Moshe, King David & the Baal Shem Tov Bequeathed Royalty for Three Different Chapters in History

Put you here. Welcome back. Good. Okay. Good morning everybody. Welcome. Thank you to Kaplan for the copies. Today's class is dedicated by Harav Dovid and Chaya Rivka Feldman in honor of the 12th year outside of her father and his father-in-law Shmuel Isaac ben Avraham Halevi Popeck. A devoted chosid of the Rebbe, an ish chesed, a beloved father and grandfather. May his neshama have an aliya and be a good to better for his family, community, and the entire Jewish people. And may we see the coming of Mashiach now. Amen. Thank you very, very much and to hey Yesh mach shmo l'olam vaed l'chaim. And may his light and presence continue to be a source of blessing and inspiration for you and the entire family and all of us and all of the Jewish people. Thank you very much. So, in honor of Shavuos I chose today to learn a sicha that was presented by the Lubavitcher Rebbe on Shavuos the second day of Shavuos taf shin lamed zayin. That would be 1977. That's 47 years ago. And it's published in Likutei Sichos volume 18. Shavuos, the section of Shavuos. As usual, it's written in Yiddish, but I'll explain. So, let's begin. Chag Hashavuos aleph. What you can feel more good at as we learn from Shavuos have an offer bond all of my children through the firmament they have been given That was as we spoken many times about the fact that Shavuos is connected to three individuals, Moshe. Moshe kibble terry machine and he gave the Torah on Shavuos. The second person is David. As he says in footnote two, it says in Tommy Jerusalem that David passed away on Shavuos. It's one of the reasons we read Ruth. And the third person is the Baal Shem Tov. He also passed away on Shavuos in the year tough cough cough. The first day of Shavuos tough cough cough 1760 is also the Yahrzeit of the Baal Shem Tov. For the five years of the number of the day of the month of the month of the day of the month of the day of the month of the day of the month of the day of the month of the day of the month of the day of the month of the day of the month of the day of the month of the day of the month of the day of the month of the day of the everything is by divine providence, everything is orchestrated even in detailed by Hashem's providence, especially. This is true about any event, but especially events that are connected to the Jewish people, and never mind leaders of the Jewish people. So, we could understand that there's a special common denominator between these three individuals, and that's why they're all connected to the same day. The fact that David passes away on Shavuos, Baal Shem Tov's hilula Yahrzeit on Shavuos, Moshe Rabbeinu's day is Shavuos, he gave the Torah. So, it means there's a special up point and a koda, a point that's mashutif that partners them, that brings them together. Number one, and number two, that this this point is connected to Matan Torah. Two things. First of all, that there's a connection, but the connection is not like Purim or Pesach or Tu B'Shvat or Hanukkah or Shavuot. The connection happens on Shavuot. So, this point that connects them together is connected with the theme of this day and with the main theme of this day, which is Matan Torah saying Conversely, on the other hand, Musa is not diminished as it is by the dry and different on the other hand. It's not just as a common point and they all represent the same thing. You talk about three people and three generations. So, true, there's a common bond, but there's also a there's a uniqueness, a unique contribution in each one. As the Torah would say, the question is sometimes it says and then it says which is the same idea in the second case. He says you need because if you would have only said here, the debate would have only been in this you would think here it's different. In other words, they're similar, but they're also each one is innovative and unique. base One of the common denominators, one of the that bind the Moshe and each one of them was not only a a king, a leader among the Jewish people. That you have many more. But, each one of them was a leader. a we call a trailblazer. They set a new course. They they created a new course in Jewish history. A certain type of a leader in the from in a certain category of each one of them was a first came as a first. What do we mean? Moshe is given the leadership of all of you. Moshe was the first leader that the Jewish people ever had. He was the first Nasi. But flatly the Sukkah Rambam as Malachi. The Rambam writes as he brings in eight Pesachim and the Mishnayos in many in different places. Pesachim Mishnayos and other Meforshim that the Rambam had a Geder Halacha that Moshe had a Geder Halacha of a Melech. While he shouldn't Melech is the is Moshe Rabbeinu in the Melech from the nation folk. So not only was the first Nasi, Nasi is a leader, but he was also the first Melech, the first king of the Jewish people ever had. That's number one. Dovid Moshe was the first Melech so Dovid is not a first, but he is a first. Dovid is given the tradition from Malchus base Dovid. Was given to Nimshach Dovid Zacha be Kasa Malchus loy or the ban of a Sholom ad oilam loy tikodesh Malchus Dovid loylam. This is a quote from the Rambam in Hilchos Malchus. Dovid is the first of Malchus base Dovid. Of the royalty, of the royal dynasty, what we call the Davidic dynasty, the dynasty that comes of the house of Dovid. Dovid is obviously the first. After Dovid will come all of the kings from base Dovid, including his son and Rechavam all the way down to Tzidkiyahu and then even Mashiach is going to come from Dovid HaMelech. And the Rambam says once Dovid was anointed, he married his what's called the crown of Malchus. Not just the position, but the crown of royalty was given to Dovid and his family, base Dovid. And the fact is that the Malchus will never be taken away from the Mishpacha of Dovid. So this is a unique a unique not just a leader. The the quality of Malchus somehow is inherent in the family of Dovid and Dovid was the first. Finally, the Baal Shem Tov is given the Eishte from the Nesiya Chassidus Haklalis. And the Baal Shem Tov too was the first, but the first of what? Of the Nesiya Chassidus. The Baal Shem Tov is the one who founded the whole the whole movement of Chassidus, all the teachings of Chassidus. He's the first one of the Nesiya Chassidus. So he too, he's the first in this category of the nasi of Israel. Everybody came, the magid and all the students of the magid, everybody came after the Bal Shem Tov. The Bal Shem Tov was the first. He brings in in in in 10 a very interesting sicha. The sicha's footnote to sicha shiyur shabbat tzadik vav. That's from his father-in-law, the Rebbe Rayatz. The raymemus, the exaltedness, the aristocracy, this aloofness of the most powerful king is is like non-existent ligabe the raymemus, ligabe the sense of exaltedness that you experience from the Bal Shem Tov. Today is chaim shmuel, that's from the middle of the Rebbe. The yirah that you saw by the Bal Shem Tov, his yirah shamayim was like the yirah you're going to see by melech mashiach. So this is already a new a unique a unique category of malchus. According to this, we now understand the connection between the three and the connection with matan Torah. The connection between the three we already established is malchus. Each one of them possessed this quality of royalty and leadership and in a unique way in their own way, in their own way. We'll see we'll soon see more about that. And as a first, as a trailblazer, as a trendsetter, as we say, beginning of a new course, Moshe and David and the Balshem Tov. And here we right away understand the connection to Matan Torah, why they're all connected through this, because one of the great things that happened by Matan Torah is Hashem nominates every Jew and says, "On base Sivan you will be a kingdom of Kohanim and a holy nation." You're going to become Mamleches Kohanim. Mamleches Kohanim means a kingdom, a kingdom of Kohanim, of princes. Like Rashi cites as Sarim in Parshas Yisro. So this became the quality of every Jew. You're part of Mamleches Kohanim. And he says the power to bring this out in every Jew, in every person, comes from the Nesi Yisrael, comes from the leaders in every generation, Kedushas Levi, as he's going to now explain. There's something interesting in the footnote, if you look all the way down in the footnote. There's like a star, you see. It's explained by Yiddishkeit the exaltedness of a king has to do with his ultimate bittul and humility. The Gemara says in Berachos that everybody, when they bow down by Shemoneh Esrei, so Baruch Ata, you you kneel by Baruch and then Ata, then Hashem you get up and you stand up. You only kneel a few times. If there's a Jewish king, the moment he goes down Baruch Ata, he stays down a whole Shemoneh Esrei. If you wanted to throw a citron on him, it's a perfect time. If you want to pelt him with stones, all Shemoneh Esrei he stayed down. So it's a funny thing. Everybody else in shul is standing straight all shmoneh esrei. And the melech is down the whole time. He's not allowed to get up anymore. He stays down the whole time. The pshat is it's not it's not this is what it means to be a melech. To be a melech means that he's more bottle, not less bottle. In other words, the power of a melech is not his own power. I have a big personality or big ego or is tyrant. That's the opposite. The koved of a melech is that he bows down more than others. Because he goes a real melech we're talking about. He transcends his ego so he could become a true servant of the Jewish people to the point that he embodies the people. That's that's his power. The Rambam is just like the pasuk gives a king tremendous respect and everyone is obligated to respect him. The same way the Torah commands him to remain very humble in his heart. Shuffles the column. So, the Rambam is is is making just like this is like this too. Like there's two separate halachas. One halacha is that everybody has to respect him. The other halacha is he has to remain humble. In fact, it's two paradoxical halachas. So, you would think the Rambam would say even though the Torah says everybody has to respect him, he has to remain humble. He has to be a mensch. The Rambam doesn't say that. So, the pshat the Rebbe is learning is that's the geder. The reason you're respecting him is only because he's completely humble. The moment he becomes the center of attention, then it's a dangerous thing. You know, power corrupts, absolute power corrupts absolutely. That's what he's saying. Malchuso hi malchus Hashem. That's the vort. The real malchus of a melech is the malchus Hashem. It's not my melucha. I'm the ruler. I'm the controller. It's va'yichal Hashem malucha. He's the conduit. Yesh l'Kash es hamashpa os hamalchus l'chol echad v'echad. That's why the real melech, every in his presence everybody becomes a melech. The The hashpa'a of malucha goes to everybody. If it's an individual thing, it's my melucha, it's my power, then on the contrary, sharing is the opposite. You see by Moshe Rabbeinu. In parshas Balak. When Eldad and Medad started to prophesy, so Yehoshua got very alarmed and he told Moshe Rabbeinu, "Kla'em. You should incarcerate them." When Eldad and Medad mistam'im b'machaneh, so you It says the na'ar, the lad ran ran over and told Moshe what happened and Yehoshua said, "Adoni Moshe, kla'em. Put them in prison because they're they're creating a rebellion. They're you know, they fit in shabbos vazech. They're making their own their their own tish. Huh? Yeah, they're all They're doing their own thing. They You're going to have a breakaway uh a breakaway minyan, a breakaway melucha. I say you're the one, you're the navi, and everybody's under you. You have 70 under you, but now you have two chevra, they're doing their own thing. So Moshe tells Yehoshua, "Amekaneh