The Day After: What Happens When You Come Off the Great High? - By Rabbi YY Jacobson

[Music] the moment after when you reach the peak of the mountain it's time to go home this evening we are going to explore a very common and frustrating component in many people's lives something that bothers people internally namely our powerful inconsistencies this is relevant I think to most people especially the people who are struggling with particular addictions or habits or appetites and they think that they have triumphed over them only to discover a day or week or month later how powerful their inconsistencies they tell the anecdote about three enlightened modern sophisticated rabbis who were discussing their respective temples on Yom Kippur the first rabbi says you know our synagogue is so progressive and open-minded and modern we really don't believe in people fasting and not drinking for 24 hours and therefore every member of the synagogue as he or she enters the temple Yom Kippur in the morning we give them a lovely sandwich with some sushi so that when they get hungry in middle of the day they can enjoy the delicious food the other rabbi says yeah that's not a big deal let me tell you about our temple near every seat we have a built-in laptop with wireless internet that way you get bored and middle of the services the rabbi sermon is too monotonous so you open your laptop you use your browser you check your email you surf the web and you educate yourself you do some other exciting things the 3rd rabbi says ah it's not a big deal let me tell you about our temple he says it comes this time of the year Rosh Hashanah Yom Kippur the High Holidays we put up a big sign on the front door of the temple for the holidays I would say that the portion in the Torah which is the most paradoxical as far as its structure is concerned is the portion of a car a moyes the composition of this portion its structure is extremely paradoxical Anik manic and puzzling it is hard to find a portion which contains within its two halves two themes that are more diametrically opposed than the themes articulated in the portion of a curry after a mice is divided into two sections it's the sixteenth and seventeenth and eighteenth chapter of Leviticus of iiquor sixteen and seventeen deals with one theme and the final chapter of the portion deals with another thing the first half of a cure deals with the most spiritual and holiest day in the Jewish calendar Yom Kippur and it's magical ingredients for renewal this was the rear moment occurring once a year when the holiest man of Israel the Kohen Gadol the high priest represented by Aaron and his generation would enter the holiest place on earth the chamber in the temple known as the Holy of Holies where he would perform special services it was a day designated as it still is to bring atonement cleansing healing to the Jewish people and by extension to the entire world this is the first section of our amos dealing extensively in great detail with all of the components of the holiest day of the year Yom Kippur and it's extraordinary sacred services different than the services and the sanctuary another temple throughout the year after that the Torah presents another few laws concerning sacrifices but then we discover a sharp transition as the Torah begins to caution us against vulgar expressions of intimacy you can open up your curriculums look at source number one bring up source number one chapter 18 of Leviticus after a mice God tells Moses can tell the Jews come I say Aaron Smits Ryan actually a shaft and beliefs us make sure not to do the deeds that were performed in Egypt where you live the commissariat scan on Hashanah maybe a some some beliefs us and make sure that the deeds the behavior that they do in the land of Canaan where I'm going to bring you do not mimic Oh Burke okay say I'm lazy later and do not follow their laws and he begins to explain what he means ever service of ever simcha Lisa gallium hey Lisa dollar vassal make sure you do not have intimate relations with your father make sure you do not have intimate relations with your mother he continues Airbus Asia's officially Segawa not with the wife of your father Alicia's a Miska not with the wife of your friend don't burn your children in the pagan idolatry of my law and so he continues to discuss various forms of intimate physical relationships that are forbidden ones father mother siblings uncles aunts close relatives other married women and so forth and finally he concludes the circulation of miss Kavita Ava he do not lie with another man over Kobe hey Melissa - stuff - hello Tom of them do not have intimate relations with an animal if you issue a salmon listen I am aware of a table ooh and a woman should not have intimate relationship with an animal LT Tom Abu Saleh Allah don't become contaminated and tarnished with all of these types of behaviors keeper : it more hog am i should i Michelle elimination because these were the behaviors that caused all the nations to become morally defiled and corrupt and therefore make sure you're not to file by these are third acts and as it continues he says then the land will not vomit you out when you defy as it vomited out the nation's who were there before you how are we to understand this biblical juxtaposition between these two opposite extremes both components are equally significant than the Hebrew Bible of the Torah there are the