Purim 5720 #5: Let's Just Gaze at Each Other: The Science of Divine Bliss

Good morning. Good morning, everybody. Good morning. Oh. So, we'll dedicate the class for our brothers and sisters in the Holy Land and with the success of the Air Force of Israel and America engaged in the conflict against the the Homans of today. And to express gratitude that Shabbos Zachor, as we were reading Zachor asher asah l'cha Amalek lo tishkach. Shabbos Parshas Zachor 5780. Uh, Khamenei. Uh, people were pounding their feet here and they were pounding their feet in Iran. And the Haman of today, Khamenei, and his henchmen were eliminated. So, that's a very big uh Yom Tov and a big Simcha when Haman and his children are uh eliminated from the world. And also to pray for all of those who are wounded in this war against Iran. And uh Hashem should give them tremendous hatslachah and complete victory. Didan Netzach a complete victory layehudim yom oyrah v'simchah v'sasson v'ikar in our own times to be able to see it with our own eyes. A gut morgen. Morgen tzu dir. I I asked my rav about the the question about Karka d'Olam about Esther. I you know, with the shade and everything like that. So he said So I said, "Maybe it's not even a real Maybe it's not wasn't really her child, right? But even if you say it was the shade that that that was her body double could be a Even if you say that then there's still IVF could be a like planted inside of her. I hear. So Yocheved was her Yeah. Yeah, yeah. Yeah. Okay, so we're in the middle of the maamar B'Laylah Hu Nadah. I think we're holding shiur number five, right? Yeah, I think shiur number five, right? And we're up to sif hey. Five. So we're up to sif hey. Chapter five, shiur number five. In the copies it's page 413. V'hinei l'achar d'argos avodah d'achaisai. Dedicated by a donor in honor and fulfillment of the words of Mashiach to the Baal Shem Tov, "I will come and I will be revealed l'chayei ufutzai mayanosecha chutzah as your wellsprings are disseminated everywhere to the furthest corners of the human being and the world." Okay, so chapter five. Tomorrow morning is Ta'anis Esther. We'll also have a shiur tomorrow b'ezras Hashem. Uh breakfast not included tomorrow. So cuz I want to finish the mind before putting putting night by this after the suit is going to be a big for bringing in Pomona. Um uh Tuesday night Tuesday night, I'll just tell you where it is. Five Valley View Court. Five Valley View Court. Starting 9:00 p.m. For men and women and children. It's a big house over there. Minkowitz, five Valley View Court. That's Purim in the evening 9:00 Tuesday night 9:00 o'clock by Azriel Shammai baruch. So, last year we discussed the idea of Pishke the Khashoggi Rashi Shamash open up open up even the point of a needle Khadija Mahat the hole that's created by the point of a needle. Open up for me because I want to be with you. And the first term that's used is you're my sister. And the never explained that that's the beginning of the of integration knowing that there's an inherent embedded connection just like a brother and a sister which could never be obliterated. You didn't choose it. You didn't create it. It's family, so it's always there. And even if it's a more placid love and it's no way not always um Yeah, it's not always vibrant or electrifying but it's it's consistent. It's there. It's embedded. It's called family. It's natural. And this is the love that every single Jew has already from Avraham Avinu family Khadija Avraham. A Khashoggi also means connection fusion fusion equal is a knot. So, the measure says Avraham Avinu was called my sister because he's the one who begins to fuse the world with Hashem and explained at length that Avraham Avinu revealed the truth of Hashem Hashem not but Elam. Not that Hashem is the God of the world but that the truth reality true reality of the world is godliness and explained it at length. Because the world is the the world is essentially the divar Hashem, the energy, the words of Hashem and even deeper the desire of Hashem. And this can be explained even to the animal soul. That was our main focus, how we communicate with the animal soul that even the animal soul is also looking for fulfillment. It's looking for existence. It's looking for identity. It's looking for attachment. It wants to be. Every animal it wants to be. And when you can explain the animal in a way that it energetically understands that it's the true reality of itself and of the world is Elokus as explained at length. So then this is something that can be communicated even to the animal consciousness. That the animal consciousness wants this connection. It wants this attachment. As he put it in the last words because it deep down it wants to see itself one with Hashem. Because the animal soul can understand that that is ultimately the true reality. As he said the last words there's only Mitzias Elokus El Shazel Kufisha Elokus Elamata. It's the way Elokus is Elamata. We'll see what that means cuz that's the key. Ruach Habehema Yereda She Elamata. She's looking for Mata. She's looking for Earth. She's looking for existence and this is the real meaning of existence. That of attaching myself and looking for external shallow superficial realities that are not even real. Deep down she wants real attachment. She wants real existence. As an animal she may need focus. She may need direction. Not she may, she for sure needs. She needs that mentorship. But this is a conversation with the animal soul. Now he goes to the next level. After Achasi you come to something deeper called Rayasi. The word Rayasi is an interesting word. What does I Yossi mean? The word I Yossi comes from the word usually people translate it my wife, my spouse. But really the word I Yossi comes from the word Raya. Raya it's a shepherd. I Yossi really means my shepherd. Which is a very interesting thing. I understand Hashem calls me his sister. You're my sister. That's itself a very interesting term. What's I Yossi? You're my Raya. What is this? For Indian bazaar and the truth is a marriage they often called I Yossi also from the word friendship Raya us like the after come like over over Shalom Raya us friendship right? So that's another concept. Also I Yossi is friends shepherd each other. They they help each other like a shepherd. Right so it's not sound disconnected. A shepherd nurtures the flock. That's what a shepherd is. So I Yossi when you say good friends they sustain each other. They help each other. They nurture each other. They feed each other. They're there for each other. So the two may be connected. What's the idea here I Yossi and how does it come after I Yossi? This is a measure is a fascinating measure in I should have The measure says I Yossi partner system. And this is in measure itself. And the person in I should have in the beginning it says I Yossi pirate the music I Yossi. Hashem says or the husband there the groom says you seem to me I Yossi you seem to me like one of the horses in the chariots of pirate which you have to know what that means exactly why he compares. Literally it's the the pirate's horses were like unbelievably groomed and beautiful and and athletic and powerful and so he says the music I Yossi I I look at you I Yossi as one of those horses. Huh? In in in in the title of this week there's a minor on this week we spoke we spoke about it in Shabbos. The The Zohar says there were female horses and male horses. The whole thing with a horse is But the Medrash over there says, "Rayosi, what's Rayosi?" So, the Ben Ish Chai says, "Hashem is calling the Jewish people Parnososi." From the word Parnosa, when you mefarne somebody, you sustain them. You feed them. You give somebody Parnosa, it can mean money, it can mean food, it can mean courage, it can mean motivation, it can mean inspiration. So, the Medrash says that Hashem is saying about the Jewish people, "Parnososi, you are the ones who give me Parnosa." Ad kedei kach. Which is a fascinating Medrash. This is not a bizarre Hasidic, you know, it's a Torah somewhere in a Vatican. It's a safe It's a Medrash Rabba by Ben Ish Chai. Ben Ish Chai, one of the Tana'im. He says that Rayosi means Parnososi. Hashem says, "You give me Parnosa. You shepherd me like like a flock, like a sheep looks at the shepherd and says, 'You give me Parnosa.'" Without the shepherd takes me to a place to get water, it takes to a place with good grass. That's what a good shepherd is. A shepherd is in The first responsibility of a shepherd is to protect and nurture the flock. So, Hashem says, "You are that for me." And he even continues. He says, "You shepherd me every single day with two sheep, a sheep in the morning, a sheep in the afternoon." Es keves echad ba'boker. Like it says in It says in Chumash, "Lachmi." Tzav es Bnei Yisrael v'amarta aleihem in Parshas Pinchas. V'amarta aleihem we say it in the morning. V'amarta aleihem is carboni. Lachmi, it's my bread. Le'isha, this is my bread. These sheep. So, he says, "This is You're my shepherd. You You're the ones who give me these sheep. You You give me lamb chops in the morning and lamb chops in the afternoon." But it's not probably literal. It means probably Yeah, so what does this mean? Food for thought. Even food for thought. You say, "Give me food for thought." Right? You're giving me You're giving me something to think about. You're giving me You're giving me something to to sustain me. In Zohar, he actually says these words, "Yisrael mefarne simcha ba'yachad l'avim sheba'shamayim." Zohar Parshas Vayikra, the Zohar says these words similar to the Medrash, that the Jewish people are mefarne. They give Parnosa, sustenance, to their father in heaven. This is all that union of rayasi. Achoyse is you're my sister, we are we're essentially connected. Rayasi is something deeper. You're shepherding me, there's something you're giving me, there's something there's a food that you're giving me. What does this mean? For I know commercial in you know parnossa showing you the hiluk vishubadam. The way the medrish understands parnossa that it's clearly food. Not just parnossa, I'm giving