To One Who Doesn’t Understand Growth, Planting a Seed Looks Like Complete Destruction

Good morning everybody. Welcome. Okay. So, last week we had a to learn the first minor of parshas bahar. And today base will finish the minor. We learned the first three chapters and we're holding chapter four page which would be page 80 on top of say bahar. So, it's bahar on top of bahar is page 80. You'll see on the second column in the middle is page 80. In the Hebrew numbers it's column four. Column four or page 80. Today's class is dedicated by Anat Braveman in tribute of a complete and speedy and speedy recovery for Naomi but Abigail before healing in the body and a healing in the soul. A man can you should be in appreciation of the classes that enlighten the world. Thank you very much Anat for your friendship and partnership. May you be blessed. This minor of the Tanya he began with a big question. The question was that parshas bahar begins with the of shmita. The laws of the sabbatical year. The way the Torah describes it is spoke to Mount Sinai and he told her that I shall send them when you come to to land that's how parshas bahar begins. When you come to the land that I will give you for the earth should rest and experience a Shabbos a day of rest for Hashem. For six years you should sow, you should plant your field and you should prune your vineyard your vines and gather all the grain. And then on the seventh year, it's a year of shabbos, it's a year of rest for the earth. You don't plant and you don't harvest, you don't own the fruit, it's ownerless, everybody can eat whatever grows on on its own and it continues with the laws of shmit. So now the Rebbe asked the question that the order of the psukim seems enigmatic. When it says ki savoya al aretz, when you come to the land of a shav sa aretz shabbos lashem, it sounds like right when you come to Eretz Yisrael you right away celebrate shmita, you right away celebrate a year of shabbos, but that's not the case. For in order to have shmita you first have six years of working the fields. So it says ki savoya al aretz, when you come to the land of a shav sa aretz shabbos lashem, shabbos and then six years you should plant and the seventh year should be shabbos. Pasuk should have said, when you come to the land work the fields and the farms and the orchards for six years. Plant and harvest and sell and do whatever you do in your own field. And then on the seventh year, you let go, you relinquish control. The seventh year, the fields were ownerless and everyone could enjoy them equally. The owner, together of course with his family, his servants, but also anyone else. Jew and gentile alike and even animals. You weren't allowed to fence in the field and quarantine it from other from access to other people. Everybody had equal stake in it. It was like one year where you just let go. So, that was only after 6 years. That was the question. This question is going to come back to now and pay the dollar. In order to address this, you know, the questions are just opening and then it goes off on the subject of the mind or whatever the subject is. So, in this case he began with the possible called the effect. Peace killing. I see I see some mercy. That I tell you all open up. Open up a window for me. Open up the wall. Open up the heart. In order that you should be able to experience yourself. As I as my sister. As my shepherd. Or my spouse, my wife. And the reason is because There was an essential relationship as he discussed at length. The soul is a kind of coming out. And that is naturally intrinsically the state of every soul. The word comes in the word connection or a knot. You can have a knot in Alexandria knot which is the greatest. And most skilled and professional knot, it refuses two entities that were separate to the point that you can't even recognize any separation anymore. So, peace killing we need to open up. We have the opportunity to open up the walls and open up the blockages to be able to experience this. This is explained at length what the blockages are. How the love could be concealed in many other loves. Or in many other emotions whether it's anxiety or fear. Or stress. Or all different types of cravings and addictions. Whatever it is. Person could be overwhelmed with all different types of experiences and it covers over the internal flow of divine connection and consciousness, which is embedded in the very fabric of the DNA of the soul and cannot be destroyed, cannot be tarnished, cannot be eclipsed. The question is physically, how open I am to myself. And he discussed the difference of the tsaddik and the benem how consistent it is. So, it's perek aleph. Perek bet went into the idea of rayosi. Which the medrish says rayosi is my shepherd, my sustainer, the one who shepherds me, who nurtures me, who feeds me. So, the medrish says in Shir Hashirim, this is all the possuk in Shir Hashirim. Chapter five. Yisrael meparnes u'm'laveh shamaya. We give parnassa and as he explained, what does that mean? When so when I when I feed you, that which feeds you, the fodder of whether it's an animal or the or human food becomes completely part of the consumer. You consume it to the point it becomes part of you. So, Yisrael meparnes u'm'laveh shamaya means that there's a state where it's not only your assistant. A sister and a brother are still two people even though there's a natural love. But food becomes you. It's not an You don't say the food is my sister and it's connected to me and it's not at to me. There's no separation anymore. So, rayosi is a different state of oneness even than achayusi. In achayusi, it's two people. They may be very connected and they may be full with love and a connection and affection. It's incredible to the point that it's called a knot where the two fuse. There's something rayosi where there's a complete completely indistinguishable one from the other becomes completely absorbed. You don't even talk about two things. It's completely one. That's rayosi. In the words of the Zohar, it's called begufa demalka. To be absorbed, to be drawn into the gufa demalka, into the essence of the malkus. How does that happen? He says even a neshama is still a nivera, it's a created being. So for this he said you have the Torah. As it says in Zohar there's three knots that connect to each other. Klastishin mishkashran davideda. Yisrael b'oraita. And oraita b'kudsha b'richu, you have Yisrael, you have oraita, you have kudsha b'richu, which is Yisrael. The Jewish soul, you have Torah, you have Hashem. And ashrei misha balakan, the Gemara says ashrei misha balakan v'talmudo b'yado. Fortunate is the person who comes here. Here means olam haba, to the next world. V'talmudo b'yado, and his Talmud is in his hand, his learning is in his hand. Because through the Talmud, through oraita, you become completely one. On this he asked, the Gemara, the Talmud itself, learning itself is the same issue, it's also manifested in the physical realities. Whether it's monetary issues or civil disputes or even just physical ideas, physical issues, even if you're learning about sukka or tzitzis or the or or or or or the biology of a person, whatever it may be. The blood periods of whatever it may be, but you're talking about very physical issues. [clears throat] So for this he explained, this was the whole main explanation that we discussed the last few classes, l'chula achla b'lachma. Torah is called bread. Is eat your bread with my bread. And so the definition of bread is like every good food that becomes completely absorbed. [clears throat] And that's when it can feed you. So, first it becomes part of you the who lachmo and then it and you become my bread, which means you become part completely one with Hashem and there's no distinction anymore. In order to explain all of this, he started to explain the system of how we make bread, sidur ha pas. And he focused on the four malachos of planting and grinding and kneading and baking. And that was the main focus of last class