laws of Yom Kippur the holiest day of the year there are the laws that govern intimacy physical relationships loyalty and marriage adultery and so forth but how do we understand that juxtaposition in the very same portion we have the highest of the high and the lowest of the low now this question plays itself out rather a me even a more dramatic way on the holy day of Yom Kippur itself according to Jewish law and in every synagogue across the world on the morning of this inspiring day we read the Torah during chakras what section of the Torah do we read on Yom Kippur naturally the section of after Amos the section dealing with the sanctity of the day and its special services but now come back here on Kippur to minica to afternoon service the holiest day is drawing to a close were soon going to reach the peak moments of neela the final and fifth prayer of Yom Kippur that greatest moment of intimacy between every Jew in God when the Jewish people declare smile are similar ken-oh-sama heart Baroque shame quite Methuselah Lombard and Hashem who I'll give seven times with the blow of the show friend the declaration of lashonna Bob you shall I'm next year in Jerusalem and before these moments at the minutes after noon service we again read the Torah which portion would you expect us to read now at the late afternoon of Yom Kippur we read the second part of our Emma's dealing with the above-mentioned laws of intimate profanity of physical relationships that the Torah considers abominable disgraceful and dysfunctional for a human life the question is a powerful and let us reflect on this for a moment together you are standing in Sheol and the synagogue during the holiest day of the year it's not the beginning of Yom Kippur it's already the minitor service as I said right before nila you're enveloped in white you're wearing a Kittel white garments you haven't enjoyed a morsel of bread or a cold drink for close to 24 hours this is the day when the Torah compares every single Jew to an angel the tall one day a year when we attempt to transcend our bodies and to become for 24 hours also Yom Kippur is an island in time there are no Aces of transcendence even the person who all year may seem apathetic and indifferent and alien from God and from Jewishness on Yom Kippur we know a spark is triggered a core quintessential dimension of the self is aroused from Kol Nidrei to nila the inherent relationship between the Jew and God emerges in its most powerful strength and splendor and as the day progresses it becomes yet more intense and more intense until it reaches its crescendo its climax at that moment of nila when the Hasidic masters interpreted nila not just as the time when the gates of heaven are about to close and therefore you must beseech God before it's too late but on a deeper level in the illah is the time when the gates of heaven are closed with you inside alone with God right before these moments what must your ears pay he - during these most morally and spiritually charged moments of the year not to cheat on your wife not to violate your mother sexually not to marry your cow not to go to sleep with your sister with your brother with your uncle's with your aunts the dis ages believe that this was on our minds on Yom Kippur standing and meditating and connecting in short here is one day you're finally saying we're like angels which is why we wear white we don't need we don't drink there's the famous tradition of saying loud Baroque shame convite Methuselah lover on Yom Kippur the Jew is like an angel and at this moment administered before Nayla gevalt what are you telling the Jew he comes to surely wants to hear a message she opened the Torah what are you telling it could my sieradz mitzrayim I see a shaft and beliefs islip don't mimic the morally depraved and disgraceful behavior of each who my seer it's commander Shannon AVS and some alloys us and the corrupt lifestyle of absolute sexual perversion intimate perversion in this country of Canaan where children could be burnt for the pagan idols the molar has he continues where a person can find it human to have relations with an animal you make sure you don't do it the message is an important one but now at this moment in order to understand this let us focus for a moment on another detail on the holiest day of the year that priest the high priest would perform the services as I said he would go into the Holy of Holies and do many different things bringing up source number two I want to quote the Rambam Maimonides who this avoid this year marking Purim payer the Dalit the conclusion of the fourth chapter which is the conclusion of the laws of the service of him Kippur the Rambam here says vakama Kaddish of around love posted big deserved leverage big day at Summa this is the end of the day the high priests decline God though sanctifies he washes his hands and his feet he removes his the garments of gold priest priestly garments the lifers begin a yachtsman he puts on his own regular clothes the Yates a live a say and he goes out of the temple to go home for hollow malov and I see a basin and the entire nation escorts him till his home the young Tafoya Associates of a Solomonic a dish and the conical would make a holiday he would celebrate he would make a feast for the fact that he went out in peace he came out in peace Mashal ohm from the Holy of Holies the Rambam of course quotes this from the Mishnah and Misaki