Stress No More - This Lesson Can Change Your Life

Good morning everybody and welcome to my boy him. Let's begin with the source sheet that says in the top shear by Yishlach 2001. Or Jaime on say. We'll learn a stickle Gemara in Sanhedrin. Pay Rick Haylick the 11th chapter of Sanhedrin. Which deals. With a possible compassion by Yishlach and a possible compassion by Yitzchak. Zack the Gemara. Says the Gemara Sanhedrin of Casa de base. Turn around and the rabbis taught. When the possible says. In the midbar in this love the possible says a neffish. I should toss a beard Rama. The soul. Who will rebel with arrogance with haughtiness. Zaman Asha been his Kia. This possible can be applied. To the king Manasseh the son of Hiskia the son of Hiskia. Manasseh. Lived in the century before the destruction of the first base on McDish. His father Hiskia. Who preceded him. Was a great and righteous king. Manasseh as we will see. Took a very different turn. He went in an opposite direction from his father Hiskia. Says the Gemara shall you with my God will die fee. He used to sit and expound on what he thought was the uselessness of Torah. He would sit and darshan by Rabbi Yitzchaki, he would try to prove how senseless, so to speak and from his perspective, many verses of the Torah were. Omar, he said, "With what did Moshe write this? Eliphaz and Lotan and Timna and Timna was a concubine for Eliphaz." Moshe had nothing better to do than to sit and write in the safer Torah in parshas Vayishlach that Lotan had a sister and her name was Timna and Timna was a pilegesh, a concubine for Eliphaz, who was the son of Esau. What he was referring to is that at the end of Vayishlach, the Torah discusses the genealogy of Esau's family. Esau married three three uh three wives. And one of his sons from Adah was Eliphaz. So then the pasuk says, "And Timna was a pilegesh for Eliphaz." Eliphaz, not his wife, but Eliphaz takes as a pilegesh, as a concubine, he takes who? He takes a woman named Timna. And then later, later in the psukim, the psukim describe the various uh dukes that lived in Seir before Esau settled there, the various Alufim, the various princes or dukes that lived in Seir before Esau lived there. And one of them was Lotan, his name was Lotan, Aluf Lotan, the Duke Lotan. And he had a sister whose name was Timna, Achot Lotan Timna, who later becomes a concubine for Eliphaz, the son of Esau. So Manashe says, "Really, Moshe has nothing better to do than this?" Now, what he of course what he means is the Torah describes the genealogy of Adam and Noah and Abraham and Ishmael. And of course Isaac and Esau and Jacob. And it will tell tells us who Ishmael married. It tells us who Esau married. But here he's telling us not only who Esau married, he's also telling us who Esau's son, the concubine of Esau's son, that's already unusual. We don't know who Ishmael's children married. We don't know who Esau's other children married. This is what we have to know. And then we have to know exactly who Timna was. She was a sister of Lotan. In other words, not only we have to know the pilegesh of Eliphaz, but also the yichus of the pilegesh of Eliphaz. So Menashe was saying, "Look, this is the text of the Torah. What are you going to do with this? How can you attribute much value to this?" Then he continued, Reuben goes out during the days of wheat harvest and he finds dudaim, which is mandrakes or jasmine or some other plant. Different opinions what dudaim are. Mandrake flower, jasmine. There's other opinions in Meforshim. But whatever it is, he finds dudaim. One opinion is barley basadeh in the field. Here again Menashe says "Vayeilech Reuben bemekzei chitim, I have nothing better to do. Tell me when he went out in the days of harvesting wheat and if he went out a day before or he went out a month after and he found the dudaim basadeh. It seems irrelevant. It seems insignificant. It seems valueless. This is exactly what God wants people to know. I don't see the purpose. Yotzei bas kol, a voice comes out vi'omer le'an says to Menashe the pasuk in Tehillim, Teishev bochicha tedaber benei imecha titen dofi. You sit near your brother, you speak against the son of your mother, and you attribute to them senselessness. If you would do this and I would remain silent, you would think that I agree with you. So, I'm going to rebuke you and show you before your eyes that you're wrong. Once we already mentioning Manasseh's question, what's the answer? Why does it say in the Torah that Lotan's sister was Timna? What relevant is it to the narrative, to the message, to the story of Safer Bereishis? Zog the Gemara, there is a profound message. Timna wasn't a regular person. She was a princess. She was the daughter of kings. The because the possuk says "Aluf Lotan, Aluf Timna." The duke of the family of Lotan, the duke of the family of Timna. The word "Aluf" represents royalty without a crown. In other words, somebody who comes from a royal aristocratic family, even if they don't have an actual crown, they're not in a position of being a king, but they come from a lineage of royalty. And Timna wanted to convert. She wanted to become a Jew. She came to Avraham, Yitzchak, and Yaakov, they didn't accept her. So, she became a concubine for Eliphaz, the son of Esau. Umrah, she said, It's better to be a maid for this people, for this nation, rather than a g'vira, a princess for another nation. So, even though I'm only a concubine for Esau's son, but Esau's son is a grandson of Yitzchak, a great-grandson of Avraham Avinu, so it's better to be a shifcha, to be a maidservant of this family, of this nation, of this tribe, than to be an aluf, a princess in another nation. Who was her son? The pasuk says, Timna and Eliphaz gave birth to Amalek, who caused aggravation to the Jewish people. My ta'ama, why? Why? They should have not rejected. Moshe Rabbeinu is teaching something. It was the day, the time of of wheat harvest. So, therefore, there was a lot of wheat available. Reuben went out to bring something nice for his mother. Naturally, he might have taken wheat. But tzaddikim ain't poshtin yedeihem begezel. They will not commit any thief, any theft, any robbery. So, even though it was bemezei chitim, he made sure to take flowers, or grass, or produce that's hefker, that's ownerless, cuz people don't find value, it's not sold on the market. Vayelech Reuben bemezei chitim, but what did he take? Vayimtzah the time, he made sure to find something that's ownerless, that's hefker, and that's what he brought home to Leah, his mother. So, both verses that Manasseh chose to prove that they're senseless, they're insignificant, there's no message, there's no theme, the Gemara happens to explain Timna is very significant, cuz it gives us a perspective who Timna was, and why would Timna become a pilegesh for Eliphaz ben Esau? This is also significant. It tells the story of Timna. It tells the story of her attempt to convert. It tells the story of her son Amalek. And the same is true when it comes to Reuven going out precisely during the time of wheat harvest. Now, the obvious question when one learns this Gemara, there's a lot of questions. But one question I want to pose when we learn this Gemara is, why did Manasseh choose these two pesukim? When you read through Sefer Bereishit, there's a lot of pesukim. Already in the first verse, a lot of pesukim. You could focus your attention on it say, "What's this for? This detail, this nuance." I mean, we see Manasseh is being very particular. Be make sure hit him. The story itself, he has no issue with. The story is part of how Yissachar is born, how Zevulun is born, the exchange of Rachel and Leah. It's part of the story. That he's not an issue. His issue is be make sure hit him. If you really want to get so particular, there's many pesukim before. And it's interesting. He first chooses a pasuk from Vayishlach. And then he goes back to Vayeitzei. And in the genealogy of Bereishit and Noach, even Jews who learn Chumash today, Torah Shebichtav, they read through the pesukim, they don't ask most people, "How long How long did the people at the end of Bereishit live?" So other Marishon people live No. Some people know. You go through the whole genealogy, how long did each of them live? The pasuk says it. So obviously it's relevant. Who exactly were the descendants of Shem, Ham, and Yafes, and all the generations? The Torah dedicates a lot of place to it. So obviously it's significant. Who were the all Alufim that lived in Chorei in Seir before Esau? So we know Lotan, but there's many more. Who were Esau's three wives? Even people who learn Chumash don't deem it significant. They go walk They They THEY GLOSS IT OVER, BUT IT'S PART of Torah Sheba Al Peh. The Rambam has an expression The Rambam has an expression in famous expression in Pirkei Avot Mishnayot the ain hefker there's no difference between Achos LOT AND TIMNA AND Anoichi Hashem Elokecha. Famous words of the Rambam there's no difference. Anoichi Hashem Elokecha you might say is pretty important in Judaism. Pretty important to Torah. He says there's no difference between Achos Lot and Timna and Timna was a pilegesh even though who cares and if Timna wasn't Lot's sister what difference would it change would it would it make? But if somebody The Rambam in Hilchos Teshuvah in Perek Gimel says if somebody says one ois one word is not ben Shamayim which doesn't only mean it's not from heaven it means it's not as significant. So then they don't understand they fail to appreciate the message of Torah, but Menashe chooses these two pesukim only these two pesukim. Maybe he chose more, but this is what the Gemara chooses to quote from from Menashe. Probably if he sat doing this all day so he probably went through a lot of other pesukim, but this is what the Gemara chooses to capture Menashe's story. Let's learn another Gemara now in Maseches Yoma which at the surface doesn't seem connected, but we'll soon see the connection. Zog the Gemara Yoma daf lamed alef amud beis. Tanu Rabbanan the Rabbis taught Oni v'ashir v'rasha ba'in l'din. A poor man, a rich man and a wicked man all come for judgement. It's the same thing. Ba'in l'din they all come for judgement. This is like you know the Rabbi, the Priest and the Minister they're going to a bar, right? You know the story the Rabbi, the Priest, Minister going to a bar and the bartender looks and says what is this a joke? So l'havdil the oni, the ashir and the rasha ba'in l'din they all come to the din. L'oni omerim lo that was a joke. L'oni omerim They tell the poor man to play in my life after the Torah. Why didn't you engage in Torah? What do you want? I was stressed out. Somebody has to pay a mortgage. Somebody has to pay tuition. I didn't win the lottery. I don't have a Yeruisha. Nobody sponsors everything for me. So, therefore, I was told I didn't have time to Poorer than Hillel you weren't. And the Gemara goes on to tell the famous story how poor Hillel was and nonetheless he would go every day to learn and one day he didn't have enough money to pay the guard at the Beit Midrash who was taking money. It didn't say on the signs the shiur is free. Everybody could come in with a breakfast. Over there you had to pay not for the breakfast. You had to pay just to walk in. Walk into the Beit Midrash and Hillel didn't have the money to go in and the shomer I guess wasn't an expert did not let Hillel go in so he went to the roof. He went to the roof. There was a skylight there and he lied down there. It was a winter day. It was a snow and in the Shabbos morning Shmaya and Avtalyon look up and they see the image of a person It was dark in the room. They see the image of a person 5-6 feet of snow, three amos of snow the Gemara says were covering Hillel. They revived and they desecrated the Shabbos for him and