atali? U'mi yiten kol am Hashem nevi'im ki yiten Hashem es rucho aleihem. You're jealous for me? You're being mekaneh for me? Let me explain to you what I want. I want not two nevi'im. I want everybody to be nevi'im. Ki yiten Hashem es rucho aleihem. So that's the real nekuda of a melech. When that's the nekuda of a melech, that he's just a channel to reveal the malchus Hashem in the world, so then everyone gains the hashpa'a from the maluch. That's what he's saying here by Matan Torah, every Jew became a melech as k'ilu kodesh and the koach to reveal it in every person comes from the nesi'im. This is the general bloop outline, but now he's going to get into the specifics. What's the connection of Jews being Mamleches Kohanim, a kingdom of princes to Martin Taylor? So for this we have to understand what is this concept of Malchus? We speak about Malchus, royalty, aristocracy, kingship. Moshe was a Melech, David was the first Melech of Malchus What is Malchus? Taylor the Nakuda Iknis from Malchus is a Snasus. It's not just the Melech, somebody has to lead and make decisions, tough decisions. So you have a king. Obviously that too. But the main Nakuda of Malchus is a Snasus. Snasus means exaltedness. The The Melech's and up get thrown out from Ganzel folk. The Melech's, the king's is a loftiness, a sublimity. A sublimity from the entire nation. In Alacha, he's not allowed to even engage in labor in public. Need to provide him his needs with tremendous prosperity like the possuk says, "Your eyes should see the Melech in his beauty." Nothing and nobody in the country can hold back the king of implementing, executing the will of the Melech. The Torah says in P'sachim, the Melech is gathered, he breaches through fences and you can't protest. Obviously we're talking a Melech who's who's really serving his country and his God, his people. You have kings, you know, that they abuse the power. Talking about a melech who's like he did Rambam says that he's more more humble than others. Omar Malchus Akaturah again the Gemara says the king says and the mountain is uprooted. Okay, ain't that Matan Torah of by Eden. Now we understand what's brought by Matan Torah Jews became Kayam. Durech Matan Torah is given the I'm tunnel. We say and don't have after the column and my after a son of Sabano. The I'm tunnel my collusions. When I'm tunnel comes in the I'm most. You exalted us. You elevated us. Eden's on the and even all the falcon. Business is given in hacker from column need to give up the good at home. What Matan Torah did was imbue every Jewish soul, every Jewish life with a sense of Malchus, with a sense of I'm most. An exaltedness. And again, it's not an ego thing. I'm bigger than you. I'm more powerful than you. It's the opposite. It's more humble because it's basically the exaltedness that you're representing Hashem in the world. You're representing divine infinity like a real melech. The humility of the melech is what gives the power to the melech. The fact that he's the most powerless person makes him the most powerful person cuz it's not his own power. The moment if it's my own power, it's like an ego thing. So then your ego is bigger than my ego. My ego is bigger than your ego. So the question is who pushes harder? That's what the Rambam says. The moment a melech discovers like the David the melech says I should be sitting with the mighty nation of Israel. I feel like a little suckling infant in the bosom of his mother. And this is saying the king. You feel like a little baby. He says, "My soul is like a infant and he says my soul is like a a camel, like an infant that's nursing by its mother." And he had that that sense of of intimacy with Hashem. I'm I'm with me as a Hashem with me. I am going ready from the womb you were like my mother. Ready from the womb you were my God. So that in the deep place the Jew is not defined by Teva. That's what he says higher than the world not under the realms of nature. The whole Jewish existence is not Al Pi Teva. The Gamorah says when the Jew lives when the Jewish people live up to their true mandate as Mamleches Kohanim true conduits of the divine fulfilling their mission as God's people fully as he says Torah Mitzvos is complete. So then not only do they get all their needs with prosperity with Arichas like a king. But in this ideal space the Gamorah says their work is done through others. They don't even have to plow and plant. That's what Rashbi says in Brochos. What does this mean personally individually in a person's Avoda? When it comes to Torah Mitzvos a Jew needs to find the king inside of him or her. When it comes to Torah Mitzvos there's a sense of a Melech. He should dedicate himself to the mitzvah as though he had no other daigas, no other malachas, as though all of his needs are given to him. Kane no teva dekechaishbon, no cheshbon of teva. How limited I am, how small I am, how weak I am, how scared I am, how frail I am, how insecure I am, how needy I am should stop him from engaging in Torah and mitzvahs because in this you're you're you're a melech. But he has to find that within himself, that that it's a genuine experience. It's not lip service. A melech is not I say I'm a melech. It's an internal state. It's called the there's a middah called middas hamalchus. It's an internal middah of malchus. There's also the behavior of malchus. It's both internal and external. It's a behavior, but it's a way of thinking. It's a mindset. When one goes with this approach, it's not in a way of a war, with a battle, with his yetzer hara or other things that are disturbing him. It's bederech menucha, there's a serenity. You're going to be in a higher place. I'm not encumbered in the conflict and in the competitiveness. The melech is There's a sense of exaltedness in the person. But here, it's all very ingashmak. But you can ask a very basic question. May love you talking about. Everybody was just a core soul. Talking about the neshama itself and premise and neshama the core of the soul. Fine. Beyond the world. It's beyond everything in the world. It's a malchus pure malchus. So then I could say whenever you're approaching your true identity and avoid the Hashem, so nothing in the world and nothing in the material world can confuse you, can overwhelm you, can disturb you. Your relationship with Hashem remains absolutely intact. And by following his rats in the midst of the malach like he says in 20 minutes motion softly like we learned in the avid malach malach so you're good. But we're talking about people who are living in this world. The neshama came into a goof. The neshama is limited. It's confined. There is a world. The world limits you and the world could confuse you and the world can overwhelm you. What does it mean then? How do you demand from a person that the person should be so uplifted and it should be genuine with an MS. We're not talking about fake. We're talking about an MS to lift himself up from various slaps just above this level of embodiment. What does that mean? See Israel. When they give you the reading This is what a real rabbit is. This is what a real Jewish leader is. The definition of a real nazi is not that he's exalted. Yeah, he's exalted but that he brings out this exaltedness in every person. That's the real role of a rebbe. Like just like I said before, a real melech is somebody that in his presence you become you feel like a melech. A real nasi is the pshat that in his presence you see your own nasi's. You see your own malchus. You're not the small, insignificant, inconsequential, frail, weak, overwhelmed person. You're in touch with your own infinity. Yeah. Yeah, you understand what he's saying here? That's the nasi the nasi Yisrael are those what makes a nasi, what makes a real rebbe? That all the everything going on in the world doesn't compromise even a bit their being anchored in their soul which is a chelek Eloka mimaal. And be mayla they can radiate that clarity and that conviction and that unwavering connectedness to every disciple who's ready who's open up. That's what he said. They give every Jew the koach to find in them the nekuda of Elokus kiyum. Right? Like the famous line, you know, you have leaders that want to create followers. But real leaders want to create leaders. That's what he's saying here. That's the nekuda. That you find the leader inside of you. Not that you submit to me cuz I'm very big and popular and have a big personality and a big powerful or have a lot of power. The opposite of that. And that's why the Rambam says the king has to be more humble than others, not less much more humble. His ego has to be much much smaller than the ego of all of his subjects. Regular Jew, I don't mind if he has a big ego. What do you do with your big ego? But if the king has a big ego, if this rebbe or or or nasi has a big ego, now you're dangerous. You look at the kings throughout history. You see right what they did with their egos there. Klein come in chin. A king it it of your power it's dangerous. If it's your power, you're a dangerous man. Don't give anybody power. Why should any person have power over other people? The only right that you have a melech to have power is if he's back if a whole shmona esrei he's down. You don't even see it. Because then when he gets up after shmona esrei, he's a shliach. He's a shliach of Hashem. He's eved melech melech. Moshe Rabbeinu was the most powerful Jew. He was also the most HUMBLE JEW. THAT'S WHY he was the most powerful. It's not Even though he was powerful, he was really a nice guy. That's not the vart. The reason he was powerful was because he was the most humble person. That's why he was the most powerful person. Cuz it wasn't him. The moment it's And it's a very It's it's tempting because once you're in that position, it's like, you know, oh, it is me. Like nobody Not everybody got the memo that it's not them, you know. Once you tasted it, it's like you eat from the etz hada'as. Oh, it's it's me. No, it's me. It's my looks. It's my brains. Moshe Rabbeinu had a problem with that. That's the vart. Very good. You got it. If he brings it out in us, we can bring it out in the other in the next person. Yeah, that's the whole nekudah. So by So what did with By Matan Torah, Hashem says, "Atem tihiyu li mamleches kohanim." Why is that the nekudah of Matan Torah? Mamleches kohanim is a mindset. It's who you are. You're a king. What does it mean you're a king? You're a king means there's a sense of eroymemus, of exaltedness. You are a representative of the creator of the world. So you have nothing to fear. Not you have nothing to fear because you're stronger and you're going to kill everybody and then No, then you have a lot to fear cuz there's going to be people that are stronger. It's It's because you're an eved melech. Because you're a conduit for the creator. On the contrary, the more ego I have, the more fear I'm going to have. Because now it's about, you know, who's stronger, who pushes harder, who's more impressive, who gives more pressure, you know, who's louder. It's the ultimate humility that allows the true Malchus Kayam and Veremamtonem and Kol Hashainus. So it's like it's not me talking. The real Melech Malchus Kayam is he's a Shliach of Hashem. And then the whole world responds differently. The whole world responds differently. Why? Because it's not the power of your persuasion or the fear that we have from your tyranny and dictatorship. Then it's one dictator against another dictator. Here, it's a Shliach from the creator of the world. So he says in Avoda it means that a Jew's attitude, especially when it comes to life, when it comes to meaning, when it comes to Torah and Mitzvos, should be like a Melech. It's a different sense of exaltedness, a different sense of confidence. There's a breitekeit. As though you were mamash a Melech. Ah, you're talking about a poor Jew. He barely has parnassa. What about what somebody's giving him all his needs? But they say it