Torah Or Velo Yekorei #:1 Reality as Endless Veils; With Each I Feel More Fragmented

[snorts] >> Good morning. Good morning, everybody. Welcome back. Welcome back. Welcome back. semester and it's one of learning together. Tell us how to do this. to be able to connect our internal souls and hearts and minds and beings with uh inside with infinity with Hashem. So, welcome back, everybody. Just to announce tomorrow morning there'll be a sheer as well. Um 8:00 Friday cuz I want to finish the my mirror. We're going to start today a my mirror and hopefully finish tomorrow. Next week I'm away, so we're not going to have next week, but we'll resume after that Lena the Bezer Hashem. So, tomorrow there'll also be a sheer. Okay, Friday. So, today we're going to learn a my mirror Torah Parshas Lech Lecha. It's a my mirror that Alter Rebbe said at a bris. It's the my mirror of Lekha Avram Avram Avram Avram Avram Avram. Page 23. On top it says Lech Lecha. Oh. It's the first column close to the bottom in the Hebrew it's Yud Beis. Column one. Yud Beis column one. You see on the on the right column close to the bottom. Today's class is graciously dedicated by Julie Cohen and her husband and children Leil Nishmas in loving memory of her dear mother Miriam Mira but Helen who passed away on the fifth day of year last year. May her beautiful neshama have an aliya and may her soul be a source of endless inspiration, love, and blessing to her entire family, to you, and to the entire family among all of our people with good health, abundance, and all the blessings. Thank you very, very much. Thank you very, very much. Thank you very, very much. Thank you very, very much. We should be to the end of the year. I should offer the color of mama. I also want to thank we have a small silver who's in charge for all the technology and live stream and IT. He does a marvelous, marvelous job for this class and many other classes. And we are honored to have him physically, not just virtually. So, thank you very, very much. Thank you very, very much. So, this my mirror Lekha Avram Avram is printed in Torah Parshas Lech Lecha. Alter Rebbe said it at a bris, the bris of his of his of his great-grandson. The Alter Rebbe said this my mirror in the year 12:00 love. We actually know the date also. It was Thursday Parshas Toldos. I have a Jewish kiss love. So, Thursday I have a Jewish kiss love. Parshas Toldos 12:00 love. Which means it was said in the month of the last day the 29th of month. That's 1805. The bris was his great-grandson Shalom, the oldest son of the month of month. So, the Alter Rebbe, of course, had sons and daughters. One of his daughters was very loyal who passed away very young and she had a baby when she passed away whose name was the month of month. Who became the third Lubavitcher Rebbe. And he's oldest son, he had seven sons month of month. The youngest was month of month who later became the month of month, the fourth Lubavitcher Rebbe. The oldest was month of month. At his bris once the youngest son was born Alter Rebbe already passed away. The middle Rebbe also passed away. But when the oldest was born month of month 12:00 love the Alter Rebbe was living in Liadi in Belarus. And at the bris he said this my mirror. So, this is my mirror that he said at the bris. It happens to be just just interesting information the lineage of the Rebbe to the month of month and Alter Rebbe is through month of month. In other words, month of month was the Rebbe's the Rebbe's father's father was his father was his father was month of month. So, actually the Rebbe's lineage to the month of month and Alter Rebbe is through this boy whose bris at bris the Alter Rebbe said this my mirror just for information. He was the only one of the children of the month of month who refused to become a Rebbe after his father's passing. The only one. Everybody else went to their own place. The month of month stayed in Lubavitch. He's the only one who refused. And actually his grandson was the Rebbe. So, uh So, this my mirror was said at his bris. And then Shabbos afterwards, which means the third day of the bris was Thursday Thursday morning. Oh, this today is Thursday. I guess Thursday morning. I don't know, but I guess Thursday some say it's Thursday. On Shabbos which is the third day of the bris Shabbos Toldos which was already the Alter Rebbe said a continuation of the my is an explanation on Alter Rebbe would often say a my mirror in a few sections and the second one would be an explanation. Sometimes he would do a third explanation. So, that was said on Shabbos. That's the second part of the my mirror the upper section in continuation here of the Torah which starts on the next page. Okay. So, the my mirror begins on the Parshas Lech Lecha. Now, even though it was said Parshas Toldos, but it was at a bris. So, maybe he discussed the Parshas Lech Lecha and therefore it's put into Torah Parshas Lech Lecha. Because it's not here based on dates, it's based on content on the theme. So, of course, what happens in Parshas Lech Lecha is that Hashem asks Avram Avram to do a circumcision of bris mila. And he says your name will not be called anymore Avram, it will be called Avraham. And he explains why Lekha Avram Avram Avram Avraham. He's going to add an hey. Lekha Avram Avram Avram. Because now I have made you I have conferred upon you a new status. Avram Avram Avram the father of multitudes of nations. Means like a lot, many like Avram. So, now you'll be a father of Avram of tremendous multitudes of nations. That's going to be now your role. So, Avram without a hey is just Avram. He'll explain what that means. Once you have a hey, so now you have hey Avraham. So, hey is like Avram. Now you're a father, but you're not just a father for one particular people. Avram Avram hey you have which is Avram. But many nations will be mentored and inspired by you. Now, obviously the question is what's the to the bris? Like, okay, you want to add a name, add a name. You know, what's it depends all on the bris. And what's the idea of this Avram Avram Avram? So, that's going to explain to explain this whole thing. You know, what's this idea of changing a name? And the change of name comes after through the bris. And what is the idea of the changing of the name? That he shouldn't just be a father to one particular people, but to all of the nations. >> [snorts] >> Avram Avram Avram Avram Avram the reason for is what's the whole idea behind bris? Really this my mirror is going to explain >> [snorts] >> the inner meaning of a bris mila, right? All of us had a bris. Many of us watched many bris. Some of us had the to bring our own children into a bris. It's not such an easy sight. >> [laughter] >> I don't know if you're from the people that stay there, you know, very, very close or you run far away. You know, you run to the hills or whatever it is. It's it's it's an intense experience. Yeah. So, you know, we're we're all used to it for thousands of years, but this my mirror really explains what's the whole of the thing. What's this whole idea? A child is created a certain way. And then right at the beginning of their life at eight days, you know, a surgery needs to happen. Which is what the bris mila means. So, you can tell me the the says in the Torah to do the thing. At the end of we say it Friday night. So, Shabbos Hashem rested from all the work that he created to do. Shabbos Hashem rested from all the work that he created to do. The word is a strange term. It doesn't really belong there. Cuz you're saying Hashem rested. He blessed the seventh day of >> He rested from all the malacha that he did, that he made. What He created it to do He created it What What What did he create it to do? He created it to be, not to do. So Chazal say no, lasos lisakein. it that you should repair it. Asher bara Elokim lasos means he created it Chazal say this, the Medrash says it, Rashi brings. Lasos means lisakein. He created it for there is something to be done, to be repaired, to fix. In other words, the world as is is not the complete perfection. It's the beginning. It's a fertile place for work, but it's not a place where a