Lag B'Omer | Rabbi Shais & Dovid Taub

Okay, we're on. We are on. Hello, brother. Hey, brother. Welcome to episode two of Blood Brothers. Yeah, we're sticking with that now. I thought it had that really catchy title, two brothers talking about interesting things on Zoom for about an hour, and a lot of it is content, and some of it is funny, and they talk for a while. Isn't that the the title? You know, you mentioned a lot of it is content. It's an interesting um English translation of of token. You're saying the word token. I am not translating it as content, and it What's interesting is um the word content wasn't used very much until for like in the past few years it's caught on as a thing people say all the time. As I give you know, if you're on the internet and you're you got to make content, and you got to release content all the time. So, you will say content a lot. It wasn't a word that we used It was one of these words Yeah. content aggregator. It was one of these words word. It's a new word, and it when when I used to use it and when we used to use it as a translation of token, so all all the time I would and when I was whenever when I was making it to do the stuff I would have to talk about like how much content and then what's the content of silliness to to token? to content. And it would be like one of these words that that like why don't you just say token because nobody uses this word content. It's like flibbertigibbet. No one uses it at all. No. Right. And now, since since then, people use it, but they use it for a completely different meaning. Yeah. So, it's Yeah, so now if we say it's like it has some content, and it has some silliness. Well, in the normal use of the word, silliness is content. It's probably more valuable content than people talking about stuff you have actually have to think about. That's that's probably true. You get more of an audience if you have silly content, which if you were using content to mean token, silly content would be an oxymoron. Or not to me. Not to me. That's my business. Content can be funny. I had a friend who um who was in a screenwriting class and he wrote a a screenplay and he shared it for criticism and somebody said said and it had I don't know what the I don't know what the screenplay was um but there was there was humor in it and somebody commented and said that you know it's it's it's it's really great that you used humor in it that and and it really helps your message. Humor can be a really great Trojan horse to get a message through and when I heard that I thought you know the Trojan horse Well, my reaction was that's a terrible way to use humor because then your message basically now your message is just going to jump want to make you laugh. I want to sneak into your city and kill all of you. Exactly. You're going to now you're you're the joke the you're sending the humor and then the message jumps out and pillages. Right. So that's why you didn't like it. I didn't like it and since then I've thought a lot about that whenever I was right what I said. That's why you didn't like it. was exactly why I did not like it. Cuz Trojan horse is aggressive. That means you're you're going to hurt people. Yeah. It It's also not an honest use of the humor. It means that you're not valuing the humor in and of itself. Okay, so now we're getting into something. Yes, I think you're touching on one of my pet theories. Okay. About disingenuousness. And about manipulation in communication. And that the biggest communication sin when especially when we're talking about uh unilateral communication like frontal teaching or you know, when you have somebody up on the stage and they're talking and you have a room full of people who have to listen. And in In words, if you're the content provider, okay, the worst sin is to be manipulative. And the source of the sin of being manipulative is disrespect for your audience. In other words, put it simple, you're going to say stuff because you know it'll get the reaction you want, not because you actually care about what you're saying. So, one of the symptoms or the expressions or manifestations of this is called pandering. Okay. Pandering is about one example. But, um anytime you are getting a laugh, a cheap laugh, uh anytime you're uh you're jerking at heartstrings uh for the emotional response, that's manipulative. Now, if you have a message and your message happens to be hilarious, or your message happens to be emotionally powerful or poignant, that's the greatest thing. I mean, that that means you hit upon a really a message that resonates. But, if you're doing those things in order to be able Well, the It mitigates it at least if you're doing it to be able to get in a message. Sometimes, you don't even have a message. You're just manipulating for the sake of I don't know what the motivation would be. I think the motivation would be for the the sake of satisfaction of being able to do it. It's a It's a It's an incredible thing to be able to get reactions from people. You know, comedians talk about it. You get up there and you hear the laugh, and there's that power of getting the