you a check. He actually says you shepherd me with the two sheep. Cuz that's really what parnossa is. Parnossa he says somebody gives parnossa we call parnossa you have a job, but it really means that you they should be able to put food on the table, right? That's the main the main staple. Food, the protection, a house, clothes, whatever the the the the the matter with the things the items we need to live. So he says, "What is the union of a parnossa by a person? It's a union of achila." Right? You feed it. So what happens? She may chabed a nefesh she may chof. What does food actually do? It fuses the soul with the body. Simply, it it replenishes the cells, it gives a person energy. Right? If a person chashve shalom does not eat so the soul has no mechanism there's no mechanism of the consciousness to be present in the body. She had a nefesh metzaz atzmi tachlis aluchnis. To go a little deeper. The soul on its own is tachlis aluchnis. Tachlis aluchnis means it's this it's this it's the peak, it's the core of ruchnius, of transcendent energy, of spirituality. Vilu haguf inyan ageshem vachoymer. The body is is is physical, it's made up of matter. Geshem is physical matter, choymer, with all the laws that govern the body. Veaychi achivro sheveynay. What creates the fusion between them, the connection between them? Ela inyanim anasa deachilu usiya shenikra'im baklalis beshem parnossa. This is the achievement that happens when a person eats and a person drinks. Yeah? You say "As may mechaya given when me life." Without that, life cannot continue after a while. This is what's called parnossa. So, parnossa, it doesn't create the soul. The soul is present. But the fusion between the soul and the body, that the soul should be able to live in the body, that's what parnossa is. That's what the food does. That's what a hidur se'ah does. So, he says, "That's p'shat when Hashem says, 'Parnossasi Yosi, Parnossasi.' You give me parnossa, you create the fusion, just like by a person. When I feed somebody, or I feed myself, I'm creating the fusion between the soul, which is existent, but that it should be able to live and be embodied, pun intended, live in the body, in the guf. So, Hashem says, 'That's what you're doing for me. Yosi, you're the ones who are giving me parnossa.'" That's the p'shat in the Zohar, you saw in the finest in love of Hashem. What does this mean? K'maykin yuvla l'ma'ala, so exactly the metaphor of a person. It's always we use a person in sorry exa, not to make you understand how it is in the ultimate reality. D'hinay amru Chazal, Chazal say, this is a Medrash to Tehillim, and it's also in Gemara, the Gemara says in the opposite way, but it's also in Gemara in Brachos daf yud, he brings in 63. That the Dovid HaMelech says, "Halleli Nafshi es Hashem." That Hashem is like with the soul. Just like the soul fills the body, fills doesn't only mean that physically like water fills the cup, fills means that the soul saturates, the soul infuses the body with life, with it vivifies it, it animates it, it gives it consciousness. So, the same is true, the universe also has a soul. What we call the soul for the body, that is the divine for the universe. Hakadosh Baruchu m'maleh es ha'olam. In Gemara in Brachos, the opposite version, "Mah haneshama m'maleh es ha'olam, af Hakadosh Baruchu m'maleh es haguf." That's why in 63 he says Medrash Tehillim or the A Brachos, cuz Medrash Tehillim it's exactly this version. And in Gemara Brachos, it's the opposite that way. But this is this is what Chazal are saying. So, in in in Medrash Tehillim, it says just like the soul fills the body God fills the world in Gamara Brochos the students is just like God fills the world the soul fills the body. So just to be accurate with the quote this quote is from Madras to Helen. But he says here a Brochos because over there it's very similar. That's it I'm just explaining the >> [snorts] >> We see it was extremely madalic on sources that should be very accurate everything. He was extremely meticulous about it. The quote is a quote if it's not exactly So that's why I'm just mentioning it for those who are you know interested by this. But what does this mean? What does this mean? So he's basically saying the soul is a microcosm for the divine. Right? You have the micro and the macro. So what is true in the miniature universe the soul in the body that is the divine in the world. So with food and drinks is what brings the soul into the body. In other words the soul can be present in the body if not the body simply doesn't have the mechanism to house the soul anymore which is death weakness and then ultimately death. Khash v'shalom. So parnossa for the cosmic soul is similar to that. So when Hashem says you feed me it actually means you allow the soul of the universe to be present in the universe. The soul could be present not in it's own the soul will exist without the body. The soul doesn't die as a result of the body dying. Yeah, just like when you unplug a refrigerator like electricity doesn't die electrons don't die. But the free refrigerator can't channel the electricity anymore. The electricity is fine. You unplug the refrigerator or the computer or the or the air conditioner or whatever is attached the the electrons are not going to die and be destroyed. Electricity doesn't die. But it won't be facilitated it won't be channeled in through this computer through this refrigerator. Which means the food literally is going to become moldy. It's going to expire. So, the plug doesn't create electricity. The plug channels the electricity into the refrigerator. When you say histalkus, death has to That doesn't mean the the soul doesn't die. No such thing as soul doesn't die. There's no such a thing as soul dies, ever. doesn't die. It's unplugged. That's what it means. It's very sad because when we look at the body, we don't see anything. We don't have We don't have a relationship with souls without bodies. We want the container. I want to be able to kiss the person and look at the person and embrace the person and talk to the person. We have We want the physical contact. So, a hilus see what it does is it channels the soul that it should be in the body. So, now what is the metaphor in Medrash Yossi partner Sosi? That the food you give me food, what's it mean you give me food? God says you feed me. You literally feed me. The neshama to come into the guf. So, what does this mean? So, he explains. Like we said by the neshama that what? That it's tachlis oruchnius. The soul is not defined by the body. It's not like when the soul is not in the body, the soul loses its identity. No. The soul is a soul. It's a divine It's divine energy. It's It's chelek elokah mimaal. In the body, it's manifested also as a consciousness for the body. So, the same is true here. Behainu Hashem itself is completely beyond Shaloy berach meaning it can't even compare. It's not even in the same frequency of the whole seder hishtalshelus. The whole order of creation of all the worlds and all the energies and all the spheres of called seder hishtalshelus. The word shalsheles completely beyond and all the worlds. Okay, this is a bit of a There's an expression of the Alter Rebbe in Torah God and put in Megillas Esther. This is the words. This is the line of the Alter Rebbe. Lo zeh iker elokus mashal el elumus mashavim emenu. The of the course that the world come from him. When we say we going to show them yeah. It's all real words. This is lies out not that just that the word expression of Don't that all the worlds come from. Of course for us it's the most impressive thing in the world, you know. Look at the world. We're here. Look at the universe. It's incredible. But if you think for a moment that this is equal of the course you're you're you're missing the point. What equal of the course is ain't served beyond what is expressed in any element of the universe. It's true that the whole universe comes from the course. That's true. Right. Lies out equal of the course. As much as you can't define just like with the martial you give us a time you can't define a person by a word by a letter. The tomorrow says I'm So it's a hey and so you know it says one thought is the source of the whole world time and space and matter and it's one thought. So imagine I grab on to one thought of you and that becomes your whole definition. And that thought required tremendous amount of some some of them to be able to compress it. So the thought is important and from that thought comes everything. Not in this not that defines the course. So now when you say that the becomes on a summer what's from the summer? He fills the world. So the word there is when you're accessing a lot of my life alone it means that you're actually accessing Hashem in the world. I could just borrow a lot of my life alone in words, that the world should be able to experience Elokos Lemalah Mishalshilos? So, this is the Chiddush. The Chiddush is that you're bringing down the Neshama the way the Neshama is in its true in its true essence, its true core, that should be in the body. So, it's deeper than you literally learn that it's just a Chilah to be able to have energy. In other words, it's not just Hashem should be Memaleh Es Olam. So, it's a relationship with Hashem himself. And this happens through Rayosi, this is the Parnasa'asi. It says Bereishis Bara Elokim, in the beginning Hashem created the world, so Chazal say Bereishis is Bais Reishis. Two Reishis, Torah and Yisrael. That it's because of Yisrael SheNikra Reishis and Mashiach SheNikra Reishis, and also because of Torah SheNikra Reishis. They're called Reishis because of the Torah which is also called Reishis, the beginning. V'lachein I day is that Yisrael SheNikra, so when you have this Shidduch, this combination of Jews and Torah, two Reishis, this creates Bara Elokim, the two Reishis, I day is that Yisrael Nikra Rayosi Parnasa'asi. The Jewish people who are called Rayosi, my shepherds, my sustainers. They live according to the blueprint of Torah which is called bread. So, they're the shepherds who have bread. The Torah is called in