partner could come in and do the rest of the work. That's the yesod. It still needs tikkun, fixing through the human being. Ki agan shekvar bara Elokim es Adam. What do you mean? You already created Adam and you created the universe like bara beshlemus. It wasn't created with perfection. It was created with tremendous, tremendous precision and brilliance and it's On some levels it's perfect. But the ultimate agenda was not perfected yet. Asher bara Elokim lasos There's still something to do, lisakein. And this is a very important fundamental idea that Chazal are saying here and it's right away in Bereishis. That it's not like we're intervening like the world is perfect, what are you coming in to do things? You have to understand that there is a need for partnership here. You know, we and we see this in many elements, right? In In many elements, right? We just like it's in the physical world. We build homes and we make coats and we plant fruits and we plant wheat and then we grind the flour and we turn it into bread. In other words, the human being is a co-partner in repairing the world on every level. Kedushas Medrash Rabba This is a story that says in Medrash Rabba Parshas Bereishis Parshas Yud Aleph. This is a Medrash Rabba on the pasuk vayechulu hashamayim takan es asher bara Elokim lasos. And he says over there sheshאל al amila. There was a philosopher, the Medrash Rabba says sha'al philosophos echad, which means there was a philosopher who asked Reb Hoshia He asked him a question. Al amila im chaviva hi amila lama nivera Adam arel? I don't understand. If Hashem thinks that mila is precious, is good, so create people that way. Why you Why do you create every child an arel, which means with a foreskin, and then you tell them to do the mila? If you don't like the arel, so don't create it. Like it's a funny thing. And he wanted to prove from this that the idea of circumcision is ludicrous, it's ridiculous. Just let the child be as is. What do you start cutting? What do you start What do you What What do you start making surgeries for? So he's saying I told God That's what the creator wants. If the creator wants it, so he should have created it that way. Good question, right? Vahai satshuvas So the Medrash brings the This story that Reb Hoshia answered this philosopher shekol masha nivera besheishes mebereishis tichamasei vetikkun. Whatever was created in the six days of creation, there's always an upgrade. It needs more work, it needs tikkun. And he gave them an example, kumai aturmusin. Turmusin is a particular type of legume that is very, very bitter. If you just harvest it and you eat it, it's going to make you sick. And it's not It's not edible. And yet it's a wonderful, wonderful food. But what do you do? You take the turmusin and you have to cook it seven times and then you can eat it. So you can ask a question, if it was created to eat, right? Nature created it to eat, so what do you need work for? Just do it as is. So the answer is everybody understand when it comes to nature. If I want to eat bread, I need a plant and then I have to take the seed and have to grind the kernel into flour and then knead it with water. In other words, and here it's very It's It's not edible in any other way. It's not like it's edible, it's just not what you want. So this was the answer that he gave from turmusin shetzrichin tikkun, you have to cook it. Very good. Ullahavin amashal echu dam al animshal. The Rebbi says the The The mashal is not dam al animshal. Like how do you How do you compare the two? Turmusin is a food, it's grown, it's bitter. So you take it in water and it sweetens you. You cook it seven times apparently and it sweetens it. The nimshal seems a little more >> [laughter] >> It's much more serious. Right? You're talking about a part of a body that's in the body and you're cutting it off and it causes pain, it causes anguish. The mashal and the nimshal don't seem consistent with each other. The mashal you're telling me, okay, you need to prepare things, right? You could also say that if you want a coat and it's cold. Yeah, we're not born with coats. You have to shear You have to shear the sheep of the wool and make a coat, a beautiful wool coat, a wonderful warm wool coat or a leather coat from an animal. So we understand You You want shoes, you want to wear shoes, so they all have to be developed. And you want to wear pants, they all have to be developed. The same is true of everything else, right? You want a bathroom, so you have to build a bathroom. We understand that. But here it's already a much more serious thing. The child actually grows is born with something and you're removing it. Right? Turmusin, you're not removing it, you're not So the truth is, you could have a mashal because anything that grows, for example, even a grain of wheat, you have to remove the chaff, you have to remove what what's called the the shibboles, the the husk, right? The klippa, and then you get to it. But if still it's a much easier process than this process of mila. And yet he bring also, why does he bring turmusin? He could bring anything in the world, anything in the world you need work. If you want apples, you need to plant an apple tree. And you have to take care of it. I mean, everything is that way. Everything in the world needs tikkun. Nothing is is just a mamash kemashal. But he brings dafka one mashal from turmusin, which is not even such I mean, then it was a popular food. The mefarshim say it was a popular food and that's why he brought it. But if he brings this mashal, why don't you bring a mashal, a mashal of wheat? Same thing. How do you eat bread? So obviously there's a something in this mashal. What's the mashal and the nimshal? Hinei noida, it's known in my mareh, we say in the morning amachadesh betuvo bechol yom tamid. Amachadesh betuvo bechol yom tamid maaseh bereishis. Hashem renews in His goodness every single day maaseh bereishis, the work of creation. Now the word is tamid. Amachadesh betuvo bechol yom tamid. He renews it constantly. Even though it says every day, but it's every day continuously. Bechol yom tamid maaseh bereishis. Tamid hu achidus yesh me'ayin. Constantly there is the chiddush, there is the innovation of yesh, something from nothingness, from ayin. Inyan is havaya yesh begashmi me'ayin beruchni. This chiddush that a yesh begashmi, something that's a yesh, something that has being, an existence, a defined existence. And furthermore, it's a physical existence, it's a defined physical existence. And it comes from ayin, which means nothingness, but really better to say no thingness. It comes from ayin, which is no thing Nothingness is no thingness. It's coming from something that's ayin, it's not tangible, it's not a yesh, it's not a gashmi, it's ruchni. It's completely beyond gashmi. It's a ruchni, meaning it's metaphysical, it's spiritual, it's transcendent. Efsher li eskach, it can't just be this way. Drakai devchina demasha kosuv yivdil aperochos lachem bein hakodesh uvein kodesh kodashim. Based on what the pasuk says later in Shemos, when he speaks about the building of the Mishkan, so he says you should have a paroches, a curtain that separates from the holy between the holy and the holy of holies. In the Mishkan you had the section that was called kodesh hakodashim, the holy of holies, that only the kohen gadol would go in once a year. And then you had a paroches, a curtain or veil, and that separated bevdilah aperochos bein hakodesh uvein kodesh kodashim. What's the shaychus here? So he explains. Kibeis Hamikdash, basically what he's going to tell us is the Beis Hamikdash is like a little replica of the world. You know how people build their little Beis Hamikdashes, right? Like a little replica, right? So the whole world is like built into the structure of the Beis Hamikdash. So the Beis Hamikdash is like a small structure, so to speak, relative to the universe, but essentially it is so intricate because it reflects the design of the universe. It reflects the design of the world. And that's why it's so precise with measurements. Every piece of furniture and every curtain and every detail, literally every