and the previous class. First is the planting which is taking the seed and putting it in the earth and covering it over with earth. And the seed decomposes and in that process the embryo of the seed, the embryo inside the seed, the baby plant begins to grow, starts kicking and screaming kicking out its feet, which we call roots, lifting up its hands, which we call shoots. And the little tiny embryo morphs into a completely different reality as the seed coat, as it's called, withers away and fades away and decomposes. And there's nothing left of the seed, it became completely part of the earth, which now it develops into a plant, into a shrub, into a flower whether or into a tree or grain, whatever it may be. And this process was explained at length how it works. We spoke about the seed, we spoke about the fruit and we spoke about the koach hatzmiach the incredible generative reproductive power that exists in the earth and all of the elements that are connected to the earth. The earth and the nutrients and the soil and the nutrients in the soil, the moist and the water the oxygen and the sunlight but without that, nothing can happen to the seed. The seed remains completely completely intact but none of its potential is realized, it remains completely dormant and latent and essentially just looks like a lifeless seed, even though it has all of this potentiality in it. In fact, anything that's going to grow in the future is all there in the seed. But it's only in the earth that the magic happens where the true power and the true energy of the seed could be brought out. The nimshal for this was this is a metaphor. In Torah, you have the three aspects. You have the source of Torah, which is the divine earth, like Mother Earth, the source of Torah, which is Hashem's infinite wisdom. You have the seed of Torah, which is the way the Torah is concretized in the physical world, the way we learn it and address it here. You have the fruit of Torah, that's the way the Torah is experienced in Gan Eden. In its full luster and beauty and gishmak and flavor and scent and color. But schar mitzvah mitzvah, the reward of the mitzvah is the mitzvah itself. It's just seeing what the mitzvah is. Gan Eden is simply the outgrowth which comes from the seed, which is the Torah here. In fact, we say Torah lo ba shamayim. Halacha and Torah is established here on earth. And the reason is because the power, the DNA of the tree is in the seed. The living cells that have the ability to create a tree and a whole new generation of fruits is in the seed. That's where the atzmius, the core of the koach hatzemiyach is. That's where the tachlis is. That's where it's in the seed. The truth is in the seed itself. It's latent. And if you don't have the other components, if you don't have the earth in which the seed is in, nothing will happen to the seed. The This is the same is true with Torah. That when we learn Torah here, Torah may be addressing something very physical, but when I put it into the earth, when I align it, when I connect it to its true source, the koach hatzemiyach in the earth, the divinity brings out what the seed is. The The two become one, and this is what creates the whole Torah this is how much from that was the main the main point. And it was a approach how to learn somebody says that I only have the title they don't even have the title in other words if I only look at the garments and there's nothing else besides this most visible external part of title I don't even have I don't even have the real title like you look at the seed you say oh it's just a seed you put it on your on your on your shelf you put it on your windows you don't even have the seed. In order for a person to do this with title they have to be able to do this with themselves. And that's why it says that you learn after diving. Cuz diving is the same process when we take our seed and we put it also into the earth. And this is the concept that he said that diving is not sure if not sure diving is called nefish. Diving is the process of what the mind may begin to see. I could look at myself in very many different ways. But to be able to take that very self and align it with its source. Like taking the physical seed and bringing it back into its source where it initially emerged from where did the first seed come from? From the mind or from the utterance of a sham touch a dash a then power that he the spiritual power that he invested the power of iron that he invested into the earth that's where the original seed came from touch a is letters H does. So when a person brings their own soul and their own body back into alignment into a case a with the in safe which we call the bit tool into the iron just like when I put the seed and the seed is decomposes that's the bit tool of the seed. You would think if the seed decomposes it loses its power no that's where it becomes what it could become. That's the power of bit tool bit tool doesn't mean you nullify yourself to the point so now you're a nobody. Bit tool means instead of remaining a seed on the table in my dining room, you become a tree that is so much taller and more powerful and can feed and nourish and sustain and it can sustain generations because this tree will give you a birth to another one and another one cuz it produces the next generation of seeds. So, the paradox is as long as the seed is visible and conspicuous and self-contained, it's worthless. It's valueless. It's not valueless, but it's uh completely completely not what it is. When the feet when the seed becomes inconspicuous, when it gets buried, it's not really buried, it's planted. And suddenly, wow, this is a giant a giant emerged. From this seed, a giant emerged. It was all there. And that's what bittle means. Bittle is always the greatest form of self-actualization. By surrendering the coat of the seed, by surrendering the cover of the seed, all the layers, all the lotion that are there for a purpose to protect it, but they can also completely eclipse and block out its power and its creativity and its reproductive magic and ability to be able to create a new generation, that's what filler really means. When the person does this with themselves, aligns themselves with what he calls in Allah, the divine supernal WISDOM. NOW, WHEN I LEARN, I could it's a the title is the same is is in that space. That's planted. Then there's the grinding. You remember what grinding is? Grinding is the ability to be able to take things apart within myself, which is vulnerability and humility. In fact, learning is called gersha. We call learning gersha, garsinan, which actually in Hebrew doesn't mean to learn, it means to crush. It says in Tehillim he brings the possuk garson kof yutes. Garson nafshi lesavel mishpatecha. My soul was crushed. What's the idea of crumb? Real learning is dissecting. Dissecting means you take everything apart. So, you crush something to be able to find all of its parts. Emotionally, what that means is complete honesty. I'm ready to look at every part of myself without running away. The Shachakta Memena Hadik, like it says by the Katoris, to be able to grind it and then grind it again. And before Yom Kippur, you have to grind it again. Machazina Machtashis Be'erev Yom Kippurim Veshayacha Kanyofiyofi Kedey Shetedakem Min Hadaka. Yom Kippur, the powder of the Katoris had to be thinner than thin. So, you have to bring it into the grinder, to the Meducha, the mortar, to grind it and crush it again. Spiritually, Daka, if you want to be able to experience your ultimate Edelkeit, your Daka, I have to be able to do a second grinding, a second thing. Then there is Lisha. There's bringing in the water. You have the flower, but the flower is separate. The water brings it all together. That's what kneading is. It takes all the particles of flower and turns it into a cohesive, integrated dough. That's what integration means. From fragmentation, I go to a place of integration. The pieces are separate. The water brings it together. He says not