Mishlei L'chu Lachmu B'Lachmi, eat your bread with my bread. So, Hashem calls it my bread, how is Torah become his bread? It's feeding him. But this is the shepherd who has bread, who gives it so to speak to the one who needs the bread, and what happens? The soul could now live in the body, whether it's a sheep, whether it's a goat, whether it's a horse, whether it's an ox, whether it's a human being, and K'Viyachol, Chazal are saying the divine himself. So, this is the Bereishis Bara Elokim as I Nassa Inyan HaParnasa L'Mayla Lachmi. So, he has bread, what has bread? >> that the soul of the cosmos, the soul of the universe should connect, should be enclosed, and should fill, should saturate. Three words are used. The sky should be lavish with the money. The world just like the soul fills and saturates the body and animates the body. The beginning of creation, like the purpose of creation. Yes. So, the the Jewish people who are embodied the Torah bring down, so to speak, they channel Hashem who is completely beyond the island, beyond the universe into the body of the universe. That's the Yossi. That's parnassa. You give me parnassa. Me, me. Lois is the same as having a sham as completely beyond. And that comes into the gulf. That is experienced in reality. Yeah. >> [laughter] >> Yeah. This copy is on the beam, I don't know. I think so, yeah. We are what we eat, right? Yeah. >> [laughter] >> Interesting. You're saying we we food changes us. So why is that I'm saying Hashem the food is changing? I understand. >> [laughter] >> Here is I think he's talking about the Malcolm and Momus. So it's not the could be not the steer. Maybe Malcolm and Yoshanisi. I hear. I hear. I have to talk to him. I hear. Okay, yeah. Or be a mile of I did that I used to have a lot of ice. See. To explain what is the the the addition, the uniqueness, the mile of the Yoshanisi over at my sister he nay avoided a minute at Ave Hativis. In other words, you already spoke a Yoshanisi is such a profound experience. He says, "You're right, but a Yoshanisi is the natural love. The gun pool loss of a Yoshanisi of a Malcolm by Yoshanisi and Teva Olam. And even as we explained that a Yoshanisi is the Yoshanisi, the the fusion, the knotting of the world with godliness, it's connected to the nature of the world. That is the whole point. That's why you could talk about it to the animal soul. It's about the nature of the universe. It's God as the true chemistry of the universe. In other words, if you want anything real about the world, it's a Yoshanisi. That's what it is. That's the divine Hashem. The worst thing in the world is you look at something that looks like a bridge, but it's made out of cards, a house built of cards. And you go on the bridge and right? Like in Chelem there was a story that the bridge was was was not working. It wasn't stable. And people would go on the bridge and they would fall off and they would fall into the water, kill themselves or wound themselves. So Chelem committee met for 7 days and 7 nights and they decided it's an emergency they're going to build a hospital right near the bridge. Yeah. It's not just a joke. It's it's true in life, right? Instead of building a hospital and the bridge, nobody thinks to fix the bridge. So, that's what that's what the never sh'bahamis does, right? The bridge is not working, so we'll build a hospital. But, the hospital is also not working cuz there's too many wounded. So, you build a hospital to to to do the hospital or you take the hospital to court. So, that's the point that the never sh'bahamis ultimately you don't want to sell it a house of cards. It's looking for truth. If you want to know what is the world The world is Elokus, it's not anything else. Nothing else is going to satisfy real attachment. So, that's a gevaldik k'var. That was the whole previous vort of a chossid. But, what are you describing? You're describing the universe. So, now understand since the alter rebbe says lo azo iker Elokus mash al olam as mischave mimenu, so a chossid is gevaldik, but a chossid remains connected. I'm searching for the self. I'm searching for the universe. I'm searching for for for truth in my world. And the matter ruach b'eima d'siyata d'shmaya. So, for the never sh'bahamis, it's good. But, the never sh'Elokus is is is searching for for the ultimate truth, for iker Elokus. Not for the Elokus that becomes an engine of the universe, which is unbelievable. In other words, every atom is Elokus. Every molecule is Elokus. Every neuron, every cell is Elokus. Every subatomic particle is all Elokus. It's all a manifestation of Elokus. And the deeper you go, the more it loses the the tziur of hakshama of of brute physical incarnation and becomes energy. And that's why today in quantum physics, all the rules of logic fall away because the language that's going to be used soon is the language of the of the divine, of Elokus. So, that's the that's the truth of the universe. That that's how Hashem is the truth of the universe. But, it's a din in the If you want to use Yeshivish language, it's Elokus as a din in the world. It's the truth of the world. It's It's Tavech Olam. You show the animal soul that the true Metzius Olam is Elokus. Yeah, it's not what means liggin in velt. Not liggin in velt Coca-Cola or liggin in velt and panzaisk. Liggin in velt here means liggin in Elokus. >> [laughter] >> Liggin in Elokus that the world is Elokus. And that's why it speaks to the animal soul. The animal soul needs the world. It needs existence. Ruach Am Beheima. Don't forget I'm a beheima. >> [laughter] >> You could talk to ME WHAT A BEHEIMA NEEDS, but I'm still a beheima. Ruach Am Beheima Redef Sila Mata. That's why he finished the last paragraph. Huh? Yeah. And we're talking here we're talking here about the a divine beheima, an other beheima. Huh? Yeah, we spoke last week. I don't want to be a beheima the way you think I'm a beheima. That's why he says a beheima gasa. Yeah, it's a beheima daka. It's a idle beheima. Yeah. It's a loshon of the Torah of gasus ha ruach. Gasus ha ruach is the expression of all for arrogance. Now the Rebbe teaches gasus ha ruach is, you remember? As the ruchnius is gas. It's not gasus ha ruach you're an arrogant narcissist. But we're not talking about that. That obviously you need help. Gasus ha ruach means the ruchnius is gas. The ruchnius is is is is dense. It's crude. Yeah, it's crude. It's ruchnius. The ruchnius is gas. It's a whole definition. >> [laughter] >> It's spirituality. Don't mix spirituality and not talking about anything else. But it's a gas. That's why he said before the end of Seder Daled that the the benei Yisrael really wants Elokus, but Elokus kifi shol ha mata. It wants the Elokus that gives meaning and purpose and functionality and depth and viability to my existence. Which is which is powerful. It's very very deep. I'm looking for you understand? I'm looking for a course the way it gives viability, meaning, depth, truthfulness, vitality, authenticity to my existence as an animal. That's why he says I can actually get in the world. And guns and liquor in the world. Yeah. In a subtle way, in a subtle way and it's not I'm using God. Not in a bad way using God. Of course we're all using God. It's like I'm using electricity. Yeah, we're all using electricity. Yeah, and God is the source of all electricity. Yeah. We're all using electricity constantly. Especially in today's day. We're not upset. We're not manipulative. We're not exploit God gave us a gift. Here's electricity. Use it. Just like we use the internet. Just like we use oxygen. We're also using oxygen. It's not manipulative. Yeah. It's a gift. Just like we use water and we use that we use every plant and we use apples. So are you using God? You could call it using or you're appreciating it. You're appreciating it. So this is all right but you understand. So it's it's a usage. It's here for usage. That's what he says I can actually get in the world. That's the highest standard of the world. It's a utility. It's a real utility. We're very grateful that it's real oxygen. It's not fake oxygen. So the definition of understands that there's real oxygen in the world and you could connect to the real oxygen and you are connected to the real oxygen and you don't have to fake it with fake oxygen. And that's a and that's a revolution. But there's something called the Yossi. That's all number daily for laying the final sassy. What's final sassy >> means that you're actually connecting with the with Hashem beyond the world. But in a way that it comes into the world. The soul fills the world. So for this, you need to be able to tune in to something that is higher than Hashem filling the world. This is Elokus, which is beyond the fact that the worlds are being created from him. So you need you're being you want to touch something that's higher than Hashem filling the world. So the person needs to find in himself that which is connected. It's connected to the frequency that's beyond beyond the whole cosmic experience. Generally, this is what we say in you should love Hashem with all your heart and all your soul, but then you add my dad. What's the difference? All your heart and all your soul, what else do you want after all your heart and all your soul? There's something else my dad. The is all your heart and all your soul is very very big big. It's the heart and it's with my heart and it's with my soul. In other words, it's what my heart and soul are looking for. They're looking for they're looking for for existence. They're looking for connection. They're looking for attachment. So I I'm I'm I'm I'm I'm in love with that which fills my heart and it fills my soul. You fill my heart. You fill my soul. What's my dad? He said my dad is the word aid. With my aid. My dad is my dad. This is I'm actually I want to love something beyond my faculties. Shakol's man shall move by Caleb shall lie. What's the problem? No, I stay in my Caleb. What's the big deal? I want to stay in my Caleb. Are my Caleb are bad? I have beautiful Caleb. You said just said that I'm your sister, I'm your brother, we're