laugh. Right? I I think when when in creativity, there's always a risk of using your audience to meet your emotional needs. And uh I don't think that should be done. It's the same the same pet I think we have identical twin pet theories that were separated at birth. I've thought a lot about what is propaganda? Because I I have made Jewish educational content. Right. Um I spent 8 years working at Chabad.org creating content. Um and I was creating content that was supposed to be fun and funny and entertaining and also educational. And so I asked myself a lot about what What is the definition of propaganda? And am I making it or am I not? Obviously I would not like to make propaganda. I don't it's important to say that you don't want to be a propagandist. No, Michael. Yeah, it sound that sounds bad. But but I don't know what it is. And I asked a lot of people that question. A lot of people I I love and respect. And and and I I got some different answers and I got a lot of I don't know. I don't know what propaganda is. And we all know we don't like it and we think it's bad and it's manipulative. Well, maybe we were told not to like it, which itself could be It is propaganda. Uh yeah, so the conclusion I came to or at least a working theory that that I've been satisfied with for a little while is if it is not genuinely interesting to you, if it does not give you the same emotional reaction that you're trying to get from other people. Wow. In other words, it's it's almost the reverse of they're not laughing with you, they're laughing at you. Right. Okay. That But this is your audience isn't reacting with you, they're reacting to you. Right. That's a good really good way of saying it. By the way, just to add something totally not related at all, but just because the turn of phrase reminded me. So, I was talking to a friend of mine who is a grandson of Zalman Jaffe, who was the Chassid from you know, Mr. Manchester. The first Chassid who organized a charter plane from England to New York to bring a group to the Rebbe. Anyways, whenever the Rebbe would see Zalman Jaffe, the Rebbe would always give a big smile. There's a famous picture of the Rebbe with a big smile. Basically, what did the photographer do? He stood right next to Zalman Jaffe, waiting for the Rebbe to turn around, see Zalman Jaffe, and then he jumped in front of Zalman Jaffe, and he got the picture. So, anyways, my friend was telling me that his his family would sometimes say to their their father or their grandfather or whatever, uh they would say, "The Rebbe smiles, you know, the Rebbe smiles every time he sees every time he sees you." They told him, "Zaidy" or Tatte, or whoever he was to them, "The Rebbe is not laughing with you. The Rebbe is laughing at you." Now, set aside a question of whether or not the Rebbe ever laughed at anyone or not. Okay, let's just leave that discussion aside for now. The reaction to me was beautiful. Zalman Jaffe said to them, "What do I care why the Rebbe is laughing? At least the Rebbe is happy." I thought that was a beautiful thing. That a Chassid should feel that you know, who cares how it gets done? The point is, I made the Rebbe happy. I think it's a it's a it's a beautiful thing. I think it's like a a glimpse into like a a more of a human side of his Chassidus that maybe we don't hear about so often. So, then and that leads me back to our our our twin pet theories that what if you are being emotionally manipulative, telling people heartstring stories, because you genuinely you want them to feel that happiness and joy? Right. You just I don't care if I have to lie, I don't care if I have to put on a show, and I don't care if I have to be fake. But, you know what? The people felt good for an hour. Yeah. Yeah. Is that okay? Is that a a good a good motivation to emotionally manipulate people? I mean I guess like that would be as good of a reason as any of for a comedian to want to make people laugh. But isn't the isn't that the propagandist's justification? Who cares if I have to use manipulative imagery and and and wording? In the end, I've told the people about this very important message that that they need for their lives. Uh so I guess there is a a follow-up to that. the propagandist is such a cynic he doesn't even believe in the cause that he's promoting. How did we get started talking about propaganda? Uh we were talking about content. Oh. So we're talking about content. Yeah, so it's very it's uh somewhat ironic that you used So you don't usually do that. Usually you use uh you use good normal everyday plain conversational English. Yeah. This this one snuck into the my normal vocabulary. But but I think it's if you're willing to be the uh the subject here of our uh analysis, I think it's a great example how even somebody like you who I know spends lots and lots of time translating to see this into your vernacular, your language, the language that you think in and dream in. Even for you it happened. That that I did I clumsily translated something in a way that doesn't actually communicate what I'm trying to say. Right, something that's a literal translation, but but