Shmos | Likkutei Sichos Vol. 1

Autva. We uh are live streaming from the Soulwards House. We normally have this uh class weekly Sunday 10:30 a.m. Eastern time. I just got up from Shiva for my mother and uh just just now over Shabas. The Shiva continued uh into Shabas. So this was the shabas shiva and tomorrow Sunday is uh va but we were missing schmis and I'll share with you on a personal note there will be time god willing for me to speak to you about my mother more at length but for now I'll just share with you that my mother watched every single thing that I posted. did and would discuss it with me. And in a in a way, my classes were one of the main ways that I communicated with her. Uh both because she enjoyed watching everything that I posted and because, as I said, we discussed the classes that I gave and she would give me her feedback. And she she derived a great sense of of pride of yidakas from from my uh from my sham that I would post. But also because and and I don't think I realized this until lately or maybe until even when I was on my way over here tonight that in a way everything that I've spoken publicly as a teacher as a speaker in a way really is is her. She taught me how to think. She gave me belief in myself that I had something worthwhile to share. She gave me the confidence that when you have an important idea that you shouldn't hold it back. And um she taught me how to communicate, how to how to use my words, like every mother says to every little child, use your words. Um, but she continued to coach me to use my words. Both in writing, she taught me how to write and in speaking, she taught me how to speak. And she taught me how to think. And so really, in a way, every single thing that I that I post is um I don't know how to describe it, but it's maybe a partnership, a continuation of uh our relationship. At any rate, I know that my mother watched everything that I posted. And if we were missing schmise, she would be the first person to comment and ask me without any pressure or guilt cuz she never ever ever gave us any pressure or any guilt. But she would ask me, I I where was Schmice? I can't findice. So, uh they say that in Ghana the nashamas there come and listen to the toyra of those who are still embodied. And uh so apparently in Ghana they they can listen to Tyra from down here. And in fact that's the preferred uh form of tidy. They like to listen to the tit of the embodied souls. The alterb explains because the embodied souls have to struggle more with the tida that they learn. So uh yeah if she's listening I'm sure she is listening. this uh this is for her and uh yeah, she wouldn't let me miss a class. Um Yol, could you just text me and let me know that everything is working because I'm here doing this by myself and uh I think Yol is watching and listening, but could you just let me know that the live stream is working, that you hear me, the mic is close enough to my mouth, that everything like that. Um, and then I will get started. I'm going to make a helps uh, cheer us up. Okay. Everything is amazing. Okay. Fine. Good. All right. Is says it's all working. All right, here we go. I think there are four this week. So, there's quite a bit to cover. on the verse para every son who is born throw in throw into the river and every daughter should uh let's translate it here without giving away the debes but should be allowed to live kill the boys let the girls live that was the decree of okay The classic question is why did have to say let the daughters live? P wanted to throw the boys in the river. We're meaning to get rid of them because he knew that the Maian Shalis, the savior of the Jewish people had been born. So he's trying to get rid of that. So let P just say throw the boys in the river and he doesn't have to continue and mention anything about the girls. The girls, you know, doesn't doesn't really matter. He wasn't interested in that. The Reb says, "And yet from the fact that Par continues and says, "Let every girl live." Seems like that was part of the meaning to say, if it didn't really matter what happened to the girls, they weren't really part of the plan. It was irrelevant. was what was relevant here was to get rid of all the boys. Then P should have just said that. But he didn't. He said throw the boys in the river and let the girls live. So it sounds like let the girls live is actually part of his evil plan. How so? Okay, let's learn and find out. Is the explanation is like this. let them live. Isn't really let them live. It's more active. It means you meaning the Egyptians to whom Pare was commanding you, the Egyptians should let the girls live or maybe we'll translate it like the Reb says here enliven. You should enliven them. in. The very same mitzv who par told commanded to throw the boys in the river to kill them told the par told these very same mitz that they should take the the the girls who are the ones who are left over living and they that they should enliven them not just let them live in a passive way but they should raise them in their way in Lebanon vegim in the Egyptian lifestyle to kill their souls. In other words, kill the boys' bodies, throw them in the river, drown them. And the girls, I have special separate instructions. Kill their souls by raising them to follow the Egyptian ways. So, let the girls live wasn't just passive. If it were passive, P wouldn't have even mentioned the girls. It was a specific instruction to forcibly assimilate Jewish girls. Now we can also understand the different wording. Bon when P spoke to the Jewish midwives who were Shiffra Pua otherwise known as Yav and Miriam not to bother the girls in order to make it so to speak easier to carry out the command to kill the boys. In other words, what am I a monster? I'm only killing the boys or let the girls live, right? so to speak. So to make it sort of easier so to speak in lab. However, he did not instruct the Jewish midwives, you shall see to it that they live. He just said she may she may she may remain alive. In other words, more passively. You understand? Pare told his people actively enliven the remaining girls who are not thrown in the river. The midwives, he told them, meaning the Jewish midwives, just, you know, let leave them alone. Let them live. Don't interfere with their their living. Different different language for for a reason. That was all part of the plan. Zetus to z and from this theor says both decrees in the same verse in the same verse. That's a proof that they're on the same level. It's it's not just let the girls live is a smaller or less severe decree than throw the boys in the river upight is uptightened. In other words, killing the soul is just as harsh as killing the body. In fact, it may even be worse. is because spiritual death is more severe than a material death, a physical death. ice base on the second column of the first page of uh ice base. The above mentioned decree, you should let the girls live or see to it that they live actively cause them to live. Leban in other words to raise the girls in the lean the passions of you know the the fads the fashions the styles the trends is ine it's actually also hinted to in the other half of the which is throw the boys in the river why what does that mean is genda So the Nile River was actually an object of worship, an idolatrous object of worship for the Egyptians. And the simple reason is because the Nile was their source of livelihood. has no precipitation. So the crops depend on the overflow of the river. They were irrigated by the river. That's what it means. Throw the boys in the river. That really is describing two things. It means to kill the boys, kill the Jewish body base. But the second thing the spiritual aspect of which means to immerse them in the pleasures of to kill their soul. Because water is like you know from the end of peric olive of Tanya but so the river here is not just a way of killing these babies and as we know you Rashi tells us that P thought that drowning them would be a way to escape the measure formeasure consequence. because he knew that Hashem promised after Noyak's flood never to drown the world again. He didn't realize that Hashem didn't promise not to drown a whole nation, just not to drown the whole world. Okay, let's flip the page. Oh, I got to flip the I'm the page flipper today. Let's see. Okay, good. All right, we're doing all right over here. I I'm by myself, so We're doing all right. Everything sounds okay. Let me know if everything sounds and looks okay. Is watching from home right now. During the Shiva, it was amazing. By the way, we it was very hard to make the first few days of the Shiva. We were in Highland Park, which is a place uh that our family is very associated with. My mother's brother still lives there. there and we sat Shiva actually in his house and um but it's hard you know it's the suburbs it's hard to get a minion so I was