's that's Mahad and Mahad. So, it's very interesting that it's actually counterintuitive. It's shocking. Khan is the only mitzvah that has an extra level beyond hiddah and minim. And yet it's become normalized that everyone accepts that as just the regular way to do the mitzvah. So it's wild because not only does Kaneka have a higher level of a way of doing it than any other mitzvah uniquely Kaneka is the only mitzvah that has a extra level of hither. This is extra hither. But that extra hither is the one that everybody does. Even people who when it comes to any other mitzvah they're never going to do the hither. They're just going to do the the regular. So it's very interesting. Okay. Des in there were two miracles. military victory. And to commemorate that we have we say halo and we give we add a prayer of base and then there was the miracle of the cruise of oilman for that to commemorate we light the lights. So we have the military victory to commemorate that we say praises and prayers of thanks. Then we have the miracle of the oil. For that we light the lights. Interestingly the points out the is not in the which is a response to the military victory. The Mahandran and Mahandran is in the lighting the candles which is a response to the miracle of the oil. So why what does it have to do with the oil? Why does the oil trigger this extra level of scrupulousness, meticulousness in the way that all Jews observe it? as inhog [clears throat] the special virtue of the miracle of the oil over all other miracles including the miracle of the the military victory. We will understand by first explaining that there are three sorts of conduct how Hashem runs the world. Three categories what we call the natural order a natural conduct. Now, within the natural order, there can be an elevated successful way, but it's still natural. It's good. It's a good outcome. It's maybe even a unlikely outcome, but it's still natural. Success is the success is in a way that is natural. So, that's one base. Second category. is you have miracles which are higher than nature. That was the mil military victory. It was higher than it was a miracle. It was higher than nature because you had the many losing to the few and the strong losing to the weak. Now listen, even if the strong would fall to an equally strong army, you would fall to this would also be considered would be a favorable outcome. It's a war. It could go either way. But that's still not miraculously. However, when the strong fall to the weak and the [snorts] many to the few is is that's miraculous that's above nature. Okay. So that's our second category. Gimmel third category another category these amps go to 11 higher than a miracle. So we had nature and within nature itself you can have a positive outcome like a success in a war where they were basically on paper evenly matched. Then you could have a miracle where it was not really possible naturally for that side to win. Then there's a third category which is even higher than a miracle. What is that? something that was not necessary not not for physical survival and not even spiritually. Remember a war is necessary for physical and spiritual survival. You cannot afford to lose the war. That's people don't fight wars for fun. They fought the war for survival. So they had to win. So therefore the miracle came to give them something that they needed their their their lives material and spiritually depended on it. But then there's a higher miracle that what makes it a higher miracle that there's more cool stuff more special effects required more uh Universal City Studio Tour uh parting the Red Sea Charlton H. No. What makes it a higher category of um miracle is that it wasn't even needed not materially and not spiritually. I know the general rule is Hashem does not do a gratuitous miracle that still stands but there are factors that are we're going to talk about not necessary in the conventional sense nor does a hidd like we when I don't want to give away the punch line because you see where we're heading but when a yid does more than is required when he does the mitzvah extra nice no one's forcing he doesn't have to do it extra nice he chooses to do extra nice no reason he just wants do. Sometimes Hashem does stuff that he didn't have to do this miracle. No one's life was depending on this and he chose to do it anyway. It's called Hashem doing a hither, so to speak. Okay. So it's it's it's a hither and it's in specifically spiritual stuff and that was the thing of finding the pure oil that was only spiritual wasn't they didn't physically need it. It was a spiritual thing. And and the truth is even spiritually they didn't really need it. It wasn't really needed like we spoke about actually last week that when there's a situation of the the entire community being impure then in this case it would have either been there's two different explanation or a hutra means it's pushed off Um, hutra means it's becomes permissible. But either way, technically according to halah, in that case, they could have lit with impure oil. They did not need pure oil. It was a decision they made that they're going to light with with only with pure oil anyway, even though they were not required to do that. So the fact that Hashem made it possible to do that, the Yidden were ch choosing to do something that they were not required to do. Hashem in response did something he was not required to do. In other words, he Hashem was quote unquote required to do the miracle of them winning the war because they had they could not afford to lose the war. But he Hashem wasn't required again quote unquote so to speak. Hashem's not forced to do anything. But nothing was forcing Hashem to make it possible for them to do this thing that they weren't even required to do which againly in a case of the the community being uh impure it would have been okay under those circumstances to use impure oil for the minor. So they went beyond what they were required. Hashem went beyond