Yuma this tract a dedicated TM kipper with a few changes I want to understand two things tonight we know every single word every single stanza in Mishnah inner Rambam dealing with Jewish law since Jim Kippur is over so the phone rings that's what happens as in Kippur ends so back to regular life so this is just an illustration of the reality every word is meticulous every stanza is precise and has meaning the album tells us the conjugal finishes his services he puts on his own clothes the Yeats Eila basin and he leaves to his house why is this relevant why is this part of a Vadis yarmulke pure I mean I assumed when he finished the day it was a hard and tens day so now it's nightfall he leaves the temple so where should he go I would assume on my own he went home I mean if you were the high priest where would you go on the night of year after Yom Kippur well he went bowling he went for pizza he went for a basketball camp we would you go of the you with a coin goggle he went for a drink obviously how many more things are there to do at the night after Yom Kippur why does the Mishnah and the Rambam find it necessary to mention this obvious point I know he went home why is it necessary to mention video syllabus if they wouldn't mention it what would we think where did he go obviously went on where else has did it go besides another question the Rambam that's well known one of the most fascinating things about the book of the round the mission of Terror is everything is part of law halakhah it's not a book of stories it's not a book of history it's not a book that records behavior it's a book that defines as the Rambam writes in his introduction say for our losses our loss it's a book of wars in other words every description is a law what is the law here the walls are finished Yom Kippur is over he finished his service now you're on your own his dear a holic of a Yates a love base so he goes home he did it there's nowhere else to go but is this part of a hollow what's the law and yet this is how the Rambam concludes he'll hoist evade this year mark a poem the laws of him in order to understand all of this and answer all of these questions let's preface of course as in the good old jewish custom yet another question it's well known that in judaism the name of something or somebody is extremely significant the Talmud tells us about the great sage of Maher who used to derive from a person's name a lot of meaning relevant to this person the Kabbalah the Hasidic masters that the name of something the letters of the name are the actual channels through which it's spiritual energy is communicated to this person or to this object the name that parents give a child when he or she is born according to the IRAs all is considered a form of prophecy so the name is not just incidental everything needs a name but in Jewish in the Jewish perspective the name of something actually encapsulates its core its soul its inner design its essence this is also true concerning the names of the portions the names of the parshas of Torah are not just names that are you know coincidental every portion needs a name so you choose a word in the beginning of the portion and you give it a name but if you study the name as well you will see they didn't always choose the first available word because the name is more than just a sign by which we identify the portion the name actually embodies and encapsulates the deeper theme of the portion if you want to understand the essence of this week's portion of our Amos and therefore understand how such two diametrically opposed themes Yom Kippur the holiest day and the lowest forms of moral intimate behavior how they come together in one portion what is this flat check what is the rationale to bring them together under the roof of one portion of one scratcher and to read them both on the holiest day the above mentioned questions go to the name study the name well because the name will capture the theme the soul the essence of the portion so from the name you'll be able to understand every component and every verse which is part of that name every verse in the portion of RA and yet in this case it seems that their name is number one not very significant it doesn't even have a message certainly it has no relevance to the themes discussed in the portion the name is Hakurei what does a hurry mean a hurry means after and that is because the opening verses God spoke to Moses after a moist neighbor named Aaron Bakura so mph Nashville Musel after the death of the two sons of Aaron when they came close to God and they died these are of course the two sons of Aaron not even avi who died on the day that the tabernacle was dedicated as the Torah discusses in Shmi me so what happens is after the death of the two children of Aaron God speaks to Moses and what does he wore an iron he warns Aaron not to always go in to the Holy of Holies only have particular moments and in a particular way and that's when he discusses Yom Kippur the day that Aaron and every High Priest was entitled and summoned to enter into the Holy of Holies provided that he performed the special services and sacrifices and offerings designated for the holy day of Yom Kippur so what does the word actually after I mean the word after a means after or if you want the full word after a mice after the death what is the meaning what is the significance of the word after okay after after what after the