they saved Hillel's life. So, this was Hillel who wanted to learn even though he was so poor. So, this is how what they tell the poor person. You weren't more poor than Hillel. Let's be a wealthy person. You have to tell him. They tell him that after the Torah after the Torah after the Torah. I wasn't poor. I was very wealthy but you think it's easy to be a rich man. You think it's easy to be wealthy. It comes with its own set of stresses. I am in my club Father left him an inheritance of thousand villages, a thousand cities that he governed in dry land and a thousand boats in the sea. Imagine what this person owned and nonetheless he delegated it completely. He would go every day to learn. The promiscuous person The Russia here means we say Russia wicked. Here Russia means a person who falls prey to different instincts. You'll see in a minute. Why didn't you learn? He told him he says no you see I was handsome. When you're beautiful it comes with its own pressures. Wealth comes with its pressure, poverty comes with its pressure and having good looks comes with its pressure. My evil inclination kept me very very busy. Took me to interesting places and interesting people. They tell him no you see you were you more handsome than Joseph? And the Gamora describes about Joseph the righteous. They tell the story about Joseph Every single day Potiphar's wife used to try to persuade him through words as the Torah describes and Potiphar's wife that she took a liking to him and wanted he should be with her. The clothes she put on in the morning were not the clothes at night and clothes at night were not the clothes in the morning. In other words, she constantly changed her attire, her uniform in order to impress Joseph. She dressed up for him constantly. In the morning, at night, she tells him listen to me, follow what I want. Amarla love. He told her no as the possuk says, "Vayima'en." He refused. Amraloi, she threatened him. "I will incarcerate you in prison." Which we She actually does. She does successfully. Amarloi, he tells her, "Hashem matir asurim." Hashem unleashes those in captivity. She told him, "Areini koifefes komascha." "I will crush your stature." So he tells her, "Hashem zoikef kefufim." Hashem lifts up, he makes erect those who are bent. "Areini mesame'ach einayicha." "I will gouge your eyes. I will blind you. I will poke out your eyes." She threatens him. So he responds to her, "Hashem poke'ach ivrim." All the same capital Tehillim that we say every morning is essentially Yosef's conversation with the wife of Potiphar. "Hashem matir asurim. Hashem poke'ach ivrim. Hashem zoikef kefufim." In the morning, before we go out to our day, we remember what Yosef told the wife of Potiphar. Nu, as the Gemara mit shlachtin, geht man mit guten. If it doesn't work with threats, so then you try to persuade through positive methods. Nos na loi. Elef kikrei kesef lishmaya lishkav etzla li usima. Velo ratza lishmaya lishkav etzla ba'olam hazeh li usima l'olam haba. She gives him a thousand kikar. Kikar is a huge heavy weight of silver. A thousand kikar of silver to buy him off, to bribe him. A slave without family to get this amount of money is extraordinary. He refuses. He doesn't want to lay with her. He doesn't want to be with her. Says the Gemara, "What are these two expressions in Vayashev?" He doesn't want to lay with her in this world, but he also doesn't want to be with her in Olam Haba. Nimtzas agada Gemara. Hillel mechayev es ha'ani. Rebbi Elazar ben Charsum mechayev es ha'ashir. Yosef mechayev es ha'rasha. So what's the of this discussion of the Gemara in Yuma lamud hey? Hello. Condemns the poor. Rebbe Nachman bar Yitzchak condemns the wealthy. And Yitzchak condemns the gorgeous, handsome beautiful people who feel that they're incapable of dedicating their life to Torah. Why? Because of their unique test. Yitzchak puts them on the stand and makes them puts them on the stand and makes them Nachman makes them guilty. This is the Gemara in Yuma lamud hey. Let's see now two other Gemaras. Yuma lamud ches. Amora Resh Lakish. Yuma daf lamud ches amud bet, 38b. My dikh seiv the pasuk says in Mishlei im leitzim hu yalitz ule'anvim yiten chen. Bole tamei poiskhen loi, bole tahor mesay'in oi. A person who comes to contaminate himself, heaven opens the door for him. They allow him to do it. A person who comes to purify himself, letayer, to purify himself and actually also to purify others, letayer, to cleanse others, mesay'in oi, they help him out. This is what Resh Lakish says from a pasuk in Mishlei. By tumah it says poiskhen loi. By tahor it says mesay'in oi. They open up the door for him. Here they actually help him. They don't only open the doors. The Gemara explains further, they don't only open the door, they help him. The Gemara gives a mashal, Resh Lakish gives a metaphor of a person who was selling selling a far sum a beautiful beautiful lovely perfume versus a person who was selling nefet, was selling um Huh? Petroleum? With a very with a lousy smell. So, the person who was selling the perfume, he says, "Let me open it up for you so we can both enjoy the smell." And the other person says, "You open it up yourself. You want to buy it cuz don't they poison light? I LET YOU BUY LIGHT. I OPEN IT UP FOR YOU, BUT I'M NOT GOING TO HELP YOU." IT'S NOT MESSIAH NICE LIGHT. IT'S POISON. That's what the Gamorah says. Now, there's a Gamorah in sighted of base where we see the story with Joseph is not so simple. Like he coyote mazel, one day it says everybody was away from the house. Who was stayed in the home? Only the wife of Potiphar. Joseph came to the house to do his work. I'm already and that the day the wife of Potiphar comes over she grabs him by his cloak and she says, "Shake with me. Be with me." And Joseph runs out he runs out and the cloak tears and she has a piece of it in her hand and later when her husband comes home she proves that he tried to violate her and has him imprisoned where he will be for the next 12 years. I'm already what's shot Joseph comes home light light light light light light light light light light light light When Joseph comes home to do the work it means both of them. Not only the wife of Potiphar, but had in mind to do what's immoral. light light light light light light light light light light light light light light light light light light light That moment the image of his father Yaakov comes to him in the window and appears to him. And this is what persuades him to say no to the wife of Potiphar even though he came home last last and he runs out. I want to learn with you today a stickle more in I If you go to your other source sheet actually tells in the top not more in I it says in the top which is also the more in I. The more in I am is a safer authored by Reb Menachem Nachum of Chernobyl or the last name today is known as Twersky. Even though in his days there was no last name yet. But he in his later life or his son Reb Mottel of Chernobyl gave themselves the last name Twersky. The reason is because the first that made a lot of Israel the students of the market of Misrich settled in Tiberia and wanted to really go there so he gave a name Twersky which is connected to Tiberia. That's where the name Twersky comes from. I believe that was the reason. Reb Nachum Chernobyl Reb Nachum his name was Reb Nachum Nachum of Chernobyl was born in the year 12 is 30. He went to a big he went to a Yeshiva in Lithuania. He was craving and yearning to study Kabbalah and so he went to Mezhibozh. He went to Mezhibozh to the Baal Shem Tov. He became one of the great disciples of the Baal Shem Tov. And after the Baal Shem Tov's passing, when Reb Nachman was 30 years old, in the year tough kuf chof, 1760, Reb Nachman Chernobyl became one of the greatest disciples and talmidim and chassidim of the successor of the Baal Shem Tov, Reb Dov Ber, the Mezritcher Maggid. Mezritcher Maggid passed away 14 years later, tough kuf lamed gimmel, 1773, Yud Tes Kislev, 1772 actually, and Reb Nachman Chernobyl became one of the great luminaries of chassidus. He settled in Chernobyl, that's why he's called Chernobyl, which is a city in the Ukraine, and that's where he lived until his passing in the year Yud Aleph, in the year tough kuf nun ches, which would be 1797, Yud Aleph Cheshvan. Reb Nachman Chernobyl's work was published that same year, I believe, tough kuf nun ches, 1797. His commentary on Chumash, which is one of the foundational and earliest works of chassidus, and it's called Me'orei Eynayim. You know why it's called Me'orei Eynayim? So, the two books came out that year from him, the year of his passing. One was published in Berdychiv, and one was published in Slavuta. One was called Me'orei Eynayim, and one was called Yisamach Lev. Why? Cuz there's a minhag by Yidden that at the end of Shmoneh Esrei, we say a pasuk that begins the first letter and the last letter with the name. The first letter of your name and the last letter of your name, you say a pasuk that begins with the same first and last letter. Those of you who have the name Nachman, you know what's the pasuk? Uh, anybody here? Me'orei Eynayim, Yisamach Lev, Shmu'ah Tovah U'Mevaseret Yeshu'ah. So, his Chumash his his commentary on Chumash became Me'orei Eynayim. His commentary on Shas and Gemara became Yisamach Lev. But the truth is, both works are Me'orei I am their light for the eyes and you saw my clay they give joy to the heart. Then they were published as two works. Now most and I am combined both of them. He was succeeded by his son the Magid of Mordecai of Chernobyl who then had many many children who many each of them became a rebel spiritual master in his own right and did famous dynasties of of Chernobyl of square and others many others come from that dynasty of Chernobyl that begins with Chernobyl the student of the in the month. Today I want to learn with you two pieces from the and I am. One is his commentary on human human. The other one after that is a piece of of and I am. That's why the second one it says on top even though it's the same book. He quotes the that we learned a few moments ago. Let's see what he says. We'll learn it inside. Turn it on. He quotes the whole on Hillel makes the poor people guilty. Joseph makes the gorgeous people guilty and makes the wealthy people guilty. Correct Chernobyl should be like my whole life. What's this great that such great what's their contribution to history? You they make Jews become guilty. Otherwise they would have had a good excuse and because of these people now they're tried. The says in THE BY SAYS I COULD EXEMPT THE WHOLE WORLD FROM BEING FROM JUDGMENT. THAT'S WHAT SAYS. SO HILLEL YOU KNOW WHAT HILLEL DOES ALL POOR WILL NOW BE tried as guilty members of because of Hillel. All handsome people because of all wealthy people is that's really the contribution of that they can obviously the question is you can understand that some people would say of course this is the contribution what else would be the contribution just this thing of course but it somehow didn't sit well with him that this is the contribution of Hillel and the last of them and he brings an option you see the option doesn't say because of my greatness everyone will be guilty now comparing themselves with me on the contrary a great person means not that I make other people compare themselves to me and therefore they all fall short but with my greatness I can elevate them I can help them so what's the shot in this matter the meaning is this now he gives an introduction here the introduction is going to be a little difficult a little complex but as we go on it will become more and more explanatory he will elaborate it as he goes up as he goes on and you know he call and sorry another question I skipped the line wait before these great people came what happened before Hillel