Torah Ohr Moshe Yedaber #4: When Trauma Becomes an Addiction

Good. I'm asking. I'm good morning to you Jacob. I'm good morning Isaac. And I'm good morning to all of you eating. And I am a tiny sir. Good morning to you. Good morning Yes. Oh, why? You could tell them all the Russian horror. >> [laughter] >> Yeah. Okay, I'll try. Okay, good morning. Good morning. Good morning. So we're holding the mercy of God. We'll finish the morning today. Good morning. With God's grace. Good morning. Good morning. Page 102. 102 in the in the English it's 135. 135. On top it says good morning. Good morning. Okay, just before we begin, I'm planning based on to finish the morning today. And then we're going to start a good morning. A very very special good morning. Good morning. Good morning. From the good morning 1960. An incredible morning. And we're going to start based on Wednesday cuz I want to have time to finish before morning. So the next year will be Wednesday morning. This Wednesday blina there is a sham a.m. and then we'll also have Thursday. This year. Next Monday there's no sheer cuz I'm in Chicago. So next Monday morning there won't be a sheer, but it'll be next week as I sham Wednesday, Thursday, and probably Friday. So this week we're going to be on Wednesday and Thursday. Wednesday's Rosh Chodesh. So they're going to Okay. So I have to start a few minutes later. Yeah. Cuz it's Rosh Chodesh, so you're right. When is sunrise these days? Huh? Okay. Fine. So we're holding a dabber. We had a few sheerum. If it was anything Okay. Okay. Today's class is dedicated by our dear friend Reb Ezra Dovid Philip in honor of Shmuel ben Bracha Tertza for a full shleima and a full kriva, a complete and speedy recovery. Arichas yamim v'shanim tovim. And all of the challenges should be transformed into light and blessings. The class is also dedicated by my dear father-in-law Reb Yitzchak Shleima Reb Yitzchak and his family in loving memory of his mother, my wife's grandmother Esther bas Reb Yaakov in honor of her second yahrtzeit today, the 29th of Shvat and of Rosh Chodesh Adar. She passed away 2 years ago at the age of 100. And today is her yahrtzeit, so we commemorate it in her loving memory to masura. May she be good to better for you and the whole mishpacha arichas yamim v'shanim tovim with all the bracha. And at slacha but taiva nida va nigla. Amain vey keitz vey ranan vey shechnay offer. Okay. Ah. Okay. We'll try. We'll try. Yeah, if it's so early then. So we're holding vehinei koach zai. You see vehinei koach lamshach zum nitan le Yisrael. The main point of the last paragraph, extremely fundamental idea, is keil deios Hashem. It says filus in the chana in the prayer of chana, keil deios Hashem. Which since it's in shabbos, we also learned the mimer about filus chana. That was the mimer in parshas mishpatim le shaim mishakela. And where there he focuses on the words about tispallel chana al Hashem. That chana davened al Hashem. Not le Hashem, but al Hashem. A whole explanation what that means, al Hashem. That she connected herself to filus lashon is kashus. She connected herself to a dimension that's deeper even than Yud Kay Vav Kay. Here he's also focusing on filus chana. Focusing on the words that she says, keil deios Hashem veloy niskeinu alilus. What's keil deios Hashem? God is a god of perceptions. Not one daya, but two dayas it says in zoy. There's two dayas. There's two dayas. There's two mindsets. And keil deios Hashem. Hashem encompasses both dayas. Both experiences, both perceptions, both perspectives. What are the two dayas? So basically all of the life can be traced back to one of two dayas. All of life. Every opinion, every opinion in the world, Every experience in the world can be traced back to one of two days. These two days encompass everything. And in the language of the altar rabbit you could be law. You could be taught taught. Every true day uh every true day in the world. Can be can be traced back to two. What's the difference? The language of the mind was you could be law. Call ma. Shalom Mata Mata Yoyse Keloy. The call ma shalom ma ma ma Yoyse Leyesh. La Han La Leyesh. You could be taught taught the other way. La Maya I am the Mata Yesh which means. In the higher perception of reality, the deeper perception of reality. The higher you go meaning the less tangible. The less defined, the less finite, the more Yesh. The real Yesh is the pure ain't safe. The lower you go meaning the more limited, the more concretized, the more we define it as reality, the more it's like I am. The less it's really significant. Like I gave the metaphor that in the body usually the more invisible parts are much more consequential than the visible parts. Your DNA is pretty important. Your genes are pretty important. Your cells. Atoms etc. Right? These things that are invisible. Not They're not invisible because they're not important. They're They're invisible because they're much more powerful. They're not reduced. To the limited vision of my eye of my what's called the retina. Yeah, the same is true in all of reality. You could be taught taught the opposite. It's looking upwards from downwards. It's looking up. So whatever is more than Mata is more than Yesh and the higher it is meaning the more divine, the more ain't safe, less tangible, the more I am. Why? Because I don't have a I don't I don't know that it exists. I don't see I don't experience it. It's not part of my intuitive reality. This is nobody's arguing that this is a messias. I if you'll take a microscope and you'll see this is a very small material. Fine. So, take your Take take take your microscope until you get your microscope. So, the material and in the store if you you don't come yet with a string, they come maybe with a microscope to find the things. But when you come to a carpet and a tape by a table or a microscope or or a carpet, you're going to come with a microscope and you're not going to buy anything. We live in the world where what my senses grasp, that's reality. It is what it is. Yeah, a cigar is a cigar. True, if you put it under scrutiny, you'll see a cigar is not a cigar. Huh? Sometimes a cigar is a cigar, right? But in a cigar store, they say it's always a cigar. It's always a cigar. If not, they'll have to close down. When the guy's lighting up a cigar, don't start arguing with him that a cigar is not really a cigar. It's really vibrations of energy. Fine. So, you go with your You could smoke up on your vibrations of energy. I'm going to light my cigar. Yeah. What's left to do? Mazel tov. Okay. So, your your uncle's 102nd birthday was yesterday? Mazel tov. And he's still smoking cigars? Okay. That's what they say that if you smoke till 102, it's a good for a long life. It's a good heart. Yeah. But make sure it's till 102. Don't stop before. You can't stop before. Then it's not a good for a long life. Yes, the same is true in all of reality. In the lower world there's unity. But the lower world is the action and the higher world is do the opposite. And then this was a whole lesson. what this means. Two different perceptions of reality. K days means that K includes both days. Say the day of and say the day of total. Because both have deep truth. One is the truth inside the from the perspective above looking downward. And one is the perspective of those who are down looking up. So it's not that you say one is truth and one is just an illusion. That's not the word. The whole of was given to the Jewish people in this world. The angel said to Mosh to give the here to the Maya. But it was given to people on earth who live in the world of yesh. So it's not that it's a mistake and a whole life we have to just tell ourselves we're living in dreams and K days right that's the whole K that is called both days. And what does it mean days not just that it is tolerance for both that ultimately the two are one. Not that he includes two cuz he can include two opinions. But the truth is that A given time that everyone starts doesn't just mean both opinions are the word of the living God. That's the past. But if is one so he says it means that they really they're saying the same thing. That's what it really means. Ultimately they're saying the same it's manifested in a paradox that's true. But is the that really it's one and it's a little bit of this is an abstract idea. Cuz the past means that they're arguing and both are the words of the living God. But if both are and God so both are rooted in one even though it's manifested in paradox. That's uh I understand yeah. Yeah. My son Mendel was saying his own to hot tifer cup. So he tells me the other day as I but that I have to be says, "You know what Brisk is?" I said, "What's Brisk?" He says, "Achus dibros Elokim sh'tayim zu shamati." >> [laughter] >> Tzvei dinim. They have to say ein zach ich tzvei sh'tayim zu shamati. >> [laughter] >> So that's his Brisk. >> [snorts] >> He says, "I don't know if they would like to hear this cuz they're going to say