death okay how does that in any way convey personify and encapsulate the message the theme that's discussed in an artery mice it doesn't seem to reflect in any way the content of this portion in order to understand this I want to raise one more question we can raise a lot more questions but let's raise one more question anybody who studied the services of him Kippur and the prayers of Yom Kippur knows there is a special moment there and I remember as children and soul you know your Kippur kid to be a little long and especially if you're sitting in one place for a long time even today it can be a little long but so there's always you know these these these highlights or these especially entertaining a memorable moments that remain ingrained in one's mind one heart one's heart from childhood the Torah in our area Mo's describes the moment when the high priest had to go into the Holy of Holies the only time of the year and would sprinkle the blood of some of the sacrifices the animals that were sacrificed on this holy day there was a bull there was a goat and their blood unlike any other day of the year was brought into this code Ishika darshan and sprinkled right there in the Holy of Holies we're Lusaka porous right in front of the Holy Ark where the two tablets were contained and over it there was the cap iris the lid the golden lid covering the ark from whether you had the cherubs to cruising or later at the end of the first temple in the second temple there was no Ark anymore but they had an Evan on Evan cheesiest own Iraq and over there the Kohen Gadol would sprinkle the blood and he had to sprinkle it as the Mishna says and if you open up your curriculum take a look at the source number four in your curriculum source number four in your curriculum and it's on the PDF below the video will soon get to source number three take a look the mission nu modafinil gimel um and Bayes the Mishna says that mission little R and Evan hastasana Meisner V Myra shine him there was a stone when they didn't have the RN anymore it was called Shazia it was three fingers above the earth of Allah oh yeah nice and on the stone the high priest would place the container of blood Nesmith Lamar commissioners were Ahmad the mahkum charmant the high priest would go into the Holy of Holies he would stand between the two staves of the Ark or in front of the stone the he's a mean man when he would sprinkle from this blood hawk Aslam Ilah the Cheveley Mata one above and seven below the law you miss Calvin LA houses lela lela lela metallica matzah he would like shoot it with his finger he wouldn't designate at laelia miss Calvin he wouldn't take the blood and place it in a particular place higher or lower but Komatsu he would like fit oh the blood but one was higher lamella and seven were below near their girth the Kahala minor and here he would count and for this and many shows and many communities there's a beautiful melody the beautiful song in which this count of the Kohen Gadol wily sprinkling the blood and the Holy of Holies is recounted every single year during the say there avoid as we recount the services of the high priest on Yom Kippur after Moosa on Yom Kippur in the afternoon or late morning so we repeat this count aha one the first time he would sprinkle the blood on a higher level a mile or higher he would say one then AHA see our house one Anwar on ethicist I am one and two Rakas Vaishali Shikari Yarber Ahava ha Shaka's vache Ahava Sheva 1 and then he would begin sprinkling the blood below so he would go 1 & 1 1 & 2 1 & 3 1 & 4 1 & 5 1 & 6 1 & 7 & this was the end of it and then he would do the same thing near the paratus which means facing the partition the curtain between the Holy of Holies in the temple and the holy again he would sprinkle the blood Acathla milah 1 above for Sheva LaMotta and he would recount it again our cars are Kozma ha ha ha ha ha Oh sh ty a COS mushara lodge etc till our house verse Sheva now let's understand this let's understand why did he have to be so complicated if he had to count so he could have done one two three four five six seven eight he sprinkled the blood eight times the first one had to be higher level on a higher plane the second this last seven had to be lower secret the one two three four five six seven eight it's not how he did it he did one and instead of going to he would do one and one one and two he always repeated the first count the first sprinkling of the blood that was lamella he always recounted until he came to the last of the lower ones husband 7 1 + 7 Y so the Gemara asks the question that you Madeline am INAF the Gemara brings two reasons one is rebel s10 action rebel as it says he shouldn't make a mistake we're scared if he just goes one two three or five six seven he may confuse make a mistake and he won't do the eighth because when he says one and two he may forget and think the one and two were already on the lower the second group of sprinkling of the blood on the lower level which is strange we're not dealing here with a million numbers life until you with 15 we're dealing with eight number it's so difficult for the high priest didn't I remember is it what it really even be so complicated for you I remember he trained a long time for these services reputation on the second opinion during tomorrow you could look in your curriculum brings it from a verse it says well if nayaka Pyrus jhaza the word the aza is