has that confidence of a Melech. Nobody could stop him. He's unstoppable because it's a different energy that's that's animating him. You Toisfos. So the question you can ask, that's very nice if everybody was an neshama, but we're not an neshama. You're living in a body with your limitations, with everybody's bilbulim and ma'asim. So that's the chiddush of a real Moshiach that in every generation the Moshiach remains that Melech and doesn't allow anything to eclipse that vision. And brings it out in every in every Jew. I once heard a vort from the Rebbe, a very geshmake vort. Uh, it was Parshas Shmois Taf Shin Nun Beis. I still remember. He said that the Gamorah says in Brochos that Reb Elazar ben Azaryah became a Nossi. Rabban Gamliel was the Nossi of the Sanhedrin. Rabban Gamliel was the president and he was like the leader. And I see with Rebbi Yehoshua they demoted Rabban Gamliel and they they appointed Reb Elazar ben Azaryah. So I'm with Reb Elazar ben Azaryah. The first thing Reb Elazar ben Azaryah taught to us "Hareini keben shivim shana." We say it in the Haggadah, right in the beginning of the Haggadah, right? "Hareini keben shivim shana." "For this I kissed you tell me it's my time by Layla such a Dosh of him. I'm already like 70 years old." And the pshat is he wasn't 70, he was really a young man, but he became a leader. So he was kishivim shana, he got white hair in his beard. The Gamorah it's a whole story in the Gamorah over there cuz he was really a very young man. And and I never heard proof that you have a mitzvah to mention yetzias Mitzrayim at night until ben Zoma taught "Leman tiskos um seichek um kol yemei chayechu." "Kiyemei chayechu" is the days and "kol yemei chayechu" is the night. So the Rebbi asked why was this the first teaching of Reb Elazar ben Azaryah? I mean it's a very gishmaka teaching. Why was this the first teaching? So he said because Reb Elazar ben Azaryah was capturing what a Nossi is. A Nossi is somebody who can teach people how to leave Mitzrayim even at night. That's the first function. It's easy to feel redeemed during the day when it's when the sun is shining. When the sun is shining you could feel redeemed. But how do you feel yetzias Mitzrayim at night? Balaylus. So the chiddush of a Nossi from the word hisnasus, a Nossi from the word hisnasus like he said, "Reimamus." Exalted. "Reimamus tanu mekalel sheinus." Is to be able to experience redemptiveness even in the fog and the darkness and the density of and concealment of night. Okay, so this is now the nekudah. Now according to this we'll be able to understand the chiddush and the uniqueness of Moshe in his time, Dovid in his time and the Baal Shem Tov in his time. You see where this is going to go now. It's completely three different stages in history. So, the malchus that Moshe reveals is a completely different quality than the malchus that David reveals. The malchus that the Bal Shem Tov reveals is a completely different milieu in history. Hey. The Baal does Moshe, David, and the Bal Shem Tov. The ganz haggah for Moshe Acha David Amalech tools by Dawson say for Tylenol. Un and haggah full with Nissan A Bal Shem Amalech. Since Moshe, David, and the Bal Shem Tov, each one was a melech, was a nasi. And that's why you see by them First of all, the sense of expansiveness, also in physical physicality. It says by Moshe he was wealthy and David was a king. He brings also about the Bal Shem Tov. You also see the way they related to nature. They weren't at war with at war with nature. There was a sense of the malchus at ever. Moshe Rabbeinu's entire MO was supernatural. He led the Jewish people out of Mitzrayim and in the desert in a miraculous way. David Amalech, when you read the hillum, he struggled a lot. But he always had a sense of gratitude and feeling that Hashem is with him at every moment saving him from all of his peril. He constantly talks about his gratitude for all of the salvation and miracles that he had at every step of the way. And then you have the Baal Shem Tov. Like he says to you see by people whenever they want to talk about a wonder a wonderful astounding unique story out of the realm of nature, they call it a Baal Shem Tov story. This is a Baal Shem Tov story. Cuz the Baal Shem Tov's whole hanhaga was filled with miracles. What's the pshat? The greatest miracle of the Baal Shem Tov was Yeah, people sometimes they read all these stories. I'll tell you I'll tell you a word from Isaac Nuewirth. A few years ago, he said, "It's interesting. You don't say so many miracle stories in the shiur. I've never heard you say a miracle story. Usually say I grew up, this one made miracles, this one made miracles." The greatest miracle of the Baal Shem Tov was the Baal Shem Tov. That's the greatest miracle. The greatest miracle of the Alter Rebbe was the Alter Rebbe. That's bigger than any other miracle. The greatest miracle is when you realize that you are the miracle. Then the miracles already flow afterwards, you know? Don't invest in the eggs, invest in the chicken. If you invest in the eggs, you have an egg. If you invest in the chicken, all the eggs are different. If you make your chicken a golden chicken, the eggs will be golden. If not, you're focusing on an egg. Yeah. Let's Moshe, David, and the Baal Shem Tov, they they were malachim. They were kings. But mainly the whole hanhaga was in a different hanhaga. It's not the focus on one behavior versus another behavior. Because they were malachim, so it came out in that in that in that in that offen. So that's what he says, by each of them there was this sense they were living in a world and the world has its laws and its limitations, but they completely were not defined by it. Why? Because they lived and breathed and radiated this link to infinity in a very real way. So, what I see as a wall, they just didn't see it as a wall, they saw it as an opportunity. They saw it as just an opportunity to be able to to to to work through this. And and because they witness him, so this is a gift, that's what he's saying, to reveal in every Jew this inner malchus. Now, there's a big difference between the three. To understand the uniqueness that they each give, there was three things that happened by the giving by the revelation of Martin Tyler. Aleph, the etzem is gallus The first thing that happens by Martin Tyler is Hashem comes down on the Mount Sinai, on Har Sinai. That's the very revelation of the divine by Martin Tyler. This was completely above nature and the world, and it was only temporary. Afterwards, yeah, the mountain became a regular mountain. The holiness went when Shofar Yovel when the trumpet was when the shofar was sounded, they can come back to the mountain. It was a moment, a unique moment in history. All the curtains, as Rashi says, all the veils were were part parted, right? And you experienced panim el panim dibur Hashem el Moshe. That was a unique moment. This gallus of the Ribono shel Olam in the world, the way it never happened before or afterwards. Everybody became a prophet at that moment. They didn't need to prove that Moshe Rabbeinu was a prophet because everybody was a prophet at that moment. And that was unique. And that's why throughout all the rebellions in the desert afterwards, nobody ever told Moshe Rabbeinu you made up the story of Ma'amad Har Sinai. Moshe had so many enemies, the best thing should have been you made a good magic show. Nobody ever said that to him. They blamed him for a lot of other things. He didn't take us into Israel. You appointed Aaron Cohen Gadol not not not based because nepotism. Nobody ever told Moshe that was a magic show that you did. You see throughout the Tanakh, nobody ever revolted against There was no Ma'amad Har Sinai. Because everybody knew they were there, right? That's the power of Yiddishkeit. The power of Yiddishkeit is not a religion that came down through one person or through a few people. And that's why you see just to just it's just an interesting thing. You know, there is about There's a 12,000 religions that we know about today. Throughout history, there's another another probably 50 or 100,000 religions, but many of them are gone. No one Not one has a story that's similar to Ma'amad Torah. Not one. That there was a mass revelation of everybody. Everybody has a story that Joseph Smith heard his voice and he created the Mormon religion and and Yoshke Pendricks heard what he did and he created his thing and Muhammad went up on his horse. It was only one person, sometimes a few people. There's one There's a branch of Hinduism I once read and they have a similar story that a million people saw revelation. So everybody saw it, but they have one detail. Everybody died besides one person. So they have the story of Ma'amad Torah, but there was ONLY ONE PERSON. SO THE QUESTION is why did nobody else replicate this story? They replicated so many other things of Judaism. Yeah? I want to say you see the difference between Reform Islam. Muhammad, he wanted to replicate Judaism. He made from three pillars a day, five pillars a day. I got you shook up. From fasting one day a year, you have to fast Ramadan a whole month. If you would have been a Jew, you take off from five from three pillars, you make no pillars. From fasting one day a year, you fast no days a year for holy. I got you shook up. Very good. So, he made that old thing. The reason is just cuz to make a religion if you're going to make a new religion You don't do that. You don't say that 4 million people everybody was there and they heard it and they experienced it. I could tell you what happened to me last night and if I'm charismatic enough, you may believe me. You may not. I mean, you're Jews, you probably won't, but uh Uh right? But if I start telling everybody what happened to you last night, you know that either I'm a sugar I'm lying. Why am I getting into this? I forgot. Oh, so there's Galus and the Kodesh of Matan Torah, this was the essence experience of what happened at that moment. And that was the official That's one aspect of Matan Torah. But there's a second aspect, base. The Titzam Pula from that is Galus in Velt. As I knock the B'nai Yisrael Yovel is Galus is on the Gila Elokim of Matan Torah. Is a Bedug Dem is a Dacha on the Teva from Velt as Mechina Avos and Gringin in the Tzimtzum Galus and the Aidel Elokim. This the result of Matan Torah in the world the day after. True, the Shechina departed. The trumpet, the shofar was sounded and it meant that the experience was over, but he could come back to the mountain. That's true. The revelation of the divine presence that happened by Matan Torah ceased. At least on some degree to the physical eye. But it wasn't over. There was the Titzam, the result is it has an impact till today. What happened? The Teva of the world became already more refined. Once there was revelation, it's already a different world. Even after Matan Torah finished, it's already a different world. It's now more receptive to the truth. Once the truth came out, even though the truth is concealed, but already the lie there was a puncture, there was a a puncture in the lie of of of the Mahdi. The lie of Khumriyus that this is all there is. Khumriyus was punctured, there was a a breakthrough. Yeah, true. Matan Torah itself is not it's not every moment you can we're experiencing Matan Torah on that level of the physical visceral experience the way it was there. But the result of it was it's already a different world. The world is more receptive to the truth. That's already step two. And then there's the step three, Gimel, the tachlis of Matan Torah. What's the purpose? There's Matan Torah itself, there's the result and impact, the residue, the impact of it after the experience, that the world is already a different place. The teva, nature became more refined. And it's easier to penetrate through the dense uh the dense shells and husks to bring in the truth. And then there's the third thing, the