all the poor people were off the hook before all rich people were off the hook before all beautiful all gorgeous people were off the hook what happened before them it's like suddenly now Hillel is on me the meaning is this the meaning of this is this the items the Gabara are prototypes of all the different types of menius, all the different types of um How would we translate menius? Obstacles, trials, things, realities that prevent that are minea, that prevent, that stop a person from from serving Hashem, from connecting from living with Hashem. So for one person it's poverty, for another person it's wealth, and for another person it's any type of yetzer hara that they have. This one has these instincts, these addictions, these challenges, these problems, but any obstacle or trial are included in one of these three things, anius, ashiris, or shaim menius. Each of them the show the clipus. And each of these menius rests the clipus, we'll soon see what that means. Literally means shells. In in in in Kabbalah and Hasidic texts you'll always have the word clipus, which people understand as negativity or unholiness, but we'll soon see exactly why they choose this word clipus. It's a very significant word. Clipus doesn't only mean bad, bad, bad. You could just say bad. Clipus means a particular type of bad. It's called a clipa, like a banana peel is called a clipa. An orange peel is called a clipa of an orange, a shell, a husk. Right? You crack the walnut, there's the clipa over the nut to take out the nut. And so many other fruits in the same fashion. So in each of them there is a clipa, which as a result of that these things appear to the person as being a menia, as being an obstacle for avodas Hashem. The clipa rests the clipa, defines every person has experiences in life. These experiences, I think, are menia, they're an obstacle for avodas Hashem. That's what the clipa does to all of these things. Keep emes, why do I say it's a clipa? It is a menia, it's a clipper. It's like a shell. It's a cover-up. It doesn't let you see what's inside. Keep it honest. Ain't show minion. A statement. There's no such a thing there's a minion for a virus Hashem. Doesn't exist. Now, a person reads this. It's like Who is he talking to? And what did does he really mean it? But this is what he says. Well, we'll see. Keep it honest, there's no such a thing as a minion for a virus Hashem. The other rabble. On the contrary, not only there's no such a thing as a minion, everything is a help for a virus Hashem. In everything there's a virus Everything is part and a help for a virus Hashem. There's no such a thing something stopping somebody. Okay, Moshe is by as a Hashem. He acknowledges that he has to explain it. As I will explain with Hashem's help. So why do we look at life and we say, "I can't. This is a problem. This is a trial. This is an obstacle. It's undermining my virus Hashem and everything that virus Hashem includes. It includes joy. It includes meaning. It includes wholesomeness. It includes happiness. It includes direction." What? Life is full of minions. Which life doesn't have minions? What do you mean there's no minion either? He says, "Because Clipper showed Allah Dabba Mach mid Allah Adam Achillea Allah minion." This is what the word Clipper means. There's a shell. There's a husk. There's something that covers up the experience and you only see the cover-up. So therefore, because of the Clipper, the shell, you don't have vision. So when you look at this person or this experience or this story or this feeling, whatever it is, feeling, instincts, emotions, experiences, past, present, future, mental, psychological, emotional, SPIRITUAL, BUT WHATEVER IT IS. ANY experience in life WITHIN OR WITHOUT, MENTAL, EMOTIONAL, PRACTICAL, or conceptual. CERTAIN PEOPLE, CERTAIN CIRCUMSTANCES, MY JOB, MY HOUSE, WHATEVER IT MAY BE. I could see only the clip of it, and therefore I experience it what as a menia. This is undermining my life, my wholesomeness, my service of Hashem. Before these three people came to the world, each one in his period, Yosef of course much earlier, Hillel later, and Rabbi Shimon later. But before they came to In these areas, it was easier to serve God despite what looked like a menia, because the clipa, the shell didn't spread out so much. As time progressed, the hearts became a little smaller or a lot smaller, and the clipa, it's interesting expression, extended into everything. Everything is covered with a shell. Came these three tzaddikim and each one Each one's life story broke the shell in that particular ELEMENT OF LIFE. HILLEL, when it came to the stress of money. Rabbi Shimon when it came to the stress of affluence, abundance, prosperity, wealth. And Yosef, much earlier, when it came to the challenges of cravings, instincts, taivas that have to do with bodily beauty and and of the handsome person. But not only they broke They showed not only that it's not a shell, that it's It's a menia. This is a help provide. This brought them to provide a session. They were through this they started a path. They set us on a course that everybody who follows them should eat the kebab that people can take these very experiences that without them we would see as absolute cover-ups that block our path in life. And we could actually connect connect through them to our service of the Almighty. Nimza, this is HILLEL MACHAYEV YOSEF MACHAYEV SO HE SAYS WHAT'S MACHAYEV? KIM MACHAYEV AL only the key when she came the Mecca. It's not that these tried to condemn people and say look how bad they are on the contrary Hillel Machayev Hillel allows the only to be able to fulfill his FROM THE WORD HIS DUTY OR HER DUTY. Yosef allows every person to be able to fulfill their purpose IN LIFE THEIR DUTY in life their PRIVILEGE IN LIFE MACHAYEV NOT FROM THE WORD MACHAYEV as guilt from the word Machayev as duty as responsibility as obligation like you say a person is to do it not guilt you have TO PUT ON YOU HAVE to put on whatever you have in a mitzvah not you're guilty. They allow people to be able to fulfill their destiny their in life. How? BY GIVING PEOPLE A PERSPECTIVE to be able to look at each of these minyans which include of course they're like umbrellas their prototypes that include many and see it not as a minyan as an obstacle which obstructs your path, but on the contrary actually it's part of your avoda hashem. But how how do they do this? So he starts explaining. Keep the MS because the truth is ain shum menia shiyemna sad my avoda salikus. Rebbe Nachman Shnobel is now going to convey one of the profound very practical and beautiful teachings that the Baal Shem Tov introduced to the world with chassidus that he's now going to elaborate on. Ain shum menia shiyemna sad my avoda salikus. There's no menia he he repeats it again but now he's going to explain. There's no such a thing somebody says I have a menia. I have an obstacle that's stopping me from avoda salikus, from connecting to God, from serving Hashem. And as I said before, whatever includes whatever is included in avoda Hashem includes the entire journey of one's life as a path to dvekut, as a path to connection with ultimate reality, with the truth of reality at every moment. Why not? Maybe there is a menia. And what happened to everything we grew up with and Rebbe Nachman Shnobel also grew up with this, that there's a big yetzer hara, that there's resha'im, that there's klipus, that there's sitra achra, everywhere at every moment there's a satan, there's a malach hamavet, there's a mashchis. What What ain shum menia? What the world suddenly became gan eden? It became mamash Everything is paradise. And he asked he says I'll tell you why. Ki ayitachin shavoydi boruchu yishlachlo demenia shiyemna ayo meavidausa. Based on the premise that the world is God's world and everything that happens in the world is from him, so how do you explain this? That the creator of the world will send somebody a manea that doesn't ALLOW HIM TO FULFILL WHAT he wants him to do and for which he created the whole world? I create a company, I hire you in the company to do a job, and every single morning I make SURE THAT YOU CANNOT DO THE JOB. OKAY? SO, either you say I'm a meshuggener or you say I'm sadistic. One of the two. Either I'm clueless, I'm insane, or I'm crazy. But he says that's how you have to think about it. That's how you have to think about it. He created you, he wants you, and he wants you to serve him. And he wants you, and that includes everything that I have hashem means, which means which includes simcha, which includes meaning, which includes focus, which includes optimum everything I have hashem includes. Which is not the discussion right here what it includes, but it includes a lot. But he also sends you a manea and says, "No. This is going to burden you. This is going to overwhelm you. This will put you in depression. This will make you stumble. This will make you fall. HERE IS THIS TYVA. HERE IS THIS CRAVING. Here is this problem, this challenge, AND THROW YOU OFF COURSE." And baruch hashem, we know it's very successful. So, what's exactly happening? What's happening? Says the Chernobylite, "Maybe our whole way how we look at the world is based on a mistake." What he's trying to do here is not give a teaching. He's trying to what they call today in English change a person's paradigm. Change a person's perspective. Maybe the issue is that we look at life that we we push it after take off our glasses and put on different glasses. That's what he's going to try to explain. Meaning, So, what do we say? So, he doesn't send maneas. So, there's no maneas in this So, are we are we in delusions? Are we in reality? What do YOU MEAN? PEOPLE ARE STRESSED OUT. PEOPLE HAVE TSURES MIT TSURES MIT TSURES. YOU COULD SAY IT'S NOT as bad as they make it. Sometimes it's worse than they make it. But there's no menius. What's pshat? Dovid Hamelech says in Tehillim daf pei dalet ki shemesh umagen Hashem Elokim. Hashem Elokim, Hashem is the sun and the shield. So everybody translates the pasuk Hashem is the sun and the shield. He gives us light and he protects us. Says no. The pshat is there's Hashem and there's Elokim. There's shemesh and there's mugen. There's the sun and there's the mugen of the sun. The ozone layer, the kiss, the the what is it called? The sheath that protects the sun because the sun is blinding. To give a metaphor even though the metaphor is infinitely remote from the nimshal There's no way you can gaze at the sun directly without a mugen. Without a mask, without a veil that will prevent the light from the sun. Why not? Not because the light is not wonderful, it's simply blinding. It's too overwhelming. It will ruin the person's eyes. The person's eyes don't have the ability to be able to perceive and remain intact and experience such intense light. So they need some mugen to be able to look at the sun. If this is true with the physical sun, certainly it's true when it comes to dveikus. When it comes to connection with the creator If the clarity of the light was open There was no way somebody can gaze at it than experience it. So, the sun comes with coverings, with veils, with masks. And when a person looks at it, he sees it as what? As something that's blocking the view of the sun. It's a manea. It's preventing him from being able to see the sun. But, somebody who has seichel, somebody who has understands, seichel here doesn't mean high IQ. Seichel here means somebody who has a deep understanding into life. This person understands that the cover of the sun is really there to help him experience the light of the sun according to his ability without becoming blind. So, he lifts up the thing to its true intention, meaning he looks at it. What's its real intention? Simply to allow me to see the sun. So, this itself he uses as