sh'tayim dibros Elokim." We do I say sh'tayim dibros Elokim. But he says, "But that's the emes. Achus dibros Elokim sh'tayim zu shamati." >> [laughter] >> And some of you fell in love with it. I liked it. I'll call upon them. Yes, so that's what it is. Take it very good. Achus dibros Elokim sh'tayim zu shamati. That the difference of yichud elyon yichud hataton the way it comes out, even though it's opposites, it comes out in two ways, but really kel deya Hashem, that they they're fused together. How? And this is the possuk says, "V'lo yisnisk'nu alilos." And here there's a very interesting thing. If you remember the v'lo is written with an aleph, but it's pronounced as a vav. V'lo yisnisk'nu alilos means not lo yisnisk'nu alilos. And v'lo with a vav means to him yisnisk'nu alilos. And he explains yisnisk'nu comes from the word mechuvon, aligned. Alilos is all of the schemes of people, all of the plans and ideas of people which exist in the yesh. So v'lo yisnisk'nu alilos with an aleph is mitzvos lo sa'aseh. V'lo yisnisk'nu alilos with a vav is mitzvos assei. Through Torah and mitzvos yisnisk'nu, you have a parallel, you have an alignment between yichud elyon yichud hataton. Because the whole inyan of Torah mitzvos can only happen within a world of yesh. And that world of yesh is not a negation of yichud elyon for cheirus. It allows that the yesh should have the same achdus like the ayin. So it's a different version of It's a different version of the hillah. It's I say told you it's like a mirror image. Everything is opposite. But, it's not essentially the It's not essentially a paradox in the point that it's two opposites that can't live together. But, the through the through the of Torah and Mitzvahs as he explains about this. The person comes to the place where just like the matter the yesh is not the first marker the matter the matter where there's a yesh it's completely fused as part of divine oneness. That's what means. Not to create an empty space and so forth. And that's the issue right have is Torah and Mitzvahs. Torah is Mitzvahs and Mitzvahs is one goes in and one goes out. It's like when you put a fire inside of outside of the whole thing gets burnt up. He explains also the whole meaning of right that was our big focus what the meaning of was. Extraordinary explanation. The part of the person that's separate and thinks it's separate which is what is the killer. That gets sent that gets consumed in and obliterated in the reality of truth. All those parts of me that I'm holding on to that I think are separate and broken and lonely. And that's why the says in the a real who is ash. Ash so there's the Torah and the Mitzvahs inside and outside. So, they don't need to get in because all the meaning of is only the parts that are separate and feel separate. And that's why was on fire. That was the main of what we explained. Those who heard it can hear it again. Those who didn't hear it it's good idea to hear the last two because it's very fundamental ideas in the teachings and in life. So, now he goes right. This capacity this ability to access this type of living it's not it's not this is revolutionizing life. The koach, the capacity that's what koach means, the potential, the power, the capacity to access this to access this truth nitenly shital. This was a gift given to the Jewish people shihaymayman mashichim tedosio mitzvos tedosio mitzvosov idey asik tedosam vavey dosam pnimius v'loysio chalolo. That through their avoydas Hashem, through their life and the asik tedosam through their Torah and their avoyda on a daily basis they access his Torah and his mitzvos that he explained before. And he explained the Torah and mitzvos as the pnimius haratzon and chachma of Hashem where there's no concealment. And when the and that can only happen when there's a yesh, there's no mitzvah and there's no Torah without the yesh most of it wouldn't apply. The diffuse. Yeah. Yeah. So that that's creates diffusion. So this koach was given to the Jewish people that through their avoyda, through their Torah they're mamshich there b'pnim, they're mamshich his Torah and mitzvos b'pnim as v'loysio chalolo Hashem kacha. In the state that the pasuk says in Emor, do not desecrate my name. And the Alter Rebbe explains s'chalalu really comes from the word chalal which means emptiness. What's the idea of chillul Hashem as we learned in the previous year? V'loysio chalolo means don't make believe that there's a place that's empty of me. That's v'loysio chalolo. Chillul Hashem means that there's a place that's chalal. That God is everywhere like Uncle Moishe says, Hashem is there, Hashem is there, Hashem is besides in my heart. Or besides in my in my struggles. Or besides in my nervous system. That's s'chalalu, that's chalal. Toich ikragley hashchina. What's v'loysio chalolo? Don't don't don't live in that space of chalal. Like God is everywhere but right now I'm eating steak, go away for a few minutes. Right now I'm eating up steak and mazoinos, I'll meet you in 5 minutes. Oh, in 5 minutes I have a sheer. But now, that's that's that's the definition of hillul of hillul Hashem. Out. I'll be married to you 23 hours, but 1 hour we're divorced. 23 hours, not so bad. This is k'feila. 23 hours I'm giving you. What are you, such a narcissist? But that means you're not married for 23 hours either. You're my child for 23 hours out of the day. 1 hour, you're not my child. >> [laughter] >> It's a It's a different It's That's That's the connection with all the coos. That's a connection with klippa. So, v'leisa challal Hashem country is and there's no challal. There's no challal. Cuz I'm fully present to real reality. I I I I don't want to I don't want to be in a lie. I don't want to lie 1 hour a day. I don't want to live in a lie for 1 hour a day. And if I'm ready to live in a lie for 1 hour a day, what do the other hours look like? So, v'leisa challal Hashem kein akum. When you have akum v'kavum mazalus, which means Gentiles are feeling and total mitzvah aim amshikhen klum. Even if they'll be mikayem Torah mitzvahs, you don't see there's a p'sam shakhin they're not accessing. V'b'khinus matana teiva, and this is a gift, a great gift. K'vaim al azaldig mar says in brakhus, shalash matanas teivas. He doesn't complete it, the three three great gifts Hashem gave our people Torah and Eretz Yisrael. Uzman matana zui b'khag Hashavuos. The time that this gift was given, this capacity was given was Shavuos. Uzman matan Torah gilui b'khinus keser Torah she'l'maala b'khinus ha'Torah. The time it's called matan Torah, which means the gift. Matan from the word matana, n'sina. So, it was the gift of Torah. What was given was the gilui of khinus keser Torah, the crown of Torah, even beyond the Torah itself, the castle of Torah, the crown. For them, this is the meaning of the Gemara that we started in the beginning. Rebbe Yosef said, "Make me a big meal on Shavuot." He wanted He wanted a choicy calf on Shavuot a choi- the choiciest calf, egla tilsa, on Shavuot, cuz he love hayomim kadagolim kama Yosef ikka bashuka. If not for this day that caused the transformation of my life, there's a lot of Joe Schmoes in the marketplace. I'm not the only Yosef, cuz there's a lot of Yosefs. Kama Yosef ikka bashuka. So, the Alter Rebbe asked, "Why the focus is he love hayomim? He doesn't say he love Torah. He says he love hayomim, this day." And he focuses on his name. And if his name was Zevulun, he could have come as Zevulun ikka bashuka. If his name was Yissachar, come as Yissachar ikka bashuka, come in. So, you could say, "Well, he happens to be Yosef. What's the deal? Kama Yosef ikka bashuka." Kama inshi ikka bashuka, there's a lot of people. What's the difference the name? The point is he's not in the shuk, he's in the Beis Medrash. Rashi says, "Lamadeti Torah u'min hashamaim amti." I This is a Psachim sameach. I learned Torah and I was elevated. So, it's the name Yosef she teaches. Yosef Kama Mazol Kama Yosef ikka bashuka Kama pnimus Yosef. He's the duke is Yosef. There's a lot of different types of Yosef in the marketplace. The pasuk says, Hamelech says, "Yosef daas, Yosef machif." Yosef comes from the word hoyosef, lo hoyosef. Right? Rachel named him Yosef. She said, "Yosef Hashem li ben acher." Hashem should will add me will add for me another child. So, the word Yosef comes from the word hoyosef, lo hoyosef. The pasuk says, "Yosef daas, Yosef machif." You add daas, you add knowledge, you add pain. What does that mean? Means more daas, more machif. More perception, the more you get to know reality, the more it's painful. Yosef daas yosef machov. Yeah. Some of you can relate to this? We're working on it. We're working on it. This is this is the the the Yeah, the the the the the slang that ignorance is bliss comes from this possuk. Yeah. Now, this was said by who who said this? This was said by HaMelech who was considered Vayechkam mikol adam, the wisest of men, in his safer Koheles, which is generally a very