tachlis, what's the purpose? There should be the fusion between the higher reality and the lower reality, between the inner and the outer, between the soul and the body, between heaven and earth, between divine infinity and physical materialism. To take the physical world, which is the lowest of all the worlds, and turn it into a dira, a home into a sham, a home for a sham, that even in the concealment of the world where you don't perceive the divine truth. The darkness is all around, the Jew should be able to bring in the revelation of the light of Hashem from Matan Torah into this world. So, you have three things. You have Matan Torah itself. You have the result of it, that the world became more translucent, the shells became more translucent, there's more transparency. There's a zikha, there's a refinement. That it's more perceptive to truth. You broke through the sheker. And then there's the purpose, that that's the impact of it. And there's the tachlis of it. The purpose of it it should be the fusion between the elyon and the tachton, between the higher and the lower, that this physical world should become a dirah, should become a home where Elokus, where the truth of godliness of Ein Od Milvado is manifested and revealed where davka in the in the darkness of the world. And that's the tachlis, the purpose achieved through the avodah of the Jewish people throughout all of history until the conclusion of that when Mashiach comes. These three things represent three stages in history. When they were in the desert, when they came into Eretz Yisrael after the desert, and when they were exiled. So, you have the first stage of Jewish history is the midbar. Second stage of Jewish history is when Yehoshua Bin Nun takes them into Eretz Yisrael. The first thousand years of history of Jewish history. And then begins galus, they come back and then again the galus. The Jewish people in the Dor HaMidbar, in many ways they still lived with Martin Tyler. They were there, they received the title in their bodies. It wasn't just a soul experience. Their souls weren't there. Their souls and bodies were there. So something from the revelation of Martin Tyler remained with them even after it happened. For 40 years they were completely beyond the regular structures of nature. Their eating and their drinking and their clothing and their entire behavior was with a nest. Everything was beyond Tever. Right? You had the manna and you had the well of Miriam and you had the clouds of glory and it would clean it would press their clothes. And the Gamara said the Hazal said the Mechilta says in Beshalach for a carrot only this generation could receive the Torah. The Torah was given to those who eat manna. Because the Torah's wisdom is so fine, it's so fine-tuned you have to be in physical perfect shape to be able to eat food that allows you to be receptive to this type of spiritual energy. And they had to be free from all the headaches so they could be the generation that can get Torah. Like eating the Torah like eating the manna. So in some ways the experience of Martin Tyler stayed with them even though Martin Tyler didn't happen for 40 years. And there were plenty of problems in the desert, but there was a part of Martin Tyler that remained in a very revealed way cuz they saw it and what they saw they continued to live with. So that was the first stage of Jewish history. Then you have the second stage in Eretz Yisrael. Once they go into Eretz Yisrael they're not eating the manna anymore. They're not drinking water from a rolling stone from a well. They don't have clouds to press their clothes. They're farming and they're plowing and they have to create an army and they have to create a structured society. They're in a civilized Eretz. They're not being led supernaturally by a cloud by Hashem's cloud in the desert. In Eretz Yisrael, true, they go into a natural order of life. But still they saw the Hashgacha in a revealed way. That's like the the second stage we spoke about. The result of Matan Torah was that even the regular natural universe is already more open. It's more receptive to the truth. They broke the shells. And that's represented the second stage of history. We know this in our life. Sometimes there's moments that a person experiences a very profound clarity. Yeah, it's like your own little Matan Torah, so to speak. Like you see the whole truth. You see it. But it's not going to stay forever. It's one of the hard things that when people go sometimes and they experience very deep stuff, they think it's going to be there forever. It's not. Come back in a week. Come back in a month. Come back in a year. It's gone. 5 minutes, right? It's it's But hopefully, at best, it created a clarity that even afterwards, when the curtains come back, you should have a clear memory of what's true, what's not true. And now begins the work. And now begins the work. The work of integration. So the stage two is even after Matan Torah, it's already a different world. So that's represented coming in Eretz Yisrael. They're in a natural world. But as Hashem says, my eyes are in Eretz Yisrael always. And the Hashgacha was there in a revealed way. And as he says, even when you're farming, which is based on nature, unlike Egypt, you're dependent on the rain L'matara Shamayim Tishmayah. So they know that even though they're working and they have to work, but ultimately it's a cali for Hashem's blessing. There's a clarity there's a certain clarity. Yes, I got to do my job. I'm not living from the man. I'm not living in heaven. I'm living on Earth, but Earth also belongs to Hashem. That's the second stage of history. Now comes the third. Then came exile. Exile is sometimes you see nothing. Could be a point that you think that there's absolutely no difference even between him and anybody else. He's completely subjected to the realms and the laws of nature just like any other non-Jew. The whole you could say it's all fictional. It's just a burden that was imposed on the Jewish people. Stop driving me crazy. One of the hardest things for Jews in galas was their yearning to be like everybody else. Can we just be normal like everybody else? Any any opportunity from society to welcome the Jews they welcomed so deeply cuz they were just dying. Can we just be normal like the enlightenment in Europe swept Jewish people by storm. Why? Oh, we'll be normal. They're they're going to treat us normal. We'll be normal for once. is a curse. Is socialism, communism swept millions of Jews. What? Everybody is one. Everybody is equal. Of course, they didn't know that everybody is equal, but some people are more equal than others. And everybody is equal besides if you're Jews. You're Jewish. So, the avoid of galas is a different avoid. Here there's a uniqueness a unique hard of iron. You have to work to break through and bring light into the concealment of the world to the darkness of galas. This is the third element. Element number one is Matan Torah itself. That's like the desert. Component number two is the result of Matan Torah that the Torah became more refined. That's like the Jews going into Eretz Yisrael. They're in nature. It's not Matan Torah, but the result is obvious. Then stage number three is, the tachlis of Matan Torah is, to break through the darkness of the world and ultimately transform it, to confront that darkness. That's what galus represents. So it's not that galus is an aberration. It's like almost like Jewish history stops. No, it's a different stage in history. Those was this When we say that the revelation of Matan Torah was temporary, it's in terms of the impact in the world. The moment of Matan Torah was unique. After Matan Torah, you can't compare it to the way it was with Matan Torah. When you talk about the Jewish people, Matan Torah changed them forever. I know the moment of Matan Torah only. It entrenched, it was kaveya. It embedded and imprinted in every Jewish soul that they are mamleches kohanim v'goi kadosh. A Jew could say, "I'm not holy. I'm not holy. I'm not holy." Matan Torah transformed, like the DNA was transformed. DNA you don't transform for a moment. It's transformed forever. It's mamleches kohanim v'goi kadosh. Even if he or she doesn't acknowledge it, but the truth of their soul is that he remains a sublime creation representing Hashem in this world. And this is the source of all anti-Semitism. And the Gemara says, "Sinai comes from the word sina." Sheyareh d'sina l'uma saineh. There's something completely divine about the Jew and the anti-Semite sees it and goes crazy from it. The Jew also goes crazy from it cuz he doesn't understand what it is. If you're not educated, you don't know what it is. What is it? My nose? I'll do plastic surgery. What don't you like? My nose? What what don't you like? My money? I'll give you my money. What don't you like? I'll give you whatever you want. Just call me normal. No, the kid never got it. It wasn't Before Matan Torah it wasn't zero, but it was just as much as they were ready. As much as they were ready. The Rambam says in Hilchos Aveidus u'Perek Aleph as much as they wanted to join the family, they could. And in Mitzrayim takah the Rambam says k'mas k'mas v'nechar v'nechari k'mas Everything was uprooted till Hashem sent Moshiach Rabbeinu and he turned them into a nation. So that's what he said, but but after Matan Torah but p'nimius nafshai it's a different metzius. Atah v'chartanu mikol ha'amim is an inherent reality in every Jewish soul. Afilu b'shacheta Yisrael. Well, why? A Christian says I don't believe in Christianity. He's not a Christian anymore. I say that he was a Christian. He's a zaideh, but not him. A Muslim says I don't believe in Muhammad. So you're not a Muslim. You're an apikorus. We'll kill you. Why by Jews? A Jew says I'm an atheist. My father was an atheist. My zaideh was an atheist. I believe in nothing. Afilu b'shacheta Yisrael. What makes you Yisrael? And it's halacha that way. Halacha. Even a meshumed, a meshumed, if he gives if he marries a woman, she needs a get. You don't A Jew A non-Jew marries a Jewish woman, she doesn't need a get. It's not called marriage. If he marries, she needs a get. Why? Even still, married in the like my land. Why are you giving a get? So, this is even the furthest of the furthest. The Gamorah says about Achan, after which Israel wasn't about a person who didn't do my macharena. We didn't go to the mikveh on Yom Kippur. We didn't do my vesadra. It's about Achan. Achan, the Gamorah says in Sanhedrin daf mem daled, he is baal midah morah. He did every crime in the book. He says a lot of list of five things he did. And they're not very nice things. Let's put it that way. You could look it up in Sanhedrin what he did. And on him it says avicha choteh Yisrael. So, this when they say Matan Torah was temporary, it's in terms of the impact on the world. But, in terms of the nefesh, it remains mamlechus kohnim v'goy kodesh. The question is, do you make peace with it? Or do you fight it? Do I am open to who I am? Am I not open to who I am? Yeah, I could decide tomorrow that I'm a horse. I can eat like a horse. I can't run like a horse, but I can eat like a horse. I can stay in one place like a horse. Right? It's not going to make me a horse. Why? Cuz I'm not. Are there advantages to be a horse over people? Yeah, there's quite a few advantages. Horses don't have to do some things that we have to do. It's not a question of what I'm doing, what I'm not doing. It's a question of who I am. It's being true to who you are. So, the truth of the Jew is that he's mamlechus kohnim v'goy kodesh. He can deny it. He can deceive himself. He can make believe that others are denying it also. But, at some point reality emerges. It's one of the hardest things now for Jews now after October 7th, right? Assimilated Jews and even religious Jews sometimes, but they're assimilated in their soul. They just happen to grow up in religious