but functionally it's meaningless. Yeah. Yeah. And that happened to you, and I know how much time and and effort and and and attention you give to specifically this. In fact, I would say, hope this doesn't sound like uh you know, personal bias, but you're one of the greatest people in the world at this. At taking a deep concept in Chassidus and putting it into deceptively everyday language. Um I almost call a Trojan horse. Well, you're you're reminding my wife and I had an idea once to make a You know the board game Taboo? Yeah. So make Chassidus Taboo. And the way Taboo works is you have a word. Um I don't know what it is. way, I should tell you Yeah. that there was I forget what it was, maybe a Talks and Tales or something. Something that Nissan Mindel wrote up. And yes, see here where I'm going? He wrote used the word Taboo. Maybe it was Lubavitch News Service. I'll find out later what it was. Something in English that went in front of the Rebbe, went to the Rebbe's desk. And the Rebbe took out the word Taboo because I believe he the Rebbe even wrote a note like Shai Levi des autres. The word itself is connected to some type of uh Well, do do you have you looked it up? Do you know what the at one point actually, yeah. Yeah, it That's so interesting. I I had never thought about that. Well, what do you think the etymology of Taboo is by the way? I I'm looking it up right now. Do you know what it is? like a regular English word, does it? I guess not. Yeah, so what what do you what do you think the etymology is? Tongan is word origin? I don't know what that is. I don't know what that is. What? Tonga? You know where Tonga is? No. Well, go look. I am. I'm looking at Wikipedia now. It's a Polynesian sovereign state. So it's a Polynesian word. Interesting. Okay. Well, you know that Polynesian studies is a 5 percent? I have heard that. Nobody in the world knows what that is. No. I wrote to a professor of Polynesian Polynesian studies about my ultimate pet theory. And he told me to stay out of it. He says, "Rabbi, do not risk your good reputation entering into this discussion. Polynesian studies is a viper's den." So, I don't know if we should talk about it cuz we're going to get on a side track. But at one point, maybe in a future episode of Blood Brothers We should talk about the anti-code of of Jerusalem. Okay, now you're you're you gave away a little bit. Yes, we're going to talk about my special pet theory why I was interested and still am in the Polynesian area. And yeah, okay. How they tried to They tried to warn me. They tried to dissuade me. But they have a right. So, the word taboo is of Tongan etymology. Yes. Exactly, that is all it is. Anyways, so Well, can I continue using the the word on this broadcast? All right, there's a a board game by that name. And uh the point to uh for from now on instead of saying the name of the game Taboo. No, but I will instead of saying the name of the game, I will imitate the logo, which is somebody going like that. All right. So, there's this this game called and uh You look like the guy, by the way. Thank you. I've I've practiced in a mirror. And the way it works, you pull a card and then you have to you have a teammate and you you have a word on the top of the card like uh I don't know what it is. It's street, let's say. And you have to get them to guess the word street, but then there's a bunch of words you can't say like walk or road or pavement, I don't know, whatever it is. So, the idea behind the the Hasidic's version would be you have a concept you have to explain. And but then there's a bunch of buzzwords you're not allowed to say like higher or lower or levels. Um light or draw down. Yeah, or yeah. So, basically or this physical world. Is a cavity. Uh yeah. And so you have to be able to explain this without using all the all of the words that we generally like they're just borrowed words that aren't actually communicating literal direct translations of common Hasidic terminology. Yeah. Right. I thought I would like to get a copy from my NSA agent the transcript. What National Security Administration, right? I Yeah, so I I didn't know what you meant by your NSA agent. You mean the one who's currently they have one. a guy whose job it is to listen to all of your phone calls. Right. Or and Zoom conferences as well. Yeah. Yeah. So uh by the way, he's probably really proud right now. Well, cuz oh because he got a shout-out. He got a shout-out. Anyways, I wanted them to give me a transcript of a month of my conversations. And then what I want to do is get like some computer program to make a word bank out of it. So it'll take any word that I used in my conversations from you know, regular normal day-to-day conversations like I'm at the grocery store and I'm calling home and I'm and I'm asking my wife, "Which oatmeal? The green one or the red one?" Right? So those words, regular words that I actually use. And then and like after a month or two, you give me those words. And now I should learn a mimer and then explain the mimer, but I can only use the words that I've used for the past 2 months in regular day-to-day