uh it's a book that's that has a lot of despondency in it, a lot of pain in it. And there he says, they bring in the footnotes, it's Kapitel Koheles perek aleph possuk yud ches, the first chapter of Koheles, verse 18, Yosef daas yosef machov. So, now the Rebbe says that's what he meant. Kama yosef echa beshukcha means there's a lot of ways to grow. There's a type of daas that the more you have it, the more pain you have. And the reason is because you start seeing through things. And you start seeing through things, a lot of pain. You know, in a person's life, sometimes ignorance is bliss, right? I don't know anything. I'm just a free, you know, just doing my thing. Sometimes, right? That's why some people stay away from digging a little deeper because you know you're going to uncover a lot a lot of infections. Right? Keep it simple. Keep it simple. If you have to eat a few rugelach a day, a few rugelach a day, keep the therapist away. >> [laughter] >> And it's cheaper. If you rugelach, what is it? $6? It's much cheaper. And if that's the if that does it, yeah? A few videos a day, a few clips a day, a few slices of pizza a day, it all keeps the therapist away. You tried. They have it in the back. Much cheaper. That's why we have soup, we have pasta. Soup is not enough cuz soup could be a little healthy. But you have pasta, you have cookies, you have this if somebody brings some up in a bin, some cheesecake is not better. Yeah. So there's there's something there's something advantageous, there's something valuable about saying there'll be a little less dos. Because you have to to go more, see more of reality, you see things it's not so simple. So that's the you have to dos, you have to make. So that's what you have to you have to say come and you have to make a lot of types of you have to and some types of you have to is more knowledge, more pain. The common meaning is others. There's also many different types of others which means different ways of others, but they're all considered others. Why others? Like you say others of alien thought. Others means alien thought. What means alien others? So he says the says the them others them others others others others. The says on them this is in chapter four. Others them they're others. But ultimately it's a that brings others. It brings more others doesn't only mean evil others the word of means brokenness. To be others others others. Why? And then she says three words because it's all rooted in period, it's rooted in fragmentation. The and the that's rooted in brings more brings more pain not less pain. Then superficiality is a blessing. Because you're going more into the fragmentation to the pain of fragmentation. And you can see this in life. Right when people start digging deep deep deep and you're going to more fragmentation, more compartmentalization, more separation, more mistrust. It's more pain. Like more dots is more pain. You get to see more of reality. You get to see more reality. It's more complicated. It's not simple. On the table cloth, you put the table cloth over the table, you cover up all the dirt in the table. Everything looks good. It's like the solution when you have, you know, something you have something an infection, so you put a band-aid on it. So it looks good at the band-aid. It looks good. I was in a camp once. So there was somebody there, a nurse. So any sickness that any kid had, she said, "Here's a lozenge." A lozenge, a candy. This was for everything. Here's a lozenge, you'll feel better. So that's over there Joseph Das Joseph Machath. That's all Macham because it's rooted in what's says in Bereshit. That the river comes out of Eden to irrigate the garden. What and from there it splits. So cabalistically, mystically, it represents that there's a consciousness of oneness, but at some point it starts scattering into fragmentation. So that's what he's saying. Of course we can add more knowledge and more wisdom and go deeper and deeper and deeper. You have to know where you're going in more into pain or you're going more into bliss. When it's that's rooted in you could have a ton. That's the then it's that's going to bring you into much deeper simple. There may be a lot of pain, but even the pain is a for simple. The the pain is a is is is is is a catalyst for simple for much deeper simple. It's going to bring you to more acceptance, more self-acceptance, more self-love, more inner wholeness and more love of the other and more celebration of life. Yeah. Yeah. Yeah. In in there's something called post-modernity, modernity, post-modernity. Existentialism, which have become very popular philosophies after the Second World War. Especially rooted in France, Camus and some others. And one of the main ideas is you break down everything. Everything gets disintegrated. You can't even call reality reality. Yeah, it's existentialism where basically your whole reality you have to make up from your own imagination. Everything gets broken down. And that's considered very sophisticated. Because it's like I don't buy into the superficial stuff. We really see the truth and Joseph Maher. Joseph [snorts] Maher had a lot a lot of pain there cuz you really at the end of the day you're really alone. You're really alone. So there's a lot of suffering. They go deeper and deeper and deeper, but at the end everything gets broken down. That's what Nietzsche broke down. Yeah? Yeah, Nietzsche and Schopenhauer. Solomon Maimon and a lot a lot of people, a lot of especially Jews, sensitive minds, deep minds. They don't want to sell their soul to the superficial structures that they know are not true. So they go much much deeper and we have it in a lot of in a lot of situations, a lot of people even in this shul. And in our communities, you know. For whatever reason they're not buying into what their grandmother told them when she served them the chicken soup. And there's a lot of pain there. There's a lot a lot of pain. But as somebody said, just because to get rid of pain, I'm not going to buy into lies. Some people are ready for that. I'm not I don't want. So that's what he's saying. The Kabbalah comes from the Joseph. There's a lot of ways to be myself. You can grow and grow and grow, grow in your knowledge, but the question is are you growing towards fragmentation, towards breaking apart of everything? Towards seeing your life ultimately as part of an endless chaos that only you appreciate because you're brilliant. I think you have the to the madness. Yeah. And it becomes more and more unnerving cuz the deeper you go, really it does become very very complex to the point where it could even freak you out. Or Rebbe Yosef is saying, "What's the kodesh of hayoima?" The hayoima of Matan Torah is it's a different type of Rebbe Yosef. It's the Rebbe Yosef that ultimately brings to bringing it back together. But not because of a superficial perspective, because of going even deeper and discovering the nekudas achdus in everything. The love, the connection. That's a whole different union. Going from the meshame yupared to a deeper place of achdus. That requires a lot of surrender cuz sometimes a person is also addicted to their pain. And we have to say it respectfully, but sometimes right? You have to ask yourself, "Who would I be without my pain?" Yeah. Somebody once told me they will not get rid of their pain because who were they going to be? Now they have personality. They're grieving. They're upset. Uh, yeah. There's trauma. Trauma. There's a There's a story here. It's like a shmak. They sit down with a therapist. They shock the therapist. I'm a chaya. I'm a chaya. I'm already paying him money. I want a little drama. I don't want him to say another boring story he should fall asleep on me. Shine the nacha client. Nacha shachya. Nacha loyetzluchmek, yeah? They said there was a guy he went to a therapist. His therapist said, "I give everybody one session and I I deal with the problem. It's $8,000 later, but you never have to come back." So this guy comes to him. He's there 4 hours. And after 4 hours he gets his $8,000. He says, "You're never going to have to go back." He says, "No, no. What's the issue?" He says, "You suffer from low self-esteem." That's the diagnosis. He says, "You shichaya. You shichaya." "I had to know that? I want TO KNOW WHY I SUFFER from low self-esteem." He says, "It's not unusual for losers." Shine. Done. He never had to come back again. Yeah. So, I don't need the therapist to fall asleep on me and say, "Okay, Shine. He's a drama queen." I want it to talk to be a drama. Anybody relates to this? There's a real story here. Now, we have to respect because people have real stories, but sometimes the trap can be I don't think there's anything more than the story. That's the real low self. Low self-esteem is not just the pain happened to me. I don't think without the pain there's anything to me. Yeah. If there's not If there's no story here, what's going to be left of me? Now, I'm an interesting