to be in a state of Piro, the fragmentation. Schur Av Nimshach Acharecha Kamayim. And that's the love of water. Then comes the baking. And this is already the love of fire. Deeper than the love of water is the love of fire, as he explains. And the second aspect of baking was, you remember, the empathy. Yosef, when he sees Binyamin Nichmeru Rachamav Alav. His heart is kindled with warmth. Nichmeru Rachamav says it was burning. That's baking. Baking is a fire. Ki Sikra, when you want to get close, you You to bring carbon Mincha Mafay Tanur Messiah. Does I'm just repeating the main of this? So you yourself a sad dick representing every Jew has empathy. His heart is kindled with warmth when he sees Benjamin who was named Benjamin by his mother. The name is Ben the child of my grief. So he says one ought to be able to experience all the empathy. On the story of their life and as he puts it here in the mind every person has a different story. To be able to look at your soul and its entire story and how it descended to wherever it descended call from the inner of the soul. Every person according to what they know cuz nobody else knows your story. And to truly have compassion for the divine spark, the divine consciousness, the divine infinity inside of you. That's what Joseph is feeling. And then Joseph cries his heart out. When he experiences it But where does he cry? He cries there. He comes out. He holds back by a topic. And he says it's time to eat bread. So the Rebbe says this compassion, this empathy where you can really experience the entire story of one's life including all the pain and the grief and especially what the soul went through. Cuz the soul goes on such a powerful journey and so it comes down to a very very remote place where it's purity could be completely eclipsed. That creates hot tears. But those tears don't overwhelm me to become that I'll just become a basket case of grief. As he says the tears remain in the and then Joseph says now we can start learning and now the Torah is a different learning. It's baked Torah. It's a baked dough. It was baked with the fire of compassion, with the fire of empathy. It's a different Torah, it's a different experience. And as he says, when bread is not baked, you can eat it, but it remains separate from your body. Your system doesn't integrate it. It's not It's food that's not fully edible. We can eat it, but the system spits it out because there's a separateness. It has to be baked and baked well in order for it to be integrated seamlessly. So, it's the same as Torah. People could learn and learn and learn, but they never became Torah. They never became one with it. [clears throat] They say that a Jew once came to a Godol B'Yisrael and said about the Tzemach Tzedek and about others, "So, now I look at the lion ganz shas. I learned the whole shas." "What did the shas learn with you?" [laughter] "I learned everything. Did it learn with me also? Did it teach you anything?" [laughter] It's not to be mevatel chas v'shalom somebody learning, but sometimes it remains separate. Why? The bread wasn't baked. Because in order to bake, you have to go through this whole process of the grinding and the kneading and then getting it into the oven. Having the fire, then it's baked. And when it's baked, now it becomes part of you. It's a gevaldige maiseh. I probably shared it once. Really a beautiful story. There was a Jew known as Reb Pinchas Horowitz. Reb Pinchas Horowitz was the Rav of Frankfurt in Germany. He was a great gaon for in his generation. He's known as the Baal Hafla'ah, Hafla'ah. He wrote a commentary on Maseches Kesubos. It's called Hafla'ah. Hafla'ah is uh is an acronym Harav Pinchas Levi Ish Horowitz. Hafla'ah, Rav Pinchas Levi Ish Horowitz. They were Levite and Horowitzes. His brother was Reb Shmelke of Nikolsburg. He also wrote a safer on Maseches Kiddushin. It's very famous in the world of the Yeshivas. It's called Sefer Hamakneh. On Kiddushin from last week's Haftorah. And on Kesubos Haflah, he wrote a commentary on Chumash. It's called Pnei Me'ir Office. So a very special commentary. This is the Baal Haflah, Reb Pinchas Horowitz. In the introduction to the Shulchan Aruch HaRav of the Baal HaTanya, the children write that it was he and his brother who really motivated the Baal HaTanya to write the Shulchan Aruch. They both became students of the Maggid of Mezritch. Now Reb Pinchas was one of the great Gaonim of the generation. How did he meet the Maggid? So he was going That's what they say. He was going toward the Torah. He was going to travel and he had to pass either Rovno or Mezritch. These are cities in Ukraine where the Maggid lived. He decided he'll go into the Maggid of Mezritch. He heard about him. Rabeinu Dov Ber, the successor of the Baal Shem Tov, to visit him. So he went in to him. And he spoke to him and he wasn't uh as we say, he wasn't so impressed. So the Maggid, when he finished talking to him, he says, "Before you leave, if you can go into the shul, there's a Jew there who's sitting on the oven. You know, in the winter, they had these ovens and people would sit on the oven. That was how it was built. So it's warm in the winter. So there's a Jew there in tallis and tefillin and he's on the oven. It's good if you you talk to him in learning." He didn't learn it. Fine. So he goes and there's takka a Jew on the oven over there with tallis and tefillin. It was in the morning. So he comes over to this Jew and he says, "Your rebbe said that I should talk to you in learning before I leave." So he says, "You sure you heard right? It was me. Cuz I'm not a I'm not a big learner. There's not another nobody really to talk to." He says, "Yeah, he said I should talk to the Jew with the oven with tallis and tefillin. What are you learning?" He says, "I'm learning Maseches Brachos." He says, "You see, even the Masechta that I learn is a very It's It's a more simple Masechta. Or at least it looks simple. It's not so complicated." So he says, "What are you learning?" So, he was learning brachas. I think it's daf mem zayin. The Gemara discusses over there that uh Reb uh So, my like is Reb Hunna and Reb Nachman. The Gemara says there that if I'm not mistaken that aron and the tishin mitstarfin. It's talking about a minyan. So, he says, "If you have nine Jews and an aron an ark so, they could combine for a minyan." So, uh Reb Hunna tells Reb Nachman Reb Nachman tells Reb Hunna "V'chi aron gavru?" I don't understand. An aron is a person? "V'chi aron gavru?" An ark is a person? What's What's What's this thought? Nine and an aron? So, the Gemara explains that's not what he meant. A whole sugiyah over there. So, this Jew tells the Bal Haflah. He says, "This is what I'm learning." He says, "No, what do you have to say?" He says, "I don't understand this Gemara." He says, "What don't you understand?" He says, "What's even the thought that tishah varon mitstarfin?" Like he says, "V'chi aron gavru?" Is an aron a person? Yeah, duh. Like what's When you ask a question on something, it means there was a a thought process. And now I'm asking a question. Asking a question doesn't mean the whole thing doesn't make sense. If it doesn't make sense, what are you recording it for? There has to be a wisdom here. And I don't understand. What was even the hava amina that you have an ark and that's mitstarif to a minyan when it's not a person? This is what he asks the Bal Haflah. The Bal Haflah says a chiddush. I don't know what the hava amina was. So, this Jew says, "I'll tell you what I think." [panting] He's saying something very deep. He's saying tishah varon mitstarfin. Sometimes you have an ark. The ark is a person. What's an aron? An aron has within it sifrei Torah. So, you have a person who has in him inside of him all the title. So it's the best minion. So I could be more of a iron cover. You think being an iron makes you a man? You think it makes you a person? It makes you a cover? I can have all the title inside OF ME. BUT I AM still unchanged. Nothing happened. Iron