connected, everything is I like my Caleb, I like my vessels. Yeah, exactly. Very good. She said Shakol's man shall move by Caleb shall lie. As long as a person is confined by their vessels, containers. Even when you fill those vessels with content of holiness, you're not filling the vessels with dirt. You're filling the vessels with a That's the whole point here. You're filling the vessels with what? With with with with good stuff. Nonetheless, the person did not graduate, they did not leave their finiteness, their medida, their their perception of self as being a fixed creature. In other words, you don't know who you are. So, when it says with all your with all your best Yeah. you don't know your best. Yeah. You know you're good. Yeah. But not the best. >> Yeah. You're aid. The part of you that's beyond, the part of you that's beyond. Not the beyond, beyond The word beyond, yeah. Yeah. Yeah. There's Yeah, there's there's there's a madness here. In in a very beautiful way. It's a rhythm to the madness, but there's a madness here. There's an infinity, that's the quest for infinity. My aid is mad, very good. Does it and and so if it's we're saying it's not it Right, it's a sickness, right? Yeah. It's a sickness. The result says that it's with of 49 ches, vav, lamed, hey, because he's searching for the 50th gate. That's what's making him sick. It's not something you can explain from the perspective of Caleb. In other words, your kaili is fine. Like, you're getting a paycheck. You could pay your rent. You could pay your mortgage. Like, what do you want? But, it's the world of the kaili, I get it. Like, you're being filled. So, if we were taka Caleb, we would be happy. If I was taka ba'ayna, I don't understand. Right. It's kavaldek what you have. Yeah. Like, what do you want? You have breakfast. >> [laughter] >> You You have You have a You're a hen in a beautiful backyard in Monsey. You have grass, sheep. You're a sheep, you're a goat. Outs is good, right? You have a beautiful shepherd. They like you. They connect to you. That's all I see. And it's amazing. And And that's the That's the beginning. Cuz if there's no safety, I can't go to the next level. I'm preoccupied with safety. As the Maslow uh um pyramid of needs, you know, if you're choking me, and you say, "Hey, Rabbi Why, why let's meditate and relax." Yeah, first take your hands off my neck, and then we could uh you know, you have to appreciate that. Huh? You can't bypass it. Like, the gemara says, you're not allowed to feed the human being before you feed your animals. If you have an It's a It's a mitzvah. Venasati esav besas chulev umtecha, and then vachalta vesavata. If I want to eat breakfast in the morning, but my chickens or my dog or my my sheep did not eat breakfast, then I'm not allowed to eat. Pashtalahala. There's a whole shailan in in in the mefarshim how Eliezer told Rivka, "I'm going to give you water, and then I'm going to give your camels water." It should be the other way around. I'm going to give your camels water. Okay, it's a whole But, the question is an interesting question. You know, how did Eliezer Eliezer would grow by Avraham Avinu? He knew here. Avraham Avinu knew the whole Torah. It's an interesting question. So, now the Rebbe says in the Likutei Torah half of the kavod. He says, "You will never be able to feed your nefesh Elokis if you don't first feed your nefesh habehamis." He doesn't mean feed your nefesh habehamis with cheesecake and rugelach. He means feed your nefesh habehamis with Elokus. With its truth, yeah. That's why achos comes before that. Cuz the nefesh habehamis is going to revolt. It's a meshugana. You want to go You want to go to your higher worlds? Go to your higher worlds. But I'm saying I'm in I'm in I'm I'm the I'm in charge. I'm protecting you. So, don't bypass me here. And if you will, I will come back with a vengeance. And that's what happens to people sometimes. They bypass their their their human self cuz they want to go straight into a save of klal man. Right? But the nefesh habehamis comes back with a vengeance. Yeah. And it's not because you're compromising. It's because you're integrating. Not because you're compromising, cuz you're integrating. It's not because you're trying to be spiritually narcissistic. It's because you could never really touch rayasi if you didn't touch achos. Sounds like this is the equivalent of a girl. Huh? >> [laughter] >> Yeah. So So, that I'm saying that this is very very important. So, if I'm saying if I was only a behema, takah, it would be good. I have breakfast, lunch, supper, v'zuch v'zuch still. But because deep down berashis bishvil Yisrael, Yisrael are rooted in the berashis, in the pre-creation, in iker Elokus. So, deep down the soul is not satisfied with being a kayli. The kayli ultimately becomes a trap. It becomes a prison. Doesn't work. It works very well. Huh? Ad lo yada. Ad lo yada. That's what he means l'chaim. Ad lo yada, right? What's That's the ad lo yada. So, did I see that's what he says. So, even if I fill my calendar with a token of Kadusha, the self that is that is functioning as a self of Medida of Agbala. It's a measurement. It's Medida means is a measurement. Elokus became a measurement. It's a mathematical equation. Now, it's a amazing mathematical equation. You know, physics is communicated through equations, which is Medida. Medida means a Medida, a measurement. Because that's the beauty of the world. The beauty of the world is that there are laws of nature. If there was no laws of nature, we wouldn't be able to study anything. We wouldn't be able to be aware of anything. It works. It works. And there's rules that you can deduce. Maybe sometimes you're wrong, maybe you're right, but every bridge that's built, every tsatske that's built, anything is based on because somebody understood the measurements. There's rules. Everything. How a tree grows and how a cell reproduces. Physics. Yeah, this is called physics. And and chemistry and and biology. >> Chemistry, biology, everything, astronomy, cosmology. And and that's the beauty of searching for those rules. Searching for the Medidas. And it's all Elokus. It's the Elokus that came into Medida. Who made who What what when we say it's you know, it's a rule of nature. It's a law of nature. You know, it sounds like it's an explanation, right? It's the most dumb explanation. Laws of nature. Thank you. I can't get three teenagers in the classroom to follow laws of nature, right? And here you have trillions, endless, endless, endless forces. They're all busy with the law. AND NOBODY EVER BROKE the law. Nobody can't get three people to follow the law. North Korea in one room you can follow it. Unless in North Korea, and look how hard it is. And here here here the entire universe, they're all busy with What's the law of nature? What's the law of You heard about a LAW OF NATURE? EVERYBODY EVERY ATOM WHERE DID THEY GET THIS COUPLE SOUL? WHO'S terrorizing them? You have come Jin John like where where he's somewhere in space running the world? Right, so what we say in science, yeah? It's it's It's laws of nature. It's just It's Yeah, it's basically saying I'm using words to escape the truth. The truth is no such thing as laws of nature. Laws is created by a law maker. There's not single law that wasn't created by a law maker. And the law maker has to have a power to enforce those laws. Only if there's a creator who's beyond everything. He created the laws and he sustains the laws and they're all part of it and they're not upset about it. They're all very happy. So that's all mamaleh. Comes out to Rebbi and says, "Don't make a mistake Nisht in dem bash state of locus. And deep down the soul is aware of this. So that's the bechol may daicha. That as long as it's even if the kelim are filled with kedusha, I didn't go out. So therefore, the person can't access the Elokus that's beyond the world because the person is confined in the vessels. When the person finds in themselves the courage to go out of their daicha daicha. In other words, to crack open from all of their vessels and containers, even the holy vessels, even the good vessels. So now that's the bechol may daicha. So now what did you touch? You touched the Elokus that's may daicha. Now you feel it. Now you say, "Ah." So by your presence by you cracking open that energy, what does it do? It makes brings down Elokus into the into the guf. That's what happens. Cuz everything is as upon him upon him. you know, like we learned to you know, the the the face the we learned to in the beginning of the mind me, right? The face we show to the water, the water shows back to us. Like it says in Zaya to Tova we learned when you're in a in a disposition of joy, you reciprocate that. Hashem Tzelcha the Balshem Tov said, God is your tzel. Like a shadow, it emulates you. So when the person is now in touch with a part that's deeper than Caleb, meaning I go beyond even Gasa Sorua, even my spiritual ego, so now suddenly what happens? You become a Beis Hamikdash, you become a container not only for the Elokus, that's Mamale Asalem, you become a a container for the Iker Elokus, which is completely beyond. And that's and that's what the soul wants. That's what the soul is looking for cuz that's the truth, that's the Pnemius. And that's what real dirah betachtonim doesn't mean I want to live with you in a house covered up with a hundred layers of filters and concealments. A dirah is the pshat of the only place where a person could be without any clothes. The Alter Rebbe says in the Maamer dirah betachtonim means no everywhere you have to be dressed. The only place you're comfortable with being naked is your house. Mitzniyas you have to know whatever, but that's the point. Even a melech you're not allowed to see a melech you're not allowed to go it says you're not allowed to go to with a melech to the mikvah because you're not allowed to see him when he's naked. But in his dirah he could be without clothes. When Hashem says dirah betachtonim it means without clothes. Without clothes means without levushim, the Iker Elokus. Yeah. Yeah. Yeah. Yeah. So this