what he was required. saysion. Now, I love this concept because the way that the world is run from on high is a response to the way we behave down here. Such a cool concept, such an empowering concept. So there are three types of avoided, three ways that we serve Hashem which bring the aforementioned three types of ways for reality to unfold. First thing is person acts in a natural way. No, I'm sorry. Here means the world is is run in a natural way. That is comes as a response when we just do the regular. We do the regular doy like it says in if you go in my statutes and I will give you your reign. Basic you do you're supposed to do and then nature will do what it's supposed to do. Fine. Then you haveis second category when miracles come when the natural order is set aside. That was a response to our behaving in a miraculous way. Meaning us going out of our natural bounds. So Hashem reciprocates with going out of his natural bounds or it's not his bounds but the bounds of the world that the world normally conforms to. If we're not satisfied just doing things, you know, just the letter of the law, but we do it in an extra special way. We try to do it in a beautiful way. So, Hashem responds measure for measure and Hashem does things above the norm. So, that was the second way. What's the third way? Now, we have this theme of again again repeating this theme of going beyond beyond beyond all limitations even our spiritual limitations. When we behave with Mr. What is that trigger in response? That is even higher than the level of hiddah. And that triggers that third sort of way uh how Hashem does miracles but even beyond regular miracles. miracles that are just a display of like the Reb says that Hashem made the miracle of the oil to show his affection, his love for the Jewish people. And that's really what we're talking about here that we do something that's beyond it just shows a bond. It just shows an attachment that we just we love Hashem and there's no rational reason for it even. And then Hashem reciprocates and he does things that are not rational, meaning miracles that seem somewhat gratuitous, but they're not entirely gratuitous because they're there to show his special love for us, which is a response to us showing our special love for him. Okay, okay, now let's talk about these two levels because we had three levels. regular barebones letter of the law. I'm going to tell a joke probably going to be distracting and even from a dactic point of view is going to confuse you but here goes. There was once a guy who looked for every kula for every loophole and it had to be a legitimate opinion in hala. But if there was an opinion that allowed for something to be done in a, you know, in a more lax way, he would always take it. That was his way. He would always do something and he would always say, "Yeah, according to some opinions." You can do that. Well, according to some opinions, he would always rely on like the most lenient opinion. It's it's okay. According to some opinions. Anyways, after 120, he leaves this world. He's brought to the heavenly court. They say, "We're looking at your life. You did all the mitzvah. Um, so you you're going to go to Ganaden. you're going to go to paradise, to heaven. Here you go. And they brought him down a hall and they brought him into a room, no windows, bare brick wall, and just a light bulb hanging from the ceiling and a folding chair. And he said, "This is heaven." They said, "According to some opinions." [laughter] Okay. Anyways, that's that's the the opposite of our point here. The point is like this. You can do the bare minimum, check the boxes, and that's fine. And we're not judging. Okay, that's good. And then what would you expect in turn for that? Hashem also does the I don't want to call bare minimum, but the the normal the normal a normal investment gets a normal return. Okay. Then we said there's an extra level where you go out of your comfort zone and you do a hither. You add on to it more than what is needed. So you don't just uh I don't know what hither mitzvah you want to do. I get like I said before an expensive muz or an expensive because I was using mitzvah that cost more money when you do a hither. But it could be something like you do three chapters a day of instead of one chapter a day. Okay. All right. But then there's another level and and that second level corresponds to when Hashem does miracles for us that we need. But then there's a whole other level called midnish where you're just completely going out of your box. So let's talk about that. The milo and nephish were on the midn of mitzvah is what is the advantage of what we call self-sacrifice over just the regular hither. And again remember we started this talking about the fact that every mitzvah has a regular way and a hither way and has a regular way a hither way and a way which we're saying corresponds to. All right means you're doing something you're not required to do. You're going above and beyond. Rather he enjoys it. So he does it with extra vitality. Shane and because he enjoys it, he looks for ways to do it in a more beautiful way even though it's not required. versus here's a parable or an analogy. You have a subject of a king and he and he's doing the king's bidding is if he doesn't enjoy it, doesn't have any excitement and he just does it because he has to follow orders. So he just does the letter of the law and he doesn't look for ways to embellish it to add on to it because he's not he doesn't enjoy it in contrast. But if it's precious dam and he enjoys it, he looks how to increase it, how to add on to it, to do it in a nicer, even nicer way than what's required. But follow this. He's still his own mitz. He's still an entity that exists unto himself. There's the excitement he has and then there's him who has the excitement. In other words, in a subtle way, it's actually bringing out his separation from God. It's counterintuitive and it's on a very lofty level, but he's enjoying