guy. I suffer. I can't have normal relationships. I have anxiety 24/7. It's a my sir. Deal with me. Yeah, we can go out for coffee and I can really shock you with my story. Huh? >> [laughter] >> You think I could be a therapist? My My marriage is on Whatever. Everything is disintegrated. That's a good miser. It's a good miser. This could be printed in a newspaper, right? It Yeah, this is a resume. This is a resume for a therapist. I'm a We'll even go mention it at the Shabbatone. What a dramatic thing it is. But, you have to ask yourself, who would I be without my pain? Who would I be? The truth is, you don't have to worry. Without your pain the pain you have to pay tribute to because it's part of the part of life and it's part of what makes me who I am and what brought me to where I am. So, you have to pay tribute to it, but don't get addicted in reducing yourself to the pain. Because your infinity is even more exciting than your pain. This is how many people have to understand. It's not so simple. We sometimes Yeah, just like it's not good to ignore the pain and just everything is perfect. You have to know You have to know more, but also not to remain forever in a world where I have to be fragmented. That's also reducing yourself to a very small place. It's more sophisticated because I'm a I'm a mess. I'm essentially a mess. I've been a mess since the age 1 and 1/2, right? It's very very poetic. You could write poems from today till tomorrow. You wake up 3:00 in the morning and you see the ghosts and the skeletons everywhere and you wax eloquently about the demons of the world. I get that. But there's something even deeper than that. And that's what the Besht was saying, he didn't get stuck in the Mishamyu part. Yeah? Mishamyu part is a possible comparison to the nations. He puts it in here. No, it's not It's the Mishamyu part. It's It's It's It's the language in this from where the world of goes into the world of period. Okay, 1 second, yeah? We'll get to that. So, in a way what he's saying more dots is like you have more meanings. Yeah. So, and More More common, yeah. So, in a way pain becomes meaningful. Yeah. As opposed to exist existentialism where everything is meaningless. Exactly. Very good. That's the question. Does pain ultimately bring you to a place of meaninglessness? Everything is just meaningless and therefore the only defense against that is either despair or cynicism or addiction or distractions or going into my head and becoming a great philosopher about it and writing a best-selling book about how everything is meaningless. And even sometimes if I have a good disposition and I had a good mother they've given me an element of gratitude. In other words, like really nothing makes sense. So, just enjoy the day. There's a bird outside, enjoy the bird. And that's sometimes the uh Sky is blue. Sky is blue, yeah. Enjoy the snow. You're breathing. You have water in the sink. Just enjoy that. There's nothing else. Sometimes I'm just I'm just I want to mention that, too. It's not Oh, wait. You know, is that what some people do? Like it's So, just be happy. You're lucky. From infinite universes, you ended up on a planet where there's some life by mistake. After 25 billion years fine-tuning, crazy fine-tuning. I don't know why. But just thank the stars that you, from endless creatures, this little inconsequential quirk of dust on the surface of infinity somehow thinks he has consciousness. So, Zionists are going to have a sugar thought, but fine. So, just enjoy your consciousness for a few minutes. Right? But ultimately, it's meaningless. Rebbe Yossi says saying that no. Kama Yossi came to the sugar and that's why the word is sugar. Why sugar? He could have said Kama Yossi in sugar. What if they're not in the marketplace? What if they're in the house? Not all the Jews are in the marketplace. What's the deal sugar? The answer is sugar is a place of period. That's why he says Mishnah Berurah. What's a sugar? Sugar is a reshus harabim. It's a fragmented place. If you walk on 5th Avenue, you look everybody's in their own world. Right? Everybody's on their phone bumping into poles. You can have 100,000 people on one block, but nobody's thinking what the other person is thinking. One guy just made a million dollars in the skyscraper. Another guy just lost a million dollars. One guy is going to his divorce. One guy is going to his wedding. One guy hates the world. One guy loves the world. You ever watch 5th Avenue? You could just watch it. Look Look at it. It's a very interesting thing. That's true. >> [laughter] >> What's a reshus harabim? Is Not the Rebbe says reshus harabim means a domain of fragmentation. It's rabim. Reshus hayachid is everything is ba'achtos. Yachid. It's not just reshus hayachid that has four walls. Yeah, halachically, that's what it means. But spiritually, reshus hayachid means a reshus of achtos. Sugar represents period. That's kama Yosef, it could be shooka, that the pain ultimately leads to meaninglessness, not to meaningfulness. And it can go both ways. And everybody knows, either your anxiety and your pain and depression could catapult you into the most powerful, sensitive, empathetic healer, or it just breaks me and destroys me and just makes me a miserable, bitter person. And and it's not about judgement, but that's the that's the difference. That's a very very very subtle observation. The pain is the same pain. It's not about repressing and denying. But either you become one of the greatest healers of a generation because you know what it is, because you have the empathy, because you worked it through, or everything just becomes meaningless and then I'm growing from distraction to distraction. One period to another period to another period to another period. And it's a very it's a deep shift in consciousness. And I I think one of the hardest shifts is to be able to say, "I will be fine without my pain. I'm still a person with value without my pain. Not only that, my deepest value does not come from my pain." That's the difference. I've seen people that they are so invested in their pain and they're good people. It's not that they're they're not they're very good people. But they don't know that there's a story outside of their pain. They don't know it. They think they're boring. Somebody told me, "I'm a boring person without my pain." Wow. So if you weren't molested, there would be nothing You understand what happens? The what makes you interesting that you were molested? Really? That's what makes you interesting? That's what you think of your soul? But deep down, that's what sometimes happens. That's what sometimes happen. That's what makes me interesting. That's what broke me. Ah, now there's a story. I'm broken, I'm crazy, I'm insane, I went through addiction, I'm in depression. Oh, that's a story. That's not a story. It's a story to deal with, but that's not your story. Your story has much more glory than that. Your ain soif is much more interesting, I promise you. But we we have to believe this. This is not so easy. I'm I'm talking I know I know this is something that's very very serious my people. The after people are in healing. This is the after people who are in healing. They are in healing cuz they're dealing with their story. And you can also get stuck there. So let me just say that some people have an affinity Yeah. Yeah. Yeah. Yeah. Yeah. Yeah. We sometimes have an affinity towards our pain. It's not our fault because that's the self-esteem that we managed to find. We didn't get other self-esteem. So what's my self-esteem? My self-esteem is I go to healing and I get over there empathy and people who appreciate what I went through and a few good hugs and it's very special. It's It's not for shalom to delegitimize because this is the journey of people. And I want to stay there. I want to stay there. Where am I going to go back home and be a normal person? There's no empathy there. At least here there's empathy. So many ways I attract more of that. I attract more of that. And it's not so easy to give it up. It's not so easy to give it up. Isn't it It's one of the ways of dealing with such pain is to go to Yeah. No. No, for sure. For sure men's group are amazing some of them if they're led by people who are neutral and really pure. Healing is not only important, sometimes it's it's crucial and vital and nefesh. But what I always want is to be able to open myself up to my truest light to the frequency of oneness that I that that we are all radiating to the frequency of love and joy. my. And that's what Joseph is saying, we can go to Yosef Daas. You could learn about everything in psychology. And you know what's going to happen? You're going to become completely, completely saturated with pain. Yeah, that's the void to the mind of Yichud Elah and Yichud Tatoh ultimately are one. Yichud Tatoh is working through the yesh. Yichud Elah, there's no yesh. Every The The more yesh, the more I am. You stay in the real