superfluous Arabia's gonna learns from this limit Lazar Regina it's a minion in Caracas lashes from this we learn that the first huzzah the first time he sprays the blood that must be counted with the other counts as well with the other sprinkles as well the other spraying as well so according to me as a verse according to their beliefs it's just that he shouldn't make a mistake and even according to every action and what's the logic why did the Torah want that he should keep on counting again the first time when he the high priest sprayed the blood and now there's another very interesting thing in the same game are Enuma definite hey I'm an Aleph again you could look into curriculum the Gomorrah brings an argument to the main interview hood Rebbe mayor says the count was a class act as we access access time after which all the shackles of our backs will accomplish a solution a solution 7 1 1 on 1 1 & 2 1 & 3 1 & 4 1 & 5 1 & 6 1 & 7 rip you who do I marry the Gomorrah says w-who this says a cos Athas VFS style VFS shoulders back as our vassals come with rattles chains rattle seven vials the other way around 1 1 n 1 but not 1 & 2 2 & 1 3 & 1 4 & 1 & the Gemara right away says laipply Keith not an argument Marquis usnea Marquis astray everybody did it according to the custom of his location as Rashi explains some people do the general number first and the specific number afterwards and some of the other way around for example as rush means you could do Esther in most I am 20 and 2 or stallion vast from 2 and 20 in the mayor's region the way was due first one and then two ah huzzah huzzah huzzah aha sushi I am a cosmic solace and enable you who this region it was the other way around but there's no logic there's no argument in the in the very idea as the Gemara explains they both hold the same thing that's just the question which number came first and yet we know that every argument in Torah has a lot of profound meaning to it it was the simply a technical argument based on the place where they lived on one level yes but there are so many layers in Torah it's certainly this argument also reflects the deeper perspective two perspectives of interpretation so this is what we want to understand now what was the logic of having the con goggle repeating Arthas Athas Velasquez after such time what's wrong with doing at us and then stye him and shush no he had to keep on going back to the first house let's get now to the to the explanations really all of this all of these questions all of these issues are all enlightened and explained with the word i array as I said the name of the portion captures the soul of the portion the essence of the portion there is not a single verse in any portion which you will discover its full depth of meaning if you do not reach in to its name in other words the name is your reference point through which you can capture the true message of the verse so if you want to really understand him Kippur and you want to understand the tourist perspective on Yom Kippur and you want to understand the instructions of Torah and Yom Kippur including the issues we discussed the juxtaposition the reading of minister the Kohen Gadol going home one on top Haslem I love a shovel about the one on top seven below it's all there in the word Hakurei after and here we discover one of the most important critical realistic pragmatic and also inspiring approaches of Judaism to the human life and the message is articulated in one single word ah hurry afterwards or a hurry mice after the death after the moment after is the key you may be flying high in heaven you may be inspired invigorated uplifted rejuvenated ecstatic enthralled overwhelmed your heart bate may be melting away in celestial passion you soul may be ablaze with sacred fire your heart may be swelling with joy optimism hope love kindness holiness yet you must remember right now at this moment the moment that might come after this moment you must remember right now that in an hour in a day in a week in a month or in a year if you're lucky the circumstances may change and may change drastically the psyche may change the mood may change the conditions may change the perceptions may change the realities around you are in you may be metamorphosized and you may find yourself in a very different place and not only in a very different place but perhaps in a place which today you would not even recognize your entertain or entertain the idea that you may be there you may find yourself even in a spiritual muck and may be tempted towards mundane or even vulgar or even disgusting temptations and inclinations so at this critical moment when you're having a spiritual high when you're having moral clarity when you're experiencing emotional maturity and sobriety don't make the mistake that so many people make they become a nibbly ated intoxicated with this great moment of clarity and they want to deny to themselves and to the others the IRA the moment after the passage says me Allah by Hashem only yahkum bima claimed Katja the verson to Helen who will ascend the mountain of God and who will stand in his holy place many people could be yalla by Russia everybody could climb a mountain everybody could scale to the peak to the great heights me a liberation but me your condom I'm not sure who can maintain their stand in the Holy Place everybody I know goes on a diet everybody went on a diet every who died who doesn't me your