is Avida Bechol Maydacha, this is Rayasi. So this is what Hashem is calling out Pischili, I want to be with you, uh first of all Achasi. That's the first thing. Second of all, you're Rayasi. It's not just I want to be with you. Rayasi, you're the one that I can have a relationship with the essence, and it's It's essence that wants to be with you. Not just God as a utilitarian engine of the universe, which is incredible and amazing and infinite because it's the source of all the energy. It's a sham in his in his the that's beyond. That's what wants to be with you. You are a Yossi. How? Because you're the one who sustains it. You're the one who reaches out. This is not the main thing you're for the Bahamas. That's why he said in the end of the end of the last paragraph, the is really looking for and wants the world to be one with only there should be only a coefficient of the matter. That was the but it's my job is The behavior doesn't mix into the fight. What's so beautiful about animals? They don't need to figure stuff out, right? They just know what works and they're loyal. You have a horse. You take care of the horse, the horse takes care of you. The horse doesn't ask a question. Where were you born? You like your mother? Why do you have insecurity? Why you miserable? Why you happy? The horse knows all these things. Feels everything. But feels everything. But the horse the horse doesn't is not I do my job. I'm a horse and I'm here to serve and that's it. You take care of me, I take care of you. I like you. That's a good animal. And it's a beautiful thing. It's a the fight. So that's why it wants only but coefficient of the matter. The way it becomes the engine of the universe, the way it becomes It serves it serves the purpose of realness of attachment. Yeah, that's what it's looking for. Yeah. Yeah. Alakus kafisholamata. The way Alakus is defined as the the core of the atom and the cell and the neuron and and and every nakuda of the world, which is dvar Hashem and even deeper ratzon Hashem. Yeah. And as I said, you have to feed your animal soul before you feed your divine soul. In other words, it needs to appreciate that. It's both. So, Torah has the aspect of a blueprint for the world, but Torah also has the aspect, like we're going to see in a moment, that is rayosi. He's going to say that in a moment. That's the beracious. Yeah. Yeah. Yeah. Beracious bishvil Yisrael bishvil haTorah. That's the beracious. That's pre-creation. It's the purpose of creation. It brings creation in contact with that which is pre-creation, which the animal is not searching for. The soul is. But me nimo of finish my saying shul tzaddikim, it says in madrashen rush, we learned in the Likutei Torah a few times, Hashem consulted in a shamas of tzaddikim and amicholim tzaddikim whether to create the world. That means there's something there that's pre-creation. And the soul tells God, "You could do it. I got this one. I can go into the world and and we're going to stay together." So, it's rooted in in the relationship that's deeper than everything. So, there was a contract before There's a contract that the Hashem made with the soul. The soul had to agree because we're the ones doing the mission. >> [laughter] >> The soldiers who are being sent to the front lines in Iran or Normandy or whatever that looks like in a person's life, the soul had to agree. Yeah, writes in Parshas Ki Seitzei based on the Gemara in Maseches Rosh Hashanah that every soul agrees to everything that's going to happen throughout its life before it comes down. Now, what sometimes people look at their life and say, "I never agreed to this." It's not true. "I did not sign up for this. This is a fantasia." So, but it's one of two truths. Either God confused you with somebody else, somewhere in the DNA in the hospital, somebody in in the womb of your mother he confused with the wrong DNA, or maybe you don't yet know what you signed up for because you don't know who you are. That's probably more likely like it. When you go to much deeper places, you'll see that maybe you signed up. Huh? Yeah. Well, seeking comfort as as a path to fulfill our mission is part of the mission. Right? But it's it's also knowing that it's the it's the connection, it's fulfilling of the purpose of my purpose that's the deepest calling in my soul and my DNA. And anything else ultimately it may satisfy my external parts, but it's not going to really satisfy me. In other words, we all have challenges in life that we say, "You know, I wish I can get rid of it." And it makes sense to say that. But we have to also know something deeper. And that is did you ever have a conversation with the deepest part of your soul and ask it about it? Cuz it might tell you something else. It might tell you, I know in your calum this doesn't work. I know in your calum this is breaking your calum. You don't want shviras ha calum. I want to serve God. I want to be real, but I want it in my calum. And this is breaking my calum. It's breaking my vessels. So, what is that about? So, if I was only a beheima, I didn't sign up for this. But that's the vorter. The vorter is that you come from a place that's much deeper than calum. You're completely beyond this. You're rooted in Elokus that's lema'ala mimidei davak bola. It's pure ein sof. It was sent into calum in order to transform the world, not to become trapped by the world. So, your love what you're looking for your love is not only bechol nafshicha, bechol me'odecha. Bechol You're looking for bechol me'odecha. That's what you're looking for. And no calum is going to satisfy you, and the breaking of the calum is really an invitation for you to find who you really are. That you become a container for Hashem in his essence, cuz that's who you are, and that's what you really want. So, really at the end of the day, it's not the breaking of you, it's the breaking of the vessels that you thought define you. It's not the breaking of you, it's the liberation of you. Cuz that's who you really are. The challenges become our redemption. Yes, the challenges become the redemption because the calum became a prison. And here we're talking about holy vessels. We have to remember this. We're talking about achaisiy, but it's Elokus. That's what That's why he started this sif. The beer of the ma'ala of achaisiy over the ma'ala of achaisiy. Why does he need this? Because a Jew can ask, "What? I'm fine with achaisiy. Let me serve Hashem in my vessels bemenuchas hanefesh, bemenuchas haguf, mimidei davak bola. What's wrong with mimidei davak bola? What's wrong with spiritual laws of nature? Was willst du?" Why does the Alter Rebbe have to say in the middle of davening, "Ich vil sei garnicht. Ich vil nicht dein ganeden. Ich vil nicht dein olam haba. Ich vil menash das dechalin." Olam haba became what? A gehenem? I don't understand. Was "Ich vil nicht. Ich vil nicht" vilnius? Be happy and you have and and no. So this wasn't a rebellion against his gifts. But it it was describing it was describing what God is really looking for and therefore what my soul is really looking for. Not to get distracted it's my parnasa. You're essentially saying you feed me. Please don't stop feeding me. I don't want to be connected only a superficial part of me with a superficial part of you. It's the full full depth of a fusion that I want. Me and my essence wants you and your essence. Like we learned before about David. That's what I see. For this I need your food. Don't I need I'm waiting for breakfast. It's a relationship with me and that's always beyond Caleb. You're never going to find that in Caleb. This is tuning into the place of a Hashem which is beyond the which is me going outside of my Caleb and I become a container for that. And this is this is the the next level of of the relationship. We all have things in life that work with our vessels with our spiritual vessels and we have things in life that shatter our vessels. They challenge us. They they trigger they they they shatter our vessels. What what is that about? I signed up for this. God is punishing me it's punitive what it's just to be cynical to make life miserable. So that's this Nikuda. This Nikuda is because like we spoke in the we spoke I think you try to bring it right. You have to know what you were created for. Loyola Toyota. So this brings us in this brings us the only thing is we can't shut doors. In other words, if we become cynical and angry and resentful, then the animal doesn't have anything. Then it's just I become a resentful person. We need to remain open-hearted with this. Pischu li. Don't shut the door. Don't shut the door on me. Pischu li. That's before everything. Don't shut the door because life is hard. We shut the door. We shut our hearts. That's what we do. At a very young age, we close our hearts because it's too painful. Pischu li. Remain open. Remain open. At the end of the day, it's all connection. Remain Pischu li. Don't shut your heart on me. It's very easy to shut your heart. That's why it's called Doidy Doidy Pischu li. Once this Pischu li, now there's the avoid of a chosid and a yosid. But the in the middle, don't shut it. Don't say, "You know what? I'm done. Let's go back. Let's just forget about all this." You know, pass pass whatever I need you to pass. So, that's what he's now going to finish here. And that's why we said parnassa si happens through Torah lachmi. The chul lachum lach is Torah is God's inner will and wisdom. The medrish says 2,000 years it preceded the world. What does that mean? It's beyond say that it starts with us. On one level, you could look at Torah simply as laws, how to run the world. If you have a partnership, a shituf in shor osos michitza, this is what you do. Shnayim ochzim betallis, this is what you do. You want to eat meat, these are the laws of shchita. You could look at Torah as a blueprint of how to live in the world, which is true. Shulchan Aruch. But the truth is, no. It's lema'ala mi seder hishtalshelus. A pa'yim shana kodma Torah le'olam. It's accessing the inner will and mind pre-creation. Velachen al yedei nasi'in de'asu parnassa si, to be