yesh. Yichud Tatoh, there's a yesh. You say, "Go to Yichud Elah." I can't go to Yichud Elah. I'm in YICHUD TATOH. BUT YICHUD Tatoh Yichud Tatoh means to fuse the two. The lowliness can go to holiness. The yesh is a hachana to be able to create in the yesh below s'chachol Elah u'shem katzu. In Yichud Elah, there's no union of chillul because there's not empty. In Yichud Tatoh, there could be s'chacholul. So, that's the idea of misham yiparei, taking it back to achdus. In every person's life, what that means is that ultimately I come to a place of deeper meaning and deeper love and deeper bliss and deeper oneness. That's why those of us who are doing a lot of healing work and are into it, that's why Chassidus is so important. Because psychology itself has amazing techniques and a lot of people are helped. It has a lot a lot of techniques and a lot of beautiful, beautiful things. But often, the person could start worshipping their pain. They get stuck there. It becomes a getchke, becomes an avodah zarah. How did he do it? Because it always comes back to achdus. It comes back to Elokus. It comes back Yeah, it comes back to your infinity. Your value is infinite. Your life is purposeful. You're not a mistake. Of course, we have moments of despair. We have moments of questions, we have moments that we break down, and that's part of it. We have grief. There's yosif das, yosif machav. But he says the question is does your go la hara or la hatif? That's the question. What's ra's brokenness? There's that leads to brokenness and there's that leads to achdus. The of leads to ainid mulvada. Ainid mulvada means that you are the most beautiful, incredible, blissful creature that has ever been created. What does that really mean? It's a nice line, wasn't That's true. That you said good. You're right. You said You know, don't be sorry. This is it. Yeah, what I said was words and now there's experiencing it in the nervous system, yeah? You're right. You're right. It doesn't mean anything. Very good. Noted. It actually doesn't mean anything. Was luck still? I know you didn't mean to make a joke and I'm also not making a joke. Just because I'm smiling, I'm not making a joke. I could start crying if you want. >> [laughter] >> What makes it meaningful is the experience of it. If it's another line, it's another chachma. Not a chachma. It's another slang bumper sticker, put it on your car. You're a beautiful person. You should Thank you. $1,000, please. Your check bounced. I'll come back next Monday. I'll tell you again, you're a beautiful person. Yeah. So, that's the question. When the chachma yosif beshuka, of course you can grow in life. You have to grow. That's what he's talking. He's not talking about Joe Schmo who's sitting on his couch potato and doing that. That's not what he's comparing himself. He's comparing himself to Joseph. There's a lot of ways to grow. You can become brilliant. You can read everything. What did somebody once say? I think uh Professor today people are reading more and more about less and less. That's Joseph Schmo. You read more and more and more and more and more AND MORE ABOUT WHAT? LESS less less less. What [clears throat] somebody said today people know the price of everything and the value of nothing. I know the price of everything and with chat GPT what don't you know? If you don't know you ask and you'll get a lecture better than anybody in the world knows and you're an expert. The one thing the one thing I don't know I don't have that. I don't experience this. The the the him and the hate of the that brings to this. To to to the to the to the unification. So, that's me show me product of a higher this day. What's this day? Who is you to tell me is better than a potato? Should buy slap shots 18 save by the way the matter of my life. This day was the day of his and the son. Which is enclosed in the title. And over there it's not more information. Over there is the manifestation of and safe. The his wisdom and his will. The matter of my life. That the the the matter should be like the matter. The that the two realities to be able to become parallel that the yes should become the arena in which you could happens. Yeah. That's where he says this day This Yuma comes after the 49 days of Sefiras Haomer. Seven weeks which represent the seven names of Hashem that you're not allowed to erase which represent the seven middos. And each one includes seven, so it's seven times seven is 49. Like the whole process of Sefiras Haomer, but it's really the seven names that we spoke about in the beginning of the ma'amar. That the whole giluy is through the names. And Avraham Avinu picked up on that reality. To be able to access the Ein Sof into the world. So that's the Sefiras Haomer, so you have seven shaimos. You start off with Sefiras Haomer which is the seven days of seven middos which is what he calls Seder Hishtalshelus. And then you come to Shavuos which is the Ohr that's beyond Hishtalshelus where physical and spiritual ma'alah and matah, ruchnius and gashmius confused. Like he says, say in Hallel, "Hamagbiha l'sheves." He's so beyond and therefore he can humble himself to see shamayim and aretz and connect them. V'einam k'seder V'lachein b'li degeluy l'matah k'ma'alah l'ma'alah. And that's why it can be revealed viscerally just as it is l'ma'alah. As we explained the difference of Avraham and Moshe, this is where it comes back to Avraham Avraham Avraham Avinu also was m'kayem mitzvos, but he says the main mitzvos of Avraham were affecting the higher frequencies of reality the Olam Ha'Asiyah. Look about Bikur Cholim and Tefillin all in the time of Avraham Avinu. The chiddush of Moshe Rabbeinu was in the Olam Ha'Atzilus. Vayeired Hashem al Har Sinai. And that's HaYom Hazeh K'Nigdo. the Torah was here before. But the of matter of Torah was that you could be a law could be introduced into you could be a Torah that in the physical world in the physical yes in the world of fragmentation this frequency of oneness can be can be lived with that in the fragmentation of the heart that in the pain of a disassociated universe. That's the higher you are. So it's not yourself of that's yourself of this. Based on this that now comes back to bring it all together. Let's remember the mind of started on a possible double of the given on a book of It's a very interesting possible cuz it doesn't fit into the context of what's happening. They're all at Mount Sinai. The blast of the show for is very strong. Moishe speaks and I shall answer him in his own voice. The says it that I shall become a tournament. Almost like somebody teaching and you have a tournament. And from here you learn a lot that a tournament is not allowed to raise his voice higher than the teacher. Where do you see it I shall have a stronger voice than but he kept it to the Moishe why cuz he was the tournament. The big question asked here what exactly was Moishe saying that I shall be saying over the one of the first two and I shall say directly they didn't hear it from Moishe. The other is in the rest of Torah they heard from Moishe not from Moishe. Here's something in the middle Moishe speaks and I shall be answering. Yeah yeah. And it's also funny that is the tournament of Moishe. And it's the only possible that speaks in the future not in the past as he says Moishe not Moishe but and it's such a difficult possible that even Rashi gives a whole people to explain it and actually says it's not talking about the first two commandments, talking about the other commandments. But people wouldn't hear Moshe's voice. So Hashem almost Hashem was like a megaphone. He was like an assistant like making it amplifying his voice. That's how Rashi says. The Ramban argues with Rashi. So it's not the whole shot in the possible. Cuz this is before Martin Tyler. So now based on this whole Indian explains what this possible is. So half of the Kabir he says there. We know Hashem has a table beginning of motion you double. Accessing title in this beginning. What do we mean this beginning? Accessing this Indian of title. Where you could be alone you could be a total become one. This is the Indian of motion you double. Why? Motion beginning is bitter. Then you could have motion is bitter. Bitter means the surrender of all ego. The issue motion on of my color the motion of the planet. The possible says motion was the humblest person in the world. The color that doesn't make sense. The Ramban calls motion me from in a motion the most perfect human being that could live. How is he the most humble person from everybody? My color is thank you. My color that the never says in a moment my color Adam a feeling of so Adam. Doesn't say my color my color so my color Adam. That means motion made any person in the world in the Philippines or in Nepal in Vietnam or in Peru in Alaska or in New Zealand any person. Yeah? Huh? Or Montauk? And he looked at the person and he felt more humble than this person. Interesting. I understand he could feel