conversations. Interesting. That'd be a interesting exercise. So you have to use only words that you use with normal people normal conversations to express ideas that are that you're trying to actually communicate. So this is very interesting that we're talking about this because I wanted to what I wanted to share with you as far as you know, there does have to be some content in this podcast. So, the content portion. So, and it's it's from the Degel Machneh Efraim on on Parshas Beshalach. And uh the Rebbe repeated it with greater amplification at the fabrengen of Yud Shvat 5742. Okay, so you're talking about not the first Yud Shvat fabrengen where the Rebbe said Bosser Legani the first time and it was Mekabel Nesius. We're talking about a year after that. Second one. So, at that fabrengen the Rebbe shares the uh the vort from the Degel Machneh Efraim. There is a possuk in Parshas Beshalach when it's talking about uh the Yidden leaving Mitzrayim. So, it says actually is it Beshalach? Or is it Parshas Bo? Might be Parshas Bo. Okay, anyways. It says that Bnei Yisrael Yotzim they left beyad rama. Beyad rama with a high hand. But it's normally translated as boldly or defiantly even. And uh the Targum Onkelos translate that translates that as Bnei Yisrael Nafku, Bnei Yisrael left, bereish geli. I think bereish geli literally means a revealed head. And it was the Degel Machneh Efraim says that this is What it What does it mean? It's similar to what it says that the Buddha with this book the Zohar says about the Zohar that the the Jewish people are going to go out of Galus. That Yitzam Mitzrayim they left Mitzrayim means Mitzrayim means Galus. The Yidden are going to go out of Galus. Jews will leave their exile. How? Beresh. Glee. When when Bet Resh Yud Shin Beresh is glee revealed. What is that? Roshei Teivos Reb Yisrael Baal Shem or Reb Yisrael ben Sarah, which is the same person, the Baal Shem Tov. They're not in order though. You got me You got me confused. Not in order, but many times Roshei Teivos are not in order. Okay. They don't have to be in order. Okay. So, I'm anyways. Um So, the Rebbe mentions that in addition, it's not just the Baal Shem Tov, but also also from the Degel Machaneh Efraim. The actual in in This is why I want to talk about it now before before Lag BaOmer. The Rebbe kind of puts it into a historical context. Sort of the evolution of the revolu- of the revelation of the inner dimension of Torah. So, how Wait. So, is is is Beresh also Roshei Teivos Rashbi? Let it please. I'm sorry. I sto- I just I just stole the punch line. Stole my thunder. You didn't steal my punch my punchline. No, thank God you didn't steal my punchline. You stole my setup. A little bit. I apologize. Okay. Just let it breathe. I did It's not cuz I read it. I was just excited cuz I figured it out. So, the evolution of the revelation of the inner dimension of Torah. Really, where did it begin? It began with Rebbi Shimon ben Yochai. Which is Rebbi Resh Shimon Shin ben Bet Yochai yod. Rashbi, or the same letters as Beresh. Thank you. Appreciate it. I had an emotional need to be able to tell that way and get a reaction from the one who was listening. Emotionally manipulated you for your own sake. I love You emotionally manipulated me, I emotionally manipulated you. But then it's just a vicious circle of emotional manipulation. Two people showing propaganda to each other and pretending to love it. Two propagandists propagandizing each other. Do you think propagandists are the most idealistic people or the most cynical people? I think there's a spectrum. I think there's a spectrum, too. And for some reason, I I for some reason I feel like it's probably similar to the spectrum of personalities that existed in the offices of Mad Magazine. I don't know why I feel that way. There was a lot of Are you suggesting that Mad Magazine is propaganda? No, I don't. It's anarchist propaganda? Well, they were strict little anarchists. But also they were also somewhat It's interesting though, they were also in some ways reactionary and anti-hippy. Although I think they actually were mocking more of like the commercialization of hippie culture and how it became mainstream. I don't know, did you ever Did you ever read My Friend God by Dave Berg? No. You know Dave Berg did illustrations for Times. Yes. So did Al Jaffee. Yes. Okay. Anyways, Dave Berg wrote a book called My Friend God. Um and it's basically all about his personal relationship with God, his feelings about being Jewish, and it's really, really interesting. Okay. So, Bereshit is the acronym out of order for Rabbi Shimon bar Yochai, the author of the Zohar. And the basically the one who began revealing um what we call Pnimiyut haTorah, the inner dimension, or Kabbalah. By the way, I'll tell you something interesting. I saw Where did I see it? It's from the Rebbe in a sicha. Oh, I'll tell you where I saw it. In a sicha for Base Nissan. We just had the 100th yahrzeit of the Rebbe Rashab. And uh so it's famous that right before the Rebbe Rashab passed away, he said, "Ich geh yetzt in himmel. I'm going now in heaven." Die ksavim, meaning both the ones that