able to fuse the soul with the body, which is what food is. Meaning that the the task of which is beyond should be able to come into say that it to fill the body to fill my life to fill my home to fill our world. That's right. You are my shepherd. You are my partner. You are the one who feeds me. You are the one who brings this into the world. That's the depth of your connection. That's a and then you see. He doesn't stop. What else? My camera do you took away beyond my camera you also took away. The difference was yet. Yeah. I told you the master, right? So what is that? It's one of the best stories ever. When I was arrested So he went to hide for a whole night. He went to a club, a nightclub cuz he thought they won't catch him there. They won't look for the altar a bar. I don't know what type of bars they had in the ocean. It wasn't like so hard. But whatever drinking place for the for the peasants in Ukraine and in in Russia and in the in white Russia. This is Belarus, Lithuania. Depends on when the war that Monday. Either Belarus or Lithuania used to go like this like this like ping pong. At the end of the night and I don't know if someone is one of his and he went with him cuz he said it says in the in key of it's always good to wait a little bit till the wrath passes. So so let's in the morning he asked if he should stay if he thinks he should just stay there. And maybe the the people who came to arrest him will leave. So he says no, you should give yourself in. So he said why? So who was his he said I'm saying this. This to can call me man. This to can call me man. This to can call me man. to stay with what I left us to the two gentlemen from 100 to 2000 to get the money in the Amazon. If you're the real thing, a bullet won't get you. And if you're not, you deserve it. Who gave you a right to deprive hundreds of thousands of Jews from the money in the Amazon? That's what he said. And after that I listened to me, went out and he gave himself in. From this came this question. In other words, the the whole the whole the whole city is a night movie embodiment of a night movie like a non-stop like it's it's Huh? That's true. That's true. There's no better you're right. But to get to that step, there's a grief of of saying goodbye to the clipper that we live in for some sometimes or most of our life. There's a grief there. You're right. Once once you once you touch it, you know right away. But even that there's still there's a pain there. You have to acknowledge it. Yeah. They talk about honest communication. You know, there's if you're not the real thing, you're not just you're criminal. Some people okay, they're not the real thing. They're they're selling Brooklyn Bridge is big deal. But this is this is criminal. Huh? You deserve it to die. This this is this is not just you're you're you're creating a paradigm shift. This is playing with people's minds in the deepest form. You understand? You want to tell everybody that you're just selling another title of fine. But but to the nervous system right for like we know with children right there so susceptible to truth. If this is not really really really MS, this is a crime of the highest order. You want to sell real estate and make stick in your real estate. Okay, it's not the night not a nice thing to do, but fine. But you're not selling real estate. You're selling God. So if you're selling him >> [laughter] >> if it's a business even if it's a holy spiritual business, it's very it's it's it's serious stuff. So, now Naxalin Yaneinu, so there's Achoyse and Ayose. So, he says, "Amnam, there's something called Yoynasi." What's Yoynasi? Yoynasi comes from the word Yoyna, which means a dove, a tayvela. The bird that's called a Yoyna. What's Yoynasi? Why does from all the animals you could say you could say you could say a lot of them. You could say my sheep. Say my goat. Yeah? You could say my child. He says, "Yoynasi, my dove." He says, "Amnam, bees a funny way to the Achoyse with Ayose Shudim Madinim Sedra Shalsulos." Both levels Achoyse and Ayose are connected to Sedra Shalsulos. Sedra Shalsulos means the order of creation, meaning in the Sedra Shalsulos Atzmi Achoyse, I could fish him a machine of cleaner Shul Amaylim Sedra Shalsulos Lisa Kadish Baruchu Mali Asaylim Ayose. Either it's we're dealing only with Sedra Shalsulos, which is Achoyse. In other words, the way the divine is embodied in Sedra Shalsulos, and that's the truth of the world. That's Hishtalshelus. Or deeper Ayose, the way we access from beyond Hishtalshelus right? Ayose, you're sustaining me. You're bringing the soul into the body. Hashem, who's beyond into the world, into into our world. B'chol Maydach. So, it's interesting after this whole Sif, he says we're still talking about Sedra Shalsulos. Even though he said that Achoyse cannot live in the world. AYOSE ACHAF FROM WORLD. HE SAYS, "EMES." BUT, it's in Sedra Shalsulos. Why? Cuz that's what you're bringing into Sedra Shalsulos. Nus Vus Vilstu? So, Ayose is still on the level of Mamale. Yeah, so Ayose still it's to bring it into Mamale, huh? Even if it's Mamale If it's a Mamale B'li Atzmi, but it's like food. Food is bringing the soul into the body. The food doesn't keep the soul transcendent. That's the whole point of food to bring it into the body. To bring the soul into the body. To bring into the Memale oilam. And that's the of Torah. That's why Torah is not abstract. It's but what's Torah? It's bringing it into the world. That's the whole of Torah. After and you can't skip those two. You come to something deeper which is called Yona. What we see by doves is dove from all the birds and from all the animals there's a unique quality that you see in them. They could gaze at each other for hours on end. All animals in order to propagate need a mate for male and female. But it's usually a few seconds, a few minutes. This courtship they have to attract whatever it's a whole works in nature. You know, how this male attracts the female. But the bottom line is it's transactional. You know, everybody knows it. I'm looking for the female because we have to create a new generation. Everybody knows it. The males have it in their DNA. The females have it in their DNA. With doves you see how put in a new paradigm. They just look at each other for hours. That's not that's not utilitarian. Do what you got to do and move on from right? >> [laughter] >> What do you need this whole this whole what's what's what's what's What's you have nothing to look at? They you ever see you could see they stand on on uh uh electrical wires. Anywhere they find a place to stand and they look and they look and they look and they don't move. There's a one of the they don't look at anything else. They only stay focused on this. So, what is it? And why is it in nature? So, the says but it should actually kind of be stuck with them. What's channeled in this gazing is the core of their bliss. You'll say, "Why are you doing it?" I don't have a why. So, what are you gaining from it? You're going to have a new generation? For that, you have to mate. So, what's the p'shat? The p'shat is it's not for any purpose. The Etzem HaTaanug, the core bliss of safety and connection and attachment is coming through this gazing. Just to look at you in that sense of with that regulation and serenity, that channels Etzem HaTaanug. There's a deep bliss in that. So, you say, "But what are you what are you what You're not taking anything to the bank." This is better than the bank. But what what What's the point? This is the point. It's not a point. Yeah, exactly. The Klalus in the Inyan Bistaklus, why gazing? Because gazing HaMakah Yosair Chazakah She'yecheleh Yisbodeh Im. In terms of the human capacity, this represents the deepest form of HaMakah, the deepest form of connection. She'Yedei Zeh Nasisah Samuch She'Yosair Chazakah. You see, when you see something, what do we call it? Seeing is believing. There's nothing as true in your life as something that you saw. I can hear a hundred stories, I can have proof, I can figure it out, but everybody knows you saw it, it's a whole different experience. Mitzad Re'iyas Einayim Basar Mitzad Re'iyas Ein HaSeichel B'Oifen HaYosair Na'alah, Ad Lidei Bistaklus B'Samuch B'Samuch She'Bichnisah Chochmah. Either we talk about physical with your eyes. Sometimes there's something called no seeing with your mind's eye. It's called Ein HaSeichel. They sometimes call it the third eye, you know, the third eye as in e y e or the It's the inner snowing. It's But you see it. Some things I can't see physical, but I could see with my mind's eye. You see it. You know, there's something you see and you could never unsee it again. Yeah. I could bring you a hundred proofs with a passport that you that last night you were in Australia, but you're not going to agree with me because you know you weren't in Australia. I saw it and there's no unseeing it. Right? In life, sometimes people have a They see something either physically or with their mind's eye and you could never unsee it. You could just delude yourself. You can have a million people telling you you're a meshuggener. And it may happen. But you saw it. You saw it. And you know you're not crazy. Now, I know crazy people will say they're not crazy. I got that. But still, alpha beta came. You saw it, you saw it. You saw it. Sometimes we need help with interpretation. Sometimes we do have a challenge and we have to know things. That's all true. But we're talking about when you saw it, you saw it. And then there's an ear called it's called seeing. In Zohar, there's an expression to gaze at the beauty, at the glory of the king. This is called the king. This is your in Shir Hashirim, it says your eyes are like the eyes of a dove. Why why again? Why why the eyes of a dove? They have nice eyes, but other creatures have nice eyes. The idea is your eyes are the eyes of a dove that you don't stop looking. So, the gazing is representing that you're connecting to a truth in a very very deep place and your tiny is coming out in that. This is this is the way of your eyes. So, we need to look at the world. This