beam and every bar and every peg, like why What's the You make a nice house. Because it's not stam. The entire structure The structure of it is a miniature structure of the world. That's what he's going to explain. The Beis Hamikdash was a place. Over there was the source of the flow and the revelation of the Shechinah, which came into the holy of holies. It was like the central, you know, like the central central nervous system of the divine flow that comes into the world. Veliyaish hashpa'a nimshach besham va'alah, but for the flow to go from there further, further out, lo haya degilui kakach. It couldn't be through complete revelation, through intense revelation. Why? So he says ki im kein, because if yesh haya hakol echad, everything would remain complete oneness. Ela she nimshach hayah masach mavdil. So it's communicated, but through a veil that separates. A masach is a veil, a curtain, mavdil which separates, makes havdalah. Hu aperochos hamavdil bein kodesh hakodashim shesham haya degilui hashchinah levinas kodesh. This is the spiritual significance of the paroches. It's not stam a curtain so people shouldn't walk in or to warn them or not to see. But it's also a fundamental existential idea that for this energy to be able to flow to a new domain which is very different than Kodesh Hakodashim and you don't have that same intensity of echad you need a paroches which blocks some of the intensity of the flow. A boundary, yeah. A boundary. But not just a boundary that you cross over, it's a boundary that changes the quality of what comes through the veil. If you look in Chumash very interesting in Kabbalah and Chassidus whenever they speak about the Tzimtzum the the concealments the layers the veils the word that's very often used is a parsa. The word parsa is the Aramaic translation of the word masach. If you look in Chumash it says paroches hamasach the Targum Unkelus says parsa. Parsa is the veil the curtain that blocks the light. But there wasn't one paroches. The Gemara says in Maseches Kesuvos he brings in the second Maimonides in the second Beis Hamikdash there were 13 paroches. Yud gimmel paroches. Huh? Yeah, cuz you had seven gates you had seven gates to come in in Maseches Middos so each gate had a paroches and you had other parts like the Kodesh Hakodashim in the second in the in in the in the over there actually second Beis Hamikdash they they had >> [clears throat] >> the paroches over there paroches by the Heichal. The Gemara goes through in Maseches Kesuvos daf kuf vov all the 13 paroches. Why? Why there's so many paroches? So he says because whenever you have to get from one world to another world there's a paroches. So it's not one paroches. Every paroches dims the light further. It creates another filter another restriction another transformation so that the light on the other side can be contained by the new world. If not you would never be able to get to that new world. If I If he says if there was no paroches everything would be one. If all yeah like the line that somebody once said if if the doors and in the many ways much of Chassidus is to be able to experience this if the doors of perception were cleansed everything would appear as is infinite. If the wood doors of perception were cleansed or if there were no doors and veils that change the perception. Every paroches what it does is it compromises the infinite it puts a lid on the infinite. And tremendous filters exactly. You know sometimes you say this guy has no filters and what does it usually mean? He doesn't fit into society, right? He says what everybody is thinking you know you know you know those people, right? >> [laughter] >> If you're blessed to have such with people around on one hand it's the most refreshing thing in the world. It's like finally somebody says it as is. Right? But everybody knows everybody do you know the people closest to them is like oh my god what happens now? You know a chasan there a chuppah no difference an engagement there's no filters. >> [laughter] >> It's very refreshing because it's it's it's real it's authentic. On the other hand here we're talking about if there's no filter then it's impossible even to come into this new reality. So our entire brain is also set up that way you know how much does our subconscious get filtered in order to come into our conscious. How much of the internal self is actually coming out of my consciousness? Of course everything is filtered. And maybe 99.9 remains you know behind the curtain. Get out. Our brain or get stuck our brain is very very is very meticulous and very precise about what it's filtering. You know a little trickle a little trickle of consciousness of what it feels we can deal with. What does it mean we can deal with? For me to be able to retain my identity and my Weltanschauung and my conduct and everything you know we everybody lives in their own identity and so much too much information and it's not just information it's it's the experience of a whole other reality you know everything could shut down. Either you either you're gone or you become completely subsumed in a higher reality which is really the same thing. So that's what Alter Rebbe is saying it's really a mechanism and it's the micro of the macro. It's a reflection of the entire world. That's from Kodesh Hakodashim in order to get into Kodesh you must have a paroches and then there's many others. This is the deeper meaning when you say betuvoy. He creates a new every day she is may yesh chiddush. The creation of yesh may ayin may ayin from nothingness from nothingness again from godliness from infinity to yesh there's something that has borders and boundaries and definition and it's physical always comes through a chiddush. What do we mean through a chiddush? The masach parsa or chiddush tolda. Through the veil a new light is created an or shel tolda. Or shel tolda means a light that is essentially a child of the parent and therefore on one hand you continue the life but it's not the same. We all continue the life of our parents of our grandparents of our great grandparents all the way back to Adam and Chava. But with each child there's a new reality that's introduced. It's called or shel tolda. There's the av and there's the tolda. The tolda is the child or offspring. The ain it's not the same fabric in its essence like the first light. And then when this new light descends and evolves furthermore there's a new veil. Until finally so many veils and then at the end the light comes in what do you see? A physical reality and that's what we know. What Alter Rebbe is saying here is that the word is not just like everybody thinks that Hashem is constantly recreating the world that's of course pshat. That Baal Shem Tov says that the world is recreated every single moment but here he's saying a new vort and that is that creation itself is the process of a chiddush meaning it's really answering a question. He says that in the in the explanation of the Maimonides that he said on Shabbos. Why is it called yesh me ayin something from nothing? It doesn't seem respectful to call God nothing. You should say yesh me Hakadosh Baruchu yesh me Haboyre. Why is he ayin and where is he yesh? If anything is the other way you should call it ayin me yesh like he says in one of the Maimonides. Somebody once said we already have scientific evidence that there's life before birth. We have scientific evidence that there's life after death. The only thing we have to determine is if there's life after birth that we're still trying to debate and figure out. So this becomes the yesh and the source becomes the ayin it's a bisl madna. So we have to explain ayin doesn't mean nothing. We call it nothing but why is it why why do even call it yesh me ayin? The Ramban says boreh is yesh me ayin. Why do you call it ayin? So this is what he's explaining here. That actually the yesh that we're experiencing is coming from ayin meaning the original ein sof if that was manifested there would never be a yesh. So that has to go through a tremendous transformation which relative to its source that could be called ayin. So that's the chiddush it's a the light that