he had written as well as the ones he had collected from his uh holy forebearers, "Die ksavim loze ich euch." "I'm leaving to you." The Rebbe asks, "Why does he say loze ich euch? I'm leaving to you. Why not I'm giving it to you?" So, it's very interesting. The Rebbe says the difference between leaving something and giving something. Giving something means I am forcing a transaction to happen. Leaving it is here it is, but you got to come and take it. So, the Rebbe says that the whole style of Chassidus Chabad is that you have to work. You have to think. You have to figure out what it means. And if you're not willing to do that, then yeah, and not going to get it. But it's here for you. I've made it available to you, but now you got to actually put in the work. And so, that I was saying there, he says that Kabbalah, you know, say this a Torah, the mystical secrets that, you know, the the the esoteric. So, the Rebbe says, "Ooh, yesh le may maybe we could say one of the reasons that Kabbalah is called Kabbalah because it's given. Why is it called Kabbalah?" Like, when you're learning Gemara, it Kabbalah, the word Kabbalah in Gemara means nach. Um divrei Kabbalah means means nach in in Gemara. So, what Kabbalah came to mean mystical teachings. So, the Rebbe says, "Maybe we could say the reason that we call the mystical teachings Kabbalah is because people hear Kabbalah and they're like, 'Okay, fine. I accept it.'" Because Kabbalah means that which is accepted. Like, yeah, I find I believe you. It's fine. No, I'm sure. I'm sure it's true. I I take your word. What do you mean? Like, I'm Explain that more. Don't accept it. Ask me to explain it to you. No, no, no, it's okay. I accept it. I'm sure it's true. Anyway, So, where were you? We started the revelation of Kabbalah. Kinyan Sota Yada. The Rebbe said he And he is Beresh. Cuz they should send. So, the Jews go out of Egypt, which is a byword for all exile. How? Beresh Gali, with the revelation of Beresh, which is Shimon bar Yochai. Okay. However, as we know, the Zohar is not proliferated. Uh it was it was hidden. It was still kept very much under wraps. And it wasn't really until over a thousand years later that there was urgence of Kabbalah being taught. Probably the preeminent Kabbalist during that era was the Ariza. Rabbi Yitzchak Luria. So, the Ariza was Rabbi Yitzchak ben Oh. Oh, yeah, we get more of it. You got more of it, yeah. So, you have again those same four letters Bet Shin Ayin Shin. And the Ariza is the one that said that it is mutar vegam mitzvah, it is permissible, and not only permissible, but even a mitzvah to reveal the the hidden wisdom. So, um Bet Shin Ayin Bet Shin is another Rosh Chodesh. This is the one we started with, actually. Is Rabbi Yisrael Baal Shem, or Rabbi Yisrael ben Sarug. And that's the next milestone in the evolution of the revelation of the inner dimension. So, basically, we start with Rabbi Shimon ben Yochai and the Zohar. And then, we go to Rabbi Rabbi Yitzchak ben who is the Ariza. And then, the next sort of uh milestone in this progression is is the Baal Shem Tov. We took the teaching teachings of Kabbalah and made them accessible to the masses. Which is a you know, a whole new breakthrough. And that's the Yitziat Mitzrayim. That's how we get out of of of our constraints and limitations is through Kabbalah, but it has to had to happen through this whole Was Is that like the Yitziat Mitzrayim of Yitziat Mitzrayim? Yitziat Mitzrayim in this case literally means Geulah. It's going out of a a broken world and into a perfected world. It means you're not just out of personal of you know, personal exodus. It literally means how does the world get from its dysfunctional state to its perfected state, what we call the Messianic state. How we get there through this progression of these teachings becoming more and more mainstream. But that's that's what Glee means. Glee means revealed. So, here's the thing. points out and I think you're going to like this part of it. Yeah, you especially. That where do we find the acronym for these three key figures in this progression? We don't find it in Traverse. The Yod Drama. We find it in the Targum. In the translation. In the translation, but it's Glee. So, what's the whole point? It's not that these holy things exist as ideas. Big deal, that doesn't change the world. What changes the world is when these are translated. And they're translated from a holy context, meaning the words of the verse, the Yod Drama. That's the the holy tongue. When it's put into a vernacular, an unholy language, it's a it's an unholy language, it's a it's a vernacular. And that but that is exactly what we're talking about. What is it talking about? What is Glee? Revelation. But what's revelation? Revelation's when you have regular everyday language for these spiritual ideas. And that's what we started with. We started with that. Getting your NSA guy to give you a transcript of all of the regular words he used so you can talk about the Siddur that way. Precisely. Precisely. So, what We know that De of the anus So, what does what does the Targum add over glee? The fact We