humble a guy be my color Adam and he so you could say real humble people they don't know who they are. That's not he didn't know who he was. He didn't know that he was chosen from everybody. He thought God >> [laughter] >> God said, "I wanted you to be Oh, you got the wrong guy." So, it's a complete zero. A humble person honestly speaks in front of somebody who's a awful. Right? And yet a good Moshe speaks now in front Very good. Very good. Yeah. So, what do we see from here? The humility that we're talking about is not humility in the sense I'm tall and I tell you I'm short. I'm brilliant and I tell you I'm dumb. I'm rich and I tell you I'm a pauper. Yeah? I have a tremendous skill and I deny it. That's not humility. That's called lying. Forgive me. If you're tall and you say you're short, you're not humble. You're just hacking a chinik. You know you're lying and everybody else knows you're lying. It may look humble, but it's not humble. You know, when people get up at a shabbos brachos I don't know why they invited me to speak. And you forgive me, my machshava is that is I agree, I also don't. The only difference between me and him is I actually believe what I'm thinking and he doesn't. But I have 45 minutes later, he's not finished. If you don't know why they invited you to speak, so say mazel tov and that's a chovek. So, the pshat is it's the humble way of starting your speech. I disagree. Do not start that way. Cuz if you really don't know, that's a chovek. And everybody will be happy and if you don't want to be mekayem mitzva simchas chosson vekallah, it's mamesh you be mekayem a mitzva. Sit down. They'll be happy. The machatonim will be everybody will be happy. Say this giffa. You could say this giffa. Make sure it's b'shem Amram. Make sure it's b'shem Amram. Exactly. If I'm not mistaken, there's a safer divrei Torah by the Minchas Elazar of Munkatch and if I'm not mistaken, he says that at Sheva Brachot, you shouldn't say over from the parsha because Simchas Chosson v'Kallah. >> [laughter] >> If I'm not mistaken. You know when people get up at a Sheva Brachot, there's a possuk in parshas Mishpatim and I saw Chasam Sofer and you're like, "Oh my god. Any way to get out of this restaurant from the side exit door? You think we could call Hatzolah? You think I could join Hatzolah for 20 minutes? I could get out of here?" The real inyan of anavah is not that you don't know your ma'alos. You could know everything. But Moshe lived in the frequency of Yichud Eilah. That's pshat anavah l'ma'alah u'l'matah min ha'adamah. It's a humility that actually comes from knowing that you're Ein Sof. But it's a knowledge that you're completely completely a channel. The way he lived was complete bitul. L'ma'alah yesh u'l'matah ayin. Because l'ma'alah yesh u'l'matah ayin in Yichud Eilah, so therefore Moshe's entire metzius is a conduit. Like the Medrash says, "Chinom ani davar rishon mitoch ha'guf." That's why he could say, "I'm going to give you rain." "I'm going to give you rain?" He says, "V'nasati mitar artzechem." In in parshas Sh'ma, "V'hayah im shamoa." We say it every day. "I'm going to give you rain." He should say, "Hashem is going to give you rain." The answer is for Moshe, when he says the word I, it's the I of Hashem. There's no two I's. That's his I. When he says I, when I say I, I have to be careful which I am I talking about. When Moshe said I, there was such a sud- such such a seamless fusion that he lived in that world of l'ma'alah yesh u'l'matah ayin. The more Ein Sof, that's yesh. The less Ein Sof, the more ayin. It exists, but it's k'ayin. It's submerged in infinity. It's not tofes makom. And that's why he can even write in the Sefer Torah, "By the way, I'm the humblest person who ever lived." What do you say about somebody who writes that? He has chutzpah He has chutzpah, exactly. What else did you write? Could we burn it? Moishe Rabbeinu is the one who wrote Moishe I'm not going to call it wow, that's very humble. The answer is we look at the contrast because like oh, he thinks he's humble. When the when Moishe Rabbeinu said I'm humble, it's in saying that Moishe Rabbeinu is humble. The true humble people could actually say that they're humble. Cuz the one who's saying that they're humble is not their ego is saying I'm humble. It's their humility saying they're humble. That's also a gift. I'm just channeling humility. God is channeling humility through me. Okay. Don't don't take You don't have to take yourself so seriously. God could channel money through me. He could channel love through me. He channels life through me, through every one of us. And through Moishe Rabbeinu he channeled humility. What was Why can't you write it? When I say I'm humble, I'm afraid you're going to think that Yossi Jacobson thinks he owes you money. So I'm not going to say it. I want to be I want to be I don't want to be perceived as an idiot. Moishe Rabbeinu was like of course that's what bittle means. Bittle doesn't mean you're nothing. Bittle means you channel everything, but you channel it. You don't hold on to it. You don't steal. You know When somebody channels through you, you don't hijack and take some to your own bank account. You know what I mean? The Mashgiach doesn't take The difference of Moishe Rabbeinu and everybody else is some Mashgiach take 90%. Some Mashgiach take 40%. And some Mashgiach just pass it on. >> [laughter] >> Yeah. That's why Moishe says in Parshas Beshalach twice "What are we that you're attacking us?" Ma means what? What do you think we are? Me and Aaron. This is not a game of control. I'm not in that business. I'm not trying to control. This is the Moshe Yidaber. The word dibur we usually translate as speech, but it has another meaning. We say in Tehillim Yidaber, we say it before Lamnatzeach Tehillim Mem Zayin. Yidaber Amim Tachteinu Amim Tachat Raglenu. Which means Yidaber is leadership. Yidaber Amim Tachteinu. He will suppress or create subservience of the nations under us. Yidaber. So, Yidaber is whenever you lead, when you're leading something, that's called Yidaber. Doesn't only mean Moshe speaks, he speaks. But, Moshe Yidaber also means Huh? Moshe was manik. He was channeling something. Yeah. He was transmitting Hamshacha V'hanhaga Ohr Ein Sof down here through bitul. Meaning through becoming a complete complete channel, and therefore all the truth can be revealed through you. The pasuk says in Mishlei Chochma, from where you're going to find it? It's It's It's a statement, not just a question. Chochma comes from Ayin. And the place where you find his greatness, the Gemara says in Megillah, that's where you find his humility. Through Ayin, that's where Chochma comes from. So, through Moshe's bitul, he can channel this frequency of reality. Moshe brings it downward. Ki Moshe Shushvina d'Malka. The Zohar says Moshe was like the Shushvina. By a chuppah you have the escorts, the unterfirer from the chosson and the kallah. So it says in the Zohar, Hashem and the Jewish people also had a chuppah. Moshe was shushvinin d'malka and Aaron was shushvinin d'matrunisa. Moshe was the mechutan from the chosson side and Aaron was the mechutan from the kallah side. So Moshe was the one k'vayachol who holds on to Hashem and says come to the chuppah. Why do you have shushvinin by a chuppah? Why can't they walk themselves? The answer is because a chosson and a kallah are going to the chuppah do something very intense and they all need support. There's like a bashfulness, there's a shyness. You know, they're getting married, they weren't married before, so they almost need like encouragement. Come, come, come. So the chosson has his unterfirer called shushvinin and the kallah has her. So it says in the Zohar, Hashem and the Jewish people also needed shushvinin. So Moshe was the shushvinin of Hashem. He says, "Come, come, come." Come, come, it's a fine a kallah, shine a kallah. Beautiful kallah, don't worry, it's going to be good. And the kallah also needs I was Aaron. So Moshe and Aaron they played the role of shushvinin d'malka, shushvinin d'matrunisa. What does the Zohar really mean? What does the Zohar really mean? Hashem was afraid? What he means is this inyan. Yichud Elokim is so remote from us, it needs a shushvinin and that's Moshe. Moshe is the one who embodies Yichud Elokim. He embodies it, so he could show you that it's not scary. Farkert, this is it. But a person needs that encouragement because when you surrender everything, what am I going to be left with? If you really surrender to Yichud Elokim, it's dangerous. What are you going to be left with? Like we spoke before, letting go of your pain, what are you going to be left with? I think shushvinin we need because the natural instinct is to escape. The natural instinct is separation, of course. To escape, yeah, I'm not coming to this chassana. Yeah, let the caterer figure out who to feed. I'm not coming to this wedding. The shushvinin is almost like an encouragement, like a boost of