communities, but they're also assimilated. It's very hard for them. What's happening? Like what what what what what's going on? But it only tells you what a Jew is. It shows you. All evil in the world goes crazy. They're obsessed with Jews. Always. Evil knows its enemy. Evil evil evil tyrants are not dumb. They're evil, but they're smart. They're not dumb. They know their competition. Their competition are not Buddhists in India. That's not their competition. Not Hindus in an ashram. They don't bother them. You can have Buddhists on mountains meditating for 300 years straight. Nobody Nobody gives Nobody utters a beep. Nobody utters a sound. A Jew sneezes and it's the front headlines of the New York Times cuz somebody sneezed. A Jew sneeze. Look, he sneezed. Headlines. What's the nakuda? The nakuda is there's there's a there's a divine so it can be embraced, celebrated, understand what your mission is, or I'm embarrassed. So the nakuda of Matan Torah is that it changed this forever. So now, according to all of this, we now come back to Moshe David and the Baal Shem Tov. The three stages of Matan Torah affected Monday. The three stages of Jewish history, for this you need a different for each stage to teach you what malchus means in that stage. So let's see. This is the difference and the difference in the flow in the flow of malucha, in the communication of malucha, of aristocracy, of nasius, exaltedness, sublimity that Mosha, David, and the Balshemptev gave the Jewish people each one in a different generation. Mosha Rabbeinu, he gives the Torah. The Torah is called by his name. They have become Mosha, what does he give his generation? He gives them malchus, LITERALLY. THEY'RE THE KINGS. THEY'RE literally kings. It says in Gashmius they can see it in the most visceral, literal way. All their needs they receive from above without toil. Every one of them had a wealth and a prosperity that was unfathomable. And their whole system of life during that journey in the desert 40 years was miraculous. So Mosha Rabbeinu inspires them in a very real, visceral way. Each one of them is a king or a queen. I'm so good at this, kind. Then comes stage two. I don't know. Can I mold? Here is David Amelach. They come in Israel, there's no bread from heaven. They can't They have to farm. They have to work. Now they're natural people, they're regular people. True, in Israel there's a Hashgacha. Which shows that Hashem is giving them their parnassa, but still you're doing a lot. You're You're creating the vessels of teva. So what happens is very naturally the person could sometimes deceive themselves that it's my ego and my occupation and my initiative and my creativity that is responsible and has the pressure and has to create the parnassa and therefore it could take me away from Torah and mitzvahs because I'm fragmented. Even though there's a Hashgacha, but still I'm not just an open receptacle for this flow. No, you need my work. So you could become fragmented. You know how much pressure, how much anxiety like we all know in our work, you know. Where there's a bitachon, etc. And it can confuse the person. This is where David Amelach comes in. David Amelach gave a new sense of malchus. But it's different than the malchus of Moshe Rabbeinu. The malchus of Moshe Rabbeinu was like the first step to get me beyond teva. Like he lifted you up from from nature. But David Amelach was that in a country where there's a system of teva and there's armies and there's politics and there's sovereignty, you could live with Mamlakhas Kohanim. In other words, in a in an individual level, it means that a Jew should really be able to realize that it's just like by Moshe Rabbeinu. Everything is coming from above. Everything is from Hashem. And he says in parentheses, "And by maila it's by harchava." If you realize that your parnassa is all from above, so then of course it's by harchava. Of course it's by harchava. You hear what he says? "By maila it's by harchava." The reason if it's all coming from above, of course it's by harchava. Because the this is what God is giving me. And in the pnimiyus, in the shoinish, it's also a ness. It's beyond teva. Al mai Hashem wants that I should do what I have to do, but so therefore the person is not involved when it comes to Torah and mitzvos, there's no bilbulim. There's a menuchas hanefesh. They're anchored in a serenity because even though they're in teva, they're still above the level of teva. Just like a melech. Just like in the midbar, the man came near the doorstep and the water was there, and they didn't have to worry about anything. So of course nothing was there to be involved with. So David Hamelech gives that energy, that consciousness, even when you're not in that state. And you see it from Sefer Tehillim. In Tehillim, when you read his Tehillim, you see he's a warrior and he's fighting wars and he's protecting himself. And he has to do things according to nature, and therefore he's escaping here and there. But for never a moment does he ever doubt that he's alone, that he's lost, that he's vulnerable. He never he never doubts what his priorities are. Like I said before, nafshi la yeima. So in a in an individual level, it's a very deep place of awareness that I'm doing things, I'm involved, and there's ups and there's downs, and there's trials, and there's tribulations. But it's almost like in the midbar in the sense, it's coming through the kaylum of teva. And Hashem wants me to do the work. But that's the ratzon haboyda. And the mayla, really? The pnimius and the shoydish of it, it's all an inyan of a ness. And therefore I never get confused and never overwhelms me to the point that it could take me away from who I am, my soul, from my Torah and my mitzvahs. But for this, you need to find the malchus in you. And that's what Dovid Hamelech gives the Jewish people. Now comes stage three. Stage two is also gantz, uh, could be challenging. But stage three is a whole different level. Bishas achun geven in the chushcha digolus, Dovid Hamelech was in Eretz Yisrael, home, organically connected. There was still a clear memory of the past. There was a clear hashgacha. True, it was not, nobody was eating the man. You're right. In avoyda, represents that you're doing your thing, you're farming, you're not getting manna from heaven. You have to make a kayli, and that's why you could get overwhelmed, because you have to make a kayli. You can't just sit on the couch and wait for the manna to fall from the ceiling. It doesn't happen that way. But there's still an organic connection, there's an organic flow. Bishas achun geven in the chushcha digolus, b'frat in the time when the chushcha digolus is going to be deeper and finsterer. In golus itself, there's stages. When it became deep, the darkness is deep and dense. Is mit umtzatzoika itim, umtzatzoika itim, which means the distress of times, the pain of times. Is mit arayngitan nit nor in asiyas malachas stam, not in tirdas uparnasa. There's work, and then there's being overwhelmed by work. Work is work. Tirdas uparnasa means you don't have a day, you don't have a night. Tirdas means you're ta'ated, you're an overwhelmed person. We call it anxiety. It's not just parnasa, it's not that have a job, I do it. Tirdus means I'm completely I'm drowning in it. Now you need a new and a deeper energy to be able to find the king who exists in you. To be able to find that you're a king. Well, not just you got to work for a living. Nobody's giving you breakfast, my friend. Nobody's paying your tuition. Okay, you're not in the midbar. Nobody's ironing your clothes. You go to the cleaners and you pay. But it's not just that. It's the tirdus of parnassah. The person feels like they're they're they're overwhelmed with stuff. To be able now to find that you're a melech, so either you're cuckoo or you're living in fantasy world, which is what some people do. Right? Or yeah, you're drowning. YOU NEED A WHOLE DIFFERENT KOACH to find the melech inside of you. What does that look like? You want me to be irresponsible? Fine, I'll be a melech. I'll be irresponsible. I'll sit here and outside and drink coffee all day or eat soup. You want me to do that? Fine. But what do we find a melech? What's the joke? I'll buy a lottery ticket till I get the lottery ticket. It was a Jewish letter he used to say in the Aibershter is a helper, yeah. He said the Aibershter is a helper, I feel the fight in myself. They say God is going to help you, but I need him to help me before he helps me. Huh? This is the kitchen of my house. I'm going to be so much good. I eat the Rebbe says this was the chiddush of the Baal Shem Tov. This was the Baal Shem Tov. This was the malchus that the Baal Shem Tov taught. The whole chassidus came, that's why it came in that generation. The darkness of galus reached a crescendo. It was dark before, but then it reached like an extra level of darkness. A disconnect, yeah. Before that, the Tanaim also had darkness. The Amoraim had darkness. The Geonim had darkness. The Rishonim had darkness. Rashi and the Rambam didn't live in great gardens. They suffered terribly. And those are the names we know. You had all these Jews, they suffered. There was still a sense of clarity that came from history and connection, at least by many people. The Besht's generation, there was already a breakdown. Not just physical, but also emotional and spiritual. Especially after the decrees of Tach and Tat, 1648 and 49. And then you had the false Messiah. So, everybody was lifted up to the heavens and then thrown into the abyss. And the poverty was so devastating. It was like it was so it was such a hopelessness. Such a hopelessness on every level. It was like it's not just we have to work for a living. You know, it was a complete breakdown. And what the what did the Besht do? One thing. He revealed Malchus. He brought Malchus into the Jewish world. He brought Malchus into the world. He gave He literally gave the Jewish people back their soul. And how did he do it? He did it Nobody even knows how he did it. And in fact, in history, it's an interesting thing. I don't know if you have a parallel in history. The Besht ran between 30 and 50 years. He transformed the lives around 10 million Jews. Right? A revolution without a single bullet. And without any army and without any professional mechanism. You don't have that in history. Within 50 years of the Besht, around 10 million Jews in Eastern Europe, their lives were transformed from one degree to another from in one way or another and usually in extreme radical ways. And it happened with how? Nobody even knows how. And the reason is cuz it it didn't need it wasn't an army. He spoke he started to sing a song and the souls responded to it and it transformed Jewish history from within. That's what he's going to say here. Different type of malchus. This malchus was a malchus that came in the darkness of golus. Beautiful beautiful words. A Jew could think when there's so much concealment, fine you'll be a Jew you'll be a Jew you'll do what you have to do and get it over with. Even just doing mitzvahs in a regular way is so hard and overwhelming. If you're going to try a little harder and learn a little more and do a little obviously then you get credit. But you want to change the mindset that a Jew should be able to dedicate himself and celebrate like a king. Give me a break. Like a king, you're an aristocrat. Like the whole is you can celebrate it you can dance you can dance to the end of love you can dance you can dance with Like like world is the whole not the whole hell bill bill is the top of there's no concealment there's no bill bill. You could live in Gan Eden. Come on. You got to be a nut. You cookoo. Comes the Bel Sham Tov and what did he teach in the depth of Galus? He brought out the The fact that in a desert with man is but it's not such a even you have your empire It's not such A DISH. THEY HAD NOTHING. THEY WERE DISPLACED ON every