already said reveal, doesn't that imply that it's understood? No, because, you know what? You can go look up medical journals. They're all online, they're available to you. Mhm. But they're not written in language that you can relate to. So, that's like saying, "Look, we're going to upload all of the this notes." I would would argue that it is particularly important I mean, I'm this might sound obvious, but it's a particularly important for a translator, and we can use that term broadly. We can use it for somebody who's writing Hasidic puppet shows is also a translator in in some ways to not undermine the the glee part, the revelation part, because you sometimes So, the information's already out there. You can go on Sefaria and and everything's there. Um but there's that extra step we need to do and make it make it approachable and accessible. But you could actually undermine the accessibility if you mess it up. Translate it too much. You translate it Yeah, you translate it too much. Or you translate it unfaithfully. Unfaithfully translate it in a way where you're communicating Or you translate it in a manipulative way Yeah. a reaction. Or you want people to like it. You want Well, I just wanted them to resonate with the message. I will say this in in the name of my wife, and hopefully she won't be mad at me for it, that she points out very often there's a trend that exists that people will post like a meme of but it's it's a picture of the Rebbe, and then it'll have some inspirational message, and and say underneath it, you know, with a little dash, little bio, picture of the Rebbe. Right. And it'll be some inspirational thing, like Right. whatever the whatever it is, in very flowery English language. Right. And not something that I've ever said. The Rebbe certainly never said those English words. And then let's discuss the aesthetic of making the Rebbe into a meme. Yes. And and if we're not even going to discuss the aesthetic, let's not even discuss the respectability of it. But at anyway, Yeah. Let's go out and admire the intention, I guess, the well-intended person who is trying to Okay, at anyway, go ahead. Yeah, so the the the the intention is is definitely, it's most certainly have lots of some iron in this. Yeah, but my my wife points out that the Rebbe didn't say that. So, I mean, if the it would be different if the person took ownership of that and said, "Based on what I unders something I learned from the Rebbe, this is this is what I feel and I'd like to express it." But um My question is this. If let's somebody learn a sicha and they came up with a meme-ified version of the message. Why why is putting a picture of the Rebbe any Why Why does that add to it? Why does attributing it to the Rebbe add to it? Yeah. Um well, the the I could Why can't you just say this is a thing that you thought of on your own? What's wrong with saying it in your own name? So, there's a sicha somewhere where the Rebbe asked In In sichas all the time the the Rebbe will say things in a in a ma'amar that has already been said before, right? Why don't they always say it and attribute it to where it was said previously? Right. Say it's a mishna. Right? Does he have to say "B'shem Oin Rai"? Yeah. And maybe "B'gola Oilem", right? Right. Well, that's why when I eat Laffy Taffys, I always say the joke "B'shem Oin Rai". Um but what I seem to remember is that uh if you have gotten to a point and and they might not have been saying this about the Rebain, might have been saying this in general about saying things "B'shem Oin Rai" in Gemara or whatever it is. If you If you got it If you learned it and then but got it on your own and got to a point where you understand how to where you you can you can get this answer get to this answer with your own logic. So then it's yours and you don't have to say it "B'shem Oin Rai". But if if it is it's not there yet. If it's something that you can't get there on your own, then you say it in the name of the person who gave it to you. And the truth is one would one could argue and one should argue because uh this is the truth that the ultimate goal in all of Torah is to take ownership. It's the the Gemara in in Kiddushin that asks the Talmud Chacham could be moichel kavod. Maybe it's not his kavod, it's kavod haTorah. So he has no right to uh forgo the honor due to a Torah scholar. So the Gemara concludes based on the first chapter of of Psalms. It says "Ashrei HaIsh", right? That uh "B'Toras Hashem cheftzo" "U'v'seiraso yagya yomam valaila". That in Torah I mean the Torah of Hashem is his desire and in his Torah he toils after he he meditates day and night. So uh the Gemara says "D'sheli cheftzo", when he wants to learn it, meaning he wants to learn it. He didn't learn it. He wants to learn it. Then it's "Oin Pidas Hashem". It's the Torah of Hashem. But when it's Yeyager Yachid meditates on it Yain Valaila day and night, they call it Torah Sheb'al Peh. His Torah doesn't mean Hashem's Torah. His Torah means the person's Torah. Cuz now he put in an equity and he made a kinyan in this Torah. Now that now it's his. And therefore he could actually forego the