cover, you think an iron makes you a cover? It gives you information. Doesn't transform you. This Jew was from Anapoli. The position is The flower says, this is how they learn here. [laughter] He said yes, he stayed. He became one of the biggest students of the market. So that's this in the corner. Yeah. And people often complain and it's a very deep it's a very deep lamentation. That they learn and learn and learn and they tackle learn and they learn more and they learn more. But it doesn't really make the change they're looking for. So they go to somebody say you have to learn more. And it's always good to learn more. There's no question about you can't go wrong. But the key is is my title baked? If it's not baked I could learn and learn and learn so I become an iron. The has an expression so humiliating expression. So it's just more more of them. A donkey filled laden with books. Huh? Today we have a good word for it. It's called artificial intelligence. There's nobody smarter than artificial intelligence. Google knows more shots than anybody in the world. Trust me. You I put in it knows it already. Google knows everything. Right? But I don't stand up when I see Google. [laughter] I sit down. Yeah. What's the What's the What's the The second beat of the Safri It's like a It's like I have a I have a I have an iron. I have a bookcase. This bookcase has a lot, but I'm still a bookcase. It's like a It's a Kinyan. But it's a whole different level. In other words, in order to change me, the Torah has to be able to speak to my nervous system. It has to speak to my body. It has to be integrated. And for years and years, we're learning, but it's not me. The iron is Kangavera. And that's why when I go out of the learning and I get triggered by the experiences of life, especially by people close to us, it's the same that was there before. Nothing happened. Why? Because the language of translating information from the mind into the body goes through the nervous system. And as long as we don't confront that, as long as we don't integrate it into our cells, into our DNA, into our bones, it's a different title. It's an iron, but iron is Kangavera. So that's the whole process we're talking about. How do you turn it into something that's integrated? For this, you need a plant. For this, you need a grind. For this, you need a need. And for this, you need a bake. And then, it become part of me. And that's what he says. It's inside. It's inside of me. It's not just on top of me. It's not just information that's stuck. I could repeat. It's integrated. It's It's one. When the Torah comes after empathy and awareness of the true pain of the soul, it's a different learning. It's learning with there's a relationship. There's an experiential relationship. When there's an experiential relationship, you're transformed in the process. It's part of you. Everybody understands? It became part of you? Okay. Wow, everybody nodded. I want to give a compliment to this class. I got an email this morning or last night. Somebody who lives very far away, but they listen to the morning classes. And they wrote to me about last class. Last class we learned about the remember the kneading and the baking and Yosef and Benjamin and the grief and the rachamim and taking stock of your soul. So, somebody writes to me about the class. He felt the energy on through live stream. I guess some people are very sensitive. One small thought on the shear you gave Thursday. Look at the Torah portion of Behar, which seemed to have even your regular audience spellbound. The vulnerability and humility you described when somebody is grounded, when we bake, followed by the intense connection, eating of the bread, is exactly the feeling which some of us, normal ignorant Jews, could have had and had when we performed even a half-baked mitzvah. That's the way we were brought up. The Yiddishkeit I was brought up was an inch wide, but a mile deep. So deep, we knew very, very little, but there was a sincerity and authenticity. The connection was so emotional, even if the details by us were questionable cuz we were so ignorant. It has been a long struggle for me to accept the difficulty experienced. Once I became a full shomer Torah or mitzvah, when it comes to the subject of having any real emotional connection. This maamar is doing a great job on me, too. There just seemed to be an aura at the end of the class. You taught for 2 hours, and nobody wanted to leave. It felt like there was an atmosphere of acceptance, bittul, wonderment, in line with the maamar. Of course, I'm sitting here in Manchester, so maybe I'm misinterpreting everything. I'm just telling you what I felt. I always find the seed mashal so powerful. When you add the earth and the baking of the bread, it's so direct. You see, people tend to feel the need to stay put together, but we all end up stuck behind a false facade. It's the price we pay for being put together. These maamarim give us permission to melt down and disintegrate in front of everybody else, in the aim of finding a deeper inner truth, connection, and purpose. This is very empowering. If the penny drops, and the audience willing to let everything go. If the It's very empowering if the penny drops, and the audience becomes willing to to everybody go. My perception from afar was that this sheer and this mind has succeeded the Asimon Nafal. How do you translate that? We hit the jackpot of vulnerability. And this is what this holy Jew from Manchester writes about the energy he's feeling through life's stream. So, thank you for being part of that. Huh? Green. Perek Daled. But before you learning, you have to show up. There has to be a you showing up. Ashrei me Again, the Gemara in Pesachim daf nun Yeah, the learning is in my hand. It's in me. It's part of me. It's inside of me. It's not just outside of me. But Ashrei me Bal Hakan, has to show up. And this is a very interesting expression of Chazal. It could have been Ashrei somebody who goes to Olam Haba with Torah. Somebody who learns Torah in their life. The expression is he comes here. What does it mean he comes here? The Hainu Oded B'Tefillah B'Mesirus Nefesh U'Bitul U'Matziaso L'Vei Yisbarach K'Dei She Yuchal Lilmod Acharkach Al Derech HaNaal. Davening that's the learning that's the voice from davening completely cannot experience this type of learning. Cuz what is the real concept of davening? He says davening is Bal Hakan. It's me showing up, coming here. Where is here? Here means coming into a space of Ein Sof. Coming into alignment with the source of existence. It's taking my seed and gently putting it into the earth. Even though the seed is getting getting covered up. It's disintegrating, but this is the type of disintegration that is the the the only the healthiest thing a person can do. And that's what he says, "La odessa ahava bitfila to arouse the intrinsic love during davening, which is a form of mister des nefesh and bitul hamitzios." Bitul hamitzios is what happens to the seed. The very metzius opens up and surrenders to the earth. And in that process it's transformed into another entity. When I look at a tree, I don't say, "Oh, there's the seed." You don't see the seed. But you see so many more seeds that come from it. So, bitul hamitzios is that ability to let go of all the facades and all of the egoic concepts and ideas and minds and blockages, and that's what tfila is. Then you could learn in the way that we spoke about. Then I could plant the learning into the earth. When I'm learning a shtikel Gemara, I'm learning even a Rashi, I'm learning a possuk Chumash, I'm not holding on to the external garments only. I put the seed of Torah into its earth. Because as we said, every nekuda in Torah comes from ayin, it's ein sof. It does got concretized in this form. And that's why the seed, don't be deceived by the outer veneer of the seed. See what is inside the seed. See the living cell. See See the DNA. See the koach hatzemicha, tatzmiach esh dos that's in the seed. Even though