level. Nothing nothing nothing in terms of material power or comfort or something and even spiritual. There was such a decline and and demoralization on every level. Comes the Bel Sham Tov and says no NOW YOU LIKE HE IGNITED THE FIRE of Messiah in in a person creating an inner redemption. He said it's all about inside. He used to say that Galus and Galus is a state of consciousness. And and Galus Galus is dust and Galus is dust. What was his point? His point was it's a real state of consciousness and to really open yourself up to know that you're and is leading you in a divine providence miraculously every day and in every detail. Not just every day in every detail the whole product product. When the product My goal is my greatest dish. My sofa. That was when it is in a mid bar. I used to get lost in the world. I feel in the world not from the straw. Drink I used to ball of Well then it is After when I Galus This brings out a much deeper malchus than the other two. That's where the malchus of is connected to malchus of mashiach like he says in 43. The fact that you could be higher, you could be uplifted in the world above the world above teven in the desert, when you're completely excluded, you're living in a different planet. They were in a different planet. Even in but it's a place of revelation. It doesn't bring out interesting the the infinity of your malchus. Because you're in a higher realm. You're in a higher bubble. So then the malchus is expressed. It doesn't bring out how true and authentic and infinite it is. You know when you see malchus when you're stripped from everything that has to do with malchus. Now you see it's real. It's invincible. Where do you see the invincibility of a soul? Where do you see the power of a person, the resilience of a person? When I'm when I'm in a cocoon of of beauty and comfort, okay, it's beautiful, but that's not where you see the infinity of your malchus. It's not where you see the potency, the endless resilience of the soul. But when in the darkness you bring out it means this malchus true. You're not a melech because of circumstances. You're a melech because you are a melech and therefore it comes out even in the most extreme conditions it's going to come out because it's who you are at your core. That in all these limitations and finite situations, you're connected to something that's infinite. You're like a representative of Hashem in the world. You see the world from an infinite place. Even with all the problems and challenges, you're not a victim, you're not part of them. You're an observer, you're an emissary, you're an ambassador to change the darkness. That's the third thing of Matan Torah. That's where you see the Hadasha of Macha Shkoyina. The Havaya is an infinite thing in the Baal Shem Tov. Every Torah from the Baal Shem Tov says this. There's not a single teaching from the Baal Shem Tov that doesn't say this. In these words and that was, but this is the atzmius of the Torah of the Baal Shem Tov. Huh? Any teaching from the Baal Shem Tov any story from the Baal Shem Tov, it's this. Yeah, it comes out in endless different Torahs and interpretations, but it's it's it's it's capturing this nekuda. The bli g'vola, the bli g'vol of Yemalachu, the bli g'vol from the koach hamalchus that a Jew has. So, this comes out davka in this time of galus. It doesn't It can't come out in the other times because over there you don't need that that level of intensity. And in every person you have these three stages. It's not just in history generally. In every person's life you have these three things. You understand what these three things are in every person's life? You have here a fantastic depiction of of uh Oh, you came at the right moment. Every person's life, not every person, but many people there's three aspects in our life. This is a very vivid very vivid visualization of it. There's the state of the dor hamidbar. Literally like, you know you're in the womb of your mother. Or even you're born like the womb of your mother is like Martin Tyler, you know. The Gamorah says in Niddah that in the womb of the mother you learn the whole Torah and you see from one end of the world to the other end of the world and there's a candle of God and there's no bliss like in the womb of the mother. And even after you're born it's like door Hamidbar, right? You don't work for a living. You need food. You go to get the man. It's called mommy's milk. It's man. It's also nutritious. There's the very little psyllis in it. You know I don't know if you know but a mother's milk to Hashem made it unbelievably unbelievable ingredients there for the development of the brain and for the development of a fetus. It's incredible what mother's milk has in terms of nutrients. So it's like the man, you know, didn't have to go to the bathroom in the midbar. The Gamorah says the man didn't have any psyllis. The body didn't have to get rid of any of it at all. Became integrated. I know a mother's milk doesn't have that level but I'm just a muscle. Right? You need water, you have water. You don't have to press your own clothes. First of all you don't have clothes. You have a pamper and the clothes you have mommy will take care of. But emotionally speaking it's like that that that blissfulness that oneness. You're like a child in a different realm. Even from a spiritual point of view if you're talking from a spiritual point of view it represents those moments or those stages in life when there's that absolute protection where there's no separation at all. Of course you're a melech. You talk a melech. You're taken care of like a melech. You're seen as a melech. And you experience yourself as a melech. You have another stage in life, yeah. That's the stage of like Eretz Yisrael. There's already more independence and there's separation. Right? Detachment is not there such a powerful way but you have what to go what Hashem wants you to gain some tish. You're not completely separated. You aren't thrown off a cliff. Figure it out. There's a Yeah, I need you to work. I need you to take responsibility. You're not a one-year-old anymore. You can't nurse from your mother. You got to make your own life. I got to But you see that it's a bracha. And you see that there's hashgacha. And you see the impact of different behaviors. And you know that you need the rain. True, you could get overwhelmed. You sometimes you don't know the boundary where I stop, where I don't stop. You forget about that relationship. But generally speaking, there's a there's still a flow. There's still a flow of attachment. You may not be attached with an umbilical cord. It may not be matan Torah mamash, but it's like the impact of matan Torah. The world became a more refined place. That's stage B. Stage C is what many people, unless they experience it, don't understand. I'm not talking about on an emotional level. Stage C is people don't understand what the word is and that's why they sometimes make they mock when I use the word is what's called trauma. Trauma is there's a disconnect. There's a disconnect from the self. And if you don't have it, it's very hard to understand what it is viscerally. You think it's just people that have problems cuz they're lazy or they like talking about problems. So, when a person doesn't have it, they don't understand what it is. Especially developmental shock trauma and there's developmental trauma. And the development means that the self is is so damaged that it really it what what is it missing? It's missing the tnu'ah of malchus. Not only you're not a melech, at your core, you're a beggar. You're a you're you're a shmata. You don't deserve anything. This is not what you say. It's not what other people say. It's an internal experience that is so damaged. It's not you're independent. You're so independent, you're detached. You don't have the safety of attachment. You're literally alone in the world. And this is where we develop coping mechanisms that are absolutely crazy to substitute for that lack of self. And what does a real self mean? A real self means that you're attached. You're attached to the creator. I said yesterday that Akasha Nashi, the first thing the Torah says is not good. Lo toy the first Lo toy in the Torah is Lo toy a yes. Adam Lavada, that's the first Lo toy. Before anything that's not good. Why is that the first thing that's not good? I know other things that are not good. It's not good to uh to engage in a way that's not good. It's not good to sin. These are all not good things. The first thing that's Lo toy before anything is a yes Adam Lavada alone. Because when a person is alone that's the source of so much dysfunction because we weren't created to be alone. We were created to be attached. And the reason we were created to be attached is BECAUSE WE ARE ATTACHED. WE ARE ATTACHED. WE'RE NOT ALONE. Lavada is the greatest lie of life and therefore it's the greatest pain of life and it's the greatest dysfunction of life when you're Lavada. Lonely man of faith. Lo toy a yes Adam Lavada is the first Lo toy in the Torah. It's not good for Adam to be alone. It's not good for Hava to be alone. Hava knows it because she was never alone. Adam doesn't know it. That's why men are I like to be alone. I like to be alone. Leave me alone. Women usually don't have such a suffer. You understand? It's in the table of mace of the mace of arm of people don't cuz Hava was never created alone. When Hava came Adam was there already. So life began with a relationship but Adam is not sure. Yeah, yeah. That's the issue with a lot of men. See that is a kind you know. Oh, I'm Lavada. Yeah, sure. Sure. How do I I don't need emotional attachment. I don't I'm an intellectual. You're not intellectual. You're just traumatized. You're afraid of your emotions. Huh? You can't even run. So you So So the trauma is there's a breakdown. That's what Galus is. Eretz Yisrael is Yeah, you're at There's a detachment there. It's a pain. It's like the neshama coming into the guf, but there's a flow, there's a connection. There's a relationship, there's hashgacha. I have to take responsibility, and it's hard. I can get confused, I can get overwhelmed. This is where David HaMelech comes in. The Baal Shem Tov's miracle was the miracle of healing the trauma of the Jewish people. That's the Baal Shem Tov. Everybody's wondering why the Jewish world is gravitating to Chassidus now so deeply. What happened suddenly? Even people that the word Chassidus for them a few years ago was taboo. It's not for me. I'm a good I'm a good Jew. Don't mix me up with I don't live in Atzilus. I don't need Sefiros. I'm fine. I'm good with Gemara and Mishnah Berurah. It works for me. Even in such circles where a few years ago it was taboo, today what happened? The answer is this. Now you understand. The answer is that once you dealing with a level of darkness and pain of disconnect So this is the Baal Shem Tov. This was the Baal Shem This is the Baal Shem Tov's malchus. To be able to come to a person who's experiencing this darkness, and so many people are experiencing it today. And if they're not experiencing it, somebody they're close to is experiencing it. And usually that person is only revealing what they're really experiencing. They just they knew how to repress it for many generations or for many years. So if you use other material, it's all beautiful, but the Baal Shem Tov Boom! This is it. This is the malchus. This is what the Rebbe is describing here. In a place of complete disconnect, you were never disconnected. And that's where you see the real malchus of a person. That's why there's something so powerful about it, because this is where you see the infinity of a soul. Somebody once told me one of the most moving things I heard. I know the person very very well. And they told me their greatest proof that God exists their greatest proof that God exists came from a very very indirect and painful way and a very personal and intimate