is creating the yesh is a very very different light than its own source. It's like a new light is not just that it's happening every moment but it's happening by creating a new light every moment that goes through one veil another veil myriads myriads myriads meaning may perhaps endless veils until it could finally produce this product which has its definition. However we have to remember that there are many types of veils that separate. In the Mishkan it says paroches Kodesh Kodesh Hakodashim. That's between holy and the holy of holies and that too needs a masach cuz if not everything would be everything would be one. But we have another dollar. Like we say you separate between Kodesh and chol. This is already an absolute masach. This is a a serious curtain that separates. You can't compare it to the veil that separates between Kodesh and Kodesh Hakodashim over there it's an evolution of the same light the light becomes more material it becomes more concrete. But even after but even after the veil it stays holy. Yeah. Yeah. It's true even in the first level you can't compare the first light to the second light if not it would be Kodesh Hakodashim not Kodesh. But even after all the veils it still says Kodesh like the paroches in the Beis Hamikdash you had 13 but it was all the Beis Hamikdash. When you went to the other side of the paroches you were still in the Beis Hamikdash. You were still in the place of holiness. It was not the Kodesh Hakodashim true. The Kodesh Hakodashim nobody would survive because you would be subsumed into oneness and infinity. So you need the veil so it should not everything should be that's true but that's still in the realm of so it's true he says it's the goes into becomes it's more consolidated. So it's more retainable because it goes through the filters but it still retains the quality of it. So qualitatively it's still in the same frequency. It's a question of degree. It's a question of intensity. It's a question of depth. It's a question of quantitative and qualitative. Um. Infinity so to speak. But it's that frequency. It's that realm. Between it's not just a veil that filters the light compromises the light. It does something else. It blocks the light. Actually not significant the product on the other side in its own experience is completely separate. That's the difference between and her. Means it's part of the world of holiness which means it's part of the world of oneness. It's part of the world of infinity. Yes, this is this is this. Like you have you have yeah. You have higher worlds. You have lower worlds but they're all experiencing. Themselves as manifestations of the light of light. If there would be no all there would be no filter at all. They wouldn't experience themselves as light. They would be the light itself. Everything would be it. So you need a but it's still in the world of it. But then you have a and that's how come it's which comes into we're not going into the regular week. We're going into so what do we say? Why is there if the answer is even between and there's a. You can't compare the holiness of to the holiness of it. The holiness of is a downgrade from the holiness of so you're allowed to cook on it. So they it's a downgrade but it's still it. It's a different atmosphere. It's a different ambiance. We all understand going in from to it's not going in from to Saturday night. Yeah, in some way in some ways it's an upgrade. That's true. When it comes to the things of but in terms of of sanctity. Of the intensity of not doing it's a downgrade that it's not as forbidden and strict as it. Well, you could cook on it. >> [laughter] >> But it's not the same I understand. You're saying that's the downgrade. That's the downgrade. Yeah. So when when when it comes to not not significant. Now what does mean? Means mundane. Means it's not holy. Means. It's just me. So this is a whole different type of this is a that blocks it that you don't even acknowledge that there's a light that came in. Acknowledges that there's a light. It just went through a filter. And therefore it could retain. The light in a way that it remains what it remains outside of and it accesses this it. But when the is so powerful that actually when it comes over on the other side you take it for granted. >> [laughter] >> You believe it was always here. It's you you own it. You own it. This is me. You don't know that the journey the journey they say a there was a debate. What's more important the sun or the moon? They got into a big fight. So after 7 days of arguing they decided that the moon is much more important than the sun. Why? Because the sun shines during the day when you don't need it. The moon is a because the moon shines at night when you need it. It's dark so you need a moon, right? Who needs the sun during the day? Beautiful outside. Okay, today I think we need the sun. The is so successful. Yeah, but you don't know there was a it's all here. EVERYTHING IS HERE. You take it completely for granted. That's in its own perception. I'm completely separate. I don't see myself as a manifestation of oneness as a manifestation of infinity. Now the ego is created. That's what he means it. It. Yeah. Yeah, yeah. As he said the says it's a in in it's called it. So in in in there's a lot of places the language will be it. Means a partition. A partition. A partition that fragments. It literally it creates a fragmentation in the light. That's what it does. Fractal fractal in geometry. You know what fractal is? Huh? A curtain. Okay, he wants a curtain. Huh? Yeah. So it's a limitation. And and that becomes an interface. It becomes an interface. Right? We need to we must use these words today because if you don't have an interface and you don't have these things who understands what you're talking about? I don't understand what I'm talking about but fine. But what's this idea this interface? What's on the other side? It's an interface. So what's on the other side? Is completely changed from what's on the first side. But here's the difference. One is you know that it's an interface and it's still flowing. It's just flowing in a way. That you're communicating the energy in a way that it could be retained. It could be absorbed. But it's essentially one continuum. So it's all called it. Means everything is a continuum. It's a continuum. There's no break. There's no absolute what you call a quantum break a leap boom cut off at least in its own perception. Yeah. Beautiful. >> [snorts] >> Right. So the interface has input and then output. The output is a fractal of the input and that's exactly the point of it. It. And if it wouldn't be a fraction of it frac frac from the word fraction. Like a part of it a piece of it. If you would have the without a so then everything is one. Everything is in the same state of consciousness as it. So for there to allow different parts of the where different can happen you have the the in the second paragraph but there's a new type of and this is the that creates not but it. It's so it's blocks it completely. You don't see it as an interface anymore even though it is. That in its perception it's it's completely separate. I don't even know what you're talking about. And this is like the external chambers. This is like the language for the. For all the chambers all the sanctuaries but they're chambers in other words places of consciousness that are they're external. What do we mean they're external? They're not in touch with their own they beam they raise themselves. They exalt themselves to declare we and we we. There's a verse in that says the river is mine and I made myself. >> [snorts] >> This is the this is the absolute manifestation of this type of consciousness. The river is mine. The Nile river is mine and I made myself. That's how you know he describes his statement. But in every every every one of that's the message. Like somebody once said. You know this man. Is a self-made man and he worships his creator. So we we we. Hello the ultimate highest school. What's the truth? The truth is they're not the truth is like we say in from the ultimate highest school every day. The ultimate highest school you