it looks very physical and it's it even could look very very technical. It's as technical as it gets. But the technical component is I don't want to use the word cover up cuz here it's not a cover up, but the technical component can easily eclipse what's inside of it. It has to be uh the environment uh Yeah. That's right, because the seed has a contract. Yes. It checks Yeah. the environment Exactly. then it can open up. Exactly. Exactly. Very good. The seed has a lot of bodyguards. It's called It's called a seed coat. I told you a seed has three parts generally. There's the seed coat, that's the lavush. There's the endosperm, that's the food that eats. It's basically like rice that we eat. And then there is the embryo. The embryo is the is the little baby, the plant. But the embryo can't live until there's leaf getting sunlight, photosynthesis. The embryo can't So it eats the endosperm and it's protected by the coat. Why is the coat so important? Cuz if not, you could put a seed here and if it starts getting light and water, suddenly it opens up and it's going to be a waste of time. All of its energy is going to be wasted. So the seed is very protective of its properties. It has to make sure the environment is right. Did you give me the right soil? Did you give me the right sunlight? Did you give me the right moisture? Did you give me the right temperature? The right oxygen? If not, I'm not opening up for anybody. The same is true happens to us also. The seed must have the right environment, huh? That's that's the biggest surprise for the system. That's true. You keep with the child, the seed into the and if it's not the right environment, it's going to spit it out. He will never open up. Yeah. It's very true what you're saying. That's why the one of the most important parts of education, both in the home and in the school, is safety. I was speaking to a rosh yeshiva, he runs a big school, a big yeshiva, a a mesifta. And I said, "In my opinion, the first thing you have to look on every child that walks in, every bocher, man, it's it's teenagers, every bocher that walks in is are they feeling safe?" He says, "To his They're 25 years, nobody ever says that." I said, "If you're not feeling safe, no seed is going to open up." Think even in terms of marriage, having a conversation with your spouse. If you're not feeling safe, you're not going to say anything real. And the same She won't say anything real. The same is true with anybody, with a friend. This is even a 50-year-old man. You're not going to say anything real. You talk about a 16-year-old kid, he's not going to say a thing about his life. Safety, safety. How do you create safety? You need sunlight, you need warmth. You need water. You need oxygen. You need humility. That's what Earth is, bitter, right? You create a safe environment. Now suddenly you'll see that this seed is incredibly powerful. But it was protecting itself. Now sometimes educators or parents get defensive. And the more defensive we get, the more the seed protects itself, the more it closes up. You start shining light and you put in the right environment, it opens up. You know, that sometimes you speak to teenagers, they give you this rough attitude as though they're indifferent to everything. Right? After 10 minutes they melt away, they start crying. You pour a little water, they're crying. They're not harsh, the seed is not harsh, the seed is just trying to survive in a very difficult world. [laughter] He wants to make sure he grows into a beautiful tree. And there's a reason is because he knows his potential. The soul knows the potential. If I open up my seed right here on this table, what's going to be for me? A broccoli or a potato? So many ways when we protect ourselves, it's not because we're afraid only afraid or or we're not interested, it's because we're actually protecting our power, our divinity. Thank God this seed does that. If not, seeds would open up everywhere, you wouldn't have a world, there would be no produce. The seed waits, wait, okay, wait, I'm not going anywhere. I'm not giving anybody It's too It's too It's sacred energy. This is God This is creative creative Adam mighty creative not uh It's not child's play. This is a tremendous tremendous thank you for bringing it out. Thank you for bringing out the seed. [laughter] No, this is this is critical. So the Torah has that environment where it it becomes transcendent, it becomes experientially transcendent and divine. Sometimes in the people learning Torah the ego becomes bigger. It's like about intellectual, you know, gymnastics and I'll show you you're wrong and you'll show me I'm wrong and then I'll become bigger and I'll be more honored. The whole experience is divorced from what it is. It's like taking a seed and framing it, you know, and hanging it on the wall [laughter] and blowing it up and like never You want a seed, put it in the earth. Don't show it. Don't show it off. Let it do its magic. Doesn't need to show off. And the same is true with the person. So he says actually means kind of with the beyond. For me to be able to learn Torah this way, I have to be able to have that relationship with my different parts. My seed has to be able to open up. That's why there can't be any relationship with the divine without a regulated nervous system. It's impossible. [laughter] That's a good question. Yeah, for Ashkenazic Jews that's a tough one and even for Sephardic Jews it's a tough one. It looks like a seed that's safe. [laughter] It has sunlight. It has water. It has oxygen. Basically we have to sit here till Messiah comes. What? We have to sit here till Messiah comes. It's not such a bad idea. But I [snorts] The way I would put it is The way I would put it is like this, when you're sitting a whole day learning Likutei Torah, you'll know that Moshiach is here. [laughter] The Rambam says what's going to happen when Moshiach comes. The Rambam says there won't be hunger, there won't be war, there won't be jealousy, and there won't be competitiveness, because goodness will be abundant, and all the delicacies of the world will be as common as dust. So now the question is, so what do we do all day? You can't kvetch. There's no dramatic news. So what's put men? So the Rambam continues as a color island. A little bit of a shamble that. The occupation of the entire world will be immersed in divine consciousness. And he by the way, not Jews. He says color island, the whole world. All of the whole world. Then he speaks about the Jewish people. But this is an interesting thing. The Rambam says this in Malachim. This is the end of the last mission of Torah. So it means the bliss is going to be so powerful the world the whole world is going to be immersed in learning. And not just learning, experiencing this is a shamble. This is this is intimacy. For Adam Yoder's color this is not just knowledge. This is the experience of it. Like in a mikveh, you're immersed in it. Like the seed is inside the earth. But the truth is in all of us. When when when you're in a regular when I'm in a regulated place, and there's ways there's a way that we have to learn how to do that. But now my body, my nervous system can be opened to information, to ideas. The never shall I kiss has the full truth always. But the never shall I kiss is not living in a vacuum. The never shall I kiss is living inside my nervous system, inside my brain, inside my animal consciousness. So the never shall I kiss speaks. But the animal soul turns to the divine soul and says, "Listen, you're not paying the bills, I am. Okay? You're not married to this person, I am. YOU'RE IN HEAVEN. You don't have to raise these kids. I have to raise these kids. You don't have a mortgage. I have to have I have a mortgage, okay? Nobody insulted you, but they insulted me. Have a good day. Go dream. You understand? That's basically what happens to everybody. I don't to everybody, but to me and to some others. So, the only way this can work is if the nefesh Elokis learns how to talk