V'Atah Tetzaveh—Part 2

We are back. We're back for uh our second session. We started last night 11 p.m. Uh we learned the first five chapters of Barashem and uh now we're back for uh we're doing VV through Tess. I'm going to do six through nine and then according to our schedule here at 6 pm will be min. By the way, we had a beautiful minion shakas here at uh time we dav 9:30 9:30 a.m. we had a beautiful minion chakas here at the soulwards house and uh 6 pm we'll have a minion min followed by the end of the mimemer at 7 p.m. live streaming and we encourage anyone who is at the aisle today. First of all, we encourage everyone to make sure to show up at the aisle today. Somebody once told me a great line, you could fake caring, but you can't fake showing up. Either you showed up or you didn't. So, we encourage everyone to show up for the Reb. Um, and once you're at the aisle, if you want to stop by and say hi, we would be honored to greet you, have a coffee, sit down, relax. Okay. Um again we want to thank for the booklet laak hanukas especially for the nudus the manuk text and for the text of the the mimer itself kohos publication society also want to thank man benimon and his team for the graphics and the marketing and uh we highly recommend manakam services. Okay. So, I'm going to make a braha on my coffee over here. This is not a fundraising appeal, but I will mention that our campaign is still open as Hashem would see fit. Our uh original schedule for our campaign got extended, so it's still going on. And if you want to go to charity.comst, again that's charity.comst to support all the wonderful things we are doing at soulwords it will be much appreciated and uh whatever amount you give is meaningful because it shows that you're partnered with us in our work. Okay. So very brief in the first five chapters of the mimer we established this idea of causer. The original context is talking about the olive oil the crushed olives to give oil for the not for the uh illumination but for the luminary. And we said that that's talking about the crush of gullis where Jews are in a situation that forces them to uh to risk their lives misusfish in in the most literal sense and it gets them in touch with their own mo with their essence and we spoke about the idea that there's a a mishabenu not just the original mishabenu but as the zire calls it is pashtusa the extension the embodiment representation of Mosha in every generation. The archetypical example and this is from the mimer which the mimer of is built upon and is an analysis of the mimer of Yehudim. Um it speaks about Morai as the archetypical archetypical Misha figure who uh facilitated Jews getting in touch with their deepest selves. And we also spoke about the idea of Raya Mahm which is a Aramaic term from Z which simple meaning is a faithful shepherd. a shepherd you can rely on but the deeper meaning is a shepherd of faith that the shepherd makes sure that his flock has plenty of faith to eat zonafares he literally he feeds them sustains them nourishes them with faith and as we explained where's that faith come from actually comes from themselves comes from their comes from their essence but sometimes they're not in touch with it meaning it's in a state of mach meaning it's not you know it's there in theory like we said about last night you know that was in the abst This is in the concrete. So yeah, officially of course I believe and not only I believe that there's a god, I believe that he's of course that's what it says in but am I feeling that way? No, not particularly. So comes and gets us in touch with that so we actually feel that way and we can make choices based on that truth. Okay. Um there's so much more to say but that's all we really are going to do for a review. And I guess if people really want to, they could replay last night's live stream. So, let's go to [Music] Hold on. That we did that last night. We're on VV. Sorry. We did olive but that gives me an opportunity to mention something because actually we should review that because Vav is going to refer to it at the in the Reb referenced a concept that's actually from the Reb from uh Hamsh. There's two sources. The nishama is is a is a believer. But there are two explanations of how the nishama is a believer uh owing to two different sources. They're both and they're both true. In fact, they're two levels. One is that the nishama or we call it the mazle, the nishama that's higher than embodiment sees alakus. And because it sees it, seeing is believing, it believes. The Neba says actually though in a way that's sort of limited because its belief is based on something else, an experience that it had or it's having. And there's an even higher level where the nishama believes not because it sees but because that's just what it is. You know, you could you could put it like this. Like you can have something you saw makes a huge impression on the way you see the world. Like you have a life-changing experience and that would have a very deep impression, right? And that's that's a very high level. But then there's an even higher level because it's more intrinsic. It's more baked in where that's just my wiring. Like I don't see it that way because of some experience. That's just how I'm built. Like you know a little kid says, "Why is the sky blue, mommy?" Well, because when the sunlight enters the atmosphere and it bends to a certain frequency and that wavelength registers as blue in the eye. Yeah, but why is that blue in the eye? Because the cones and the rods. Well, why but why does that register as blue? Why do we call that? You know what? Because that's just the way that we're built. That's, you know, you can explain all the but ultimately that's just the way that we're built. So the nama, the etsum, it's just built to believe. And and what we said in was there are two levels of amuna, conscious amuna, we'll call it, um that that derive from these two different