serving Hashem. So even though it's so beautiful, you know, it's it's incredible. It's a higher level than just doing it because he has to do it. This is he wants to do it but he wants to do it. So there's a certain little trace of ego there even in a holy way. But what's that means as he doesn't exist not as anything separate from hem. He does exist but only as oneness with Hashem. His entire existence is just to do Hashem's will. Now that's a very lofty concept. What does that even look like? Like how do you even know if someone's doing that? Okay, cuz we have a one level is you're doing the bare minimum because you have to. Next level is you do more than the minimum. You do extra because you want to. Then there's a higher level. It's not even you. What do then what is not even you? I mean, what is that? That's that's very poetic, but what does that mean in like real life? Okay, he's going to explain it. He doesn't care if he's the one who thought of it, the one who spoke about it, the one who did it. He wants that the thing he all he cares about is the thing should get done. is he doesn't care. See, this is however brings it down in such practical words. You want to know if it's nefish or it's just a hither? If it's a hither, then you care that you are the one who did the hither because you're the one who loves the mitzvah so much. If it's midnish, you don't even care if you're the one who gets to do it as long as it gets. I just want it to be done. I just want Hashem to get what Hashem wants. So, doesn't even matter if I get to be the one who did it. I don't even get the warm squishy feeling that I got to do something extra and special and nice for Hashem. No, it got done. Who cares about me? that through putting himself completely aside. In fact, he even sets aside his meaning his spiritual benefit that he would get if he were the one to do the mitzvah. The for him the main thing is get her done. Hashem pays that back. Not that the person cares at this point because he's so self-trcendent. But Hashem [snorts] responds to that in kind. Hashem responds with the response that's higher even than a regular miracle as just like this person is acting in a way that is transcends his separate existence. Hashem responds in a way that completely transcends the separate existence of the world. says, so is like we said when were in a state of Mr. completely midnish because um you know we could say midnish they were risking their lives to fight the the war or you could say well they didn't really have a choice or at least at some point there was no longer a choice but the misus we're talking about is actually the insistence on lighting with pure oil even though that was not hahagly required so because they were in a state of completely just transcending any by the book requirements this summoned the same thing is so their which was not a regular that summoned oh I'm sorry first the says a regular that respon that the response to that is miracles but it's still something that's connected to the body mitz with separate existence that was the second level now but the third That's when you completely put yourself aside. I'm sorry. Let me back up. Fighting the war was the regular. That's the hither mitzvah that summons the miracle. Insisting on the pure oil. That's the hither of the hither. That's not even required. And that summons a response from Hashem that's not even required. is in is. So then the response from Hashem is in a way that completely transcends reality where the the the limitations of normal reality are completely irrelevant. Now it causes like a positive feedback loop since Hashem's response is completely transcendent of normal limitations of reality that summons yed's feeling of is alien and by the way interesting the highest level is actually the most universal level surprisingly There are many levels of that are not present by every not every is a not every is a so on and so forth but neafish every yid has it maybe it's hidden it speaks about it in that there's a certain push comes to shove where that will come out when it comes to and talk there's different levels when it comes to misus every Yid has it deep down it speaks about it in Tanya and science pedig of Tanya you can look in Tanya pedigut chapter 19 it speaks about the ava the hidden latent love that comes out in times of a serious threat okay we got two more paragraphs You see what happens? The yeden are acting in a way that's above their limitations. Hashem's responding in a way that's above his limitations. And then it the yeden respond in kind with doing the mitzvah of Khaneka in a mahad minahadrin. Not just a mahadrin but a mahadin minahadrin. Now we understand why kaneka is the the one and only mitzvah that has that level. And yet that not only it has that highest level, but it has that highest level and everybody does it that way. Not just doing the mitzvah by the book and not even just doing it with an extra flourish, the extra extra level on which really represents that deep level of surrender of getting completely past your limitations. Last paragraph. >> [snorts] >> is that's why we find that special level of a hither of a hither only by you don't find it anywhere else and everybody accepted that is because after all the whole concept of Khaneka what is khan the whole concept is mahadin mahad witch let's spell it out balansen to completely be surrendered to Hashem which is surrender selfless surrender to Hashem completely. Um yeah and that's from that's our last of the week of the day for the week. Want to wish you all a freak and khan and [snorts] uh may the mahad mahadin of yeden all over the world when they're lighting the summon from hashem and mahad mahad and hashem should completely go out of his limitations and bring the gulma even if it requires completely ignoring any rules or whatever is considered normal. Hashem should just set it all aside and just do do whatever is most loving for for us. Okay. Ending stream. Okay. End it.