to the nefesh habahamis. How do you turn it around? First thing is you have to be able to calm it down. In neuroscience, there's the prefrontal cortex. But, when the amygdala The amygdala is the fire alarm in our system that alerts us to danger. When it's sounding alarms, the prefrontal cortex goes shuts down. And there's a reason for that, because if danger is happening if there's chas v'shalom a fire in the house right? Or a lion is attacking somebody. If they start thinking and contemplating too much, you know what happens? They'll become a love of Malchus. So, that's why the system is there's danger and you're in a different place. You shut down all the other parts. So, when there's real danger, it's very important that. But, if I'm living like that 24/7 yeah? My nefesh Elokis can can talk to my prefrontal cortex. If all I'm experiencing is danger there's no communication anymore. That's what I mean by a regulated system. So, when a person regulates themselves It's a very deep experience this. This is not This is not external talk. Now, I can introduce Elokus. Now, the nefesh habahamis actually Wow. Wow. It feels much better. That's what he's saying. The seed must be in a safe space. Then, I could be balakan. I could come here fully. If not it's not integrated information. I know what the right thing is. My nefesh Elokis knows. But, the bottom line is I'm angry. I'm jealous, I'm stressed, I'm afraid, I'm overwhelmed, I'm scattered, I'm all over the place, I'm fragmented. You understand what I'm saying a little bit? Are you regulated now? Regulation is not through words. Yeah, I mean, today it's it's the a lot of research on this, how we regulate ourself, but uh just breathing is very helpful, meditation is very helpful, silence is very helpful. It's really acceptance, compassion is very helpful. This is the introduction to t'filah. If I'm in a place of chaos, it says in Shulchan Aruch before davening you have to stop and meditate. Why? To say that I'm Who has time? The world of men, you know, missaifah, you know. [laughter] You connect through carbonas by the time the thousand, you know, they give you like 29 seconds for carbonas. The two things where everyone is like the Baal Shem Tov, they do kfitzas haderech and v'hu rachum on Monday and Thursday and carbonas. It's like the Baal Shem Tov's horses. [laughter] Carbonas and v'hu rachum, nobody needs more than 60 seconds. Boom, next, kfitzas haderech. My point is it says in Shulchan Aruch that before davening a person needs to have his beinonus. We spoke before about the Chassidim Rishonim used to meditate 9 hours a day. Okay, we don't meditate 9 hours a day, but the point is if I'm not in a state of of of reg- of regu- of of regulation, all the spiritual wisdom of my divine soul will remain above me, it will not be able to be integrated, so my heart won't be able to open up. And all of davening is about opening your heart, living with an open heart. Living with an open heart means living with my joy, but it also means living with my pain. The price for closing our heart is we don't feel pain, but we also feel no love. And we have to make a choice. Do I live with an open heart and I experience my pain? But I experience it. I'm there. I'm integrated. I could look into it. I could go in and out and move around. Or I just close it off and I just have information. So that's get information. That's what he says. The Torah I could be in me in the Torah is fed to me and it's it's it's all around, but it's not part of me. It's like eating eating eating food and the food stays separate from the system. There's no digestion. There's no digestion. It's not part of your bloodstream. Your body at some point is going to either vomit or reject it in the bathroom. Same happens with Torah. Either I throw it up, and that's what people do, or they just evacuate it. It's out of my system. Or I remain a fragmented person where there's information information information. For informational purposes only. Not nothing of this is relevant. Uh so sometimes you have to learn in order to be able to learn. [laughter] Before learning it helps to learn, but he is talking about the Torah after the learning. When a person then the learning after learning is a different learning, but I'm telling you that sometimes to learn you have to learn before. [laughter] But that's not what he's talking about here. So that's the safety. It's the safety for the seed to open up. So actually and then the learning after learning. On this all there on this all there. In order to learn afterwards in the way that we discussed how you learn. Where the seed is planted into the earth, which is connecting the seed of Torah with the eye of Torah. That learning comes after davening. Well, as I say is called well Yes, yes. Like what what was explained above. Well, as I say as I know as I say as I know as I say as I know as I say as I know as I say as Well, as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as I say as And that's why it says in Shulchan Aruch me beis knesses le beis medrash that the time of a person's sheer should be after davening. Well, as I say as I know as I say as I know as I say as I know as I say as I know as I say as I When somebody comes here and the Talmud is be yadai, so the Gemara says as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as I say as I The word as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as I As he said in parentheses, this is what's called Kesser, which is Ein, which is the source of Chochmah. You go to the place of Ashrei. Well, as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as I say as Well, as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as I say as Well, as I say as I know as I say as I know as I say as I know as I say as I Well, as I say as I know as I say as I know as I say as I know as I say as I Well, as I say as I know as I say as I know as I say as I know as I say as I know as I say as I know as To show up, the first thing I have to go is go into the just like when I take the seed, I plant it in the earth. And if it's not merging with the earth, if it doesn't fuse with the earth it remains separate and its true energy remains unactualized. Well, as I say as I know as I say as I know as I say as I know as I say as I Well, as I say as I know as I say as I know as I say as So, the person needs to be able to allow themselves to open themselves up to the love. That's like opening the seed. Again, it's all about piskeli. Everything is in the seed, but it's closed up. It protects itself. That's what we're all doing. We all have coping mechanisms to protect ourselves, and there's a good reason for it. It's not just because you're afraid. That's true, too. But it's also because you're afraid to squander your true love. It's a tremendous idea. You know, we often criticize ourselves. You're so afraid. You know, you're a scaredy-cat as they used to say in school. It's much deeper than that. You're not just afraid. You know what's inside of you. And you don't just want to give that up. You don't just want to squander it. So there's a justified fear. In other words, all of our protective mechanisms come to protect usually something very sacred and hollow and divine. So even if those coping mechanisms wreak havoc in my life because they're just completely shut me down to life, but understand that you have to have compassion and empathy for them because in their own mind they're trying to protect that incredible power in the seed. And then we can go along. We can go the next 70 years with coping mechanisms. So key savayu, to show up at the aretz have to be able to go into the earth. That's the bittle. That's what davening is. As he said before, davening is nefesh. Espeches nafshi lifnei Hashem. It's showing up with my soul. It's showing up with me. Into eretz elyon. Eretz elyon is the divine earth, the divine mother, into the divine womb. The eretz is like the divine womb. It's alignment with the divine womb, with the oneness of infinity, with