way. This person has been through Shiva Madurai Gehennam. They've been through Gehennam and back like seven times and maybe more than seven times. In terms of abuse as a child and not just physical abuse or emotional abuse but sexual abuse. And in a horrible horrible way and from people that were close very close to them. From anybody it's horrible but people that they trusted and they were close in the family and respected people too. So it was the horror is is beyond what I personally imagine. First of all that it happened. Second of all it happened from people that nobody could guess so therefore their whole life they doubted it because so they made themselves crazy. I'm the crazy one. I'm the meshuggener because the truth they couldn't see because it was too crazy cuz they were too respected. So imagine what that does to your brain. So not only are you abused but now you abuse yourself every single day for thinking that you were abused right cuz you're really normal and so that means you're more crazy than anybody else. So they repressed everything and and it created a life of mamesh of emotional and psychological Gehennam. To the point that's you know I've heard a lot of stories but some stories I'm like you know they get the Nobel Prize in terms of what are they called the Guinness Book of World Records literally surreal. It was so bad the person had no memory of it. That's how well it was hidden. And any memory of it was repressed and the people involved had was so sick that they had this ability of creating this slide the mean I mean it gets me sick just to talk about it. I can vomit from disgust. Most of the life they didn't know anything. And then they went into very serious healing stuff, very serious. And they discovered a lot. Not everything but they discovered a lot. And how how horrible and how dysfunctional and how sickening and how bad etc. And as you tell me in all the pain I realized something. What did he realize? He realized that there was a soul inside of him that observed everything that sought and still is completely pure. And is sickened by what happened. He realized that he wasn't broken to his core. Because if he was broken to his core, there would be no eye that would be left to talk about it. There was always a hidden eye in the darkness that saw everything, that experienced everything, that felt all the pain but didn't become part of the tragedy. He had now access to it that was completely hidden. But when he got access to it through very powerful healing methods that Hashem has blessed this generation with he realized that with all the darkness there was a core that remained completely pure, bright confident and holy and divine and that observed and remains in that purity. And that's why there's a part of him that completely unaffected. And he said that's where I learned God exists because if God doesn't exist which eye saw it all? What what if I'm just a random a random heap of cells that happened to come together and I was destroyed on every level. So, if you take this table and you destroy this is a destroyed table. You can have some piece in the table that says, "I know I'm being destroyed and I don't deserve to be destroyed and I'm upset that you're destroying me and I'm going to prevail and I'm going to create mechanisms to protect me." It's not going to happen. Unless there's a little coming out that's indestructible. You can nobody can destroy it and that remains and that protects you and that is there and it always retains its voice. Here you see So, he told me that his experience of God is it's not deniable. He realized that God is him. He's a coming out. He is a part of God. That's what he's He saw God. The only explanation that he has that there's a part of him that wasn't destroyed is God. Hashem who's beyond ever nobody could destroy him. Abusers can't destroy Hashem. There's nothing you can do. Sorry. The has was to say how full a fellow. This is what the Rebbi is saying. This is where you see the infinity of a person. This is where you see the infinity of your mouth. The The belief from mouth was a divine. When I'm always when I had a good childhood and I'm attached it's beautiful and it's amazing nobody's complaining about the years in the desert. It's a beautiful thing to have the mouth. But where do you see what's a mensch is? Where do you see what's a Jew is? Where do you see a neshama? Where do you see that you're a malech? When the you have nothing everything was taken away from you. You're still a king. Now you're a king. The Rebbi says in Sanhedrin that ruled the world and then they took that away from him and he ruled then they took that away from him and he ruled then they took that away from him and he ruled the and his family then they took that away from him and he ruled his stick. The Rebbi ruled all my clay. He was a king on his stick. All the king had was a cane and he was a king on the cane. It's like this is your king on the tissue box. I think the what does it mean you're a king on your stick? They didn't take away the stick. Nobody cared to. They didn't care if he walks around a stick. What what do you mean? What are you What are you I'm a king on this table? I'm a king on this chair? I'm a king on my coffee? You're a king. You should Thank you. Everybody is a What is a king on my coffee? How do you become a king over a stick? What the stick There was elections? You you threaten the stick? It's a diamond. It's lifeless. Yeah, you can be a king over a Even to be a king over an ant is not a problem and the ant is a living thing. What is a king on my coffee? Good question, no? No, what What is What is a king on my coffee? Uh uh The king is saying that the king wasn't a king because people called him a king. He wasn't a king because there were a million people under him. He wasn't a king because he had finances. Uh bleachers Yeah. He wasn't a king because on Facebook or Instagram or in the or in the What is A KING ON MY COFFEE? What is A KING ON MY COFFEE? He had nobody in the world. Nobody even knew he exists. He was a schlepper. He only had a stick. He was still a king. You know why? Cuz he was inside a king. You could be a king over 20 million people. You're not a king. You're a loser. One person doesn't acknowledge you, you go cuckoo. You go crazy. What happened with Haman? One man didn't bow down to him and he went crazy. When when he got it. Why are you so angry? There's 10 million people bowing down to you. What else? You have already 10 million people. You have 10 million people that bow down to you. So, there's one alte yid, his name is Mordechai. He says he sits over there with his Gemara and his voch with glasses, and he looks up at you, and he doesn't bow down. So what? So, you have to kill him, and kill his wife, and kill his kids, and then kill every Jew. You went Hitler. Why? Cuz this guy didn't bow down to you. You understand the vort? Cuz Haman knew that Mordechai is the only one who got it right. Everybody else is for sale. Everybody else is for sale. You can have 20 million people bowing down. They're all for sale. It means nothing. They're bowing down to you because they're a bunch of funnym. It means nothing. They need their kids in your moisdis. They need to get money for their wedding. They need section eight. It means nothing. It's all let's say let's honest. I don't mean to be personal or judgmental let's say let's honest. You understand what I'm saying? It's let's say let's honest. One person doesn't bow down to you. Haman knew the truth. Haman wasn't a shoyte. He was a rasha. He wasn't a shoyte. So, rasha marusha, but he wasn't a shoyte. He knew THE TRUTH. MORDECHAI GOT IT RIGHT. HE DIDN'T SELL HIS SOUL. THEY TELL AN OLD JOKE about uh There was this professor in university. Not a professor. He was a chair. He was like uh what the dean in a in a section of the university, and he called from himself tremendously. And he was in charge. He was in charge who gets which job and who gets tenure. So, everybody was buckled to him. And in the morning he would come and he would say jokes for an hour. He thought he had a good sense of humor. And all the professors would get Nobody would laugh. Now, they weren't laughing cuz the joke was funny. They were laughing cuz they needed to make him happy, and they needed him to feel good about themselves. I don't know if you know in Russia, Stalin would give speeches. He was one of the most boring speakers in history. But, when he finished, you applauded. And you knew if you stop applauding first, you're in Siberia tomorrow. And that's on a good day. You're probably shot. So, nobody could be the first one to stop applauding cuz it's disrespectful to comrade Stalin. So, it's It was comical what happened. Stalin finished, Churchill finished. Churchill was talking a good speaker. And they applauded him and Stalin, the most boring speaker in history. Yeah, there's videos of it. And everybody is applauding. And nobody could stop. They know you stop applauding, yeah? You're going to be found dead in a car accident tomorrow, okay? Or in Siberia. So, and they applaud and applaud until Stalin be rahamim of hamarubim would tell everybody to STOP AND THEN STILL YOU DIDN'T STOP. Everybody but Basacha's. It was It was such a joke, you understand? So, that's one type of melech. Fidel Castro in Cuba would give speeches for 7 hours cuz he He was a good orator. He was a horrible orator, but everybody was forced to stay. If you wouldn't be there, you're done. Then you have the opposite. The opposite was HaMelech. He was a melech. He came from Beit David, the real melucha. I I only have a stick. I don't need more than a stick. I'm fine. I don't need more than a stick. I don't need anybody to agree that I'm a melech. You understand? That's called malchus. You don't need anybody to agree that you're a melech. You celebrate your internal life with such gratitude that you have you. Wow. Because you're a manifestation of God in this You have you. That's what the Baal Shem Tov gave to the Jewish people. I saw it from the Brisker Rav in a Brisk oven. The Brisk said he was a male at the same time as the sticker. The Brisk didn't say it was trauma. He didn't say it with the whole drama or trauma. That's what the Brisk said. I thought I saw once I think from the Brisk oven. I think I saw it once maybe somebody else. He was a male but it's a He didn't need the people. One male if you don't call me a male what makes me a male trauma was himself. He was a male but it's a male but it's a it's a stick so the stick I'm a male on my stick. His self-control his discipline his sense of exaltedness came from within it didn't come from without. How did he create that? So if a person didn't have that attachment it's very very hard. Right like this person I was talking about everything was taken away. So if they come to if they approach themselves from a place of a from a place of feedback they they left with nothing. They didn't have that safety. A a kid that grows up in a healthy environment there's a safety there's there's they call it the four S's safe secure seen and soothed. It's called healthy attachment. So you have what to fall back on on a hard day because at your core there was safety. But this person was swept away from that like you were born and thrown off a cliff. Live later of a crown. So you can't get it back from you can't find it through that attachment. You have to go to your ultimate homage. You have to go to the to your own cuz your own was never abandoned. Huh? The real attachment. So when you become attached it's much deeper. Because you had to fight for it. It's yours. And you know exactly what it looks like and you know you're not going to let go from it. You had to find the hug a ball out of your heart. You had to find the infinity of your heart. That's the essence of that's the essence of you have to find the essence of the core core core that's indestructible. The essence of yeah