you give life to all of them to all of them. They're all vivified and animated by you. Not only that the says in at the end of the year. He says that even many nations they call God the God of gods. So they acknowledge that there's a but there's a I'm also a God. He may be the ultimate CEO. He may be the owner. He may be the founder and maybe he could fire me. But the ultimate it. I I I manage this show. Yeah, he he's in the Riviera in his house. You know he comes once a month for for he comes once a year for a board meeting. So maybe he's the you know it's his money. It's his power. But here so that's how the describes a certain perception of life. The God of gods. So he's the God of gods. He's the big God but he's a God of gods. So that's all they're not they're not necessarily when you say doesn't mean that there's nothing there. But it's still not significant. This is what we say in how you do it in it. You should give gratitude to to the God of gods it. So he what does it mean? That the flows so downward. It goes from one from one world to another world to another world to another world until it finishes it. Till the point that it could become a type of light that allows itself to be perceived as the God of gods. That's how down that's how that's how infinitely distant the light travels even into a space where there could be a consciousness that is it. Meaning allowing for the presence of demigods or many gods who see themselves as gods rather than the truth but the truth is the truth is it's all oneness. The there has to be in a place of concealment and blockages and darkness from all muscles models and then my mind could dance. On this muscle model unlike the other one on this the passage says I will dress up the heaven with darkness. The data is darkness. In other words it's a muscle that blocks completely. In its own perception of what comes on the other side there's no there's no flow anymore. You're not in flow. Could do sure always means I'm in flow but I'm in flow in a way that I can be in flow. I can channel it. So for me to channel it it has to be consistent with my vessels so that I could channel it. But that's what do sure means you're in flow. You're channeling. You're just channeling. There's no ego. Ego is easing God out. Could do sure is bitter surrender alignment. You're in alignment. I mean everybody knows what that I mean at least some of us try to at least once in a while to be able to tune into that space. It's the most uh blissful and confident place to be. Liberating and humbling as well. It's also extremely humbling. There's no ego over there because you know you're channeling. You're just channeling. We all understand that you still need infinite filters because if I would touch you know when you go to a little bit of a higher space it's like whoa everything >> [laughter] >> you know death of ego happens on many many levels but even on the lowest level of could do sure there's a little bit of the death of ego. Somewhat of the death of ego. And then relative to a higher level you're going through a parsha you have to get ready. As long as I'm within this framework things work. The moment you start peaking through the curtain to the other side your nervous system already gets shaken up. This happens to people when they have a premonition. What's the word premonition right? Of something on the other side of the curtain. Sometimes God is inviting you. He said okay you lived in this side of the curtain for many years. It's time to step into the next one. So you get like a little premonition and you get scared. A lot of resistance because I already built my malucha on this side. I already built my empire on this side of the curtain. You know you have a house. You have a job. Life is so to speak predictable and then when your empire starts falling apart really what's happening is God is inviting you to go into the you know it's time to step up. Come come in a little come in a little closer. Your whole life you were on the outer porch. Maybe you want to come into the foyer. You have a beautiful foyer. >> [laughter] >> It's very scary. The foyer has different realities. And then there's deeper and deeper and deeper but it's all with masoch. But still in flow. It's an element of flow. And then there's a whole other element. Then there's where flow stops. And flow stops doesn't mean that there's no God. I'm fine that there's a God but it means that I'm a God. That's what he calls different moments. Different moments doesn't mean I have to be a complete atheist. That's dumb skiten. But it means I there's a God. How do I okay? But it's okay okay. What does it mean that I'm a God? It means that I'm responsible. I take ownership not in a positive way. It means I have to take responsibility for the universe. I'm alone. There's a brokenness here. It's not just fragmentation as a fractal of the light so that you should retain it. It's where fragmentation breaks off from the source that I don't realize I'm part of the source anymore. And that's where chaos comes and that's where this regulation comes and that's where a lot of fear comes in. And that's where also all ego has to come in and all insecurity has to come in and it's always the same thing. Huh? This is the this is the reality of my culture. And it's and and we say how you do cuz we know it's his that itself is his doing. How you do? Let him kill the house day that the travels so down from oil and from world like forever it travels to the point that it can allow for a perception that he is okay. He's the big guy. He's the big boss but he's removed. And over here in this world in this company I call the shots and therefore I have to take responsibility and I need to survive. And therefore if I don't get angry at you and if I'm not anxious who's going to hold up the world? You? So I have to do it. The animal can't be Amish. Yeah they're not from Amish. We're not don't think when he says different it means you're you're not a for. For cotton some people in some circles you may be called very very religious. Yeah. Ayn Rand yeah. Wow. I didn't hear that name in a while huh? Huh? Shishi. You're giving him shishi. Or that he needs shishi you said. Yeah. So that's the second type of adult. The beginning is the base beginners. In this oil itself there's two types. >> [laughter] >> Of course. I'll have a camera. You have what's called complete oil. Complete mundaneness. Which is a oil is the These are the chambers knowing in Kabbalah as means keep us Is a shell. It's a husk. means shining. There's a little light that currently because at least they call him the God of gods. Can I scare you? But it's called oil camera. It's a real oil. It's complete Monday oil. It's still not from Amish. There's still some flow some recognition at least that somebody could fire me that there's accountability. Something is there. But it's still nonetheless a perception of separateness. There's an expression of all the oil people that even when they ate oil they ate regular food they used to eat it with the purity of carbonas. They were so careful like for example who were involved in the base on carbonas. So even if you brought a regular right or regular apple it wasn't holy. It wasn't truma. Right? You brought meat. It wasn't a carbon. It wasn't a carbon. So it's regular food and essentially you can eat it with impure vessels. You can eat it if you're impure. You can eat it if the food is impure. But there were those who were so careful that all their oil was not so good. Their oil oil is mundane food. Not sacred food. Oil from the word oil. So in in there's oil it's treated with the same sanctity of oil. So this is a term but I'll tell you uses this term all the dick spiritually and he says there's a type of oil not so good. It's dealt with the purity of oil. And he gives another expression oil this is oil what's oil oil? Oil oil is a contradiction. Oil means a holiday. Oil means a mundane day. So what are you mixing the two? >> [laughter] >> Huh? So Exactly internal contradiction. Yeah. Yeah. Yeah. Yeah exactly. Right. Yeah. Yeah. Yeah. So for trips it's good. No school. You stay home and you fetch. 