posting everywhere not just on my WhatsApp status but also on my um Instagram I was like if you if you're anywhere near here it was amazing there are people I never met before in my life who just showed up at the Shiva um to help out with the minion which was amazing and it was somebody there it was both of my sons were there with me for a time and and uh but uh some somebody asked they pointed to Aba and they said, "Oh, is that the son that helps you on the videos?" He said, "No, that's Israel. He he left already." But so they know about you in uh TV land. Okay. Gimmel Gulit. And we've learned this before that the Egyptian exile is actually the not only the archetypical exile just because you know it's the first one but it's the source of every exile. They all come from it. They derive from it. So we can understand that whatever decrees existed in Egypt, they also exist in our generation, in our current exile. So we're going to learn about the decree of throw the boys in the river and let the girls live or actively enliven the girls as something that's happening in our day and age. Is Does haste. So today as well we have the Malikim which which really in our day and age is the predominant culture the prevailing lifestyle and the mentality of the land that demands that Jewish children be submerged in the river and become assimilated. And according to their understanding this the river is the source of parnosa and so the children should be immersed in that river. In other words they say you don't want your child to not be able to make a living. So he has to be more American. He has to become more assimilated to the culture. in the event. Oh my goodness, that's morbid and shocking and I'm Yes. And is using this language quite decidedly. Yeah. That these voices who are pushing us, they're telling us that we should stuff Jewish children into the walls of Pisamis. That was something that happened when they couldn't make bricks fast enough. So they would take Jewish babies and stuff them into the walls. Homalytically what that means is to take the children and put them into the into the the theite that what that that what makes the culture around them strong and the the passions the excitements of uh of the land of the Medina of the place where they live. So stuffing them into the walls basically means that you take the Jewish children and make them serve the the structure the the the building the the culture that's being that's being uh cultivated all around us as the as We should know that all of these claims these tinas are coming that that sort of are embodied by the come let's act cleverly with them are uh against God. Let's act cleverly. What that means with the God of Israel and this is this is the mel of our day who wants to see to it that there should be no surviving remnant of Yiddish kite not Jewish souls and therefore not Jewish bodies. And therefore we need to oppose these decrees with the greatest strength and educate our children in the spirit of Israel Sava which means Yankee. Remember also this was uh from the 1950s. So, we're talking about just a couple of years after the Holocaust. And there's obviously parallels here to the when when when the Reb says that Mit wants to stamp out any remnants of survivors. It's uh I mean the deb is not saying it explicitly here but the idea is that whatever Hitler Yakay didn't finish in Europe God forbid assimilation in America would be just as much of a formidable threat. And therefore we have to respond to that threat with the seriousness that it uh that it evokes from anyone who understands what's actually happening. And if you understand the template that mitim the archetype serves as then you will understand just how serious it is. Okay, we're on the bottom of the first column there on page 112. once in practical terms. The always brings us down to the practical. Okay, so what does this mean in practical terms? When it comes to educating our children, we need not and must not let our children be sunk into the Nile, so to speak, the Azora of the land. You don't need to do it and you're not allowed to do it. It's interesting term looking for means like practical bottom line. But what what it means is and the Reb spoke about this so many times that leave the kids alone. Let them just learn to and enjoy being children without any worries. And when you impose upon your child your anxiety about livelihood, which if I can parenthetically comment, if you have anxiety about your livelihood, then you need to learn shenan and deal with that. But don't impose your anxiety about your livelihood on your child and mess up your child's childhood by engineering the whole childhood to be to to culminate in some type of livelihood. Livelihood comes from Hashem. is their full the only not the best the only way to truly live including making a living because we've spoken about this many times before from the Reb's perspective you don't sacrifice your material life to have a spiritual life the only true way to have material blessings is through being true to and that's why it's called the uses that term a tra of life the tit is not there to ruin your life the tit is there to give you life as of and el don't there's nothing to be gained by looking at other parents Vaxen fare their children are going to grow up um let's say well taken care of that hobo there a car there a doctor there a lawyer and dare vain vain a shikputer this this guy's going to have a house and the other's going to have a car. One's going to be a doctor, one's going to be a lawyer. And then the least among them is going to be put a shoe shine boy in a yeshiva. But if you send your kid to a yeshiva, he's going to be a botlin, a loser, someone who has no way to support his family. puts in he won't even be he won't even BE ABLE TO BE A SHOE SHINE BOY. Shoe shine boy is the lowest level. You send your kid to yeshiva he won't even be able to shine shoes. Dman is there. You have to know this that Hashem is the one who sustains and provides like we say in the for everyone and if you do what he wants which is when you teach them to your children and speak about the words of when you sit in the house and you walk in the way and you lie down and when you get up then he will do what you ask of him for yourself and for your children. Mandar upgraer. You have to send your kid to a malam to a teacher who is himself alive because he learns to which is excuse me have another little sip of my hot drink. The Mhammed himself is alive because he learns to which is alive and which enliven says you should live with the will give you life and the the teacher will educate your child in mitzvah in mitzvah and this is the way to save your own child and to save by extension the Jewish people. It's called Jewish continuity. That's the buzzword. At least it was when I was growing up. I don't know if they still talk about that, but everyone, all the different branches and different movements within Judaism, they all spoke about Jewish continuity. So, the Debb is saying, you want to save the Jewish people, send your kid to yeshiva and stop imposing your insecurity about your livelihood on your pure innocent child. Okay. Where are we up to here? Um, yeah. Turn the page. I got to turn the page. I'm the page turner, like I said. Okay. Ice. Hey. Top of page 113. You, we're doing well. Just give me a specific statement that lets me know that we're doing okay over here. Okay. Thank you. I say so like we said before just like because the source of every gullis we can learn from the gus of then we can learn what's happening now so another thing we can learn out also the redemption can learn out aspects of the exile. We can also learn out the aspects of the redemption regarding the goolish date. As in the days of your going out from Egypt, I will show you wonders. The redemption with Mashiach is going to be similar to the redemption from Egypt. What's going to happen? What brings about the future redemption is going to be similar to what brought about the redemption from Egypt. It says in the merit this is in the merit. So you think because there's a gam called Saita that it's misogynistic but in that in that uh track date what does it say? It says the Jewish people were redeemed from Egypt in the merit of the righteous women of that generation. What did these righteous women do? What exactly what precisely was their merit? says they were righteous. But was there anything specific they did that was righteous? Yeah. They did the most important job in the world. Raised a generation of Jews. When Pare made his decrees, they said, "We don't have to pay attention to to those decrees. They said the mitzv said throw your boys into the river. They said no we don't have to. We have to do what Hashem commanded not what P says and we don't have to worry what's going to be the outcome. It's not our business. And in the merit of the righteous women