levels. When the amuna comes from the fact that the mazle the the part of the nishama which is higher than embodiment sees elocus and therefore believes in it then it doesn't really translate into an integrated experience meaning to say it remains abstract. But when the amuna comes from that level where the the shama just believes because that's what it is that's how it's built that's when it becomes internalized. Okay. So that was an let's do now this amuna is so strong that it causes when necessary to be sidnafish can be used figuratively or literally meaning figuratively means you're willing to endure any inconvenience any burden or it can mean literally god forbid but martyrdom giving giving one's life. So or at least being willing to give one's life. So where's the expression of this ama where where elus is the reality and anything else is irrelevant? The main expression of that is being ready to to give it all up for Hashem. And where does that level of intense faith where you're ready to just endure whatever, pay any price, give it all up? Where does that come from? That comes from that higher of those two levels that we spoke about in the fact that the believes just because it believes [Music] that that's that other level that the nama believes because in its heavenly state it's pre-embodied state or higher than embodied state it sees eloc that's a very high level he says it's Like we know seeing is believing. It's a very strong proof. Nevertheless, since it's because of something, it's a cause and effect deal, meaning it believes because it sees. It's not just the way that it's built. That level would not translate into actually giving everything up for God. But the level of amuna where aid will give up everything that comes from the where it believes in God not because it sees but because that's just what it is. And because that's just what it is that uses the word ef. It's impossible not to not even it's not even an option. That's just what it is. That's what it does. Now, obviously, we don't always always have access to that level. But when we do have access to that level, then we are able to be miserish. And in fact, maybe I I should say it the opposite way. When we're miserish, it's because we have access to that level. Okay. [Music] Now let's connect this concept to the concept that we spoke about before. Not the faithful shepherd but the shepherd of faith. The one that nourishes us with faith. And it's our own faith. like we said comes from our from our from our own essence but sometimes we're not accessing it and that this is happening in every single generation. There's a a moishaike figure in every generation that helps us to do this to pay any price to bear any inconvenience in order to do what Hashem wants us to do. Now seemingly how does Mosa do this? I know what he does is he nourishes us with faith. Yeah. But what's the process? What's exactly the process? So it's explained in many places and even in the mimer itself that the rebba is analyzing the the fba is mimemer that it's through through das it's through das das means uh well it's one of the three intellectual faculties but the point is it's it's through knowing something understanding it knowing it uh relating to it meaning it's a it's a conscious experience okay So, we're going to have sort of like a chicken or egg question here is das the way that you get in touch with this amuna or is it that when you're in touch with this amuna, your das becomes aligned with this truth? Two ways of looking at it. Let let's let's learn inside. who and and and what happens that or the is able to get yin into a into a mode of misnish and it's seemingly or it's the way it's explained many places through das through an intellectual process us. Now, like we were saying before, there are two levels of amuna. And it seems like what what's the plugging us into is the higher level of the two. You understand the higher level of two is the nishama believes because it because that's what it is not because of an experience. The lower level is because because it sees because of an experience. So therefore the fact that facilitates this conscious amuna we'll call it where your gets lined up or consistent with the amuna where your thought process becomes consistent with what you believe deep down that's actually not the means to getting in touch with the amuna that's the result or the symptom of being in touch with that and in other words I'll put it like this it's not that someone explains something to you so Well, that ah you convinced me now I'm in touch with my am it's that when that essence comes out that essence which believes in Hashem for no reason not because of explanation not because of a proof not for anything it just that's what it is when that becomes revealed and who reveals it reveals it what happens is it has an effect on your conscious thinking that the way that you consciously process reality and make decisions and prioritize will be aligned with and consistent with the deeper amuna. But it's not the opposite like a lot of people think you can convince me into a which is kind of like whole concept of amuna is that it's higher than okay so at any rate we're identifying what actually is doing he's not talking you into ama he's bringing out your deepest self and when that happens then everything including your das becomes consistent with Yeah. So we say it's a which really what is happening the main thing is that the deepest amuna from the from the the essence of the soul is becoming revealed and therefore integrated in all parts including including one's das one's thinking. The fact that the Das becomes aligned with the amuna is an outer manifestation of facilitating our getting in touch with our deepest selves. Mr. that the there's there's Moshe in every generation, but then there's the original Moshe. And interestingly enough, there are some ispus the Mishes who are more Mosha than Misha in a certain