kumbum crime card shy but maintenance everybody decides at one point I'm gonna change my lifestyle I'm gonna live a healthy life gonna live a good life great me your kumbum crime country that's a very different story and often in the moments of the great high your spiritually so uplifted you forget the a fairy comes the tour and says this is the moment when you have to focus on the day after the month after the week after make sure you stock up now on the resolve and the commitment to maintain and retain your integrity during difficult challenging and lowly moments that may lay ahead now will understand why the Torah juxtaposes in the same portion the holiest experience of the Yom Kippur and some of the most vulgar unhealthy and moral intimate alternatives by juxtaposing splendid holiness with immoral behavior the Torah is teaching us this lesson of a hurry no matter how sublime you may feel at any particular moment in your life remember the moment afterwards and remember that the moment afterwards may take you to a place where you will not recognize yourself from the moment before and suddenly you find yourself gravitating to my sieradz mitzrayim to the lifestyle of Egypt suddenly you find yourself pull to my sieradz canal to the lifestyle of the land of cane don't think that what you have now will for sure last you forever the tremendous holiness of Yom Kippur therefore can only be real if it affects the a car a and this is what the Torah really is saying I don't care about the MK / if there's no a cranium Kippur if your Kippur is not going to give me guidance direction clarity and the tools to deal with after a Yom Kippur will be another spiritual high but fad which can fade away into oblivion leaving you in the abyss if your keeper does not give you something which you can take after a - the days and months that will follow when you may be overtaken with abominable urges and cravings then it's not the Yom Kippur that Judaism is trying to cultivate on the other hand that teaches us also something else it teaches us what iam Kippur is Yom Kippur holiness is not reserved for those extraordinary individuals who managed to transform their emotions into heavens mirror sometimes people think what do I have with him keeper what do I have with holiness I know myself I belong to the second part of our aim eyes not to the first part you see there's two types of people some people believe their Yom Kippur people they belong to the first section of RA their holy and they have to know after a they may reach another place and be prepared for it some people are exactly the other way they say I belong to the second part of our hurry I'm the Egypt guy I'm the Kanaan guy what a why everything Kippur comes the torrent says they're both in the same Orson they're both part of the same human being they're both part of the same life don't get discouraged don't let that deplete your energy don't let it drain your idealism the same person could be in the Holy of always and it's Yom Kippur and it's genuine and it's real and God says it's the holiest day of the year and then to the same person who says there's a cow and there's an animal and I know you're capable of it come I say it's much land come I says come on don't do as Judaism sees it the very same human being who's capable and engaging in repulsiveness and must be warned against it he could discover the light of God contained in depth of his consciousness she too can enter into the holy into the holy of holies now will understand the power of what the rabbi's what the Mishna says about how the high priest had to go him into the Holy of Holies and sprinkled the blood blood representing the life force of a person the life force of an animal the passion the warmth of a person the heat of a person represented by blood Kia Don Juan nephrons blood is the soul and interestingly an after a in the middle between the two sections we have the prohibition about eating blood there's two dimensions there's us and his sheva there's one and there's seven seven represents the structure of life God created the world in seven days every week has seven days Sunday through Shabbos Sunday through Saturday and it's a fascinating thing that throughout history most cultures and civilizations and countries always kept a week of seven days why seven why shouldn't the week be ten days doesn't it make sense a round number why shouldn't a week be five days six days eight days there were a few attempts in history to change it a few very few and it didn't last and there is I think a calendar at 2:00 which has different weeks but the predominant predominant civilizations and cultures from the beginning of human life on earth keep the week of seven days nothing happens after seven days rabbi you hood lady in his kuzari 12th century the great Spanish philosopher and poet and Jewish leader Rabbi Judah Haleiwa in his classic gazzarri discusses this point and he says it's because ingrained and culture from the beginning of time is creation to structure of creation in seven days from Adam and Eve and their descendants and that's why there's a seven-day week so seven represents the structure of existence that's the structure in which we navigate in which we live we plan our weeks Sunday through a Shabbat through Shabbos and then it resumes again seven is the structure of life then is ass 'his is oneness oneness this represents the oneness of existence decor