honor due to the Torah scholar cuz that Torah that he knows is is his gift possession. Belongs to him. That's also the reason why Torah is compared to Perek Kinyan chapter five of Tanya. It says mitzvahs are like clothing and Torah study is like food cuz when you eat food it becomes you metabolize it becomes part and you know part of your flesh and blood. When you learn it properly, you're not you're not quoting it anymore. You're not quoting it anymore. It became my way of thinking. Yeah. So so you asked the question, what does it add if you say this meaningful thing and then you put the picture of the Rebbe on it and and attribute it there and the Lubavitcher Rebbe there at the bottom, what does that add? I would say I could argue that it's actually you're you're you're admitting that you don't own this yet. This isn't yours. Mhm. You're sharing something. You're just passing it on. Right. In which case maybe it's just better to send them a link to the translation. Right. If you don't own it yet, why am I listening to you? Just send me a link to the original. I'll study it. Maybe I'll come to own it. Mhm. But if you don't even own it, why am I listening to you say it in your own words? Right. Which by implication if you do own it, I would love to hear you say it in your own words. Yeah. I was That's that's Bnei Yisrael. Torah said B'Yad Rama. Comes Onkelos and he says it in a in a in a vernacular, in a non-holy language, he translates it so that people can relate. That's called revealing it. So, it's not just Onkelos, it's each one of us. It's Reb Shimon bar Yochai, it's the Yitzchak ben it's Reb Yisrael Baal Shem that and any of us comes along and translates Torah for time and for your place and for your milieu and your your cultural context. Can I actually do that? No, I don't. I was I was still I was I was spacing out, I apologize. I was trying to because you were going through all the initials and then I was let down because in and each of us I wanted some way for each of us to be included in in those rashei teivos. I'm going to tell you how I'm going to tell you how and then we're going to wrap it up. Yeah. So, the Rebbe says, "This is not written in sefarim, but somebody told this to me and I liked it." And the Rebbe says, "Normally also you shouldn't make up ideas in chassidus." Which is How is that different than what we're talking about? What we're talking about is don't make up new ideas, but they knew ways of saying those ideas so that people can understand them. Don't make up new idea. So, the Rebbe said, "Normally you don't make up new ideas, but he told me that isn't Bereishit also the acronym for Yosef Yitzchak ben Shneur Zalman?" Or Yosef Yitzchak ben Shalom Ber, meaning the Rebbe's Rebbe, the previous Rebbe. And the Rebbe then brings out how the Friediker Rebbe was so involved in this very concept of translating chassidus, first of all literally translating chassidus, that the Friedecker Rebbe the one who started getting translated into so many different languages. But not just that. Translating it meaning into different cultural contexts. You know, you look at the stuff that Labovitch in America was the 40s and like, you know, trying to put into the language of people at that time with that mentality. You know, look at how it was a Kadusha. Or or or or look at the look at the stuff that those those shallot comic books that they put out. Anyways, the point is retaining the authentic teachings and then repackaging them in a context that's accessible to people. And I would hope, to be serious for one moment, that this You weren't serious the the rest of the time? Was that that was all a joke? It was all propaganda. I was emotionally manipulating you. But I would hope that this podcast is a part of that attempt to translate this authentic way but in language. I shouldn't say but cuz it's not a contradiction. Translate this in an authentic way and to do it in a way that's accessible. Yeah, I hope so, too. Yeah. Okay, we're on but I like what I like most about it when I I think makes it fit into that is um that the tangents and going off and stream of consciousness and it when we're talking about ownership before, I think for me that that's that's an important part of of feeling like the Torah is yours. You're not just sitting in a class and hearing it, but you're you're you're uh connecting it with things that are in your own head and and and playing with it and it can it could be playful. Yeah. You did. So, remember to smash that subscribe button. Yeah, and get involved in the comments. Person with the best answer Dalton's going to make a 100 intro TO DO THIS. OH, LET'S COME ON. SOMEBODY KILLING ME HERE. Every time. By the Yeah, I we Can I ask for your forgiveness here on this uh yeah. Last week I said By the end I The first couple of people I did it right, but the end people were messing with me like, "Hey, I figured it out. It was Larry King." And I like, "Fine, this intro to do this is happy birthday." Okay, anyways, it's been a pleasure as always. As always. Hey na na na na na na na na na na na na na na na na na na na na na na na na na na na na