who raised a generation under these difficult circumstances, that's how we were redeemed from Egypt. And so too now. in every single country in America, but specifically in America. You don't have to pay any attention to the trends of the country and worry about what's going to be the practical outcome. raise your children the way Hashem commanded. And Hashem is going to worry about taking care of the children and the parents. We're on the second column now. specifically through this where you don't pay any mind to P's decree some folk. So you you you you you save your own children first of all but also by extension we mentioned this earlier you bring redemption to the entire Jewish people how through bringing Msiah very very soon in summary in summary first here that we just learned is gazeda throw the boys in the river what's the river the Nile the source of livelihood for precipitationless mitzim, meaning throw the boys into basically parnosa machines. Just educate them so that they become a doctor or a lawyer and think about career, think about they should have a good salary and that's it. and just making them a cog in the machine, which by the way, even from a human perspective, it's a terrible thing to do to a child. But especially from a Jewish perspective, when we have a very special mission to bring salvation to the entire world and a Jewish child who can be part of redeeming not only the Jewish people, but redeeming the entire world. Just such a tragedy to force them into this career path. That's the first thing. And then also enlivening the girls means letting the girls be a little bit more, you know, with it, a little bit more contemporary. You know, they should know how to be uh more acceptable to the culture around us. Why? because uh that's that's going to be necessary and your child won't be able to have a decent life without it. It's not true. None of that is true. None of that is true. Okay. So the no and that generation and means the righteous women, the righteous women in that generation, the righteous women in this generation, they're the ones who refuse all of that propaganda. They reject it and they say, "We're going to raise our children the way Hashem told us to raise our children. Hashem's going to take care of us." Okay, that's the end of the first. One little breather, please. Okay, let's start the next. We are on page 113 second column ice vav. Yeah. Okay. same verse that we were learning before about every son that's born throw him in the river. So this this is brought in the Hagada you know the Pesh Hagada and it says uh this refers to Amalenu. Amalenu means our our difficult labor. Our difficult labor refers to the the decree of throwing boys in the river. Now when it says shar means it's going to cite a proof text a verse. is gate of the when it says this is very interesting when it says which is introducing a proof text that this is what's referred to when it says our difficult labor it's different than the other proof texts in the Hagoda in that section because there's no explicit proof for this concept from the verse that's cited is in algamine. It's a general concept, a general proof is that there were there was some type of some type of hardship regarding children. But the fact that it was that the children were connected specifically to an the word um hard labor. Um means hard labor. that that doesn't really um that doesn't really get proven in the wording of the verse that's brought and since he doesn't bring any proofs it's it's implied that it's actually quite obvious and since it's so obvious you don't even need a proof text meaning it should be self understood. The proof text isn't to prove that this thing is so. It maybe connects it to a verse, but the proof text doesn't need to even really function as a proof text because it's so obvious. All right. Thus, now the next th And in order for children and children can also mean not your biological children but your students like the says on doesn't just mean your biological children but it also means your students. In order for your children and your students to be as they are supposed to be, there has to be there has to be toiling, hard work, hard labor. What is this word here? Yeah. Yeah. We got to flip the page there. of hot when you have children who are I'll call it disciplined or when a teacher has such influence over stu his students that one word is sufficient meaning doesn't even have to say just just one word up and that's it and the kids fall into line he should not think that he has discharged his obligation I did it success check off the box even in that case you have to toil you understand what the reb is When a child is struggling, God forbid, then parents understand and educators understand that they have to toil with this kid. This kid's going to require a lot of hard work from us. But what about when Barashem things are going really well and the kids are well behaved and uh the teacher or parent has a very strong influence over that over them to the extent where the teacher or parent only has to say one word to get the kids to fall into line. So then you say, "Oh, everything's good. I can sort of kick back and relax. I don't have to work so hard with these kids. These kids are good. These kids are fine. No, Amalenu our toil. This is the children means that it is inherent to dealing with children that there should be um there should be there should be toil hard work. Don't think that it's something that happens when there's a problem. That's often the, you know, the case that parents or teachers think that you put in hard work when there's a problem. No, the deba is saying putting in hard work with your kids is inherent to the job. That is what it is. It's always hard work. And if the kids are well behaved, fine. They shouldn't fall through the cracks and get ignored because they're doing well, which so often happens that the kid, you know, the squeaky wheel gets the grease. The kid who's struggling gets attention. And then the kid who's not struggling gets no gets doesn't get noticed. No. Every child requires that the parents and educators put in hard work. Amaleno. Yeah. Amaleno. Did I not turn the page? Oh, I Where am I? Hold on a second. I'm a leno. I'm operating everything by myself over here. Yeah. Oh, I forgot to flip the page. I flipped the page in I flipped the page in real life and I didn't flip the page. Okay. Uh yeah. Yeah. Sorry. Second paragraph there. Amaleno our toil our labor zen as haste when we're talking about toil we mean toil the way to defines it that this is this is toil zandi amaleno bonim and when you have these children the amaleno bonim the children who are a product of toil. In other words, is saying the the the the toil is not a bug. It's a feature. It's not something that happens. You have to toil with this kid. No, no, no. That's what it's all about. And when you have the children where you put in the toil, the you don't have to worry about decrees. throw all the boys in the river. Not only do you survive the decree, but even more as those very children who were born during the harshest times of decrees. They are the ones who recognized Hashem first. We're talking about at Yamsu that the children who were thrown in the river and who miraculously survived. So they were cared for by the and then when they saw Giloina at Yamsu, they recognized Hashem first. They said, "Ah, I remember him. He's the one who saved us as babies." They were the first ones who recognized Hashem at the Yamsov. It wasn't Mish who recognized Hashem first. It wasn't Arin. It wasn't the elders. It wasn't the whole generation from the slavery times or any of the people who existed before the slavery times. But who recognized Hashem first? Those Jewish children who were raised with a spirit of self-sacrifice. They were the first ones specifically who recognized Hashem. And they said this is my God and I will glorify him pointing with a finger so to speak meaning it was a tangible thing for them wasn't abstract bottom of the column is to alter The lesson here is not just for parents to apply to their children and to teachers to apply to their students. But rather the the teaching here is for every single Jew because rebuke you shall surely rebuke is a mitzvah from the is a mitzvah and you should be fruitful and multiply is another mitzvah from the D. One second. And be fruitful and multiply is actually the very first mitzvah. And be fruitful and multiply does not just mean materially meaning biological children. But it also means spiritually. It means to expand your circle of influence. So we're not just talking to teachers who work at a school or parents who have biological children. But we're speaking to the entire Jewish people that everyone here has to be involved in Jewish education. This is one of the Reba's revolutionary concepts that the Reba basically called every single person