way. We could say that because where what's Mosha? Moses is the one who gets us in touch with our deepest faith. What happens when we get in touch with our deepest faith? We're ready to be Mason Neafish. So where do you see that most in the generations where they have to be Mish? We spoke about it last night actually Benji asked the question about Mos. I mentioned something from Perkov of Tanya that Misha's generation it was actually everything was going very well. They were blessed with miraculous strength and victories and to the extent that Misha had to even mention to them hey guys there is such a concept as misus nefish because everything was so you know going so smoothly they had to be reminded about midnafish in contrast many generations no one has to remind you of misus nefish that's the constant reality so what we're saying is that a misha in a generation of midnafish you remember I mentioned this last night the fa's mimer which the debas is based on was said in the thick of the most intense persecution which ultimately led to the Fidbas being arrested and actually sentenced to a uh what the Reb referred to as a sentence the opposite of life. It was actually the papers were stamped and it was only after the fact repealed. So the fidismmer is really speaking about a situation that was life and death. No joke. And so the Reb is saying that a under those conditions in some ways is more than than the original because the main result of doing what he does which is bringing out the essence of the Yid that is mostly seen in a situation where yidden are ready to give up everything. Okay. Gaz. Now we're going to get another concept. A concept of when Mosa does what he does, is it for certain individuals or is it for the entire Jewish people? There's a difference. Big difference. So we start we say like this. mitzvah shro where you find the entire Jewish nation was ready to give up everything. The historical example of the primary historical example of that was Porum in the time of Hman's decree when the decree was still hanging over their heads. She little little history lesson little history not too much. Kaneka was also a time of harsh decrees and rebelling and but who were the was really you know the Mcabesh whereas in the time of Porm under the leadership of Morai it was the what's the term the zeitgeist that was the spirit of that whole generation Everyone was galvanized men, women and children. I mean the children the whole emphasis actually is on gathering the children. So everyone was aligned with it wasn't just like there was a group of heroes who are ready to sacrifice everything. Everyone in the generation that's just that was the uh the prevailing attitude. And obviously for that to happen the of that generation is doing something to to trigger that. Now we're going to explain something that the medish says that in his generation is like in his generation even though just I mean every generation there's a figure specifically is held up as the archetypical figure even though there's one in every generation says says perhaps we can say the is saying something new. So the says as a suggestion but it's means the is teaching us something. Perk up your ears that is teaching us something. [Music] One of the special I mean there were other special features of Morai as well but one of the special features of Morai was that he was the the he was the the open obvious facilitator of faith of it wasn't just that he was able to reach a few people some a movement an organization. No, he galvanized the entire generation similar to who had this type of influence on his whole generation. For instance, we see this from the fact that the generation of Mishenu, the whole generation wholesale is called Da a generation of of knowledge of knowing. Not that there were individuals, but the whole generation is I mean obviously within that generation there are levels but everyone in the whole generation is under this rubric. Why are they a Dao? Yeah. Because the miracles himself. So they were exposed to a lot of Giloyim. But the point is the main point is that it was it was the whole generation. It wasn't just like did you know in Misha's time there were certain people that were on a certain level. No, the whole generation had a certain was on a certain level. Now in brackets did it a little different than even though is a Misha like figure did it by giving das I guess you could say he's the teacher did it different he didn't do it by teaching ing them. He did it by pushing them to get in touch with that deepest part of them of their own selves that was ready to give up everything, pay any price to con continue to be connected to Hashem. So a little bit different leadership styles obviously each one fitting their their circumstances. Another is suggesting through the in mentioning how Morai in his generation was like in his generation the one who said this meaning the fir is paskining he's making a ruling on himself self that he is similarly of his entire generation. Meaning not just someone who influenced certain people but who has a connection to the entire generation just like Mosha in his way, Morai in his way. And perhaps you can say I'll add my own vimemer which is worth which is whatever you want it to be worth that if the says the ising on himself by the pasking on the fbasking on being like then maybe you could say the isasking on himself as the It's actually as we go on in the mimer, you're going to see the Reba does speak about different eras. the era of I mean just like we have Mishbenu's era and Morai and Morai's era and those are two different situations and therefore two different styles of the says pretty clearly I mean as clearly as you can say without saying it that there's the era where there was a certain style of rhyme needed for that and then there's what we call the seventh generation then the Reb's era where there's a different style That's needed. Okay. Now, let's