confidence. Come, come. That's why it's called Ish Elokim. V'zot habracha she' berach Moshe, Ish Elokim. What for Ish Elokim? SO THE REBBE TEACHES, BY THE HUSBAND OF ELOHIM. By the matronissa, the husband of the queen. Ish Elohim is the husband of Elohim. Elohim is like the kallah. Matronissa is the queen in Aramaic. Malkus the king. Shushvina is the unterführer, the escortee. Ish Elohim is the taish, the husband OF ELOHIM. WHAT'S THE HUSBAND OF ELOHIM? The new show kindness to the law. Moshe embodied, he he channels what's called mashallah mata mata ayin. The ain sof od. This frequency of reality, that the higher you go is yesh and the lower you go is ayin. Remember the holy name of Elohim. That we explained by the last two classes. In Elohim, the more visible, the more concrete, the more finite, the more ayin. The higher, the less tangible, the more ain sof, the more yesh. And the real which is completely not defined by us because we can't grasp it. That's the real yesh. The higher yesh, the lower ayin. Just like it is in any any emotional growth. In an immature space, what is the most real thing? Is what is very reduced to small my small reality. As you evolve, that becomes ayin and it almost vanishes. So Moshe channels that. He's and that's the meaning of od. While Elohim who is the tata. Elohim which is also the name of Hashem. But it's the middle of tzimtzum. This is tata. This is the covered. This is already the throne. The throne of glory show which ultimately becomes a source for everything in the world including your own animal soul. Our animal soul comes from the face of the lion, the face of the ox, the face of the eagle in the mice in the cover. Which are the highest that you're going to be carrying the throne, which is a look him. You see I cover the other malachi say. The case that I covered that's a look him. That's already godliness the way it's you could have taught meaning the way godliness becomes a source of yesh. The show by Thomas says no, I'm real. This world is real. I am a yesh. I have to protect myself. Where is that rooted in? That's rooted in a look him. It's not a mistake. You could have taught us also from a sham. Kale days a sham. It's both. That's a look him. So you have my share. It's channeling you could have a lot because of his bitter. A look him is the source of you could have taught us. Behemoth is the three of bonds. 52. Adam is 45. I love darling that's my but not motion said the natural man. Motion is the Adam on top of the throne. There's the case say that's a look him. Case that I covered it's called. From there come all the the angels which was the source of the by Thomas and motion represents the man which is the Adam case say you could have a lot. And the difference is that a look him is that seems to a look him is seems to a look him is also a tower 86. The creation may I am seems to create a yesh from AN EYE IN. WHY IS IT THAT IN YOU could have a lot the higher you go is yesh and the lower you go is eye in? Because what makes the yesh down here is seems to. More restrictions more is so it becomes like eye in. The whole world that we take so seriously it's because of myriad of of concealments and concealments. So when you're the source of all that, you look at that and you say it's kind. What's the real yesh? The real yesh is with there's no tzimtzum. Right? So, like we think about this. Think just think about this on the kuda, right? If all your cover-ups are eliminated, everything, what are you left with? And will you be ashamed or not ashamed? If all cover-ups are gone, all cover-ups. And I'm talking about the highest highest highest most spirit with all tzimtzumim are gone. So, it's lamala yesh and lamata ain. That's Moshe Rabbeinu. That's the frequency he lived in. Elokim is the source of tzimtzum and therefore you have lamata yesh. Ki Elokim lo shishara. The word Elokim means ruler. Elokim is a ruler. Ain melech belo am and there's no king without a people. Belo am umamus. The word am means a nation. It also comes the word gechalim umamus which means extinguished coal. They're They're not They're not They're not on fire anymore. So, ain melech belo am the king needs an am that's separate from him. Am umamus. They're not part of the melech. You're not a melech on your own kids. So, Elokim requires otherness. Ain melech belo am. So, in Elokim there has to be yesh. That's why there's a tzimtzum in Elokim. Yeah, there's a separation. Be'emes not, but mitzad Elokim there is tzimtzum. There's concealment and restriction so there could be otherness. So, now we have Moshe yedaber v'Elokim ya'anenu. Elokim responds. Hinei lashon amei v'lashon acher. There's a commandment as I'll go by hallel oina acharei Moshe imer. The Gemara has an expression in maseches Sukkah by hallel. It used to be there was a chazan who said hallel and the crowd responded and answered. So, the word oina in Hebrew means when you repeat after me what I say. Like we say "Shmaya oyna." The word "oyna" doesn't mean you say something else. It means when the listener repeats what the speaker said, that's called "oyna." That's what "oyna" means in Lashon Kodesh. We say "oyna," you just answer, but here it means actually you're repeating back to me what you heard from me, but it's coming from you. Huh? Yeah. It's mirroring back to me what I said, right? In good communication, what they do is somebody speaks, like the husband and wife. It's one of the big therapies, yeah? Can you repeat back to her what she just said? And then he tries, the poor guy tries. It's like, "Oh my god, here we go again." And go in his first time and as whatever shine. Because very often what I said and what you heard is not just all the stuff. >> [laughter] >> Exactly. I wasn't listening to listen, I was listening to show you that you were wrong. So, I'm going to show you you're wrong, huh? Lair? Listen. Acknowledge. Very nice. Listen, acknowledge, explore, respond. So, that's what "oyna" is. "Oyna" is not just I have something else to say. I'm giving you feedback from what you said. It's not even so negative if it's the same words or not. That's not his point. The point is sometimes it's the same words, but you're not really repeating it cuz you didn't understand, you just have a good memory. Aniyah means that you internalize it and now you're giving it back. That's the real inyan of aniyah. Either you're saying the same words or not, that's not so negiyah. The point is you're saying back what you heard, but it's coming from you. In other words, I got it. So, it's a different inyan. So, in Hallel, when they're saying over the Hallel, it's not just like birds, like parrots repeating. The point is it says by Az Yashir this happened, Moshe said and the Jewish people responded. Responded means they repeated, it became part of their inyan. See Taiteshes, V'zo Elokim Ya'anenu. Moshe Yidaber Elokim Ya'anenu B'chinat Yichud Tatoh, Ya'aneh Lam Sh'chazu Shel Moshe She'himshich B'chinat Yichud Elah L'yasmal Matoh L'maileh K'maimal Matoh L'maileh. K'maimal Maileh L'matoh. That's what the possuk is saying. Moshe Yidaber. Moshe channeled Yichud Elah. L'maileh Yesh U'l'matoh Ayin. The more L'matoh, the more Ayin, the more L'maileh, the more Yesh. The chiddush was V'Elokim. Moshe's Ish Elokim means the husband of Elokim. Moshe's Shushvin D'malka. Elokim, which is Kisei Hakavod, this is the source of your animal soul, the source of tzimtzum, the source of Yichud Tatoh, Ya'anenu. Internalized it and gave it back. Ya'anenu B'cha. That's why they explains why Elokim is the Meturgeman. Hashem is considered the Meturgeman of Moshe cuz Yichud Tatoh IS THE TARGUM OF Yichud Elah. It's the Meturgeman. What does a Meturgeman do? A Meturgeman takes the abstract words and translates it. The whole chiddush of the Maimer is that Yichud Tatoh IS REALLY A TARGUM OF YICHUD ELAH. It's just a good Meturgeman. The Meturgeman uses different language. The language OF YICHUD TATOH IS YESH. The language of Yichud Elah is Ayin, but it's THE SAME THING. HERE IT'S GILI Elokus through the Yesh. Like we said from the sicha of Yut Kislev Chaf Hey, a Jew wants to scream Shema Koleinu B'divrei in the middle of the day. He can't. So, he has to take a cup of water. So, what's the water? THE WATER IS "SHAKOL Niya Bidvaro". Of course, you need a cup of water. If you live in "ayin", you can't make a "brocha Shakol Niya Bidvaro". You know how to make a "brocha Shakol Niya Bidvaro" in "ayin"? It'll be "al achas brocha levatalah". >> [laughter] >> "Ayin" "Shakol Niya Bidvaro" means everything is "ayin". That's true, but you need a cup of water. "Shakol Niya Bidvaro" means everything is "ayin", but you need a cup of water or a cup of coffee. And if you say everything is "ayin" and therefore "Baruch Atah Hashem ELOKEINU MELECH HA'OLAM SHAKOL Niya Bidvaro", it's a "brocha levatalah". It's You "toifes" "Moshe Yidaber El Hashem Elokeinu Ya'anenu". What's "Ya'anenu"? What's "Ya'anenu"? THE SAME WORDS. BUT NOT NEGATE THE same