in this generation of all ages, all levels, all backgrounds. He called every one of them uh an educator and gave them the responsibility to educate others. in them is now there's a saying from the alter about this that is you be fruitful and multiply is the first mitzvah and some people say It's actually the alterb himself who said this is and here is the content of the Reb is being so careful here just as an aside it's so interesting the will not say it's for sure from the alterba himself although possibly it is and the Reb says basically this is not a verbatim quote of the VA but it's the gist of it so interesting how careful the Reba is here when reporting this you could just tell me it's from you be fine. I'd be fine with it. Okay. At any rate, um, yeah, here's the gist of the VAR is the order of things in is also meaning to say the order in which things appear is itself instructive. It's not just that there's a bunch of stuff in and it's all important and it had to get in there somehow. No, the fact that things are in a particular order is itself significant is the very first foundation in the very first foundation in the life of a Jew is one Jew has to make another Jew. I mean obviously that means to bring children into the world and also it means to be an official educator in a classroom, a teacher. Yes. But also it means in the most expanded uh sense of the word it means to be an influencer. It means to help the next Jew to reveal his or her latent spiritual gifts. So we say to every single Jew, you are obligated to labor not just to be involved but to labor to toil to make another Jew in general and also even to be involved in Jewish education in particular. I think meaning official education meaning everyone should be involved at least for part of your I'm taking liberties here but at least at some phase in your life at least in some area of your life you should actually be an official educator everyone is an unofficial educator but you should also be involved in education in an official capacity that may not be exactly what it means but I believe it's what it means or at least there's room for that interpretation. ation. Okay, that was a short. Let's take another breather. Is how we doing? We just finished the second. Let me know if we're doing okay. Okay, if we're doing all right. Now we are on page 114 second column ice test the third is the we've said already that little Jewish children are the foundation of the Jewish people. Yeshua regarding the specialty of learning with little kids. We find the gum that says remember that man favorably and Yeshua bin Gamla was his name. Yeshua Bengla. What did Yeshua bin do as it used to be historically that someone who had a father you would learn with your father but if you didn't have a father sorry you didn't meaning to say every man for himself. And it doesn't just mean if you had a father, didn't have a father. It means a father who was capable of teaching you or willing to teach you. And uh so if you were privileged enough to be born to a father who was there and involved and capable, so you got a Jewish education. And if not, you can just you're on your own. That's it. That's how it was. Hutman. But along came Well, I don't want to give it away because we're asking what did Yeshua Bengal do. Okay. Then there came this new enactment at least in Yaleim that there should be public school teachers. I don't mean public school, but I mean teachers who don't just uh work privately for a, you know, a private uh family that hires them, but they should serve the public as a public as a public service, you know, like a library or a fire department or something like that. ined. And then they made it not just in but in every district to learn with everyone in with everyone beginning at 16 or 17 years. men. But then Yeshua came and expanded it. He said that they should study Torah everywhere for free with children from way way younger five or six years. So even before Yeshua Bengala, there were teachers set up for late teens. But but but Yeshua Bengama expanded even to the little kids, five or six years old. Takon is in. And because of that enactment, he is considered I got to flip the page here. Um one second. Flip the page. Yeah, he is considered someone of positive mention, someone who should be mentioned favorably for all generations. And look, we're talking about him right now, almost 2,000 years after his life. And we're talking about him right now. Okay. Um, yeah, we flipped the page. Vishas. Is that what we're up to? Yes. Bishas. Bishas. D. Yeah. Okay. Bishas. Bulchevik. I should be able to say that word smoothly, but when you see it in Yiddish, Bolshevik is. Bolshevikas. Bolsheviks. So that means the Jewish Bolsheviks. I know all the anti-semites are saying, "Aren't all the Bolsheviks Jews?" Okay, read a history book or maybe talk to someone who was even there. Okay, but the Jewish division of the Bolsheviks Hubbeno, they forbade Torah study. They did not entirely forbid Torah study. They said like this, we're very reasonable people. When a child's old enough to choose on his own, when he's a Bardas, when he's mature enough to make that decision, then you can learn with them. We just don't want children being indoctrinated before they are able to make a responsible decision about what they want to be taught. That was their excuse. They only forbade learning with little kids. Learning Ter with little kids. and they put in a lot of strength to oppose um learning with children. The even calls it midnafish. These were yidden. They were misappropriating their capacity. This is my own commentary here. I could be totally off, but the called it nefish. It's tragic. You see this these misdirected Jews who ma became boleviks were mischaning their capacity from assetus nephesh to oppose Torah study with Jewish children with with this incredible fervor. Um yeah that was just my own little commentary there. No, I'm sorry. I completely made that up. Yeah, they forbade learning title with children. And I think see it says men. I don't know of them. Doesn't say who it is, but no, no, no. Let me correct all of that. That was I was just making stuff up. just ranting because it's late of meaning regarding the Bolshevik's decrees against learning Torah with children. So it was opposed who opposed it obviously the who the Reb is referring to and um and they had nefish to oppose it. Yeah. And then it makes more sense that it was nefish. I was wondering why that word misusnafish was there. Yeah. The opposition to the bolevik decrees was withnafish. And why why did they put in to oppose these decrees uphinder because the entire survival of the Jewish people depends on the um education of children at a young age specifically. Yeah, sorry for that mistake earlier. Yeah, yeah, now it makes more sense. And so to today we also must oppose with the greatest strength on that children should be educated from the youngest years on. Z alpira tamima should be educ they should be educated in accordance with the pure true ones without any compromises in them is because the entire survival of the Jewish people depends upon children little little little children being educated with undiluted true real Okay. Um, bottom of the column. You with me? You still with me? Because of the great importance of toy study with little kids, anyone who's able to help must do so in a manner of toil. Like we said in the previous about toil and they should toil with their money, you know, make a donation to a real yeshiva or um with their spiritual efforts, meaning you know, help out to teach and um yeah, any way that you can to improve the Jewish education situation. Okay. Now there are people who make calculations. This is not in keeping with my honor. Little kids olive base. That's you know I'm a I'm a either maybe they say uh I'm a big Torah scholar. Maybe I'll deal with advanced students. Maybe they say I'm a I'm a big uh philanthropist and I do big uh big projects. But the little kids, you know, that's not so glorious, not so glamorous. He has to do something more lofty. Mkind base learning olive base with a little kid. Even a simple guy can do that. They say raising money for a yeshiva for aer. Yeah. The the the doortodoor collectors can do that. Not a big fancy uh giver like me, a big donor. Zachman. So you say to these guys who think that early childhood education is not glamorous or glorious in normal your calculation may hold water in normal times but when you're in the midst of a fire you don't call a committee meeting to determine who should put out the fire. Everybody has to get involved. Everyone has to do whatever he can to put out the fire. It's an emergency. And don't talk to me about this is not your thing. I'm not so into early child education. Maybe it's for other people. No. No. It's for everyone. Okay. Franin as of it's the Zultan and Andre. Now here comes a more uh I would