6:00 in the evening you decide to go to somewhere and it's closed. So fine it works. We all know what trips used to be the circuses till they closed down the circuses. You remember? Ringling Brothers. Yeah. Father put you in a station wagon. It was a treat to go in the back. Right? 12 people in the car with your neighbors and your first cousins. And you had hard boiled eggs and you went to the circus and that was the epic experience of your TS material. >> [laughter] >> Yeah I only have four. Our station wagon was comfortable. Call my trip. That's how you sell. So I'll tell you this what's this is a different this is oil my head. What is oil my head? It's the oil that becomes my head. The oil and the good beginning is bitter oil. That means the light of oil flows even in the oil that is a bitter. The bitter that we're talking about the surrender the alignment the oneness it flows into oil as well. So it's oil oil oil oil oil oil oil oil. It's the oil that becomes transformed into my head. Just like we know that through observing oil is in an authentic way there is a light in the six days of the week that come from the holiness of oil. The week is a different week. The first three days of the week Sunday Monday Tuesday is a flow from the previous oil. The next three days of the week Wednesday Thursday Friday is already experiencing the premonition the energy of the new oil. In fact the says I'm that the three days after after party and the three days before oil Wednesday Thursday Friday are called oil oil. It's the pre pre The foyer before What's the point? The point is that an authentic oil experience doesn't stay oil. It flows out both frontwards and backwards. You can already start experiencing the next oil on Wednesday. That's why in the we say oil oil. At the end of Wednesday you see there's a few oil oil oil oil oil oil oil oil. So it says because it's a preparation for oil. And you can make oil if you didn't make oil you can make till Tuesday. Why till Tuesday? Because there's still a oil of oil that continues till Tuesday. You'll say I don't know what you're talking about. By me already oil 8:00 oil is over. Everybody's on the phone. But but the truth is that's that's the Hadith of Hadith of the Hadith that the real experience of Shabbos is one not only for Shabbos that the bitter continues in the as well. Yeah, it's the wrong word. I meant a preview like like something sometimes when you're going on a journey a few days before you already start experiencing the experience cuz the system the system know this is it starts taking in remember there's a space that's beyond time so it already takes in from that experience. Well here it's not the butterflies in the stomach is the excitement in the stomach. The rise of fever yeah flight fever yeah. Somebody told me there was a year they would do a Malachi very very late very late. So it was once I don't know like 1:00 in the morning 2:00 in the morning with Shabbos. So they asked him you know do you know what time it is? So he says yeah it's still too early to welcome the next Shabbos. >> [laughter] >> Whatever somebody told me a story years ago it's still too early to welcome the next Shabbos. So that's the idea of Hadith of Hadith of Hadith of Hadith and this is really the gift that's communicated to the Jewish people in the 6 days of work that it should all come from Hadith of Shabbos. What does that mean? Not that Shabbos is Sunday. Shabbos is not Sunday and Shabbos is not Monday you can't compare the two. But that all of their actions all of their life patterns and behaviors in middle of the week should have the quality of Hadith of Hadith of Hadith of Hadith. It's Hadith. It's Hadith you make of dollar but it's not so it's inspired it's molded it's crafted with the purity with the holiness of Hadith. So this is a different type of Hadith. You have a Hadith that's Hadith it's a break from Shabbos. Shabbos stops and you go into Hadith it's over cuz the muscle is very powerful. That's what he said not so different moments and then you have a second type of Hadith which is like Hadith of Hadith. Even though the Hadith it's a conflict if it's Hadith it's not Hadith. That's this Hadith of Hadith it's not so Hadith of Hadith. This is the real idea of Hadith. Why do you make of dollar? We make of dollar you say what's this idea? Blessed is the one who separates between Hadith of Hadith. So some say it's just an acknowledgement it's part of honoring Shabbos. You honor Shabbos when it comes in through Hadith and you honor Shabbos when it leaves through of dollar. Like you welcome the guest and you say goodbye to the guest. That's what it's part of covered Shabbos. You welcome in the Hadith of Hadith of Hadith of Hadith. The queen comes in you open up the door and welcome her and the queen leaves and you escort her like we say means you're escorting the queen. That's what it is but the Hadith says what's the blessed [snorts] is the one who separates. So he says I'm Hadith of Hadith of Hadith of Hadith Hadith of Hadith of Hadith of Hadith of Hadith. Of dollar is a deeper way of dollar is not so okay Shabbos is over time to say goodbye. You know >> [laughter] >> time for pizza yeah or whatever your Shabbos schedule looks like. The word comes from the word means I'm sure like we always say I'm Hadith of Hadith of Hadith when you take the says means you take a vine for example and you Hadith it is that you you you bend it you bend it and you put it you take a sapling you take a branch and you put it into the earth so a new vine grows up grows. So that's called Hadith of Hadith in Hebrew is a pool because it channels water from the source into a pool. So and whenever you say it's really accessing something from the source and allowing it to flow and communicate into a new place. So what's Hadith of Hadith Hadith of Hadith of Hadith of Hadith Hadith of Hadith of Hadith of Hadith of Hadith of Hadith of Hadith of Hadith of Hadith so he says it's a Hadith of Hadith Hadith of Hadith of Hadith of Hadith of Hadith of Hadith that you're bringing you're saying it's a Hadith of Hadith of Hadith Hadith you're acknowledging and you're asking God that his energy should be manifested in the Hadith of Hadith that you should realize that the separation is also divine. So that when you go to the other side you weren't abandoned you don't have to become you don't have to go and now to the depressing 6 days with pressure and anxiety and suddenly you're holding up the whole world together. The Hadith of Hadith of Hadith Hadith of Hadith is almost you're asking can you be manifested? Can you flow? Can I realize that the Hadith of Hadith also you created the curtain? So the other side of the curtain is just it's an opportunity it's a challenge it's a it's it's the circus in which my life plays itself out but it's still the same oneness. >> [snorts] >> That's what it is it's a different type of you heard but every week is which means no school which is great no school. That's the good thing and you quit your job too yeah. Yeah. [snorts] No tuition just have to pay for six flags. You got a ticket for six flags they have a whole you could be a subscriber. I want that it's a whole different depth of dollar right? It's somebody blessed God that he separates. Okay thank you you separate so I have to go back to work. Who asked you to separate? Don't separate. >> [laughter] >> So if if you hate Shabbos right you have ready people 2:00 Shabbos afternoon they're at the clock making sure you don't eat too late so it shouldn't compromise the Shabbos cuz then your whole life will be destroyed because you don't have the healthy Shabbos. So I understand thank you for of dollar let's move on with this. But obviously that's not the how about understood Shabbos. >> [snorts] >> So it's the Hadith of the opposite what's the grace of the Hadith of the Hadith of the Hadith of the Hadith. You're bringing the Hadith into the Hadith of Hadith. They say it's it's such a beautiful story they say about Hadith of Hadith of Hadith he was one of the students of the that it was once and the Hadith of Hadith they were leaving and they were very very