is the courage to gaze from below from below looking upwards in the language in the language of it says call upon the name of God. This is called You come to see and you come to be seeing. Hashem says, I just want to look at you. And the Jew says, the soul says, and I just want to look at you. Why? I just want to look at you. It's almost like you're glued. I can't look anywhere else. The Yona is not forced to look. But there's nothing else that comes even close to attractiveness as a nacha Yona. Like, why would I go look somewhere else? It's like you know you sometimes you're glued to something and nobody can tap you away from it because it's just like it completely saturates you. You're like mesmerized emotionally. It's both postures. As the dove malmeta looks bolly rice any a sham malts a dekim he looks at you. This is the not the same as this. Why? Because here there's no nakuda outside of the gazing itself. There's no other purpose here. In this, you have the intensity of the bliss, the connection, the fusion, and the oneness, the intimacy. This is intimacy for the sake of intimacy. A chias we were talking about is all a way of life, a beautiful way of life. >> [snorts] >> One is say that it's seeing the truth of and one is infusing the truth beyond in this. You see there's no transactional element here. You see is I just want to see you. Into me see, intimacy, into me see. Now you can't get to you without a chias cuz without complete trust, we're not even going to go here. This is relaxing the entire being into that ability. There's such a complete safety and regulation at the core of our nervous system and our existence that there's nothing deeper than just looking, gazing. And that gazing is the etsem of the two doves experiencing bliss and the core of the bliss in these eyes. It's not just the physical eyes, it's the eyes are capturing the full intensity of their deepest bliss with each other. >> [snorts] >> This is called list hakala b'kavod demalka. Our Judaism is still looking for a chaisey. So we can get to a rayasi. Yoinasi is such far I just want to say this. It's such foreign language cuz even in human relationships most people don't even have a saga what this means. In other words, if in human relations you can get to a chaisey, you already hit a lot of home runs. It's like you've been scoring amazing, you know? You can go into the world of fame with with with uh >> [laughter] >> Exactly. Rayasi is already so much deeper, but yoinasi yoinasi is list hakala b'kavod demalka. But the truth is when does this begin? So if you look at a child when an infant is born and the mother is very regulated, her nervous system and they look at each other, what does the child see in the eyes of the mother and what does the mother see in the eyes of the child? If the mother is thinking, I hope you grow up to be a doctor or at least a big rav or a big godol, yeah? You better give me nachas. I want a good shidduch. So we all understand that that mother needs a lot a lot of help. Now a lot of mothers do that, a lot of fathers do that. It's transactional. Or you're very cute. Even that. Or can you finally fall asleep and give me a little menucha, which are all normal emotions. I'm not we're all normal we're all trying to survive. But at the moment the child nervous system feels that I'm a burden to you they know it right away and that gaze is never the same anymore. Now it's all transactional. How do I get my mother to give me the milk or the toys or later in life the money that I need? This ain't going to miss the feeling that there's nowhere you want to be in the world more than here. There's no greater and deeper experience that you have more than this. And there's no moment more precious than this encounter. What that gives a child is an unshakable sense of internal value that will never be able to be obliterated by any circumstances in the world. The only ones who can give this to children is if they have it themselves. If I was never given it to me, there's no way I can give it to you not because I don't want to because I don't even know what it means. So like you'll ask me to give you a million dollars. I don't have a million dollars in my pocket. So I can't I would like to, but I don't know what it means. Here it's not only that I don't have it, I don't know what it means. It's different. A million dollars we can all understand what it means. I just don't have it. But here it's not just I don't have I don't know what it means I don't know what you want from me. I could look at you and I can give you milk. And what else do you want? What else do you want? Like what do what do you want me to do? I have a crib. I'll buy a new crib. Whatever, I'll take you to the doctor for an earache. I'll give you antibiotic. What do you want? And that's love. Like and it's true, it is, right? But that's not the inner OC. But this is a metaphor for it. It's the historical the historical cut of the mouth cut means when a person can experience that Atzmus loves you. All I want is peace. All I want is to be with you and there's no deeper experience for Hashem saying than this moment with you. And not transactional. And [snorts] your soul experiences that. That's the inner one. So this is beyond the cuz it's not about creation and being something. It's not even about meaning in life. It's It's not It's the It's the It's the of just the light. new. And it goes both ways. It goes both ways. Cuz if one dove is not interested, how long can I look? I look I look I look I look and dove says, "By the way, I'm busy. Somebody got to work for a living, you know? If you want supper tonight, if you want supper tonight, yeah? GO GET A JOB AND let me go to my job." WHICH MAKES SENSE. It makes sense. Like how do do we even have the mental space, the bandwidth to go here? Somebody got to support a family, right? And yet the Rebbi is saying that this is the from Hashem to have even a 5 minutes of this is your nussy. So Hashem says, "Pischili, not only cuz you're my sister, not only cuz you're my shepherd, you're my dove." And what's that? I want to look at you. Me? You want to look at me? You know, you got the wrong guy. I'm not so handsome. No, no, no, you you Maybe somebody else. And probably him you also don't want to look at. He's also not so handsome. Right, even that belief system is there something to look at? And I want to look at you and I don't want to stop looking. I'm like addicted. The young man are like addicted in a good way addicted. Like like this I told you the Medrash says that once they see the other, they don't look anywhere else. Cuz who's looking? Huh? In other words, once there's cut of the malca, there's nowhere else to look at. So this is the idea that whatever I look at, I could be looking at a mountain. I could be looking at the leaf of a tree. But what I'm really gazing at is I'm gazing at Ain Soph. That's what I'm gazing at. So it's it's it's a different frequency of life. I may be looking at a piece of food that God created. I may be looking at a cup of water. But what am I looking at? I'm looking at the malca. There's intimacy in every experience. Into me see. Can you see the presence of That's what I'm looking at. So it's like a mesmerizing experience. You don't look away. That's the depth when you say Zohar is don't go into that. Zohar is right. It could come from a place don't go into Zohar is cuz it's not good for you. It's immoral. You could get punished. But here the is you don't go to Zohar is because I can't look away. A Zohar is telling me look away. I can't look away. I'm busy. And I'm busy with something that I'm going to be busy for I'm going to be busy till the this is not something I'm going to graduate from. I'm not busy cuz I'm stressed cuz this is it. The all stress is worth worth all the stress is worth to be able to reach this this is not a for something. It's not a get it over with. Okay, stop looking. You know what are you staring at me sugar now? The truth is in physical life we can't have this too much because you look you look you go to the Grand Canyon. Okay, you were there a week you were there a month. You hung out there for 6 months. You know you 6 months you were there. OKAY, YOU SAW NEXT YOU TOOK the main thing is you took a picture. You put it on WhatsApp. You were here. Fine in your resume. Right? That's all you're not looking. This is so since it's it's like it's like breathtaking. It's it's the more you look it's more breathtaking. Yeah. Yeah. Don't try to understand this. >> [laughter] >> Yeah. Obviously this ain't so if but but that which the but the can perceive stuff the can perceive deep and stuff. Yeah. And that's what he says it's not I have to say that it's also a cloud. Why? Because it's the Indian ice tacos. Say that it's means God creates something. Here is. That's what he says. Why is it not to say that it's a cloud? It's Indian ice tacos. Because it's just the gaze itself. So how does that answer it? Because say that it's says there's a product with a purpose. It's full of his presence. But there's a product so to speak. The I want you to bring in the I want you to bring in here it's the itself. Looks like in a love. There is love in order to build a house. Beautiful. To build a family. Beautiful. These are not at say that it's we're loving in order to build something together. We want to build a legacy. We want to build a house. We want to build a beautiful center. We want to build a family. We want to build children. All amazing. This is the what's the relationship for? No for. There's nowhere I want to look and I want to be besides right here looking. Why looking? Why not hearing? That's what he says. Because looking represents the deepest the deepest form of presence. Right? That's why we gaze at each other. There's something very special about it. Talking about just somebody calling from my house. Hello? Yeah, in a few minutes. I'm going to take it. You okay? 10:00 you start, right? Yeah, okay. Okay, great. I'll see you. So this is you see. Now what's the mercy? >> [laughter] >> Now it's almost like a trick. So now this is this is