the organic unity of beyond all of the diversity it represents the essential unity behind the diversification of the human psyche and the diversification of the world how does the song of songs say aha see I know see my dove is one singular in the month of Elul and to schraeder is a special verse of psalms recited every day tehilim Karzai and Akasha ultimecia OS r VAR k shifty Bev a sham collimation King David says there's one thing I ask from God and the Kosilek masters explain Acosta LT means that King David says I've reached a point in my life where from all of the diversity and all of the fragmentation in my life I have discovered that aha solve all of the aspects of my life have been reduced to the US to one us to the real core of what a person is all the manifestations and the multi-faceted layers of life are all part of a salty Rosh Hashanah Yom Kippur the time of ll and tisha the Jew reaches akka salty once ah ha see a nazi god says the brew groom says my dove is singular my dove is one unique relax one one one and one Harley be back chiffon is panache I'm a Baptist it's a time of oneness you transcend every person as split we have so many different responsibilities and appointments and stress and and so many different objectives and deadlines and different things going on in life but as you're shunning him Kippur the High Holidays you each the eyes you wish to call are the essence of it all the core behind it'll last one Yom Kippur we come to that Oz so the high priest sprinkles the blood a hustla one Allah my Allah áthis represents our oneness with the higher source of reality with the one most high l'm eylem Chuvalo motto but then there's the 7 which i'm LaMotta which represents the lowly dimension of reality comes the torah and tells us on yom kippur in the holy of holies what you want to make sure is not just melt away into the ass and make believe the oneness will always stay there but take the house and imbue it into the sheva take the one and bring it back into the seven in this Sunday Monday Tuesday Wednesday Thursday Friday Shabbos structure of life and that's why the counters in this way ah cos that's a cos then there's our house vehicles and then there's a castle sty ah ha special Alisha VRE bah each one is taking the office and bringing it into the after a to the moment after when you're gonna go into one and two and three and four and five until ah it's to combine the one and a seventh the one and the six and if you don't do that then the two can remain split and either you'll fall from the one and you'll hit the reality of seven and you won't know it so that comes to the gates you'll lose it completely or on the other hand when you're in the world of seven you can't recognize that you're connected to the world of Oz on Yom Kippur you must have the after a now here is the difference between your mayor interviewer that I thought you could say discussed in other sources among the Hasidic masters Reb mayor comes from the word or light mayor rabbi yehuda comes from the word hoid our submission surrender to states of consciousness according to that may you begin with the one and then you go to the multiple numbers 1 & 2 1 & 3 1 and 4 105 106 according to W who do you begin with the multiple and then you go to the singular 2 and 1 3 & 1 4 and 1 it's how you begin in the terminology of the Masters mo mandel Amato mul Mottola milah from higher to lower from lower to higher ed mayor the world of light always holds on to the oneness and takes the oneness and imbues its inspiration into the diversity into multiplicity 1 & 2 1 & 3 1 & 4 w-who that comes from a different state of consciousness a person who is not feeling the light a personal feels diversity the fragmentation that being scattered all over the place with various different appetites and from the to and from the three and from the four he struggles or she yearns and rises to the access reality to the access to the accuracy in the sea to the one and this is why the name is IRA and it's connected to either a mice - after the death what is the meaning of after the death but carve awesome with Nash and VII Muhsin under the Navi you didn't die as gangsters as criminals yes what they did was a sin but as they say you know there are ugly sins and there are holy sins and their sins were holy they came close to God they came too close and they expired no Eric I am the great biblical commentator the beginning of our hairy mice describes and explains that the Torah is trying to tell us here God was telling Moses they died because they came close because they wanted to kiss God those are the words he uses they wanted embrace God and they did not stop themselves from experiencing intimacy with God to the point that they actually expired their physical containers could not contain the light so the death of not even avea represented the ultimate and holiness and this is what the Torah is telling us what is the name of this portion after a mice there is a time when a Jew reaches that ultimate unity that ultimate intimacy this cosmic oneness and that's the time you have to remember a hurry mice but there's a moment that comes afterwards and it's that moment you must recall at this very instant and this very experience you must recall the moment you get frustrated with your inconsistencies a hurry mice can first dignity an hour and consistency's it tells us that who is the human being soo-ah would