the oneness of the universe. To be able to experience yourself as part of cosmic oneness. And that means the ego becomes invisible. There's a death of ego. That's what happens to the seed. It's scary. So, that's the first thing. I share I need nice and then he says it's the land that I give you. The real love is a gift, comes from above. But in order to experience that, I need to open myself up. That's the expression creates this arousal from below. So, this means an arousal from below is what generates the arousal from above. It's like we learned about my and my children. The feminine flow arouses the masculine flow. Sometimes it's the other way around. But there's nothing as powerful to the man when he feels the enthusiasm of his soulmate. And conversely, so the same is true cabalistically, spiritually, this begins in the source. This arousal from below creates this arousal from below. Once this arousal from below, now is when the real power happens. So, you'll come into the land. You'll go into the earth to arouse this hour physically. But you have to know the greatest gift happens from what I give you. It's the gift, it's the love that you're experiencing from Hashem that he gives that to you. That's where the real oneness happens. I have to do my part, but then there's a gift we people know people who do spiritual work and emotional work know that you do and do and then something opens up and there's a flow that's beyond your expectation. It's beyond what you prepared for. It's beyond what you imagine. That's I'm giving you this land. The real hour is not the love that you're generating in your own mind. It's the experience of love that you're getting from just like in a relationship. You could prepare and open up, but it's what you receive from the other that really changes the the reality. But I cannot force that cuz that comes from you, That comes from the other. I can open myself up to it. The earth, and then the Shavs Ha'aretz. What's the next step? Then the earth will rest. The Haynu K'maysha Kasa B'Sifri D'Tzniusa, V'Aretz is Batelus. Sifri D'Tzniusa, he mentioned in the end of Perek Aleph, is a section of Zohar. It's called the secret book, or the modest book, or the hidden book. It's part of Zohar Parshas Trumah. Zohar is a commentary on Chumash. There's different parts of Zohar that have very famous names. For example, there's Idra Zuta. That's what Reb Shimon bar Yochai said on the day he passed away. That's in Zohar Parshas Ha'azinu. He gathered the people. Idra means a gathering, a silo. They were sitting like in a silo, in a circle. Semi-circle. So, it's called the Idra. So, there's Idra Rabba, it's Parshas Parshas Nasso. Idra Zuta, it's Parshas Ha'azinu. Sifri D'Tzniusa, it's Parshas Trumah. It has five chapters. That is also says it's connected to Chamisha Chumshay Torah. And there's a commentary of the Vilna Gaon on Sifri D'Tzniusa. It's one of his most powerful Kabbalistic works. And much earlier commentary from the Arizal on Sifri D'Tzniusa. Sifri D'Tzniusa is considered one of the foundational and most mystical and difficult works of Kabbalah. And it's literally called the book of secrets, or the book of hiddenness, or the book that's hidden, Sifri D'Tzniusa. So, the Alter Rebbe quotes it here. He quotes it twice in this maamar. V'Shavs Ha'aretz, he says, "Aretz is Batelus." The earth experiences bittul. That's how he translates V'Shavs Ha'aretz. Literally, V'Shavs Ha'aretz means the earth rests. You let let it relax for a year, you know? Agriculture, Shmita, respects earth. You can't just work it and work it and work it. Earth also needs a vacation. The Sifri D'Tzniusa says, "V'Aretz is Batelus." The earth surrenders. The earth experiences bittul. So, that's what V'Shavs saw Arits means. The Hinuch Sheyabkinis Bittle Koichos Hanefesh Bemetsius Bekhinis Achoyso Haniskala. This is that the Koichos Hanefesh, the faculties of the soul, surrender and experience alignment. Their very Metsius becomes subsumed. That's what we spoke about being a sister, Achoyso, the nut. The natural relationship of Bittle where I don't want to be seen, I don't want to be visible. In fact, any any attempt to point to me is a distraction from the true me. It means I'm not in touch with myself. In very practical words, it means whenever I'm searching for validation, I need you to validate me, you to validate me, you to validate me. I need you to give a standing ovation after the Shiur, at least a sitting ovation. I just made up a new term, a sitting ovation. Uh you got my back. Yeah. Or you're looking for validation from your child, or from your boss, or from your spouse, or from your Shvigger, good luck. Etcetera, etcetera. All these things which are human needs, we all have them. Or I'm looking for power, I'm looking for recognition. All this, it's the opposite of putting the seed in the ground. What is it? It's because I don't know who I am. It's because I have a deep, deep void inside of myself and I'm hoping everybody will fill it. So, I'm craving, I'm craving. And sometimes it's too intense, I do the opposite. I just detach. I don't need anybody. I'm doing I'm doing the same thing. I can't get it, so I don't need anybody. So, now I become don't feel anything. Or I need to control. The same idea, I need to control. Why do I need to control? Passive-aggressive. All these things is I'm trying to be noticed. I'm trying to tell myself I'm a good person. Can't you give me a compliment for once in your life? You create a warm environment for you, so you can actually open up the Yeah. The greatest thing the seed can do for itself is the Aris Batolus. Bitul Bitzius is not the end of self. It's the birthing of self. It's the birthing of the real self. It's the death of the counterfeit self and the birthing of the real self. Isn't that a beautiful expression? It just came into me. Are you going to compliment me, Nachman, for that or no? [laughter] The birthing of the real self is letting go of a self that never really existed and that's why it was so desperate to compensate. The death of the clipa, exactly. The death of the coat which is protecting, you let it go. And now the less visible the better, the less attention the better because it's an inner connection with the divine where the less you could see and I could see my eye, the much healthier it is cuz it's a reflection of the infinite eye. You with me? Huh? Not with me, with the channel. I'm just being a channel. [laughter] [snorts] You're analyzing me. Okay. It's fine. [laughter] It's fine. You remind me of a story. [laughter] There was a There was a big rav who came to town. He held from himself a lot. And he came to give a big speech and the whole city came. And there was one man sitting in the front. And the rabbi started to talk and this man goes like this. 5 seconds later the rabbi continues, this man goes like this. 10 seconds later, like this, like this. 2 hours this rabbi spoke and the rabbi was blown away. This man must be the genius of the century. Like every few seconds right? Every few seconds he's maskum him he has an ups look but twice he says it. Yeah, but there's another twice verse. But the rabbi says the opposite. Yeah, but there's an unban but there's a run but there was a not actually but there's a you show me the two hours. He's like wow, who's this man? So he goes over to him and he says you know I've always been looking for my ultimate student and I think I found you. Like that was unbelievable. Like I saw I saw that brain moving around agreeing disagreeing. He said actually I wasn't listening to what you said. I don't even know what you're talking about. So he says well we He said I'll tell you the truth. I had an old goat. I forgot an old buck. I had an old goat. And I got lost. And I miss it. It had a beautiful beard. And it was a very loyal goat. And I don't know where it is. And then suddenly you stood up. And you open your mouth. And I'm like yeah, this is my buck. This is my old goat. Then you said something else and I'm