words. I'm not "parve". "Elokeinu" "Elokeinu" got it and he fed it back. "Ya'anenu" "B'kol B'kolo Shel Moshe". That that moment is the moment that we were given the capacity to be able to fuse "Yichud Elah" "Yichud Tatah". "Yesh Inyan". That's "Kama Yosef Ikabeshuka". That's not the "Yosef" that creates more pain and less meaning, but the "Yosef" that creates more "achtos". You add and add and add and add and add and you're either reading more and more about less and less, more fragmentation, more fragmentation, or you add and add and add and add and bring it all back into oneness. I can add and add and add and add and become more split and more split. Every day I become a little more split. Or the "Yosef" comes back into from the "shuk", it goes into "Shulchan Aruch", not the "shuk". "V'inyan Yidaber V'Ya'anenu Lo Shinuyei Hu". Now, we'll understand "Yidaber" is not in the past. It's in the present and in the future. "Inyan Pashtuso DeMoshe B'chol Dor Hu B'chinat HaBitul SheYesh B'chol Adam. Lifnei Madregas HaShem B'Libo". "Ki Hu Matir B'Libi Ki Matir Hu B'Chinaz Bitul Ratzoncha". Because it says in the Zohar the extension of Moshe's in every generation. So, "Moshe Yidaber" is still happening. What is "MOSHE YIDABER"? THE "BITUL" that exists in every person. In other words, here's the Rebbi says, "We're not talking about a person, Moshe." This is talking about you. THE PASHUT OF MOSHE MEANS THAT THERE'S A LITTLE MOSHE IN EVERY GENERATION. There's a pashut. Where is that? The bittle that you have. The capacity that you have for this frequency of surrender, this is the Moshe we're talking about. So, it's not that he did it in the past, HE'S STILL DOING IT. MOSHE EVERY TIME YOU GO INTO THIS PLACE, it's the of Moshe. It happens. True, the full matter of Moshe Nobody's saying you're Moshe, but according to your heart, this is your bittle. BITTLE THEN IT'S MOSHE. MOSHE IS SPEAKING NOW. AND THE INSIDE OF YOU, which is the source OF YOUR OF A HUMAN responds in the same word. It It got the message. It got it. And it got it on its terms. That's the idea of communication. I don't need you to repeat back to me my words to show me that you have a photographic memory. You should have I need you to repeat my words that you got my words. Say it in your own words, but say my words. Right? That's what communication is. Say it back to her or say it back to him, but say it in your own words, it's much deeper. Cuz that means you really got it. I could I just repeated what you said. My husband is very frustrated. It's very frustrating. My husband is very frustrating. You should What else? 2 + 2 = 4. You should What's next? Let's get out of here. The real is I got it. I internalized it, and then ah, I give it back I give it out. Forget in different words, it's even more powerful. That's the You could have taught different language. You remember the mirror image, it's the opposite. This is the language of I, this is the language of yesh, but it's the same in you. You don't know the car. And that's the The doesn't go higher than the teacher. doesn't go higher than the teacher. You could have taught here to mirror the law. Mirror it, not go higher than it. And that's why it's called Elokim. Of course, that's the whole sky in one line. Moshe came in the car. So what the Rebbe is saying, he's not talking about that moment. He's talking about this is the the for the whole for the whole existence for the whole future. Huh? And he finishes his result all this is the good says says it says in the belly of rubber. Call the name of the name of the connected. Whoever learns whoever reads and learns the name of him is learning, reading, and learning the against him. It's almost like if I start learning, takes a seat and comes like a and starts learning with me. That's what the name of the belly of rubber. Now, it's a big this. A sits down to learn. You open up a safer to learn. Suddenly, you sit you think you're sitting yourself. Obviously, you're not sitting yourself. The name of the name of the connected. Connected I meaning parallel doesn't say near me. Says connected. Parallel to me, is also sitting and learning. So, there's a here. What's the idea? Like he's connected here. Like the name of the name of him. It says call the name of the name of him. Anybody, a child, an adult, a simple person. Every call the name of the name of him. He says but that is like the name of the name of him. It doesn't mean everything is everybody is the same. The call the name of the name of the name of him. The name of the name of him. The name of the name of the name of the name of the name of the name of the name of the name of the name of the name So, he says this is what the is saying. Call the name of the name of the name of the name of the name of the name of the name of the name of the name of the The name of the name of the name of the name of the name of the What does it mean is learning against you? What does it mean? I'm sitting myself. It means this name of the name of the name of the name of the name of the name of the name of the name is always responding to Moshe. Moshe speaks and Elokim gives it back. Kol hakol me Shechinah, that's the Moshiach in you. Hakadosh Baruch Hu kol me Shechinah konegda, that's the konegda. It's always konegda. Because when I'm learning, all parts of me are learning. My animal soul is rooted in Elokim. My other, my Moshiach is rooted in Yechida Elah. So, there's a relationship between the two. So, every person, based on his own experience of bitul, how much you embody it. What does Moshiach mean? That you're living in a frequency just like Ein Sof, filled the entire space of Elam Ha'Atzilus before creation, it's exactly now after creation. What way was this world before creation? Where was space before creation? He says, beyond space. So, what was the definition of everything? Ein Sof. He says, THAT STAYS. THAT'S MOSHIACH'S REALITY. That's where he lives. The more I go into that space inside of me, that's the Moshiach inside of me benachnu mah, that exactly the same oneness that was here before creation. That all space, all time, all reality is submerged in oneness. That's still now. Lo shinnui si, that's still the same oneness. There's still the same love and trust and bliss of you completely submerged in oneness that's now. Ushchinan midat bedes bechleles Moshiach. So, there's no separate thing. The Shechinah speaks through his throat cuz it's the same achdus like pre-creation. Moshiach now is like Moshiach pre-creation. The Maggid told the Beis Yosef, the Maggid, the Beis Yosef had a Maggid that came to see him and he has a sefer Maggid Meisharim. SO, HE SAYS, I'M THE MISHNAH who's speaking in your mouth. It's one. The Gemara says in Shabbos, the P'sukei told Rebbe he said something Mosha the Zog is good. His name was Rava not Mosha. So the Rebbe says no. Because at that moment the Safra said you're Mosha. Mosha shop become the real Talmud who lives with this bitter that's Mosha. So he called him Mosha even though his name was Rava. It's a Gamora in Shabbos. K at Talmud who I'm a cable with the Safra in law. Talmud who is he's a student of Gamora. That's what it means. Doesn't mean he's a genius. It means he's a student of What's Gamora? K Gamora. The Abba Yasad Bracha and the father creates the daughter it says in Gamora who the Hashem who the feet of the Gamora. So the Hashem that's the Bracha the daughter that comes from Abba channel through the mouth of the old Mosha. So every time a Jew learns call of a Shana you tune into this Mosha you dabble in you. That's what it really means. So came you become a coil. You're never sure about the kiss you the Gamora. I could call you and every person there's no difference. Cuz everyone is connected to everybody has their yesh. So that yesh responds to the call of a Shana. So that's a process that's happening every single time you open yourself up to it. The motion in you is channeling law and the Abba says wow I'm in. Call of a Shana I could representing Gamora is responding to you. Call represents a sound. When something is revealed come on my heaven garden from your throat from your chest from your heart through your throat outside that's what call is. So it's also call Gamora call Gamora Gamora is call of a Shana connected. Based on tuning into your bitel to inside which is the motion inside of you, it's always going to be it's parallel. If I'm sitting up here, the is going to be up here. If I'm sitting down here, the it's connected means he's sitting parallel to me. I'm the one who decides the position. I could just borrow who says where do YOU WANT ME TO SIT? I'll sit down. That's the idea. MY SHADOW OVER YOU SET THE POSITION BASED ON HOW deep that bitel is like him and I know connected it's always parallel to you. The of the of is going to respond because I like Please remember Wednesday morning. Wednesday morning we're going to have a sheer at 8:00. Put them put them in my mind. I push and I have to run somewhere.