go back. We want to go examine this. That's the after all. That's the name of the of the the mime. Let's explain the connection and the order of the concepts. that explains in the verse. First concept explains is that means you not just command but connect yen to the and how does connect yen to by being that shepherd of faith by connecting yidden with faith. That's one concept. Then after that then the next thing is vig explains that there's someone in every generation who does who serves that function in an in an appropriate way for that generation and then next in the we explain what does it mean the the olives that are crushed for the luminary. Now remember the is speaking about himself the he the and they bring to him the shaman that we know what that means is gets us in touch with our own our own again what we said before that was actually more than that The ispashusa in particularly egregious situations of gullis actually in a certain way is is a more moishike figure than the original moa because that's the those are the situations the situations of of a very harsh gullis where we are more likely to get in touch with our essence as expressed as the willingness from a snafish But remember the willingness is a is the expression of that being in touch with our innermost self that acknowledges the hashem not only is the the most real but the only reality. So conditions under which Misha Rabenu is facilitating this this this expression of our deepest soul that is it's a bigish to say it's delay it's mainly not the original but the the the figures who do this that through these nephish warranting conditions. That's when we get in touch with our deepest selves. So question else. We have two concepts here. According to what we just said, we have the idea that causes la crushed olives but yeden who are crushed by the conditions of gullis. that that is connected to because means or the representative of Mosha in every generation connecting us to and as the verse continues it says then we take that oil and we bring it to Misha that this causes some type of a an enhancement of Misha himself. So what is the connection between these ideas? In other words, Mosa brings out our true selves and by bringing out our true selves, Misha becomes more himself. Basically what it's saying. Okay. Tess Why is it important? Which which thing that how it affects Misha first of all um it's an interesting concept. Remember how we framed it originally when we presented that idea about in Moshe that the sheman's eyes represents Moshe having an increased light. We the way we presented it we says we said it's the analogy of head head and feet. So it's an interesting concept that the feet have anything to offer the head. I mean, at first glance, you would read it. Well, the there's the head and their feet, you know, like it's a hierarchy. So, clearly the guy on top has what to offer the guys on bottom. And that's why he's on top and they're on bottom. The or like we said uh that the essence of the deepest like who is Misha behind it all? Like who who is he really? That that comes out and actually is strengthened when Mosha Rabenu has a relationship with people who seemingly are like not at all on his level. Like they can't be his he can't talk to them, you know? Like who could the Reb speak to? The rabbits basically, right? Yeah. So who are these people? And yet by getting some guy, some random Jew to get in touch with his deepest pintid, somehow the Reb is benefiting from this and and not just benefiting becoming more himself, which is an interesting thing because what is he doing that I am a he's getting us in touch with our true selves and by getting us in touch with our true selves, he's becoming more in touch with his true self. So, it's a fascinating concept. I mean, if you're into, you know, warm squishy things like people and feelings and relationships, if it's just this cold, hard, you know, mechanical thing, then, you know, maybe it's boring. Like, I don't care how it works. The gives great teaches and I can learn a mimer and feel holy. Great. I don't need to know how I don't need to know any more than that. But if you have a heart, I think it's a fascinating concept that Misha has his function and the people have their function and there's this symbiotic relationship where through what they do for each other, each one becomes more truly themselves. like Freddy Hager Hager al said that his firstb he said he was I think he was 23 years old he was not a labavaturer he really didn't understand labavich and and the reb but the labavatures in London prepared him he says I wasn't prepared properly because he says I went in thinking I was going to meet a great man and I left realizing that I had just met my true self right there's a famous letter in the Igris from uh Thomas Lammed Daled to uh where he's freaking out about the day school in New Haven. He wants to leave and he's begging the Reb to exempt him and uh and the Reb tells him, "Your problem is you haven't met Mashia." He's writing to your problem is you haven't met the guy. And in the so therefore my advice to him is you should get to know the guy and when he does everything will change. By the biggest thing that letter that blows my mind and I didn't see it until like the hundth time that I read it. So the Reb says everything will change. So I read that many times. Oh wow. A lot of things will change if he gets in touch with himself. And then I I stopped and realized that in that list was beten bashem. You would think if you have more beten bashem maybe you'll get some self-esteem. The says fare get some self-esteem. Figure out who you are then you'll start believing in God. It's wild. It's a wild concept right? But that's what m means. That's what etsum means. That there's this deepest self that's the key to everything. And who is it who introduces you to yourself? So what is Mahna? He's the shad who gets you in touch with who you really