a tool to become connected more to the sun. In other words, he understands this itself is only there for him to be able to reach some appreciation and some connection to the sun. PRACTICALLY, WHETHER YOU'RE TALKING ABOUT THOUGHTS, we don't realize most of our attitudes in life are based on thoughts. What you think about your life, that's what's happening. We're always thinking about things. Usually, what bothers us is not the reality, it's how we think about the reality, right? Our thoughts are always working. We have thoughts about everybody and everything. A real person becomes in control of their thoughts. What do you think How do you react to things? Remember, it's usually not people that make you upset. It's usually not events that makes you upset. It's the thoughts that are associated with those people or those events that make you upset. Another person could think about them very differently. We don't realize it. We say this person really gets me angry. No, no, it's not true. This person This doesn't mean this person doesn't have his own issues. This means this person can't get you angry. It's the thoughts you have about this person. Always. This is 24 HOURS A DAY, 7 DAYS A WEEK. THERE'S NOTHING OUTSIDE of thoughts. Our thoughts don't stop. The only thing that doesn't go on vacation is machshava. Even when you sleep, you're thinking. It's called dreaming. And even when you're when you're when you're at a shiur, you're daydreaming, you're also thinking. You're just daydreaming about something else. You could come back now. But uh Cuz hey, dream on as long as it's sweet. I'm just joking. I don't know I don't know what you're thinking. But it's always thoughts. Always thoughts. Our thoughts about an event. Our thoughts about the situation. Our thoughts about the reality. Our thoughts about the people. OUR THOUGHTS ABOUT WHATEVER it is about ourselves, our reality. So he says, "Challenge those thoughts. Let's see those thoughts." Those thoughts are obstacles. They're overwhelming me. They're tirdah. They're stressing me out. They're preventing me from reaching the goal I want to reach of avodas Hashem, of deveikus to Hashem. That's what's happening. OR ANY SHAARID var or anything else. Thoughts, words, actions, experiences, feelings, things, occurrences that happen to me or I hear about. Everything was sent from Hashem TO BRING YOU CLOSE TO HIM. EVERYTHING IS A shliach from Hashem who is the sole controller of the world, who's actually SENDING YOU A MESSAGE, "I love you. I want to come close to you. You say, "Really? That's an interesting message of love. You couldn't have done it other ways?" If you If everything is a telegram, then what's the telegram? I want you to be close to me. I want you to be one with me. I want you to be intimate with me. So, you'll say to him, "Nachman, Hey, look at Nachman Shnabeleh. I don't know what type OF THOUGHTS YOU'RE HAVING, but I know WHAT TYPE OF THOUGHTS I'M HAVING. WHAT DO YOU MEAN THESE ARE THOUGHTS FROM HASHEM to make him closer? THESE ARE THOUGHTS THAT DISTANCE ME COMPLETELY FROM GOD. SOMETIMES THEY'RE UGLY. I'm talking about the Ezras Nashim. Sometimes they're ugly, grotesque, promiscuous, immoral, disgusting. YOU WON'T EVEN TELL IT TO YOUR THERAPIST. Certainly not to your rav. IT'S SUCH THINGS YOU'RE EMBARRASSED TO TELL YOURSELF. YODEA ENOSH BENAFSHO. Every person knows what they go through in different situations. So, that's not a manea. I don't have to overcome it. I don't have to fight it. HE SAYS, "SHEMESH Umogen Hashem Elokim. Hashem Everything is Hashem Elokim. The question is if it's the Shemesh or it's the Mogen. The Mogen is not there to distance you from the sun. It's there actually to help you experience the sun. Through this, you can get close to him. IT'S NOT A PREVENTION. BUT, I have to look at it that way. So, what is it? This Machshava, these Diburim, these Maisim, these experiences. So, he says, "Vezehu Perush This is the Pshat Habo Letame Poiskin Loi. We learn THE GEMARA DIFFERENTLY than he says here. WE LEARN HABO LETAME, somebody wants to come BE METAME HIMSELF, GOD SAYS, "POZHALUSTA." YOU KNOW WHAT POZHALUSTA MEANS? BEVAKASHA. YOU WANT TO BE YOURSELF METAME? POISKIN LOI. GEGIZUNTAYT. GO. I CAN'T STOP YOU. YOU HAVE FREE CHOICE. Says the Mariam and I'm not shouting tomorrow. You know why it says about the time of Zion light, about the time of poison light. When you're coming to be Mariam yourself, why are you coming to be Mariam yourself? Cuz you're having a tremendous mania. You have a tiger, you have an instinct, you have a craving, you have an addiction, you have a struggle. Whatever it is, you're coming now to contaminate YOURSELF THROUGH ANY TWO, WHATEVER TWO IS, WHATEVER THE TWO IS. WORDS, inappropriate thoughts, inappropriate actions, inappropriate in any issue of life. A ball of time, you're coming to be Mariam yourself, poison light. What's poison light? Keep MS who pass out so you can have A HEROES. POISON LIGHT MEANS THIS IS YOUR PATH TO GOD. THIS IS YOUR DOOR. POISON LIGHT, YOU SHOULD KNOW. YOUR TERRIBLE TEMPTATION THAT YOU'RE HAVING with Tommy, THIS IS YOUR PATH TO HASHEM. Meaning If a person would understand this, so when he's about to do a straight out there cuz it came to him or a thought or a mashobra, a mashobra means negative thoughts about people, negative words about people. That's the difference between shashasha bashuma vera and mashobra. Whatever it may be your lover OF MY GREATEST POISON LIGHT, PEACEFULLY SHINE EACH OTHER. THIS IS YOUR PATH TO THE DIVINE SPIRIT. THIS is not an obstacle. THIS IS YOUR PATH TO AVOID THIS HASHEM. BY BY understanding that by confronting this temptation, this emotion, by dealing with it. What does it mean by dealing with it? Saying no to it, subduing it, sometimes transforming it, fighting it, whatever it is. Each one is a different appropriate response. BUT THIS IS YOUR POISON LIE. What you think is slapping YOU TO TUMA IS SLAPPING YOU TO RUACH HAKODESH. What's the problem? He He looks at the clipa. He looks at the external. He says a baal tuma wants to make me tuma. He follows the external message. It wants to take me AWAY FROM THE SUN. It's more exciting. Noefel he can fall. The noefel yoser he falls through it. So your greatest shame is really your greatest opportunity. Your deepest what shames you most contains your ruach hakodesh. What you're most embarrassed of. What you would never talk about because this is a baal tuma. This is really This is your Pesach. THIS IS YOUR PATH HASHEM. IT'S NOT a minaya. It's not a minaya. It comes It presents itself as a tremendous minaya. That's the message. It presents itself and says, "You're now the most distant FROM GOD." SAYS, "NO, YOU'RE NOW THE CLOSEST TO GOD. THIS IS HIS HAND STRETCHED OUT AND SAID, 'THIS IS YOUR PATH TO ME THROUGH this minaya, through this experience, by finding me in this experience, by working with this experience, INCLUDING BY SAYING NO.'" Often you just have to say no. THIS IS YOUR PATH TO ME. SO THIS IS NOT A SIGN. People think, "I'm having these challenges. It means he threw me away." Says, "No, these challenges is actually his message of love. This is the way you're going to get closest to me." Somebody else can't get close to me through this. That's not his thing. This is your path to me. AND THERE'S NO EXPERIENCE IN LIFE THAT'S NOT PART OF THIS. NO THOUGHT, NO WORD, no action, not one experience in life that's excluded from this moment. The zoe lie You should love Hashem with all your heart, says the Gemara in Berachot. Everybody knows the Mishna in Berachot daf nun daled, what's bechol levavcha? With your whole heart. Love Hashem with your positive inclination and your negative inclination. What does it mean to love Hashem with your yetzer hara? What do you mean? A yetzer hara means it's a negative inclination. It's evil, it's bad. It's trying to tell me to go away from God. So what do you mean love it with your yetzer hara? Ach kamah, let me explain. Now we'll understand pshat. Turn over the page to the other side. Our problem is we look at the yetzer hara and we say, "This is a separate force outside of God." It's not a separate force. It was created for the benefit of the This is there for the person to be able to look at the sun. It's the mugen on the sun. Even the yetzer hara. It's Hashem, my experience of God will cannot be the full revelation of God's infinity. It won't have a relationship with me. Hashem dresses up, so to speak, in these mugenim. And this is my path to him. Whatever your situation is that you're struggling with right now, and the thoughts are overwhelming you and stressing you out, connect to the pnimiyus, to the real message. And through that itself, YOU WILL EXPERIENCE V'AHAVTA HASHEM ELOKECHA WITH THE YETZER HARA, MEANING that very yetzer hara is really your opportunity a deeper avas Hashem, but but you have to know how to take that experience and realize it's there to bring you closer to your soul. They're to bring you closer to your goodness. They're to bring you closer to a sham. Okay, now I'm going to be going over there for the Gamara says in Sukkah base on my base. Gamara says every day a sham regrets three things. One of them is the eight Sahara that he created. Well, I had it. Somebody who doesn't know the future So you go into a project and then you say I I have karate, right? I have karate. Right, they say that somebody needed a cousin for for for a shishani and keeper they needed a cantor. So a cantor applied for the job. He sent in his resume. So you have you know you have references on the bottom for the call. So the the the president of the show called up a friend and he said, you think we should hire the uncle for a cousin? He says, yeah, yeah, yeah. He says, we need somebody who's going to bring us to truva. In keeper shishani somebody's going to bring us to truva. You think when he dives we're going to have truva? He says, truva I don't know but karate you're going to have. He says, so they hired him. He says, then they all had karate. He says, it was a keeper full of regrets. Full of regrets. So I understand if you don't know the future, if you don't know the future you say I have karate. Sham creates the eight Sahara and I regret it. Really? I sham you didn't know what you're getting into. Sometimes you get in you hire somebody in your company and then you say I have karate. What's shot? So he says, this is the shot. I have a lot of miss karate he doesn't have anything to regret. The eight Sahara is not a the problem. The regret represents the dual nature of the eight Sahara. It's how PEOPLE PERCEIVE IT. BECAUSE THAT ultimately a person has to choose. This is the person's choice. THE CHOICE IS NOT IF GOD loves you at this moment and wants you right near him at this moment. The choice is if you're going to experience it as his love, or you're going to experience it as his rejection. That's the only choice. The having this you have to understand. The show achieve this is shot in the music. Schleimel says in Ecclesiastes chapter 9 page test test. See life, find life with the woman I should have told you loved. What's Schleimel saying? Find life with the issue. What should you find with the woman that you love? Not life. What's Schleimel trying to tell you? The wood shot is And here he takes one of the most powerful forces in the world, which is of course love, and one of the greatest one of the greatest challenges in many people's lives. And he says Schleimel is teaching here in one everything that he just said till now. To summarize everything we said is the whole world and everything in the world is one muscle. It's a metaphor. What's the name show? The name show is avoid the show. Every opinion in the world, any thought word, emotion, experience, instinct is a metaphor. Now when somebody tells a muscle, when somebody tells