like the essence of the essence of that that can always be resurrected cuz it was never it never decomposed. The part that never decomposed that's the essence of from the essence of that. No, that was the right king. That was the right king. That's what you're talking about. That's what you're talking about. That was a temporary king and then once it becomes the king it says that his family is that's why it represents this new in the second stage of history. So it's in three stages of history. One and the second and the third. So everything now comes together. What does it look like? What does it look like? There's the way it looks like in the generation of there's the way it looks like in the generation of there's the way it looks like in the generation of the and each one of them brought it out in his generation what means in the time of what means in the era of and what means in the era of the third. Nothing. That was born in Ukraine. on the cursed soil of Russia. The Reb Rashab once said with the place where the Baal Shem Tov was born, there was not a centimeter of land of earth that wasn't dud give eight mid-year dish and the citizen efforts blood. Every centimeter of earth is saturated with Jewish blood. Mhm. He was inside. Yeah, that's the very Shakira and have a lot of your fish here is a sham it to sell or The Gamorah says in Sanhedrin Shakira Cain Shakira Cain is the daughter of Mosha. Have a lot of your fish the daughter of your show issue years of sham it to sell or the daughter of Ruby who the Ruby lawyer daughter of Shamad. Six people would use one cloak, one Talis and cover themselves to able to learn. daughter of Shamad So Mosha's generation is called Cain. It's Shakira. Your show is your fish beauty. It's heaven. issue years of sham it to sell or the Ruby who the Ruby lawyer Ruby who the Ruby lawyer daughter of Shamad when they had one Talis for six people to learn. So this is the Nakota. How could you call Mosha Shakira Cain? Mosha was Your show heaven. The void tears doesn't mean Shakira doesn't mean husband is a lie. It means the difference of MS and Shakira is MS is that it's consistent olive mem and tough. Shakira means it's circumstantial. But Mosha the Rubina the Cain was so palpable so it could be false in the sense that in a different generation it's not here anymore. Yoyfi is so powerful, it's beautiful. It's not as powerful as chein, but it's still very powerful, but it's hevel, it's vanity. It's like thinking of marriage, right? There's only chein and yoyfi. Constantly, it's amazing what happens in a time when you don't see the chein, you don't see the yoyfi. It's all over. That's when you need yiras Hashem. That's when you need the real connection. And it brings out a deeper chein, it brings out a deeper yoyfi. The Baal Shem Tov talked about the Baal Shem Tov. The Baal Shem Tov once said the kavod hakavod. He says going to be a time shekera chein vehaval hayoyfi. It's going to be a time that sheker is going to become chein and hevel is going to be called yoyfi. It's going to be a time that the world is going to call lies chein. Oh, this is so graceful. And hevel, stupidity, is going to go, "Oh, this is so beautiful." Yeah. Huh? Yeah. Sheker is the most beautiful thing in the world. Chein, it's the most graceful thing in the world. It's such a crazy thing. You don't call it sheker anymore, you call it chein. You call it science. You call it biology. You call it tolerance. You call it love. You call it wisdom. You call it universities. You call it CNN. Huh? Whatever. It's all sheker. It's chein. It's all hevel. It's yoyfi. And that's when you need isha yiras Hashem hi tisalel. Okay, we'll stop here. Just going to remind everybody tomorrow night is Shavuos. So, uh, we're going to have shiurim here in Tent Gimel, men and women. The first one will be 1:00 a.m. The second one will be 2:45 a.m. First topic is the power of a mitzvah, a fascinating debate between Reb Yitzchak Hutner and the Lubavitcher Rebbe on this topic. Second shiur is going to be the different approaches to Israel in the Orthodox world and we how we move forward. That's the first night of Shavuot. The second day of Shavuot, which is Thursday afternoon 6:45, we'll also have a share in the tent. Naomi, Ruth, and Orpah walked into the therapist's office. That's going to be the second day of Shavuot, Thursday 6:45 p.m. By His grace, everybody is invited. I want to wish everybody a freiliche kabbalas haTorah b'simcha u'bpnimiyus and a kabbalas haTorah with malchus and with geulah. Have a beautiful day. And a good Yom Tov. HIPAA Oh. I had a I have a a bug of I have a tape recorder there. To record. Yeah. A freiliche Yom Tov. It's an amazing thing what they did. Did you see that the hostages were in the house of Al Jazeera reporter? Yeah. Yeah. Yeah. And reported on them. Yeah. And they were Unbelievable, huh? It's unbelievable. Sheker hachein v'hevel hayofi. Sheker is chein and hevel is yofi. Yom Tov, a freiliche Yom Tov, hatzlacha rabba with everything. Yeah. Anti-Semitism is a hate of God. It's a hate of truth. It's a hate of morality. Yeah. That's why you'll see anti-Semites Yeah, it exposes the dictator. It's a It's an inability to look at your own flaws. And instead use a scapegoat, in this case the Jewish people. Always turning away from your own problems and challenges. And on the contrary, the hate to them covers up on your own stuff. If you have to If you're going to face real evil, you're going to have to look inward. We don't want to do that, so we look at the Jews. The Jews are always accused of the worst crimes that the people who accuse them are guilty of. Today the Jews are accused of genocide. Apartheid. Abuse of human rights. Ethnic cleansing. Murdering children. Who are the ones accusing us though? People who genocide is their dream. Murdering children is their dream. Ethnic cleansing is their Messiah. Apartheid and abuse of human rights is their daily conduct. It's interesting. You know what I mean? They cover it all up. And the greatest cover up is they go to the opposite extreme. And the Jews are good. Jews don't know what hit them. Genocide is the last thing that Jews dream of. I told somebody cuz there any intelligent person on the face of this earth who is not lying who can disagree with the following statement. Yeah. If Israel puts away its weapons for 2 weeks and so how it goes on vacation, they put down all their weapons for 2 weeks. What happens to Israel? Gone. They're gone. If all the neighbors of Israel put down their weapons for 2 weeks or for 2 years and go on vacation, what happens? Beautiful beaches. There's peace. No intelligent person can argue with this if they're saying the truth. If they're lying, they're lying. Everybody knows this is the truth. Israel goes on vacation, so I'll go on vacation for 2 weeks, there's not a Jew left in Israel alone. God forbid. If they go, Hamas puts down its arms and Syria puts down its arms. All the enemy, Hezbollah puts down its arms. Everybody, Iran puts down its arms. Nobody is afraid that Israel is going into Iran to capture Tehran and kill every Iranian and kill every Syrian and kill every person living in Lebanon. Right? Not one person will die. And it's not it's not rocket science. Everybody knows this if they're just honest, right? The most liberal left-wing person, if you're Unless you love you want to lie, you want to lie. So what the what the So So it's a no-brainer. So there's no argument. It's a That's where the moment we start arguing, we're already part of the mess. What are you arguing? It's a joke. You think Churchill ever got up in the British Parliament and said, "I want to explain to you why Hitler is more evil than you think and I'm better than you think." The moment he would do that, he lost the war. He got up and he defended himself against Hitler? What a joke of jokes. Somebody who wants every child, Jewish child, and mentally child, and black child dead, you got to argue with him? The argument is a joke. The argument itself is a joke, but this comes from Jewish insecurity. That's why it's so important to have Malucha. You understand? That's the whole part. In Galus, the Galus got to the Jewish people so much, they don't have Malucha anymore. They have a state, but they don't have Malucha. Cuz Malucha you get from Moshiach, from Dovid, from the Baal Shem Tov. You don't get it from secular secular constitutions. They don't give you Malucha. You understand? Ben-Gurion didn't understand this. He had Malchus based on the Holocaust. He didn't have Malchus from within. So, he didn't bequeath it to his generation of leaders. They don't have it. Even now? Even even now they don't have it. They don't have it cuz Malchus is not a secular thing. The Malchus they're going to get from the secular constitution is going to be as much as the UN allows you to be a Malchus. And the UN wants you to be a slave. The only real Malchus comes from the source of Malchus. That's Moshe Rabbeinu's Malchus, Davena. It's a complete disconnection. And then what happens is you sacrifice your people. You jeopardize their security. That's what Israel did cuz they didn't have Malchus. Malchus is not ego. Malchus is not racism. Malchus is not bigotry. Malchus is not human abuse. Malchus is confident in the holiness of your mission and in the goals of justice and compassion and morality and love. That's what Malchus is. And when Jews don't have it, How is it possible that they're terrible. And in Galus, it's hard cuz we were stripped from everything. You understand? That's why the Baal Shem Tov is even the healing for Israel. You need the Baal Shem Tov to heal Israel. Even though it seems so disconnected. What was a Yid in Poland, Ukraine was have to do with Israel? Israel, our army. Look at the army. Where were they October 7th? They're schlaffing. Cuz they lost Malchus. They were busy bragging about Oslo and and and leaving Gaza and and a new Middle East. As you're busy, Peres used to brag about a new Middle East. As he was busy with his new Middle East, they were building tunnels to blow up as much Jews as possible. You understand? You have a new Middle East and they're busy building gas chambers and tunnels. That's kuku. Why? Cuz they were stripped from Malucha. Peres, Rabin, everyone, Netanyahu, their Malucha comes from a secular source. You understand? And then the UN needs to give you reshus to be a Maluch. Dovid a Maluch, Moshe the Baal Shem Tov wasn't looking for permission to be a Maluch. He was a Maluch. That's what they're missing. They don't have that. They don't have it. They're missing it. They're stripped from this. They're brainwashed. Anything that's man-made, the Malucha is very vulnerable. If the US, if Biden looks the wrong way, you fall apart. Biden is just looking to be reelected. Biden is thinking about about morality and vision like like like like a kangaroo is thinking about it. He just wants to be elected. He doesn't need a war when he's being elected. He needs the Muslims to vote for him. That's it. Why are you getting overwhelmed? You understand? Cuz you don't have Malucha. Presidents of America want Jews who know who they are. That's a helpful for America. You think Hamas is good for America? Hezbollah is good for America? Iran is good for America? 9/11 was not against Israel. It was against America. They can't say everything cuz they have all their friends. They need the oil, whatever, but uh Ayayayayayay. It's a It's an interchange when you don't know Oh. Yeah. So, you think if it will change when when people will decide finally to choose the government but choose the king? We need an internal re rebirth. Just choosing a good king or, you know, it's also a joke, you know? Yeah, it's this is a very deep It's a very deep internal space. It's all internal. Yeah, let me try. You have to learn the same mind as this person, though. What? You have to learn the same mind as this person, though. You're right. Mhm. And then