going to become what will stand out. Unless the only way the only place to go from here is that you don't exist. But then there's no called I do I think right the only after you know since you don't exist. Okay, so then so So let's let's shut down shop. Let's let's stop talking. So what are you knocking on my door? You don't want me to exist. Fine. Don't create me. You want me to exist. So what's deeper than you know see? Okay. So here's half of a fellow. What's deeper than you know see is going to be like you're going to look to a higher diary of so deeper diary. You're more than a stalker. So this is here you come to something deeper. Let's see by days of my dealer diary of fusion of tamasi. From here after you know see you come to tamasi. What's tamasi? The word tamasi is shalomus like Tom Tom shalom. Tom and Tia. Tamasi my completion. You're my sister. You're my shepherd, my sustainer. You're my dove and you're my completion. What's that? Behind you shall we do some shall we only boyfriend should have a good Barack. The good word has an expression. That you could become a shoot off the avoid of the Jew is that he becomes like a partner to Asha. What does it mean a partner? What's a partnership? That there's a need in your in your in your in your avoid in your activities in your work. Expression in he craves the work of your hands. There's something about your work that I crave. What's a real shoot off? Why do you have a partner? A partner is not a voluntary because I'm a nice guy. That's not what partnership is. Partnership means is that without my partner I know this company is not going to go anywhere. I may have dreams and I may have skill, right? But I need I need an investor. An investor is going to want 50%. And a real should first Raj but says it's not just you have 50, I have 50. In every part we're should film. We may split up the revenue, but a real should first means in every Nakuda should be another words I'm contributing and you're contributing in every part of the business. So the Rabbi says that's Tamasi Lemasi Adachi Tiksaif. There's something about you. So here it shifts. Achaisiy Reiyosiy Yichudiy is about the relationship, how close we are. Tamasi is that I actually need you to be you. Here it's almost like I'm sending you away. Here it's about your independence, your creativity. He's going to explain behind you. As the avoid is that the Messiah's never sure of his clearly the surrender we spoke about. This is the avoid of inside your faculties and measurement that's Achaisiy. And it permeates Reiyosiy which is the avoid of the avoid of inside the beyond your measurement of your inside the roof. And then you reach Yichudiy which is the deepest form of gaze. As I will begin this Tamasi. Now something new emerges. What's Tamasi? Now suddenly it's revealed that it's not just you need me. It's I need you. Tamasi, you're my Tamasi, you're my most. You're my most. In measure Tamasi is from the word tu umasi, my twin. Which twins are like equal. Like shutfin. We we're twins, we're equal. There's not one twin superior. So what's what's this what's this what's this tamasi over this? Yainusi even yainusi yainusi we're glued. We're glued to each other. But now here ultimately, yeah, comes the big big question and that is so much of life is dealing with the person's separate separation dealing with the person's anxiety or challenges. So that's the nikuda of tamasi. Tamasi is that it's not just about your surrender deeper and deeper and deeper and deeper. It's tamasi. There's something at stake in your existence. In your taking agency, in your taking responsibility, in your avoyda, in your separateness that that's what makes a dida batachtoinim. You are that one. You are the shutif. You're the partner. Huh? Full partnership. Full partnership. >> [snorts] >> It's you it's you becoming the master. It's you owning it. So avada there's mesiras nefesh this pishkili d'achai sirah yosi yainusi the deepest deepest bittle. And then there's tamasi that the shleimus is in you being you and doing your avoyda dida loya is bada batachtoinim in you with your existence. That's the tamasi. Yeah. Not just you still exist. It's it's it's your existence that makes it complete. Tamasi. You are my completion. My completion. K'v'yochol as he says yesh tzad k'v'yochol. There's a need to pull us out of tachtoinim l'maseh d'achalta tichsof. It's not just your achei timsa to go more bittle more bittle more bittle more bittle until you reach the deepest bittle which k'v'aldik. So that's the highest. He says there's now there's one more thing. And that is now go home. Huh. You [clears throat] are shut up. Yeah. You understand why this is deeper than your inner self? Cuz this is not where you're connected to God. This is where you are divine. This is where I trust you to be able to take this on. I trust you. I give you a piece of myself. Now you become autonomous. Till now you're looking for connecting. I want to connect, connect, connect. It's like what we learned in Boston Lagana. That the deepest connection is in your separateness. That's where you're connected. In the part of you that's not me. How could you be connected over there? Because you are me. If you're not me, so then you have to surrender and surrender and surrender and surrender until we fuse your inner self. And there's no deeper fusion than that. And now I'm telling you you got this. You're a base. It's a human keeper. Why? Cuz you embody it. What is it? You're a shut up. So it's not your separateness is not a mistake. Your separateness is the whole purpose. That's if there was no separateness there's NO EVERYTHING IS INSIDE. IT'S ABOUT IT. AND THE TIME OF being inside there's no deeper time than your inner self. But there's something now even deeper. And that is I need you. I need you. In other words, IF YOU'RE GOD YOU'RE NOT FULFILLING YOUR PURPOSE. THEN GOD doesn't need you. GOD HAS GOD. GOD HAS GOD. GOD HAS GOD. GOD HAS GOD. GOD has God. He has God. You're not going to add to his God. So what are you going to give him? You're going to give him your humanness. You're going to give him your struggle. You're going to give him your genuineness. You're going to give him your authenticity. You're going to give him your pain. You're going to give him your realness as a human being. That's what you can give him. So I have that you first need a cuz if not I'm trapped in my ego. But once I have that yeah. Now the deepest thing is you being you. I'm now drinking a cup of water and so forth. So that that that you also know this happening within the container of a human being. That's the Tamasi. You're my twin. You're my twin. We're in this together. I represent the ain't so if you represent really we're one. You're ain't so if we're all one. But the part of the ship from have different jobs. You manage the company I'm the investor. So God SAYS I'M THE INVESTOR BUT YOU'RE managing the company. Day-to-day headaches. Right? I INVESTED BUT YOU'RE MANAGING THE company and I'm we're short from that's it. And I trust you. Yeah. How it works out in business you'll figure it out but that's the new quota. Huh? Yeah. So that's the Tamasi. So you're type of so this is deeper than everything else. LOOK AT IT THE DEEPEST PART is fusion. He says no. Because and we could understand that because of the task is fusion there was fusion before creation much better. Well in a married couple you have partnership because you have the full Yeah. Yeah. Sometimes you have sometimes you don't. So in a way in the separateness there's a deeper connection but it doesn't look like it. Because here it's not that I surrender everything and I'm part of you. Here it's that even in my separateness I'm one with you. That's Tamasi. I need you. I need you cuz there's something in you that I don't have THAT'S YOUR SEPARATENESS. THIS IS what you add to the equation by by you not being me. That's a partner. There's something that you that you bring to the world that you bring to this whole relationship and that's because this Avasham to do it Tachtonim, that's the deepest desire. And you're the one who facilitates that. So I could look at my separateness as detachment, or I could look at it as the shut face the partnership that I bring. I'm managing the company and this company is Tachtonim. So that's the Tachtonim. Yeah, I'm the one who runs that show. That's the Tamasi. The not so alien of Tachtonim happens through the person. It's and this answers something else. It's very nice. Everybody knows that they have a moment of a moment of a moment of yeah. You could work for a lot of years and if you have a one moment you're lucky. So it's like almost like it could be like you could get cynical about it. But that's the word that Tamasi redeems everything because Tamasi means your shut face is coming because it's you being you. It's in the separateness where you become a partner. Realizing that it's not real separateness. It's part of the fusion. That's the Tachtonim. It's not real separateness. Here I trust you. I trust the you to be able to do it. This is where I need you not as me. So that's what a shut face is. That's why he says like this and that's the Tamasi. You're my twin. You're my slowness. And my slowness means that without this there's no completion. Really? Why why not? Ain't safe. Ain't safe is not perfect. Ain't safe is perfect. Ain't safe is flawless. Ain't safe is impeccable. How can Ain't safe need something? How could you be my shut face? You could say I'm giving you a that's not the word. The answer is cuz ultimately you don't tell Ain't safe what to be what not to be and the deepest Ain't safe in its core of the relationship the connection in a real way with someone outside of it, at least in its own perception, is negates everything. But believe by Allah, like we learned in the mind of put him. Mordecai trusted Esther and she could go. Once once Esther learned who she was, now she could already change the whole world and that's what she did. The moment you know who you are, everything changes. Okay, we'll finish the mind tomorrow morning, 8:00 Monday morning. Yeah.