survive separation McGee ashram I'm at Jacobs dream the ladder is etched on the earth but its peak reaches heaven which means even where I'm where in heaven we have to remember that a part of us is an earth but even when we're in earth we have to remember that a part of us is McGee Hashem Lima reaches heaven now I'll understand why the mission ended bomb tell us that at the end of Yom Kippur the coin god they'll didn't just conclude the service and that's it but they make a point to emphasize the Sailor base he goes back home this is not an incidental detail okay he's finished everything he goes back home it's part of health cassava does your markup or a part of the laws of yom kippur just like there's a law in yom kippur you have to go in and burn incense in the Holy of Holies and you have to send the goat azazel and you have to sprinkle the blood near the ark etcetera etc there is another law on Yom Kippur and what's the law of Yom Kippur and actually the law culminating him Kippur via eat syllabus it's not okay he went home obviously it's part of the hollowness he has to gone open up source number three how does the Rambam begin the laws of Yom Kippur how does he begin look at what's going on here there's four chapters and Rambam for the laws of them Kippur of the service M Kippur chapter one two three and four how does he begin source number three is up there on Mumper acalypha law figure mu Shiva's Youngman code namely a monkey put in my fridge in kind god only base a little disgusting Shiva McNish seven days before Yom Kippur they took the high priest away from his home they separated him from his home to his chamber in the holy temple the door is that cobalamin moistured a minute this is a tradition back to Moses oh my fuchsia nice image they call Shiva cell remain during these seven days he cannot have relations cannot be together with his wife physically and the ramen explains why and it's taken from the first opening Mishnah of tractate yuma seven days before Yom Kippur the high priest leaves his home why because holiness is transcendence holiness is withdrawal holiness is disengagement from the physical removing yourself from the mundane departing from the familiar from there everyday from the concrete from the dense from the materialistic you leave home for seven days to get into the mode the zone the field energy of Yom Kippur that's the beginning of Kippur comes the Rambam and now finishes the whole iam Kippur how do you know um Kippur was finished Yom Kippur was complete Yom Kippur was real when did you hit the jackpot and hit the homerun on Yom Kippur suck the Rambam as we said in source number two the yates Eila basin he has to go home there are people that Yom Kippur there are the holiest people in the world they are in the Holy of Holies but then they don't know how to go back home either they don't go home because they can't deal with home they like the synagogue they like the club they like the group they like the atmosphere they can deal with the reality of home and if they do go home the person in the house and the person installs a different person at home there / Ganesh's they're obnoxious there's sometimes selfish they're angry they're in a bad mood they denigrate they insult comes the tour answers alles gute insane you could be in the Holy of Holies Yom Kippur but if at the end of Yom Kippur there's no you eat Scylla Basin if you don't know how to take it all into your house into your kitchen and dining room and bedroom and living room if you don't take it back home to your wife to your spouse to your husband to your tie in a Kindle as to your children if the home with all over the stresses and responsibilities over the home does not get permeated with the moral majesty and the dignity you experienced on Yom Kippur it distinct it better it's not Yom Kippur it was a trip but it wasn't him kid because they're Jewish him keeping is a car a you missing the artery you may have had the Alcala milah but you didn't have this Sheva LaMotta you didn't bring the asset - the sheva holiness is not an end in and of itself holiness has an aim in Judaism to return to the very arena you escaped and remake it in its image to sanctify the material to elevate the mundane to sublimate the everyday and if you don't know how to go home if there's no Yeats in the base say there was something missing in the innkeeper you had access lamella but you didn't have the shovel Amata so part of the laws of Yom Kippur is you gotta take it home this is very reflective of a common situation a common problem sometimes people don't appreciate now when is religion real if it's the eighth syllabus if it goes home there are people who are insured or and based mender sharing yeshiva close their eyes and melt away in ecstasy in their relationship to God but when they come home they don't know how to be loving they don't know how to be tolerant they don't know how to be respectful this means that their spirituality is missing its essential ingredient you want to know what the essence of Yom Kippur is it's I'm sorry it's the moment after Yom Kippur it's the moment you come home it's in the downer where you see what type of upper it was was it a trip was it a fad or was it a holistic organic and authentic experience the differences of the coin God will go home if he see I'd syllabus say then you know the M Kippur was a true Yom Kippur have a wonderful night [Music] ah [Music]