you know there was like a melancholiness you know at the end of you finish you know the last the last the last it's like there's a certain an emptiness and he looked at them and he said is not so Hadith of Hadith of Hadith of Hadith of Hadith of Hadith the same God of Hadith of Hadith is the same God of Hadith of Hadith. Hadith of Hadith you know that's Hadith of Hadith of Hadith of Hadith of Hadith right? The Hadith of Hadith of Hadith of Hadith of Hadith of Hadith of Hadith of Hadith >> [laughter] >> so he said the same Hadith of Hadith of Hadith of Hadith of Hadith of Hadith of Hadith of Hadith of Hadith so that succinctly is is capturing this that's what the Hadith of Hadith is. So why do you have to make of dollar? Don't make of dollar. You have to make of dollar cuz if you don't make of dollar you're not acknowledging the challenge and when you don't acknowledge the challenge you bypass the challenge and bypassing doesn't help you connect the dots. Bypassing just puts me in denial and then when I wake up to reality it comes back to bite me. You understand? Hadith is acknowledging you have to acknowledge that there's a passage way that there's a radical transition and yet there is something to do about it. So that's so important it's closure. Closure means I acknowledge you know there's no disconnection there's no disconnection. Closure means you're acknowledging that this is a new stage but we can deal with it. When you deny that this you deny you know somebody you know people who go into a relationship and then suddenly they disappear without closure cuz it's too painful. We have to acknowledge has to happen. But what is the of that it's not an absolute gulf where we forget about everything. It's Hadith of Hadith of Hadith of Hadith it's the Hadith that's informed with the Hadith uh what? Yeah it's it's that's that's the the whole idea of is on one hand you're acknowledging that there's a separation it's called why you saying if it's it's not it's not Hadith it's Hadith it's Hadith of Hadith. Hadith of Hadith is not the same as right? Yeah. Yeah beautiful beautiful. It's beautiful Josh. >> [laughter] [laughter] >> koach, beautiful Reb Josh. >> It's almost a request. It's not just you're blessed you're a good guy, you're amazing, which is also great, but it's much deeper than that. It's really baruch atah Hashem Elokeinu Melech ha'olam borei pri ha'etz. I want that my experience of eating this orange should be one in which you're being manifested through the orange and through the eating. Baruch Hashem hamshacha. I can drink a cup of coffee. It's nice. It's good. It's kashmak. But what if I could drink a cup of coffee and experience intimacy with God? What if I can eat an apple and I'm experiencing intimacy with Ein Sof? I'm eating a banana or eating a piece of chicken or a tomato or a salad and you're experiencing intimacy. That's what the bracha is. Baruch atah Hashem Elokeinu Melech ha'olam. You're asking there should be hamshacha. It's really all you. It's your reality. It looks like a coffee, but it's really Ein Sof Muflah, it's divine energy. It just went through so many masachim, so it looks like coffee. Coffee in Atzilus looks a little different. I don't know what it looks like over there, but it tastes a little different, but it's really it's all the That's what he's saying. There's nothing in the world that's not coming from the pure divine energy. Just the question is how many curtains? That's it. If there's enough curtains, it becomes coffee. It becomes an orange. It becomes a potato. Yeah, and Kabbalah says tapuach is Malchus d'Atzilus. Well, an apple is not Malchus d'Atzilus. Of course it is. If you know the energy of an apple, if you know the chemistry of an apple and you go higher and higher and higher and higher, you're going to bump into Malchus d'Atzilus. Chakal tapuchin kadishin, exactly. Yeah, that's what we say, but the Rebbe says the meal of Friday night is the meal of the chakal is a field of holy apples. Well, who's who's eating holy apples? But that's what it [snorts] says, tapuchin kadishin. Chakal tapuchin kadishin. So, everything is that way. The question is just how many veils? So, what if I could drink my coffee or drink the cup of water or drink a cup of juice or whatever it is and see it from the other side of the veil. It's actually an experience of connection. So, that's what a bracha is. How there really higher or lower levels like Atzilus, Beriah, Yetzirah, Asiyah? You don't connect with it with the coffee in the same way. You're right. You're right. From Hashem's perspective, all the levels are one. Ein Sof Muflah, you're right. Hashava mashvei katan v'gadol. Like we always learn that the tzimtzum is not k'pshuto. Right? But we're talking the perception and the intuitive experience, which is also real, of all these worlds is that it's real. And and and that's the world we're supposed to live in. Yes, if we the moment the soul leaves the body, right? What do you think happens? Yeah, all the the doors of perception are all cleansed. The veils are removed. The whole reality changes in an instant. Even in this world, there's certain moments in people's journeys that what they thought was reality they realize it's like a it's like a it's like a coffee bean. It's like a cholent bean. And the whole reality was completely eclipsed. Anybody knows what I'm talking about? Huh? Not Shabbos cholent. The whole world is a Shabbos cholent, yeah. It's like suddenly you see you the whole world I lived in is as big as a coffee bean. Right? And and reality is completely it's like woah. Just that, the humility of that and the gratitude of that. Because wow, I was liberated from living in a cholent bean my entire life and fighting the world to hold on to my cholent bean. Imagine you ferociously fight everybody to hold on to your cholent bean. Everybody's fighting for the same bean, exactly. Very good. You nailed it. You nailed that cholent bean. And you know what? That cholent bean is also divine. But there's just a little more than the cholent bean or a lot more. The cholent bean is also important as a cholent bean. So, even in our own world, we know the moment you cross the border to one paroches, it's a whole different reality. You you understand the answer? So, truth from Hashem's perspective Ein Sof Muflah, but this is the arena that we live in. So, I can't just, you know, say I'm journeying to a different world. I'm going to the other paroches. Some people try to do that. But it's not it's not it's not the kavana. No, they were navi, exactly. They were done. We're done. We're finished. They were just authentic people. The Rebbe Chaim says they were done. They wanted to kiss God and that's what they did. Literally, they went behind the paroches. Very good. That's exactly what they did. The Gemara says they went in lifnei v'lifnim. Lifnei v'lifnim means you go in to see the world from the other side. You could see it from the other side, but you're just not coming back. You get stuck, exactly. So, in other words, shisuya yayin v'ischamru, they went and drank to the Beis Hamikdash. What does it mean they went and drank? They weren't alcoholics. Shisuya yayin, it says it all the brought in Chassidus. Shisuya yayin is a metaphor that they became inebriated. Not that they wanted to lose their consciousness, and they did. Their ego consciousness, there was a death of ego. We once learned before Purim the Gemara says there was once a meal of Purim. Come Rabbah shachtei d'Rav Zeira. Rav Zeira Rav Zeira stood up and he shachted Rav Zeira. The next day he prayed for him and he resurrected him. And then the Gemara says this is in Maseches Megillah daf zayin. The next year he invited him again for a seudah. So, Rav Zeira said I'm sorry, miracles don't always happen. Right? So, it's one of the funniest stories in Gemara. You murder somebody because you're drunk, Rabbah? I mean, some of us have been drunk in life. So, you take a knife and you murder somebody? I was once at a seudas Purim and some guy got into an argument with somebody else and he picked up a knife and he said, "Come Rabbah, be careful. Come Rabbah." So, this is