a metaphor, sometimes you don't even hear the name show. I remember I was once asked to give a long sheer somewhere it was in Virginia. And there was a big snow, so the other speaker didn't show up, so I had to fill up his slot, so it was a two and a half hour sheer. Which was I think a three hour sheer at the end. I finished, the person came over to me. I have good geschwitzt. Person comes over to me and says, "By the way, your opening joke was not bad." And he he meant it as a compliment. He meant it as a compliment. So, I said, "I'm glad that from the 3 hours, there's at least one nakuda you took out." And the truth is everything else was just for the joke. I'm just not going to get up to say a joke. So, I had to give a 3-hour shiur just to justify the joke, but there was really nothing else to it. But essentially, some sometimes that's all of life. You only see the mashal and you never see the nimshal. Life is just a mashal. Everything is a mashal. Every experience is a metaphor. It's a parable. It's a story. And the story is there for you to peel off the layer and to go to the nimshal, what's behind the story. What's behind the story? Behind the story is devekus, intimacy. Intimacy with the source, with the core of all reality, with Hashem. That's the nimshal. Now that devekus is multi-layered. It's multi-layered. It's multi-faceted. It's infinite. So, the meshalim are also infinite. Every moment in life is another mashal. I meet one person, I have another experience. Now even things that are opposite are also a mashal. But you have to see the mashal. So, he says, "Take the concept of ahavas nashim, attraction, the love that a man a person has to the opposite gender, to femininity. What is it? It's ahavah nefuleh me'olam ha'avah met. It's essentially love that came down, that fell down from the ultimate love. Every time you experience an emotion of attraction, what is it telling you? You're attracted to a creature of Hashem. And if you're so in love with this or you think you're so in love with it, this is a metaphor to help you experience the love to the source of this person far more infinite. It's the whole source of the love. So essentially what you think is an obstacle, a mania that's taking you away FROM GOD IS REALLY HASHEM'S language and telling you I want TO TEACH YOU ABOUT I'M LOVE. SO I'M SENDING you this thought, I'm sending you this instinct which is all about love. So you think oh this is horrible, this is taking this is clip us, this is too much, I'm horrible, I'm evil, I'm bad, God hates me, I'm the worst. So either you run away from yourself forever or you fall, you surrender, you succumb. It's both the same nakuda. Well the Maran Ayim says no, it's a mashal, it's a mashal. Don't stop with the mashal but don't kill yourself over the mashal. On the contrary, it's a mashal that can help you get to the nimshal. Now what do you do with the mashal? Sometimes you have to run away from the mashal. He's not saying that every mashal has to be embraced. Sometimes you have to run away but by running away from the mashal you help yourself reach the nimshal. Every mashal you have to relate differently to. That's a separate blueprint. How do you relate to every every situation and make it a tool for avoid this Hashem but it's a tool for avoid this Hashem always. It's a message from God to bring you closer to him. The value mind THE REFUSAL ALSO. POISKIN LOY, I AVOID THE TUMAH, IT'S GOING TO BE METAME ME. THIS PERSON WANTS TO BE metame me or I think THEY WANT TO BE METAME ME. Poiskin why? That's your pastor of avoid this Hashem. So he says umisha she actually seichel yachol lishmoa al hafula avisha b'nimshal. If you have seichel you can take, you can reach from the mashal to the nimshal. From this love that fell. What do we mean fell? Fell means here it's a love that's really a nimshal that the love but it's translated, it came down into an earthly PHYSICAL INCARNATION AND SOMETIMES WE KNOW IT COULD BE AN immoral experience type, WHICH THE PERSON IS NOT ALLOWED TO ENGAGE IN. It's going to be destructive. But ultimately, it's also a message from Hashem. Keep MS Iraqis Amity. This love is a message. It's an arousal to reach true love, to help you become a true person of love. Love what? To be able to love the truth of existence, which is what Hashem means, which of course allows you to love to love people also in a very real way, because they're all reflections, they're all creations of Hashem. The same is true with everything and experience in this world. It's a martial that's there to help you reach the ultimate love. It's a martial for an emcee. The this is what is saying. When you meet the Hashem after you could see the shell or you could see the right time. With the GO INTO THE TIME. LOOK AT THE INNER LIFE OF IT. THE martial is always the body of it. The martial is the message, the inner engine. Means see the is. And this is not just with a stranger. He's talking about after What allows the to be truly deep, to be truly enduring? If the person sees the love to their own wife as essentially a reflection of the relationship with Hashem, then it's going to be a powerful love. If the love is disassociated from Hashem, it's just cuz I'm excited. Why? Because of my body or because of another reason, it'll ultimately be temporary. It'll ultimately have the power of a physical craving which has power, but ultimately a person then becomes thirsty for more and more. It's not enduring. It's short-lived. If you could see the higher you see the martial as a name show, you see the spirituality in the love, you connect to the godliness in your relationship to the godliness in your love. Then it's an eternal love. Then it's a divine love. Then the love with the issues a different type of love. IT'S PART OF YOUR THAT'S A WHOLE DIFFERENT EXPERIENCE. AS THEY SAYS THAT EVEN a relationship THE DEEPEST RELATIONSHIP IS there famous letter of the and so forth. It's interesting. The first ration in them The first ration in them says if should be one of the of the some of the said it doesn't belong in the because is eight chapters and there's no there's no moral message there. There's not one safer of that doesn't have a moral message. is teaching people in your it's a love poem about a lover and a beloved about a groom and a bride about the about the people who love each other. It's very graphic. It's very central. It doesn't seem to be in a some name is mentioned once at the end. The issue you shall have a that's it. Even doesn't have a name, but the whole story is a story of story of providence. What's in them? Call us for them shall is called a show. is more holy than everything. More holy than any other safer of it's and of course remains in the in them. And Rashi continues from Chazal, "Lo haya ha'olam ro'i k'yom she'nitan Shir Hashirim l'Yisrael." I'm quoting from memory, "The world was not worthy till the day that Shir Hash- Ad hayom, till the day Shir Hashirim was given to the Jewish people." Shir Hashirim is a work by Hamelech. The world was unworthy till the day Shir Hashirim was given to the Jewish people. What's the meaning of this? Avraham Avinu, Yitzchak and Yaakov Avinu, the world was not a worthy place with them. Yetziat Mitzrayim, Moshe Rabbenu, Matan Torah, entry entry into Eretz Yisrael, hundreds of years with a Mishkan, with Nevi'im, with Shoftim, with his father David Hamelech, the world was an unworthy place. Lo haya ha'olam ro'i k'yom she'nitan Shir Hashirim l'Yisrael. So, what's the meaning? It became worthy on the day that Shir Hashirim was given. But now we can understand, what's Shir Hashirim? If you read Shir Hashirim, it's the love poem between the chassan and the kallah, the groom and the bride. Rashi himself says it's a moshel. And he explains it not al pi pshat, he explains it as a metaphor. So, the question is, so why did Hamelech write it that way? Hamelech could have written it l'chatchila talking about the relation between Hashem and the Jewish people. Why did he write Shir Hashirim in a way that when you read it without Midrashei Chazal, without Mefarshim, what does it look like? An absolutely secular love poem that's very graphic and uh I don't know how to say this, but I'll say it frankly, frankly, if somebody would write it today's day, he would be excommunicated from every Jewish community. I don't know every Jewish community, but certainly many communities that we're familiar with. It would be not just passul, it would be completely dismissed from Jewish life. IT'S ONE OF THE WORST THINGS. Certainly his daughters wouldn't get into seminary and his his sons wouldn't get into uh to the yeshivas. So, why did Hamelech write it this way? There was somebody who translated not long ago Shir Hashirim. And the English translation, they didn't do a little translation. In the translation itself they did the spiritual commentary. Why? They explain because Rashi himself Rashi himself says that you have to understand it as a martial for redemption. How did I realize this? I I once wrote I was writing a message I was writing a possible in Shir Hashirim. And I needed the translation. So I took this English translation and I start translating it's not what the possible says. It's not what the possible says and then I see in the introduction they write they're not giving the literal interpretation. So it reminded me lahavdil that lahavdil that there was a Jew who a Jew from Warsaw translated one of Shakespeare's plays into Yiddish. So he wrote like this Romeo and Juliet. It because that's on for better than the Yankel Rosenberg. Translated and enhanced through Yankel Rosenberg. So you know I was thinking you know Shir Hashirim translated and enhanced. Melech is a given a from a year. He was also an Ehrlichist. He also knew about tzniut. So why did he write Shir Hashirim? The many of us missed the whole point of Shir Hashirim. This is the point of Shir Hashirim. That the whole world is a martial that the physical love is a martial. Of course he could have written the book as a spiritual document but the message would BE LOST. RE'EH CHAIM IM ISHA ASHER AHAVTA. If you want to suck the marrow OUT OF PHYSICAL LOVE, GO TO THE spiritual love. IF YOU WANT TO GET THE FULL POWER OF THE MARTIAL, see it as a martial. If you strip THE MARTIAL AND SEVER IT FROM THE NIMSHAL, you don't only lose the nimshal, you lose the martial. The martial remains a superficial husk that lasts as long AS HUSKS LAST. HOW LONG CAN YOU CHEW ON A BANANA PEEL? HOW LONG CAN YOU CHEW ON AN ORANGE PEEL? YOU COULD FOR A WHILE. THEY SAY you could live on credit card debt for three generations. Some people maybe more. Actually, for 3 years, not for three generations. That was just a Freudian slip. For 3 years you could you could you could live on the peel, but ultimately it's a peel. It doesn't have This is what happens constantly IN LIFE. PEOPLE ARE IN LOVE, THEY'RE CRAZY, THEY'RE ROMANTIC, they're obsessed. A YEAR LATER, 10 MONTHS LATER, A WEEK LATER, THE HAINISH MASAI TZURAH BITZURAH CHAYA. That's where the love went. Happens constantly. What's missing? What's missing? They weren't lying, they weren't fake. There was no re'ach chaim. It was a moshol without a nimshol. But if my love could connect to the source of the moshol, in other words, I see the person as a moshol for a nimshol, it doesn't take away from my love, it intensifies it. I see the infinite message in this person. I see the depth of this person. I see the full power of this person. I see the inner soul of this person, and that's what I connect with together WITH THE BODY. NOT DISASSOCIATED. Then it has the ko'ach ein sof. Then it has your then it's part of avodas Hashem. A relationship with Hashem that doesn't stop. It goes through all situations in life. It has that power. That's pshat in Rashi, lo haya oilam ra'ui keyam sh'nitan