call it Adidal a more uh refined argument. The first two guys one was a guy saying I'm more into advanced learning. Another guy was saying yeah I like projects that are you know more sophisticated not like little things like collecting money for aer. This guy actually he has been involved in early childhood ed education either teaching or or supporting teachers. So he says listen I already did don't ask me for for for help more help. What what about that guy? That guy didn't do anything yet at all. A person was born to toil. A person has to constantly toil. So don't tell me you toiled already. Keep toiling. Don't stop. Wow, that is so profound and deep. Listen to this. This is so Wow. Okay. And and this is something that I speak about a lot and you guys who listen to all of my classes or you follow me on social media, you you hear me speaking about embodiment trauma that some sensitive souls are more sensitive to it, but every soul is inherently traumatized by coming into a body. That's what the dev is talking about here. that the ysurya nishama the the pain that the nama has. I'm just going to read the words slowly again and unpack it because it's so powerful and it's so in line with things that I've been really connecting to on a personal and public level lately in order to let's say justify the pain the inherent pain that the soul has constantly by being down here in a body you have to constantly toil. The soul is constantly in a state of existential discomfort by being in a body. In order to justify that the soul has to to constantly toil because all the while that it doesn't toil the pain that the nishama has iss for not it's pointless. This is so profound. I mean really because some people will say the opposite. They'll like they'll say it's a bad enough that I'm toiling in this world just by being here. Now you're gonna make me do a bunch of other stuff on top of that. But then I was saying it the contrary. It's not pleasant for the soul to be in a body. Souls want to be in gunen. That's their natural habitat. So every moment that the soul is down here is essentially uncomfortable for the soul. And that only is justifiable if the soul makes use of its embodiment by working and working hard. And if you don't work hard, then the soul's suffering for no reason. So so profound. Important reminder to all of us, those of us who are still in our embodiment. Just like this applies to yourself, so too it applies to your efforts with others, particularly regarding education. You have to be constantly toiling in this. Yeah. And interesting by the way that is from it's not from the para. Okay that was the third and uh now we're coming to the fourth sika. Let's take another little break a little breather. Let's get grounded again back into our embodiment. Take a little drink. Okay, how are we doing? You still watching from home? Just give me a send me an emoji that tells me how you're doing and I'm going to watch my WhatsApp. Okay, you see where we are? By the way, we're on the bottom of the second column of page 115. And this time I'm going to put my finger on the arrow button and I'm going to flip the page at the right spot instead of like last time when I flipped the page like whole paragraph after we we're on the next page. All right, here we go. The fourth fourth eight. Okay, sent me an emoji. The smiley face with the hearts on it, the love smiling. Thank you, okay. I'm going to flip the page. Bam. Okay, remember this is parashes. We're doing parish right now. At the end of Pares, this is when Hashem sends Mishenu first to Par and Pare gets mad and says, "You're only talking about leaving because you have too much time on your hands." Apparently, you're not working hard enough. I'm going to give you some more work. No longer will you be provided with straw. Now, you got to get your own straw, and you still have to meet the quota of bricks. So Moses comes to Hashem and he says, "Hashem, since the time you sent me, things have gotten worse for the people. Why did you do bad to the people?" So that was the end of Pares. And then Paras, which basically flows straight out of is Hashem's answer, where Hashem says, "Um, I have uh appeared to whatchamacallit the B by the way is you did start the right stream right we are para right you did do parishes I'm praying I didn't check it because I've been using my laptop to do the PDF so I didn't look at the YouTube stream I'm hoping this is the right one okay as by mountain is unpl is it says in that revelation the name which was not revealed to the office was revealed. And in order for this Shemavaya revelation at Mount Tyra to occur, there had to be the precursor of Egyptian exile. And not just in any old way, but specifically um in a manner of Salah that the people were subjected to a worse a worsening of their situation in exile. And the alterb continues that this is the reason why the current exile is so long because it is a preparation for the re the revelations of the future. So in other words, the Egyptian exile wasn't gratuitously uh difficult. It was as difficult as it needed to be in order to serve as the precursor for the great revelation at Mount Tyro. And similarly, the present exile is a necessary precursor to the even greater revelations. I added the even greater part. I got in trouble last time I interpreted something. But we know that when Msiah comes, it'll be an even greater revelation than Mount Toro. Okay. Uh yeah. Where are we? Where are we? I lost my place. Um, yud base. Yeah, we're right in the middle of the first column of page 116 is an everything is true. Everything in is true and eternal. IC as often blight and ofasha because everything in tora is true and eternal. Even a question in toy that is later answered the question still remains valid. It may have an answer, but the premise of the question doesn't disappear. Meaning, it still has validity and it's worthy of examination. In other words, the answer doesn't just make the question irrelevant. If the question is a question in Tyra itself, even though it has an answer, maybe even a great answer, but the question is still a great question. in a sticker his like my father-in-law the meaningb said once a Why was not established on simra is a later custom that came to be associated with uh and the second more even even more so the second day of but why is sima not associated with shis which is matra sima matra seems like they go together as the kasha And although the question is answered, there are answers to the question. Nevertheless, since the question is asked in a context of Tyra, meaning by real Tyra authorities. So even though the question was answered, the question still remains a valid question. So similarly here is even though questiona why have you done harm to these people even though that has an answer and the answer is the answer is hashem is saying listen I'm making the gullis worse because this is what's necessary to prep them for a great revelation. of Shemova at Mira that even the didn't experience. So there is an answer. Hashem himself answers it. Nevertheless, the question of why have you done harm to these people is still a valid question. We didn't get rid of the question. H only the Reb. Okay. Yeah, we're on the second column. Second column of 116 of them is one of the reasons why this question is still valid. is. Even though yes, we need to have the enslavement and the exile and all that in order to make way for the ensuing revelations. as nevertheless we could exchange that for spiritual servitude. What is that talking about? Well, he's going to explain as he explains meaning the the all of the manners of servitude that the Egyptians forced us to do like uh they embittered their lives with difficult labor and mortar and bricks and all manners of work in the field. But the alterb explains all of these forms of labor in spiritual terms. meaning there's a spiritual counterpart to all of these forms of slave labor. We're going to explain and they embited their lives. This can alternately refer to you say bitters your life because our life is a question. What's means uh mortar but it can be is a form of exogesis. It's a way of logically uh arriving at uh at a conclusion. If this is so then something that's even if this lesser thing is so then this thing that's even more of a strong argument is even more clearly so. the and all the work in the field. That's the bry means outside the things that were left outside of the Mishna. They were teachings of the tanoy but they were outside of the Mishna. So that's called the work in the field the bricks. This is the we call it which is clarification you know like the word loving white whitening or clarifying the look there at length. It's explained at length. Okay. So at any rate let's back up. Remember what the Rebu is saying. The Rebu is saying, "You're gonna say to me that the Egyptian exile had to be exactly as brutal