like no, my goat would never say something so stupid. Then you said something else and I'm like yeah, you are my buck. So for two hours I was going back and forth. Are you my goat? Are you not my goat? Are you this? That's what I was doing. So the rabbi looks at him and says what was the conclusion? So I have to say this in Yiddish. He says a buck beast to a banish minor. An old goat you are but you're not mine. [laughter] [snorts] I'll call upon him. So that's the shove side. It's the shove side is the ire is buttockless. The earth experiences this bittle. Two. The source. That's what a I see is. And then he says shabbos lashem. Bittle bittle. This is the shove side. This is the bittle of sur mera. Staying away from anything that's toxic and negative, but then there's bit of also in doing good. Doing good can also be sometimes you know guys stay away from the negative, but doing good can also be with a sense of arrogance and haughtiness. So you need this a bit to a bit to a bit to. And then a bit to say type two. Now you start planting. Now we understand that you start off with this is cuz that's first is before learning. That's the experience of where you go into the earth. Where you plant in the earth where you align yourself with the source. I is but all of us I see. Then there could be there's no without being a case. Happens through the when the becomes part of me I become part of the and the goes back to the source and therefore you become God's food because you become one, but before that there has to be I SHALL BE AND THEN THAT'S NOW COULD START THE learning after the learning. What is that the mission? Six years planting that's the six of the mission. When you learn you have to plant it. You have to take the seed and plant it. Every mission is talking about something physical. A debate, a dispute, a practical issue. Take it and plant it. Say I am. All the to be planted where in the divine earth which is called the condition. The condition means a field of holy apples. I reason the city Friday night right a skin the condition. The field Hakol is a field in Aramaic. Tapuchin apples, Kadishin holy. So, this is the divine earth, divine Hashem IT'S REALLY DIVINE HASHEM. IT'S GOD saying this mission. It's all divine energy. Every mission is divine energy. Am I experiencing the divine energy or is just a seed outside of the earth? Plant it. The Shishonim Tizmor now is 6 years of pruning. Divine who is Talmud Tamei Amishna now is learning Gemara which is the reason for the mission, the logic of the mission. And that's the uniqueness of a vine it produces wine which is defined by the Gishmak, by the flavor. Wine is full of flavor and wine connoisseurs can explain to you the intricacies of what a real cup of wine is. So, first is the field is the Mishnah. That's like the basic grain and then IS SHISHONIM TIZMOR KARMELA. That's the Gemara which explains it gives the ta'am, the depth, the background, the logic, the intricacies of the mission. That's the Gemara. This answers the question why it speaks about Shabbos before 6 years. It comes after 6 years. Before the 6 years of learning. Which represents the Mishnah and the Gemara. First is the Mesirus Nefesh of Davening Areis Batolus. Balakan you come here and then the Talmud Yada. When it comes to the grain he says plant. When it comes to the vineyard he doesn't say plant. He says Tizmor. Tizmor means prune. Prune actually means cutting away the the weeds and the fungus the things that are infected with bacteria or fungi or infections. That's what tzimmes is. To cut down the thorns which are undermining and destroying the vine. That's what tzimmes means. Pruning. It's not planting. Here should also be planting. This is essential to planting. The Gamara says in Shabbos that when you prune on Shabbos, you're liable just like you planted. Why? Because the purpose of pruning what? It's a form of planting. What's planting? Planting is cultivating the seed and preparing the soil to be able to grow. Removing the thorns is not just removing a thorn. It's planting. The Gamara says in Shabbos. It helps grow the fruit. So it's part of that the melacha of planting. So when it says tzimmes, it's like planting. And that's what learning Gamara is about. Major part of learning Gamara is removing the thorns. One of the real reasons people don't enjoy Gamara is because they don't do this. It's the ability to dissect it and say this doesn't belong here. That's what he says. You have to figure out what was the initial What was the initial thought? And then all the questions created because of a wrong conception. And now you could remove that conception and come to a conclusion. Or even understand what the one who asked the question what he was thinking. Without that, you'll never reach clarification. So a major part of learning is learning how to think. what belongs here, what doesn't belong here. What was my first thought? What was the second thought? What was the initial thought that made the whole foundation wrong? And how do we reject that thought and bring in a new thought of the one who asked the question cuz he was suffer dealing with something, what was he thinking? That's my Amish like taking the vine and saying, "Well, well, wait. We can't get here a grapes. There's too many problems. Here is a thorn. Here is a problem." The Halakha is a That's part of learning. Mishnayos is more clear cuz it's more Halakha. But, Gemara is all about the question and the answer and the refutation and a proof to the refutation, but then we refute the refutation. Then we have another question, but then have another question. And this is very, very intricate work of cultivation. And that's why it's called wine. The Kerem produces wine cuz it brings a Simcha when you have clarity, there's nothing like the clarity that comes after the clutter and the confusion. Mishnah is called bread. The basic staple of food, not the food of joy. Wine is a drink of joy. Bread nourishes a human heart. It says in Tehillim, "V'yein Yisamach Levav Enosh." So, that's the Mishnah. And then you have the Gemara as the wine. Now, the Pasuk says in Tehillim, "Wine brings joy to man." Uksiv Gabei Yayin Yisamach Elokim V'Enosh. It also says about wine in Sefer Shoftim, it gives joy to God and to man. Which one is it? Ela Ish Yayin V'Ish Yayin, there's two types of wine. Moydei Dikri, there's two coming about wine. It brings joy to human and it brings joy to God and humans. This is depends how you learn Gamara. If you learn Gamara the way it's dressed in physical garments and you don't know how to divest it from the to experience the divinity in it that it's a scholar homage then it's wine that gives joy to a human being. It's just nice great intellectual stuff. But when you experience the divine bliss, you delve into the of it now it's a God. Now you're rejoicing with God. It's the bliss of divinity. So there's two types OF THERE'S TWO TYPES OF WINE. THAT'S WHY THERE'S TWO WINE AND WINE and wine. And he finishes and he says that the house of Israel is a vineyard of God of God. The house of Israel is a vineyard of God of God. Everything you do in a vineyard you have to do in yourself cuz you are the vine. You have to challenge your thorns. The I mean it's not sure you should bother my boys all those characteristics that come from my biological soul that's trying to survive the cleaner jealousy sinner hatred the tiger cravings and addictions not because there's no good to bring out the good to clarify the good to select the good. And after this selection and this work Shabbos again after the 6 years now you have a Shabbos and the same he says give me Shabbos Shabbos Shabbos Shabbos Shabbos Shabbos for the three worlds in which you selected and you externalized the goodness and the divinity in these three worlds cuz that's good so that's Shabbos that's Syria and Briah the day this will be enough for the person who understands. Have a beautiful day. We'll continue Thursday morning 7:45. Tomorrow is a class for women 9:30.