b'Shashem l'Yisrael. Till the day Shashem was given, the world was an unworthy place. Why? The world was seen as a place of tumah. What's the purpose of the world? So, like it says in Pirkei Avos, HASKIN atzmecha ba prozdor k'dei she'tikanes latraklin. You got to go through the corridor, and one day you'll reach the mansion in Olam Haba, BUT THIS WORLD, FEH, ASHAMDA. The world was a not ra'uidika place. She Hashem created a revolution. It turned the world INTO A MOSHOL. IT BASICALLY TAUGHT THAT THE body is a mirror of heaven, that earth is a metaphor for heaven, that the body is a mirror of the soul, that physicality is a continuum of spirituality. That love in our world is essentially a reflection, a projection of the love between Hashem and the Jewish people. That the love that we are capable of in this physical world is essentially a mirror and a reflection of spiritual love. Re'eh chayim im Mayishah Asher Ahavta. So, Rabbi Akiva says that's Kodesh Kodashim. Kodesh is aloof, holy, sublime. Beyond the physical. Kodesh Kodashim is? Says in Likutei Torah, what's Kodesh Kodashim? It's even beyond Kedushah. In other words, it's not that you have to run away. Kedushah prishus, aloof, sublimity. Kodesh Kodashim means it's holier than being holy, meaning it comes back down. It integrates the earth as well. So, therefore, Hamelech is saying Re'eh chayim. So, now let's see further. Hamashal hu haguf, hanimshal hu hachiyus min haguf. The guf is the mashal, the nimshal is the chiyus OF RE'EH CHAYIM IM Mayishah Asher Ahavta. VeDovid Hamelech al lo al asikin. We This is what Dovid Hamelech did. Ve'ikra Yosher Yosher Hakol al Hanimshal. If you don't understand this, it's hard to understand the story of Dovid Hamelech. Dovid Hamelech appreciated the mashal, but what he always saw with the nimshal. Kol imrei Dovid chotei ne'elam to'eh. When you read the story of Dovid's relationship with Bas Sheva, and you say that Dovid sinned, you're making a mistake. Ein ne'elam to'eh. Why? Ki ruya hoisa Bas Sheva le Mayishish im Bereishis. Elash achlu paga. The Gemara says that Bas Sheva was really Dovid's basheret. But sometimes you eat a fig, you eat a grape before it's ripe. You take it before it's the time. So, he says, "Vehu asu pi emes amiti." Dovid Hamelech saw in Bas Sheva the nimshal. In other words, he saw that they are really soulmates. So, he followed that truth. Ka'amar, like he says in verse Halacha Bar if you could walk in broadness because I was really searching for your commandment. The sign of all of his enemies mocked at him while you survived they said he was just busy with metaphors with Michelle and with the shells. Okay number when wants to describe his tragedy into him capital he tells US I USED I WAS CONSIDERED A BLACK SHEEP IN THE FAMILY. Okay number what does he SAY A LLAMA SHOW? FOR THEM I WAS ONE BIG MARSHALL. So literally we translate the Marshall was if you Marshall I WAS A JOKE. I WAS A MARSHALL. I WAS A STORY FOR EVERYBODY. I was a good piece of gossip. That's what I was. But the Marshall you wanted to HAVE A SNIDE REMARK. DON'T WORRY ABOUT you take your stab at says in the middle of the base madrish. They they famous and then they asked what's the deal with the nation they used to ask him questions to taunt HIM IN BASE MADRISH. SO BUT HERE THE MORE I SAYS commercial is a really a profound idea. They didn't understand they thought for me the whole world is just a Marshall. They didn't know that for me the world is a Marshall for a name show. It's not a Marshall stripped divorced separated from the name show. Separated from the name show. Now now before we go to the last piece of the and I am which brings us back to Manasha. Let's go to another stickle passions it's a few pages but I've just chose one paragraph although he elaborates on this much more with more sources and more explanations and examples but one which brings us to Yosef. Everybody knows we learned the Gemara in Sotah, Rashi brings it, the Medrash brings it, it says in Zohar that when Yosef was about to succumb he sees the image of Yaakov his father in the window. What's the meaning of this? There was no video in Cairo playing Yaakov Avinu on CNN that night. So he saw in his mind Yaakov's image. He didn't know what Yaakov looked like. He knew he was his Yaakov's son. He was 17 when he was sold. So he remembered Yaakov. He learned with Yaakov. He was his closest son. A 17-year-old remembers his father. Certainly a 17-year-old like Yosef with his relationship with his father. He knew what Yaakov looked like before that, too. But that didn't stop him. Suddenly he sees the image of his father. How did that save him? What did he see that he didn't see before? And what's the meaning of it even? What does it mean he saw the image of Yaakov his father in the window? What is the meaning? This is Mar and I embrace the other page that you have. For Amar Mighty Zichronai Livracha L'Chaim Olam Haba. Zichronai L'Chaim Olam Haba. My teacher. Who is my teacher? When it says in Mar and I am Amar Mighty, which is pretty often, it means the Mitzricher Maggid, Reb Dov Ber. Who was his teacher, the successor of the Baal Shem Tov as I said earlier. So here he's saying over what he heard from his teacher the Maggid. Probably he heard it himself or he heard it from somebody who heard it, but probably he heard it himself. That Yosef saw the visage of Yaakov his father. The reason is Mishum Shebegadim Shelo Shelo Shachris Shelo Shelo Arvis. Because Potiphar's wife had a unique skill. She was trying to appeal herself, to make herself appealing to Yosef. How do I know? The Gemara. Every few hours she was changing her begadim. Why? Cuz she was going to a Hasana, she was going to a Bar Mitzvah? For one reason. She wanted to make herself beautiful to Yosuf. This is what the Maggid explains. She bragged, she made herself beautiful in them. Yosuf is your fast toy of your fast mara. He's the paradigm of beauty. As she's Potiphar's trying to happen, trying to seduce him. For Yosuf, what did Yosuf do? Here's what the Mazel came to say. The Maggid says, listen to this. Yosuf had a big man in life. The ultimate man. HE'S A ELEGANT KID. HE'S A TZADDIK. HE'S 17 YEARS OLD. HE'S A SLAVE. AND HERE IS OUR WIFE OF HIS BOSS WHO DOESN'T STOP. EVERY DAY SHACHRIS, MINCHA, MAARIV, "SHIKVEINI, come with me, come with me, come with me, come with me." He tells her no. BY YOUR MIND WITH HER SHALL SHALL US. THE SHINOVER RAV. IN Divrei Yechezkel, the son of the Tzanzer Rebbe, the Divrei Chaim. The Shinover Rav writes in Divrei Yechezkel. He says, why is there a shall shall us on by your mind? By your So he says, he said it in Yiddish, even though probably Yosuf didn't speak to Potiphar's wife in Yiddish. Probably Yosuf understood Yiddish, but I don't know if Potiphar's wife understood Yiddish. That I don't know. So the Shinover Rav says, by your mind, I guess what? Nein, nein, nein. That's what he kept. Nein, nein, nein. A shall shall us, again and again. No, no, no. And then after that he explains. Most people tell her why and then say no, no. The first is nein, nein, nein, three times shall shall us. You didn't hear me? I'll say it again, name. Name, name, name, name. And then she says, your husband trusts me. How can I betray your husband? How can I betray Hashem? You're a married I can't do this. Why first no and then the reason? Because if you give the reason before you say no, you can get caught into it. Cuz once you already feel the need to explain, okay, so now I'll give you a reason against it. The first thing you have to say is no. Then I'll explain to you why, but the first thing is no, it's non-negotiable. Non-negotiable. It's a much healthier way of approaching these things. But now LET'S GO TO A STEP DEEPER. How did Yosef deal with it? He had the ultimate minia. He is a little boy, a little boy, I mean, what we call a teenager, a 17-year-old boy, away from his house, alone in the world where in Eretz Canaan where it's in the promiscuity of the world THAT RASHI SAYS "STUFEI ZIM." EVERYBODY DID it in Egypt. THIS WAS NORMAL LIFE IN EGYPT. And you understand THAT IF YOSEF WOULD HAVE SURRENDERED TO HER, there would be no signs the next day all over the place "Aviavois atomah." Because there was the way to go the way to go. It wouldn't affect his father, wouldn't affect his family. Nobody even knew him. Nobody knew his family. They were in Eretz Canaan. This was the place where everybody did this. And yet Yosef abstained by him alone. Naturally, this is the ultimate minia, the ultimate minia for Avodas Hashem. But the Moreh Nevuchim is teaching that there's no such a thing as a minia. What do you mean there's no such a thing as a minia? This is not an obstacle. So what is an obstacle? POTIPHAR'S WIFE EVERY DAY IS dressing up differently. It's not an obstacle FOR AVODAS HASHEM. WHAT IS AN OBSTACLE? AND YET HE MAINTAINS IT'S NOT A MINIA. It's sent from Hashem. And Chazal even say takah that Eishes Potiphar l'shem shamayim l'skavnah may also be a source for this. Hashem is sending her to bring him close to Hashem. That's called bringing him close to Hashem. So, here he says what he heard from the market. Yosef hebit al shorash ayin yofi v'spiros may ayin bo. Yosef saw the beauty. He wasn't naive. But, he saw it as a martial. He said, "Wow, this is beautiful. Now, let me go to the shorash. Where does this beauty come from? What's the source of tiferes?" Ki iker ha'spiros hu chiyus Hashem sh' midas Yaakov tiferes. YOU'RE LOOKING FOR REAL BEAUTY. THE BEAUTY OF A PERSON IS A PROJECTION. IT'S A METAPHOR. It's a reflection OF THE PNIMIYUS HA'CHIYUS. EVERYTHING IN THIS WORLD is a reflection. It's a martial. What's the real beauty? IT'S THE ENERGY OF HASHEM IN THIS person person, which is the middah of Yaakov whose middas ha'tiferes beauty. Zehu d'mus d'yoikna shel Av. He saw the image of his father. Yaakov is middas ha'tiferes. In Aishes Potiphar, he saw d'mus d'yoikna shel Avraham Avinu. He used this very beauty to connect him to Yaakov who is the spiritual middas ha'tiferes. So, not only was it not an obstacle that caused him to fall, it was actually HIS PATH TO CONNECT him to middas ha'tiferes. To remind him that you could connect with real beauty, with the ultimate beauty. And in this sense, it means by telling her no, because she's not married to you. It's not ha'isha she'era haftah. This is Potiphar's wife. Again, every martial you have to deal with differently. Sometimes it's vayima'en. Sometimes I embrace it. Sometimes I subdue IT. SOMETIMES I CONFRONT IT. Sometimes I elevate it. Sometimes I use it. Every martial is a different martial. But, this is the most the Yarkness of Yaakov. The Gemara says in Chulin daf kuf lamed tes, Esther is ultimate concealment. V'lo yachiti Esther Esther. He got this from the Niggun M'stam. He's explaining now the Gemara about Esther Karka Olam that in her the highest of in her in her situation the highest was completely concealed. Karka Olam he continues a whole discussion here with Yosef and Esther and how they dealt with their Nisyones but it's ALL THE SAME POINT. Yosef looked at the Chayim. He looked at the most the Yarkness of love of Vayanas Vayeitzei the Meshuchem Maggid tells elsewhere that Vayanas Vayeitzei Hachutza. Vayanas he ran away from the situation. Vayeitzei Hachutza doesn't only mean he went outside of the house. Literally he went outside of the house. Vayeitzei Hachutza means he took the Tiferes of the wife of Potiphar. Vayeitzei Hachutza he went outside of the physical box of it and he elevated it. He understood the source and as a result of that he could abstain and save his integrity and ultimately become who Yosef HATZADDIK BECOMES AND THAT IS HIS DEEPEST moment of Dveikus. That is Vayanas Vayeitzei Hachutza that's his deepest moment of Dveikus. Comes now back to the Yesamach Lev the