as it was in order to serve as a preparation for Mount Ta." And the Reb says, "Yeah, I hear that." But even though the question was answered, and Hashem himself answered it, and that's Hashem's answer. I still think, "Why have you done harm?" is a valid question. And I'll even explain to you why it's a valid question. Because all of this difficulty that we experienced in exile could have been experienced in an alternate form. Like the alterb explains in t that all of the forms of backbreaking labor in servitude in mitim as slaves have spiritual counterparts in learning. You follow like okay we have to go through a certain difficulty. Let's go through it though in its spiritual form, not in the literal Egyptians beating you while you're uh building storehouses. Okay. Ao, you see where we are? You're ded. Wow. Just like we can exchange the spiritual subjugation, we can exchange the the literal subjugation for spiritual subjugation. So too the stress of making a a livelihood which and this is the this is why I said wow the said the stress of making a livelihood is the ekar of golas. What's the worst part of golus? This is so interesting. What's like the most egregious part of gullis? The stress of making a livelihood. You didn't have to make a livelihood. You know, it would be so much easier. So, just like we could exchange the literal enslavement for spiritual enslavement, meaning working hard in Torah learning. So too, the main stress of gullis, which is making a living, teasa, you could switch that in. You could exchange that for working hard in Torah learning. You didn't know that. Well, I'm letting you know now that you could decide instead of stressing and working harder on your livelihood, you gotta work. Oh. Oh, you're gonna work. You're gonna you're not get you thought I was going to give you a life hack how not to have to work. You're going to work, but you could decide instead of straining on how to make a living. You can learn your Rambam every day be and you could work there. Break a sweat there. You're going to have to work, but you could switch it for working hard in a different area. Yeah. Okay. The main aspect of worries of making a living really is about the overthinking. You know that you're just your head is swirling trying to figure out how to make ends meet and he doesn't even know and he gets into a you know into a tizzy. He doesn't even know what to do. But you could switch that for you want your mind to race. Okay, your mind's going to race. You're going to learn taste and your mind's going to race. You're going to toil in until you get to a point where there's a valid argument in this direction and there's an equally valid argument in the other direction and you don't know what the resolution is. You don't know how to reconcile it. You know, you're going to have to come to a point of, you know, breaking your head and getting stuck in this spiral where you can't resolve things. But you could do it in a in a context of learning and that yeah that will wear you out. was a great should say more than just a great but uh in some ways an unparalleled Torah scholar of his time. He once said is by M. Shabas the hardest day of the week for him personally was Shabas. Why? life for in the middle of the week when he would have these crosscurrens of of intellect. He had a solution how to deal with like the, you know, the the explosion of thoughts in his mind. He could write it. He'd write it down. Interesting. The written letters would make it it would it would put limit to the flow of ideas is demo and then it would be easier to come to some type of a reconciliation. You know, putting it all out on paper sometimes just makes it easier to look at. It's more contained. That's what it means. It limits it. So when it's bouncing around in your head, it's like all over the place. But if you would write it down on paper, then he could start to, you know, make sense of it and then come to a conclusion. But in Shabas, he didn't have that solution. He'd have to toil much harder until he could come up with a solution. It's not that he didn't come up with a solution. He did. He just had to do it all in his head. It would have been e if he could have put it out on paper and start to look at it in written letters. It would be easier to to sort it all out. But on Shabas, he couldn't do that. So, he'd have to sort it all out in his mind, which is much harder. As we we're talking about stories that illustrate how Torah study requires exertion, hard work or another story when the would say a it was very very quiet. You could, as they say, you could hear a pin drop. Nobody was murmuring. No people, God forbid, nobody was chatting off in the corner while the Mitbu was saying, and he would say, why was he saying sha? No one would dare speak. No one would dare whisper in the room. The is the one who explained it as the was quieting the intellectual flow in his brain. meaning his his his brain was overflowing and it was becoming let's call it uh overwhelming. Oh, by the way, I didn't flip the page. You should have told me that story was where I should have flipped the page. Okay, you see where we are in flug. Right there in flug. I'm putting the little arrow over it. You throw. You got to tell me when I got to flip the page. I'm doing my best over here. Okay. Inflow. Right. There is the monitor. Well, not for you. For you. It's there. right there. Influ. Okay. Invosin at in flug. At first glance, why did he have to quiet the flow of his mind? But based on the above the story of Bogachov, we could explain we could understand that the onslaught of of the just this this huge flow of ideas, it's just very difficult to make u to come up with a reconciliation to to resolve it. as you come to a deeper level and that brings an opposite idea. You know, when you're dealing with really abstract ideas. So there's there's such a range of aspects to every thought that you you run into apparent contradictions. Seems like you have completely opposite idea and you have to somehow there is a reconciliation but it's it's difficult to reconcile. You have to really really focus. This is reflected actually in a in a recurring phrase uh in the interestingly it's this is more of the the signon meaning his style he would use a phrase delay canal canal is kiscula as mentioned above or as mentioned previously delay canal in other words yeah you know that thing we're talking about previously not like that delay Lake canal means like yeah having said that but really let me tell you a completely opposite way of looking at it the lake canal not like we just said all right cuz when you're dealing with real deep abstract especially spiritual ideas that's what happens okay um tesv very bottom of the first column on 117. One of the main things is one of the main things that was init backbreaking labor. What is the gam says? Gabin arbiter arbiten arbit is vain. They would give men's work to women and women's work to men which is not what they would ordinarily do. In other words, part of the psychological torture and the brutality and the cruelty of the mitzv was to specifically give people work that was not suited to them or they were not suited to. innveitus vav. So too if we're switching all the different forms of brutality and torture that happens god forbid in gulus we're switching that in for a spiritual equivalent. So we said the hard work you don't have to work hard in the field you can work hard in learning ta so to aved ped means specifically being given work that you're not accustomed to like giving men women's work and giving women men's work okay going out of your box like we said so we could translate that into a spiritual context which is holy and good which is in your well that I'm going to explain but in your hashem do stuff that is not your custom That's not your habit that you're not used to. And so too inve the literal material sense the the work of women is easier than men's work because it is the way of a man to conquer to subdue and it is not the way of a woman. height is. Nevertheless, since this is not what they're used to, it's called a ped backbreaking labor. In other words, follow what he's saying. If you give somebody work that is not what they're used to, even if it's technically easier work, but it's not what they're used to, therefore it's harder for them subjectively. So for a man, a man's nature is to struggle with opposition and overcome it and subdue it. woman. A woman is more about nurturing and instead of opposing, it's more about working with and sort of eliciting from whatever it is that's the antagonistic force. You sort of nurture it and elicit from it some type of uh make it work with you, make it work for you even. But a man is more about you overcoming So that's harder work. Giving a man spiritual women's work, meaning instead of fighting that which opposes holiness, um working with it, it's