Rabbah and we we still respect him because you got drunk, you murdered, and Rav Zeira, and you waited till the next day. You didn't sober up. The guy is dead. He's in a river of blood. You didn't sober up. The next day he davened for him. So, now this murderer suddenly knows how to do techiyas hameisim. Really, wow. And then THE NEXT YEAR HE HAS THE CHUTZPAH. HE INVITES HIM FOR A SEUDAH. And and and instead of Rav Zeira telling him you're a criminal, 911, you should be behind bars, he says I would love to, but miracles don't always happen. But it's one of the biggest playim. It's it's a peleh d'peleh d'playim. That's why many mefarshim say you can't learn it k'pshuto. It doesn't mean that. It means he got sick. He gave him too much to drink. >> [panting] >> But it's a very funny say of way of saying that he made him sick by giving him too much to drink by saying he stood up and he shachted him. So, there was one such Shabbos after Purim. This is 19 tafshin mem dalet, 1984. I still remember. The Rebbe had a farbrengen after Purim. He He spoke about this Gemara. And he asked all these questions. And he said a moideh d'kabeira. He said the pshat is it's k'pshuto. But it's not the way we understand k'pshuto. Of course he died. But the pshat is there was such a giluy of pnimiyus ha'Torah that literally Rabbah and Rav Zeira went on an experiential journey of the divine. But Rabbah means big. He had keilim. Rav Zeira Zeira small. He didn't have the keilim, so he died. Come Rabbah, he stood up. Shachted. The Gemara says shachted is ein shachtah ela mashach. And he brought him into that realm and he died. But it was like not of an avio, it was the death of the soul that experiences the bliss of infinity on the other side of the curtain and therefore I I can't I can't be contained in the calum anymore. You know if the electricity is too powerful, the voltage is intense, the wire is burnt. Our goof can only be what it is through tzimtzum, through tremendous amount of tzimtzum. We don't realize that. But most of our existence is based on our ignorance, right? We think our existence is based on what we have, it's based on what we don't have. Huh? Vayen an kayfer mamash. The moment you you you go into that space, it's checkmate. And and you're very happy about it. It's not it's not a torturous experience, it's beautiful. It's a place of complete complete oneness and love. But the whole avoyda of a person is chulin shinaso ataraso kodesh. Cholo mayes. Not not uh to stay in kodesh hakodoshim. Not allowed to stay in kodesh hakodoshim. Even the kohen gadol is not allowed to stay there. So the next year he invited him again. >> [laughter] >> LET'S DO IT AGAIN. AND HE SAID I WOULD LOVE TO. I would love to. IT WAS THE BEST NIGHT OF MY LIFE. IT WAS THE BEST NIGHT OF MY LIFE. But I work for God and the miracles may not happen again. I may not come back. I remember the Rebbe said when a neshama tastes reality, it's very hard to come back down. Remember those words he said in Yiddish. It's not easy for a neshama to come back down. We look at it the other way. It's like, "Oh my God, you died." He says, "Once the neshama is there, it's not an easy thing to come back down." This was the shabbos after Purim, taf shin mem daled, 1984. Yeah yeah, that sicha when he explained it. I remember he said that var they said that. I remember that I still can't say when one when a neshama is there, it's not and the zayda knew that. And that's the miracle he was referring to. He wasn't only referring to that God won't let him come down, that he won't let himself come back down. And that's against the kavana. The kavana is v'chayim bahem v'lo sh'yamus bahem. Nadav and Avihu are considered a sin. Right? So that's a classic example of crossing the border. Now from Hashem's perspective, Rabbi Aliver says, "What's the difference? The cup of coffee and atzilus it's you're you're right you're right. You're right. But in our intuitive experience, we don't have to describe how much the ego is is the dominant force." That's the tikkun. That's the tikkun. Okay, we'll take a break here and b'ezras Hashem we'll continue we'll continue tomorrow morning at 8:00 a.m. and bli neder finish the maimer. Everybody have a beautiful day both in your kodesh hakodoshim, your kodesh and in your chulin. Shinaso ataraso kodesh. It's not shabbos, you go work, no? He's staying in Brooklyn. Oh. You know why chol is called chol? You know why chol is called chol? The small one second. You know why chol is called chol? What does chol mean in Hebrew? Sand. Why is chol called chol? Why is it called sand? What do you think? You know why? You can't plant anything in sand. Sand is rootless. It's not connected to anything. If you take soil and earth, right? They're connected together and you can plant something and develop roots. But sand, try something planting in sand, the wind comes and it's gone with the wind. So what's chol? Chol means something that's rootless. It's rootless. In other words, it's not connected. They're not connected to each other and it doesn't allow for connection. So chol means when there's a gap and you're not feeling the rootedness of yourself, you're not anchored in your source. That's the definition of chol. So why did they choose this word? Cuz this captures it most. Kedusha means you're in flow, which always means you're in continuum, which always means you're in connection. My roots are up there. It says in Kabbalah and Chassidus by the tree, the roots are on the bottom. By a person, the roots are on top. Did you ever see uh I think in Las Vegas they have a tree that's upside down. The roots go up instead of down. You ever saw that? It's an interesting phenomena. I saw it once. It's fascinating. So by a person, the roots are not down, the roots are up. Right? So think think about it. We have roots. We just just like a tree, you don't see the roots, but we also have roots. The roots are here and the roots connect us to the ein sof. Yaakov chevel nachalasa. In chol, that's kedusha. In chol, it doesn't allow for roots. So it's a sense of separateness. Every grain of sand is I'm on my own. There's no cohesion and that's the idea of mavdil bein kodesh l'chol. And chulo shinaso ataraso kodesh is to bring that into kedusha. So it's just very interesting. Yeah, chol is sand, yeah. When people don't have The opposite of kedusha is not profanity. The op- People say holy profane, right? Holy secular. The opposite of holiness is rootlessness, not having roots, not being connected. Yeah. So we say the antithesis of addiction is not sobriety. The antithesis of addiction is attachment. Not sobriety. Sobriety is what we want, but that's not the opposite of addiction. The opposite of addiction is you're attached, you're feeling connected. The outcome will be sobriety. You don't want to destroy yourself. If I'm feeling connected, I don't want to destroy myself. If I respect myself. Right? So that that that's the that's the power here. It's it's a very powerful idea. Kodesh The opposite of kodesh is not profanity. There will be profanity, it's not. It's that I have no roots. I don't experience my roots. It's like a tree, you literally cut it off its roots. What happens to the tree? Of course it goes into addiction. It needs to live. If you're connected to your roots, you have water. You have nutrients. If you're not connected to your roots, what do you have? So you need heroin or at least alcohol or at least uh a phone addiction. You need something. You The tree needs to live, it doesn't have roots. When you have roots, you don't need you don't need your phone. You have >> [laughter] >> you have flow. You're in flow. So kedusha means you're in flow. Chol means disconnection. Okay, have a beautiful day. >> [laughter] [snorts] >> No, it's so true that you see the opposite of addiction is is is connection. Huh? >> [clears throat] >> Yeah. Okay. Thank you everybody for coming and gracing us with your presence. Nobody has anything to do today? Muzits doesn't have a chol hamoyed. You want to go on a chol hamoyed trip? It's too early in the morning to go on a chol hamoyed trip. I mean that's like katzna patza. Yeah.