last article here. We now come to Menashe. We come to Menashe. Now in order to appreciate what he's now going to say about Manasseh, which cuz it which is going to bring everything together, let's for a moment remember who Manasseh is. The possuk says in Tanakh in Melachim Bet, there was no king as evil as Manasseh. He reigned 55 years, the longest king in the history of Jewish monarchy in Eretz Yisrael during the first Beit Hamikdash, the longest, 55. He s- the whole nation he tried to persuade to enter into idolatry. "V'gam shafach." He was a killer, he was a murderer, to the extent his father did not want to have children. His father refused to get married, the Gemara says in Berachot daf yud. You know why? His father was a prophet. And his father saw "biruach hakodesh" that his son is going to be a rotten apple. A rotten apple doesn't mean he'll be thrown out of yeshiva. That Chizkiyahu I don't think was the big issue. A real rotten apple. The worst of the worst. And he got sick, and Yeshayahu Hanavi came to see him, the Gemara says. And he says, "You're transgressing the mitzvah of "pru u'revu." You have to have children, that's why you're sick." He says, "How can I have children? You know what my child is going to look like? You don't want me to have children." And Yeshayahu Hanavi told him, "Behad deka sheli d'Rachmana alama alach." It's none of your business to try to figure out the secrets of the Hashgacha of God. He told you to have children. "Mah d'mafkid alach ba'ilach l'me'evad." What he told you to do you have to do. How it works out. So, what does Chizkiyahu think? He tells Yeshayahu, "You know what? Give me your daughter." He thinks, you know, as they say in English, "With my brains and with my looks and your brains, it'll be wonderful." Yeshayahu Hanavi's daughter, Yeshayahu Hanavi's genes, and and his genes will have a good nice AND THE GEMARA SAYS, "AND IT STILL DIDN'T HELP." IT STILL DIDN'T HELP. IN OTHER WORDS, HISKIA HAD A PERSPECTIVE, HE WAS RIGHT. And ultimately the Gamara says in Yevamos daf mem tes amud bais that Hiskia that Menashe murdered, you know who he murdered? He murdered his own Zeida. And who was his Zeida? Yeshaya Hanavi. He kills Yeshaya the prophet, his own grandson. So you understand who we're dealing with. He was a rasha merusha, Menashe. From the worst. And the Mishna says in Sanhedrin, it mentions a few individuals in history that ain lahem chelek l'olam haba. And one of them is Menashe. One of them is Menashe. Now let us see two shticklech Gemara about Menashe, and then we come back to the shtickle Gemara right now. Now go back to your fourth source sheet, the last two pieces Sanhedrin kuf gimmel amud bais. Amar Rebbi Yochanan mishum Rabbi At the end of his life, Menashe is captured by Babylonia and they torture him. They put him into a copper kettle and warm it up. They tortured him horribly. And he calls out to Hashem. He says, "I remember my father used to teach me a pasuk but sar l'cho mitz'ucha. V'shaf ad Hashem Elokecha idos t'shuva." And the pasuk says, "V'yayei oter lo Hashem." He responds to him. Zog the Gemara, Reb Shimon chazal might say, "V'Yishmael lo v'yayei choter lo." V'yayei oter lo miboyei lei. Doesn't say v'yayei oter lo, IT SAYS V'YAYEI CHOTER LO. V'yayei choter LO MEANS HE DUG OUT A TUNNEL FOR HIM. WHAT DO YOU MEAN HE DUG OUT A TUNNEL? Zog the Gemara, "M'lamed she'asa lo Hakadosh Baruch Hu k'min machteres b'rakia k'dei l'kab'lo b'tshuva b'midas hadin." Midat hadin told Hashem, "There's no way he's becoming a BA'AL T'SHUVA. THIS MONSTER, NO WAY. THIS GANGSTER? WE'RE OPEN FOR EVERYBODY, but not Manasseh. So, what does Reb Bonnie do? He digs a tunnel and he takes in Manasseh through a tunnel. Very strange Gemara. We know that here there's different great people that the shamoshim run the show. So, if they want to take somebody in, you have to dig a tunnel. Cuz you can't get in through the main entrance. But, we didn't know that Hashem also has all these people who say, "No, he can come in. He can't come in." But, apparently it looks like there's a whole entourage in heaven that also saying, "No, it's not so Doesn't Hashem run the show?" No, he has to dig a tunnel. By the way, he has to smuggle Manasseh in cuz he can't get in the regular way. That's what the Gemara says. Reb Yochanan ben Zakkai. And finally, another stickle Gemara to Sanhedrin kuf base. This is an extraordinary piece of Gemara story. Reb Ashi uki ashloisha melochim. Reb Ashi was learning with his talmidim. Reb Ashi is the editor, the writer of Talmud Bavli. He's learning with his students the Mishnah in Sanhedrin the 11th chapter. Kol Yisrael, everybody knows Kol Yisrael yesh lahem chelek l'olam haba. Ve'elu she'ein lahem chelek l'olam haba. And he goes through the three kings that don't have a chelek l'olam haba. Yeravam, and one of them is Manasseh. You remember who the third one is? Anybody? Okay, you guys finished. Reb Ashi uki ashloisha melochim. Reb Ashi is talking about the three kings. Manasseh, Yeravam, and one more king who don't have a chelek l'olam haba. I believe Achaz or Achav. Achav, very good. Achav. Amar Reb Ashi says, "L'machar niftach b'chaverim." This is how you know that at the end of one shiur, you got to prepare the people for the next shiur. He says, "Tomorrow, make sure you come back. It's going to be A JUICY SHIUR." L'MACHAR NIFTACH B'CHAVERIM. TOMORROW, WE'RE GOING TO START THE SHIUR IS ABOUT OUR FRIENDS, OUR COLLEAGUES. WE'RE GOING TO TALK ABOUT these three habura. Ahav, YERAVAM, AND MENASHE. WE'RE GOING TO ANALYZE THEM. IT'S GOING TO BE A lebedig kasha tomorrow. As they say, there's going to be action. DON'T MISS OUT. THAT NIGHT, THE RASHI GOES TO SLEEP. ALSO, Menashe's house he lay ba'chalom. Menashe comes and appears in his dream. Amar, he says, "Interesting." Chavrach v'chaveri d'avuch karislan. You called me an oz, YOUR FRIEND AND YOUR FATHER'S FRIENDS. LET ME ASK YOU A SHAILA, YOUR COLLEAGUES. MAY'ECHA BOYIS L'MISHAN AMOYTZI? YADA ACHAVA, YOU WANT TO CUT THE BREAD TO MAKE AMOYTZI? WHERE DO YOU CUT THE BREAD FROM? WHICH PART OF THE BREAD DO YOU CUT? WHAT'S THE ALACHA? WHERE DO YOU CUT AMOYTZI FROM? ANYWHERE? From the middle? From the top? From the bottom? From this side? Where do you cut amoytzi? Amar Rashi, she says, "Lo ya'daina. Vais nisht. I don't know." Amar Rashi says, "MAY'ECHA D'BOYIS L'MISHAN AMOYTZI LIKE midas v'chavrach karislan. You don't KNOW WHERE TO CUT THE BREAD AMOYTZI, YOU CALL ME AM I YOUR CHAVER? ALACHA LIKE HOW TO CUT THE BREAD EVERY DAY OR EVERY SHABBOS VAIS NISHT, and I'm your colleague? You're not my colleague. Amar Rashi says, "I'm really new. Teach me." Olam acher d'rishna l'mishmach d'perka. Tomorrow I'll give it over in the shia from your name. I'll say yesterday I heard a shia from Menashe. AND I'LL DO CHAZARAS A SHIA FROM YOU. AMAR Rashi says, "May'echa d'karin b'shula. From the place in the bread where um the karin b'shula where uh the cooking the baking turned it into crust. Turned it into crust. In other words, it's completely ready over there. It became a crust. That's where you cut the bread from. That's where you cut the bread from. There's another gear singer tomorrow that cut them be sure love the place that was baked first. The current be sure love means the place that formed a crust first. Based on this is a big question and I am saying men cook some of Zion and he'll kiss see us a pass. There's the difference difference in Shulchan Aruch and the Meforshim at length based on this sheer of Menasha Melech Yisrael where you cut Hamotzi bread from. Certainly you don't cut it. You don't take out the middle white soft bread that everybody eats the rest of the meal. The most healthy carbs. That's clearly not. But the question is the bottom? The bottom is crust or the top? That's a question. Do you go from the bottom? Do you go from the top? It's a big kiss there's a like the kiss in skin. And therefore as the Mishnah Berurah brings from the Shulchan Aruch HaRav from that Rebbi Shulchan Aruch to cut from the side from top to bottom. So you both eat this. You have the current be sure love on the top. You have the current be sure love on the bottom. This was the sheer of Ashi gave the next day. On my way Rebbi Ashi turns to him and says may I have the school of I. Since you're so smart, you even know where we cut the bread from Hamotzi. My time a couple kiss love it is maybe you can explain to me why you live like such a good man. Why you worship this era? Why? Tell me why. If you were dumb, I got it. But I see that you're a smart guy. On my way he says, I'm not going to tell you why. Let me just tell you one thing about yourself. He have his awesome. If you were there have his be sure play glimmer. You would be wearing a kapota. You would hold the bottom of your bekeshe. You would pick up the hem. She pull a glimmer is the hem of your coat. You would lift it up. Harvest Nikitna. You would take you would pick up ship pull a the hem THE BOTTOM SHUFFLE OF GLIMMER of your coat where I HAVE TO SABA'S RALLY AND YOU WOULD RUN AFTER THE DESERT. IT'S HARD TO RUN WITH A long coat, right? It's not so easy, but you would want to run. So what would you do? You would LIFT UP YOUR KAPOTA SO YOU CAN RUN FASTER. IF YOU were there, you would lift up the hem of your coat and run after the mocha the next day. Reb Ashi comes to the sheer. I'm a little older than a bun and he turns to the rabbis and he says nif the Reb Reb Wasser. Let's open up the sheer talking about our Rebbes. From friends, they became Rebbes because of this dream of Reb Ashi. NOW, I WANT TO ASK YOU ONE QUESTION. I don't think we'll have time to answer this question, but I want you to think about it. We did Reb Ashi SEE THAT MANASHA WAS BRILLIANT? HOW HARD IS IT TO SAY THAT YOU CUT A MOTZEI FROM THE CRUST? IT'S SO DIFFICULT. In our house, there was a clock. I don't like crust of bread. When I My mother loves only crust. So I would eat the inside of the challah and she would eat the crust. I left over all the crust all the crumbs the mess and she would eat the crust. This is all my years growing UP AS A CHILD. HOW BRILLIANT DO YOU HAVE TO be to say A MOTZEI FROM THE CRUST? REB ASHI SAYS YOU'RE SO SMART. Why do you worship of A DESERT? WHAT DID HE TELL HIM? WASSER DID MANASHA GET LOCKED? He proved Reb Ashi's ignorance that he doesn't know the halakha and that's why I'm not your friend. Don't call me your friend cuz you don't know where to cut a motzei. Very interesting test how to figure out who and suddenly about she says he's my deba. He's my deba nuvo zoksta. Huh? The clipper. Okay, let's see. So now let's see the more and I am. Let's remember Manasha. How we started the more and said Adam Sadiq test the same period a few pages earlier. He's sitting and making fun of two books of him. The simna sub legish. Zok the more and I am is some of levers am based on everything we discussed. What did we discuss? The more and you more with Hillel. Rebel and I am Yos. The more and I am with Yos and I just put it TO FAR. RAY I AM THE MORE AND I AM MARSHALL. ALL THE THAT WE discussed earlier. So he says the more and I am this is pretty good more. Why did Manasha ask questions on these and not on other parts she is that are similar? As we said earlier there's many of them. You could say more and I am I don't know why you wrote this. It's really irrelevant. In fact the first rash in the whole is I am a good talk. The whole till parts is by I don't see the point. Skip the parts is by. We're happy he didn't cuz we have a lot of good stories. But from a perspective of trade AS LAW SKIP THE AS A I DON'T HAVE TO KNOW ANYTHING ELSE. Do we talk even have to know all these about but it the Marshall? We have to know but he is stuck on these why? I would put it as I. Listen to this. Manasseh You know what Manasseh's biggest issue was? Manasseh really