softer, it's gentler in ways. It's much more pleasant. And yet, because that's not what you're used to as a man, it's it's really going out of your box. And it's it's challenging. It's extra challenging. So the same thing in the spiritual sense the task itself may be something actually small but since it requires him to go out of his ordinary pattern it's considered a valid replacement or substitute for literal ausp literal physical backbreaking labor in like it is explained in Tanya where in Tanya those who are with us here in the soulwards house an of in honor of the Reb's father's yard site remember very well when we learned from the pages of the Reb's father's own Tanya And we got to see his holy handwriting on the page of pedock tessv of Tanya. And we learned very very clearly about the 101 going one more just the one more above the regilos one more beyond the habit. So, like it's explained in Tanya, which perk tv. And if someone were here with me, I'd say go get You know what? I'm gonna go get it. I'm gonna go get it. Excuse me. I'm getting up. I'm getting the I hope we have it. I think I know where it is. One second. Be right back. I'm back. So this was the event that we did va tish. We learned a sika that the rebish. This was of and we learned like I said from the Reb's father's own holy handwriting. This is a picture. That's the Tanya that the Reb's father had in Gulus with him and he wrote notes there. You see that's pedock uh sorry pedic tv right there. Maybe I'll hold it closer to the camera. doing my best over here. I'm here all by myself, all by my lonesome. Anyways, um so we learned about going 101 times, going one beyond like the Guma says that in the olden days, if you'd hire the donkey driver to go 10 para, that was one rate, that was a zuz. But if you'd go even one more, then you'd be charged double. And we explained that going even one more than what you're used to already makes it double the value. That one extra can be worth as much as all the previous times. Why? Because it's going beyond. It's going out of your box. Like we call it a ped in a good way. You're going to work. Listen, you're not going to get out of working. But you can do aved perk in a miserable way of running after parnosa or you can do do your aved perk of doing a little bit more learning just a little bit just one drop more than what you're used to. So if you're used to uh it takes you 45 minutes to learn three chapters of Rambam so it'll take you 50 minutes because you'll learn a little bit more carefully. That's called going one beyond. At least in my humble opinion I'm suggesting that that can mean that. Okay. Um where were we? Yeah. Yes. Exactly. explains inv like we said why why why does the gam say that someone who learns his lesson a 100 times is called he didn't even serve hashem and and someone who learns 101 times just one more time and that makes all the difference now he's called someone who is serving hashem as it's only one more time is but it's it forces him to change his nature his habit may historically at that time the habit that everyone was used to was you learn every lesson a 100 times but now he goes 101 just that one extra now he's serving Hashem through that just One extra he reaches the level of the core of the soul may what is 100 times the 10 as each 10 contains all other 10. So that's 100 beyond that's the beyond the And that is the crown above the highest of the isma. So when you have that's the 10 and each 10 contains 10. So that's 100. But 101 that's the crown which is which is the core the essence of the soul. Okay. Oh, I forgot to flip the page. Let's flip the page. All right. See, we're at the very top of the first column of page 118. Not in them as far. So there's another thing that like we mentioned even something that's a relatively easy aid but if it's not your ordinary pattern it can substitute for literal backbreaking labor and you can be considered one who is serving Hashem no but here's even more I'll tell you even more as height is in epenemios Even if that change is not in amius meaning internalized truly absorbed into who you are. In other words, internally he remains in his previous habit. It didn't really become him yet. He's still forcing himself. It's still unnatural. He just forces himself. But he also is considered doesn't have to be that you changed. It just has to be that you do it, you get it done. Is of them. And why is this good enough just just to force yourself? Because deep down the desire of every Jew is to do what Hashem wants. It's just as that is forcing him not to do it. And the Reb doesn't elaborate here, but the source here is a source that brought many many many many times. the source about how is it possible to compel someone to give a get when hahically he's obligated to give the get how can they compel him to do it it has to be done willingly so we say that the inner desire of every Jew is to conform to the dictates of so if that's what demands that's what he really wants and even if he's telling you no that's not what I want no that's just his talking he the real him really wants to do what requires of him so too. Uh what we're saying here is that even if you change your habit and you say, "But I didn't really change and I was forcing myself. I was I HATED IT THE WHOLE TIME." Imagine you go to a gym and the trainer says, "Do one more rep." You say, "Fine, I'll do it, BUT I DON'T LIKE IT. I hate it." You still get the benefit from the rep. And this is even more so because what we're saying is it's actually your pinemius because the penemius of every Jew is to do what Hashem wants. So even if you're saying you hate it, you don't really hate it. It's hates it because it's threatening him. But you you really love it. The Tom of them is Yeah, we said that. Okay. Um the the No, no, that we just did. Uh Zion. Yep. That's who we are. Yes. Okay. According to this, we're going to also understand this that the brings the parable from the Why does the bring the marshall of the donkey drivers and our of Shear when I was talking about I was saying like the Uber drivers. You hire the Uber driver and he has a rate. He says I go a certain amount for this flat rate and if you go one extra, I don't know, you go one mile more, that's it, you're already going to get charged double. Why? Why the why the donkey drivers? Why is that the the example that's used? Why does he have to bring the mushel at all? You could just bring the the nimshell. You understand the the bottom line is to teach us about you if the the the habit was to learn 100 times. So if you learn 101 times, you have all the value of the previous 100 times doubled. So why does he have to bring the example from the donkey drivers? Dorton in we have to say that the donkey driver example is precise. It actually is relevant to what he's talking about there in Tanya in pervman as in You have to understand that ashel is where the mushel is from the nim. I'm saying a lot of Hebrew words. Let me back up and explain it like this. I saw in a letter actually in the egress kadesh it was to uh I think to Rabbi Glitenstein he asked why there were not so many which is funny because there's tons of but I think he meant like compared to like this we have like whole long stories you know the princess and the tower and the boat and all that stuff and is very short malam like what is it like it's like the ray of the sun in the sun and stuff like that and what is it like it's like the the of the rav the way he thinks it in his mind and doesn't say it to the talmet you have short little mash. So why he asked like relatively speaking why you have less Mich so the Reb answers um like I said it's a letter in the US that when you know in general when people say like just as a literary device it's a way of comparing an unfamiliar thing to a familiar thing and it's a very effective way of teaching because you can't just talk about the unfamiliar thing or the person will will be lost. So you talk about something that's familiar to the listener, you compare it to something that's unfamiliar and you sort of like build a bridge to the unfamiliar. Follow. But inadb says a mush, it's a mush. And a mush is not just simply compare comparing one thing to another thing. And in fact in a mushel, it's not even one thing and another thing. It's one thing just as that one thing exists. This is the way the Reba says it in the in the letter in that one thing as it exists concurrently on two layers or two levels of so when you compare one thing to another in a to mushel it's actually not comparing one thing to another thing it's actually describing one thing the way it manifests on one level or call it and the way it manifests on a on another or level and that's why it can go up and down Islamabus and uh means you take the lower level manifestation and you strip out the spirituality. You go from below to above means you take the higher level