believed there are real Manasseh. It's not a choice. There's Manasseh. Some people just can't. Some people were made to be good and some people were made not to be good. He says, "Look at me. My father knew before I was born that I'm going to be a rotten apple. You think that's a choice? There's real Manasseh. His urges or as they would say today, his ADD, his ADHD, his chemical makeup, his genes, his issues, his struggles, his challenges, abuse, whatever you want. There's Manasseh. It's a choice. In fact, there's a Gamorah in Sanhedrin. I didn't think it was a beautiful Gamorah in Sanhedrin. The Gamorah asks over there in the same period why didn't Hezekiah educate him? So, the Gamorah says, "You think he didn't educate him? Whatever he taught Manasseh I got to go in." So, Manasseh says, "I chose that. It's not my choice. There's Manasseh. IT'S A CHOICE." YOU HAVE A MANASSEH. IT'S A REAL OBSTACLE. If you have it, I'M A POTTER. I'M EXEMPT. BUT THERE'S A POSSUK ABOUT THIS. WHICH POSSUK? THE SIMNA, the timna, hoissa pilagash. Timna comes from the word Manasseh. Stopping. I can't. Manasseh means I can't. Manasseh's philosophy was I can't. THE TIMNA PETERS, TIMNA WE LOST HIM IN HERE. If I mention she has Manasseh, if somebody comes and says, "I have a Manasseh. I can't. I'm incapable. It's a real obstacle." THE PHILOSOPHY THIS IS THE PHILOSOPHY that gets married to Aliphaz, the son of Esau. And not only gets married, is a pilegesh, is a concubine. Huh? Enslaved to Aliphaz, the son of Esau. A shifcha to Aliphaz, the son of Esau. In other words, THE IDEA OF TIMNA, THIS IS what guides Esau, Aliphaz, and you become enslaved even to them. And we understand this very well, cuz wasn't this Esau's story? As we discussed in last year, Esau said, "How do you give ma'aser from salt and straw?" Esau's own story was that in the womb of his mother, he gravitated to idolatry. He didn't have a minyan. Of course, he had a minyan. He had a major minyan. However, you could look at your minyan and see the klippa, the shell, or you could look at your minyan and see the the d'veikus. You could see Hashem in the minyan. It's a message. It's part of his connection to you. IT'S AN INVITATION. THIS TIMNA, THE PHILOSOPHY THAT IS A MINYAN, THIS IS MARRIED TO ALIPHAZ, THE SON OF ESAU. IT'S HIS CONCUBINE. IT'S HIS SHIFCHA. THIS IS THE PERSPECTIVE OF ESAU AND ALIPHAZ. THIS IS THE PHILOSOPHY OF TIMNA. THAT'S WHAT THE PASUK SAYS. This pasuk drives Menashe mad more than any other pasuk. Because this pasuk is this antidote. This pasuk is HIS REMEDY. THIS PASUK HE WANTS TO GET RID OF. THIS TIMNA is a pilegesh. Keep in mind this is Menashe who might have been there. He couldn't accept this. He says it's doifi. It's ridiculous. THAT'S WHAT THE GEMARA SAYS. It's extra. It's ridiculous. It's absurd. And we even see it in the I would say we even see it in the story of the Gemara. Timna really wants to convert. She's rejected. What happens? Her son becomes the greatest hater of the Jewish people. Because God rejected us, the Jewish people rejected us Avraham, Yitzchak, and Yaakov. The mania, the obstacle they had became their GPS for life. I WAS REJECTED AND THE REST OF MY life I despise you, I hate you. When really, perhaps, the Timna is a different type of invitation. Every rejection, every message, even if it's a message of rejection, is a different type of invitation. And it could be also, the Gemara criticizes Avraham, Yitzchak, and Yaakov for rejecting Timna, which however you want to understand their behavior, it's certainly not for this year. They saw in Timna something that they felt was unworthy, AND PERHAPS THAT ITSELF that itself was an erroneous perspective because the pnimiyus of Timna is re chaim. There's a divine message there. But in any case, Menashe cannot deal with this pasuk, and he has to reject it. He has to reject it. This is Menashe before he does teshuvah. After he does teshuvah, suddenly, he doesn't just repent, he looks at his life differently. So what's the vayichatru loi? Hashem makes a machteres, a tunnel. What's the tunnel? The tunnel is he has to show him the pnimiyus, what's under all of his manias. That's the tunnel. The tunnel is not just to outsmart the malachim because Hashem doesn't have control chas v'shalom in heaven. The tunnel is because Menashe in in your unconscious, in your under underground soul, you were never supposed to be a rasha. The Timna PHILOSOPHY IS A PILEGESH TO ELIFAZ. ALL YOUR STRUGGLES, ALL YOUR CHALLENGES WERE MESSAGES from me that were your path to dveikus. Habola'ah tomim po'sek loi. We need make a mighty lechem min ha'aretz from? Where do you make the bracha ta'ashem almighty lechem min ha'aretz? From what? The karem bishula, from the crust. Which is so to speak like the klippa, the shell. It's not mamesh a shell, I mean it's part of the bread. But me'echa from there you make YOUR BRACHA. FROM THAT WHICH BECOMES hard and more burnt. Not completely burnt, you can't make a bracha, you don't make a bracha from a part that's really burnt. Cuz then it's too much klippa. But me'echa THE KAREM BISHULA, FROM THERE YOU WILL FIND GOD. FROM THERE YOU FIND HIM. Reb Ashi says, you know this? So why do you worship avodah zarah? Bistah chacham. You're a chacham. So he answers Reb Ashi one thing. And the Maharal of Prague says this in his chidushei aggados on Sanhedrin there, kuf beis, and also in netzach Yisrael. In the sefer netzach Yisrael, the Maharal says this. Very fascinating insight, I'll say it in my own words. There's people who have addictions. They have terrible, terrible cravings to things. They go and they do it. Let me give an example of food, it'll be a little easier to speak about, but everyone knows it's in all types of addictions. There's a piece of food in front of you, you can't resist it. Why? You know it's horrible, but you you you you you lose control. Deep down you wish if the food wasn't here. And if somebody would just throw it into the garbage, and you wouldn't have to deal with it. Even a person chasing their addiction, they feel that they don't have control. They have, but they feel they don't have control. And they wish that the circumstances it would have been differently, cuz really they understand it's not good for them, but they like lose control. They're detached from themselves. They're not in control. That's one level. But then there is somebody who feels it's a good thing. And then, even if there's an obstacle not letting them do it, they'll go and remove the obstacle. Because they don't want there shouldn't be an obstacle. They want to do it. Manasha says this is the difference between me and you, the Maral says. I didn't feel I have control. My yetzer hara was completely out of control. You Reb Herschel, if you'd have been there, you're walking. Your kapote doesn't let you go. In my situation, I would have said, "Baruch Hashem, I can go home." YOU WOULD PICK UP YOUR COAT AND RUN. THAT'S HOW DEEP IT WOULD BE in you. Don't even compare yourself to me. IF I WOULDN'T HAVE IF I FELT I HAD CONTROL, I WOULD HAVE GONE AWAY. IF SOMETHING WAS BLOCKING ME, I WOULD SAY, "THANK GOD." YOU WOULD LIFT UP THE BLOCKER THE BLOCK THE BLOCK. You would eliminate the blockage to go pursue it. That's what the Maral says he told him. Reb Herschel says, "This is my rebbe." But the issue of hamotzi, where you make your bracha, where you recognize the Ribono SHEL OLAM THAT'S THE PART THAT GETS COOKED FIRST. IT'S THE CRUST. YOU THINK IT'S THE GREATEST clipper perhaps. And you OFTEN THROW IT OUT. THAT'S YOUR DERECH. THAT'S YOUR BRACHA. So Reb HERSCHEL SAYS, "SO HOW DID YOU WORSHIP? WHY DID YOU WORSHIP?" He says, "I wasn't in I didn't feel I had control. Why? Because of simna." The simna. The real truth is I discovered the simna as a paleg shlaisef. The Maral and I am finishes, "Vahavin, I want you to understand KI BE'EMES KOL ALL TAIVAS, ALL CRAVINGS, ALL THOUGHTS, any thought in the world is a key to avoda, avodas Hashem. K'maymar ha'Torah, like the pasuk says in Bereishis, Chava looks at the tree of knowledge. Hashem said, "Don't eat it." What does this mean? It's a taiva, it's a craving for the eyes. It's It's for the eyes. tiger in the world is a lion. It's made for you to be able to see God. For you to be able to look at the sun. Which if you would see the sun itself, it's blinding. So you have the tiger, which is the obstacle, the mugging, the seat that covers the sun. You're having a tiger? It was sent for you to be able to see him to be able TO SEE A SHAM. By confronting it, by working with it, by seeing it as a tool for cure of not as a tool for and HE SAYS I CAN WHAT SASSY. Probably the writer of the editor at can what sassy till here I found from the Malcolm to Noble. Now I think perhaps this gives perspective also on the second passuk. How does it give perspective on the second passuk? He doesn't mention the second passuk. Anybody? How does this connect to Reuben's passuk? It says in Medrish perhaps that do dying is Michael behemoths, the food of animals. In fact, one opinion is it's barley which is the says in of Gimel is the food of animals. Hitum is Michael Adam, wheat is Michael Adam. It's human food and so I mean barley or do dying different types of grasses is animal fodder, Michael behemoth. Reuben goes out and makes Hitum. By him to do dying a masada cuz he doesn't steal. So he takes the do dying he doesn't take Hitum. There's two types of souls. This doubt the rabbit about Tanya says in the Torah in a minor passage of Koiser. The souls that have a penis Hitum and souls that have a penis do dying. Souls that are human they are destined to deal with human ideas, human feelings. And other souls that have to deal with Michael Behema. The animal in them is strong and they have to deal with the animal in them. Like Esau, like Manasseh. The possuk says that Hazal say possuk himself was a Bal Chova. He found the Dodaim and makes her Hittim because you don't steal. Every person has what belongs to them and they can't take from anybody else. Manasseh looked at himself and he said, "If I would have been created like my father Chizkiyahu, I could have been a good boy. But I was created with Michael Behema. I was created like Dodaim. I was created with a terrible beast in me. I can't be like you. If I would be like you, I would be different. Tzaddikim ain't pushing you down and I get so one of the foundations in life is to know what you have, that's what your mission is. That's what God wants from you. THAT'S YOUR PATH. DON'T SAY, "IF HE WANTED ME TO BE GOOD, I SHOULD HAVE BEEN LIKE THIS PERSON." THIS IS YOUR ENTRANCE. YOU DON'T HAVE ANOTHER ENTRANCE. Don't steal from other people. IN YOUR MIND DON'T STEAL from other people. THIS IS THE REMEDY FOR MANASSEH. YOUR STRUGGLES DOESN'T MEAN YOU'RE EVIL. Manasseh can't deal with this possuk. Just like he can't deal with the first possuk. THAT'S WHY THIS POSSUK COMES AS THE SECOND ONE. WHEN YOU KNOW THE FIRST ONE, YOU CAN KNOW THE SECOND ONE. EVERY MINYAN, THE IDEA THAT THERE'S A MINYAN, THIS IS THE PHILOSOPHY OF ELIPHAZ OF ESAU. THE WRONG PHILOSOPHY. It's an erroneous philosophy. THAT'S THE FIRST THING MANASSEH can't come to terms with. THEREFORE, HE CAN'T COME TO TERMS WITH THE SECOND THING, AND THAT IS THAT HIS DESTINY, PERHAPS, is to deal WITH THE DOYAM. BIMAY TZU CHITIM. There are those who harvest wheat, and there are those who have to confront the animal within them. And tzadikim ain't pushing you day IN AND A GAZEL. THE WHEAT IS MADE FOR ONE PERSON, THE DOYAM IS MADE FOR ME BECAUSE I HAVE MY PATH TO HASHEM THAT IS UNIQUE AND SINGULAR. BEFORE MENASHE DOES CHUVA, it's these two psukim he can't deal with because they actually contain the remedy, the healing for his soul and our souls to be able to every person, based on who they are, to find their true place as an oved Hashem. Have a wonderful