phenomenon and you bring it down. You malish it into the human experience. So at any rate when you have a mushel all of the details fit because it's not just finding two things to compare to each other where ultimately here it's actually the same thing manifesting itself on a lower level. So to hear donkey is the body. Remember we had that we've had that earlier in the about having pity on the donkey when he's overburdened. We spoke about that in many we spoke about that va about the but uh we spoke about uh many different iterations how the physicality plays a central role in our hashem it's not to be ignored let alone uh spurned we require you must surely help Right. The mitzvah of you see your enemy's donkey crouching beneath its load, you should surely help him. You cannot suffice with just working on your soul or working with your soul. You have to also deal with the body. Meaning the so is donkey but it's a play on words for physicality. You have to work with the body and there are two manners of this first is to make him not be a donkey to make him a a human and that's is means transformation that he shouldn't be He shouldn't be a donkey anymore. It's known the story for when the was going to leave me and he was going to go back home. So the mag's son Malik who was the alterba he went to accompany The Malik said to the coach driver, "You got to whip the horses until they cease to be horses." But there's another version. Got to whip the horses until they know that they're horses. Okay? There's two versions of that story. Either the Malik said to the the the wagon driver, "Whip the horses until they stop being horses." Or he said, "H whip the horses until at least they know that they're horses." Said that from this little moment, he learned a pathway in the service of Hashem. And he postponed his travel, his trip home. He said, "You know what? Maybe there's still more to learn here. And he stayed longer in. Okay. So the first thing is the the donkey should stop being a should be it should become humanized. You should elevate your materiality. Bring it aboard. Bring it along. Base second. is. So the first one is make the stop being a but the other one is even if the remains a even if he remains a donkey but you're going to force him at least to do more than is his habit which that's is escafia. So we have the esapka the transformation and the escafia the subjugation. Those two go together isapka and escafia always go together. In fact, we're already uh way less than 30 days from we're going to learn bossilani or some of us already started learning and those are important terms in the mind of bosani haste haste and even if he's only doing the lower level is the higher level transforming but even if he's only doing the escafia the subjugation That's also called David Elohim. Like we said previously, remember when we said you're forcing yourself to do more than you want to do, but you don't really want to do it. It's not really internalized. We said it's okay. Don't worry. It's fine. A little more hot water. Although it's not hot anymore. How long have we been going over here? Over two hours. I think about maybe we're up to two hours now. This is what's hinted to in the details of the donkey driver. Very interesting. He did not buy the donkey. He didn't purchase the donkey. He's renting it like an like an Uber. Like precisely like an Uber. You you don't you don't you don't get to keep the car. You're using it for the trip. So it didn't become his. That would be transformation would be that it's now your donkey and you've elevated it to your level. No. Here it's not your donkey. You're just using it as a vehicle temporarily to get to where Hashem needs you to get. He only rented it. Oh, there we go. Okay, this means the text went black for a second. It's back. Okay, this means that Where is it? Sorry, I I had to flip the page. Okay, this means Okay. Uh, yeah. Backing up a little bit, right? He didn't buy the donkey. It's not his. He didn't transform it to his level. He only rented it. say he didn't buy the donkey. It's not his to do whatever he wants with. He's still only renting it. But nevertheless, he's forcing it to go one more than its habit than whatever it's used to. Okay. And that's called iskafia. And remember the whole point here is what we're saying that we can exchange. We remember we started way back at the beginning of this la mesh saying why did the Jewish people have to suffer so much in gullus and theb is saying based on the from the alterb that all of the suffering of exile has its counterpart or its alternate form in limra. All of this can be exchanged for hard work in the area of of learning. And so what we're talking about here is hard work in the air of learning either on a level of isapka where you actually transform yourself or at least in isafia where um you haven't transformed yourself but you can get yourself to go beyond. Okay. This is the last paragraph. We're almost done. So too spiritually even though the body remains in its coarse state hasn't been refined. But even if he's just forcing the body and the body doesn't even want to do this but it's doing it. That's also called serving Hashem. That's from Shabas meaning to say from right beforeius. Yvat's coming. We got to get ready for Yudvat. Okay, if anyone's still listening. So, we finished Bar Hashem. And I did this for my mother. It should be an alias and the shama for her. She should have tug from it from it. Um, if anyone's still listening, if you're still here, so I'll just since I have here these learning companions, the texts from these two events from Vish from Vish and Okay, so I'll tell you something. Okay, I hope I can get through this. So many of you know my father passed away last year and I had just observed his first yard site on Tesen Kislv and my mother passed away three weeks after that meaning after my father's first yard site. My mother's yard site is now Yudbase Tavis. So I was thinking to myself, it's only been three weeks and change since my father's first year sentence already. My mother's passing. I'm ovel again. Um, but then I started thinking, you know, the 3 weeks, 20 days, 20some days. And I was trying to remember that Ebis said something about his parents yard sites and 26. So I wasn't sure. I couldn't I couldn't remember it exactly, especially I was distraught understandably. I texted from hawk within two seconds he texts me back. Um so I look in the introduction to over there that mentions that his father's yard site is his mother's yard site is vavish is 20 v is six. Sov is 26 which is the famous if a man and a woman you mean a husband and wife merit then theina is between them what's the 26 okay so there the was talking about the dates adding the dates not that there's 26 days between of because there's a whole between uh the end of and the beginning of but that the dates themselves added together and make 26. But I was thinking with my parents, maybe it's actually 26 days between them. Now, you're going to say, "How can you take a vote that Reba said about his parents and make it about your parents?" Okay, just bear with me. All right. So, I printed out a calendar and I looked to count if there's 26 days between my parents yard, you know, like it talks about the 10 days between Yam Kipper where you count the days themselves. So I counted up and I started from my father's yard site tesis and I got up to my mother's yard site yb tavis and it was 27 days you know one day off from a good vort but then I stopped and I realized something one of those 27 days was lammed kislv now some years is malle some years is some years there is a lammed kislv some years there's not this year there was and in most years there is but I'll tell you One year when there is no lammed kisv and that is in the year of hayyam in the hayim there is it's the only day when there's no hayyim is lammed kisv my parents used to learn together first of all I'll mention that they learned together they learned together sra mitzvah but they also learned they learned together but they also separately had shim that they would attend but they would learn together every day. So this this is the 26 that is if a husband and wife are how are they through learning the is safer every day through learning every day then we get 26 because in the there's only 26 days between my father's yard site and my mother's yard site. So that's how we can take a that Reb said about his parents. How can aid come and say it about his parents? Because it's through the Reb's through being connected to the Reb every day specifically being connected every day through that is and someone pointed out to me also at the Shiva that Z is 27. So the 27 becomes 26 through the through his to the Reb. And then you have the shava is in their midst. And um it should be a for my parents mashalam and thank you for learning with me and you can end the stream.