are and by doing so himself becomes more who he really is which is a I think a fascinating concept especially on Gimlas when you know we're obviously we're thinking about the Reba and the Reb is telling us a lot about who he is and and his relationship with us. Okay, let's do test. What? What's up? You just hanging out there. Is one camera not working? What? Start reading. Okay, fine. I'll watch. Okay. I'll watch. I'm watching the screens. Okay. Oh, can you can control it from up here? Who's Who's doing the switcher? Oh, now it's the straight on thing. Okay. Is Malkey running the switcher right now? Okay. Shout out to my talented daughter-in-law. My son's holding the baby so his wife can run the switcher. Multi-talented family. Thank you very much. Okay. Very impressed. Remember that the is based on which is this. Okay, remember I was saying before the alludes to two eras. Okay. When it says the Jews accept it, remember we spoke about it last night that mat tora they began when they said nas and Ishma but they didn't really accept tora until the time of porm. We said that's counterintuitive. Mata was a time of incredible divine revelation. Time of porm was a time of concealment. In the time of concealment that's when they stepped up and got all spiritual. We said you know what funny enough? Yeah. And and indeed that's how it often works. Now we're breaking it down the poor story into actually two eras. This simple reading the story was after the miracle happened. The miracle meaning the decree was averted. the again that if you work it out they're accepting the toyra. It seems to have happened after the miracle occurred. So if that's so then actually there's two concepts here. The one thing was their readiness to die when that was a real concern when when it was a real threat. So that was one thing like like the mimemer says their their acceptance was expressed in their readiness to be to die. So that was one thing and that was obviously while the decree still stood. But then there was their acceptance of after the miracle happened which was actually a higher level. So we have two levels now. We actually have three levels because we have mat tora is the original level and then in porm itself we have two levels. We have their readiness to die as Jews to pay any price no matter what. That's the coming out while the ga still stood and then we have their affirmation of toyra after the miracle. And the reb to after the miracle is actually a higher level higher level. and we're going to have to explain that. I don't want to bias you too much. I don't want to interject too much of my own understanding here. But so therefore, if you think I'm wrong, please discount what I'm saying. It sounds very clear that the Reba is drawing parallels to two generations, the sixth and the seventh. There's while the zeta still stands the time of persecution and then there's after the miracle we're about to celebrate yud yudgimlas the miraculous uh redemption of the two errors now remember we said that's the crushing of the olive to bring out the which is how Gullis crushes the Yid to bring out his deepest self. We're going to talk about two levels corresponding to two eras of how that causes works which we said that that causes brings us to our own our own truest self. Two concepts here. Two concepts. There's a situation where yidden are subjected to decrees against observing mitzvah. The says clearly here like at the time when the mimer was stated was delivered like I told you this mimemer was in the the thick of the most intense persecution. I mean there was constant persecution but these are the days leading up to the arrest. And under those conditions, how do you get in touch with your deepest self? Or rather, what's the expression of getting in touch with your deepest self? The fact that you are ready to pay any price. You don't care about the decree. You're going to do what you got to do as a Jew. And come what may. So that's one concept. Kas Lamar but there's another Kasus Lamar. There's another type of experience that brings out the essence of the Jew and that's what I guess we would say corresponds to after the ness of Purim and like I'm saying I don't think I'm taking too many liberties to say after the miraculous liberation and coming to America and then the inban coming to America which we just celebrated and this whole new tufa of that we call the seventh generation. There's a situation that is like post miracle porm where it's good materially and spiritually. So you're not starving and you have religious freedom. America basically the Russian causes. We all know what it means. It means getting arrested by the KGB. What's the American causes? [Music] But even though they have material and spiritual prosperity, they're in Galos. It's a very nice gullis very comfortable galus as far as gullis goes it's pretty good one right well for instance like the situation after the miracle of poor it was a good situation people were becoming Jewish it was all the rage those aren't just words for Abdullah. It was a a situation. It was a really good time to be Jewish. It was awesome in the simple sense meaning materially and also spiritual spiritual freedom. Even more than that, not only they had freedom, they had prosperity, but it was a whole turnaround where Hman's property was taken over by Esther show to use the cababalistic term, the Aramaic term is transformation that the dark was transformed to light. So it was a pretty good time. Alabat We were still slaves, servants, subjects, probably the more accurate translation, subjects of a kashdish, not autonomous. We were we were free but under his good graces, his opaces. It's why uh one of the answers in the goto why we don't uh say hollow and poor. It's not a complete gula because we're still subjects of yeah was very very nice after the miracle but we're still subjects. So now it's post Yudbudgamos, post the miraculous redemption of the firbe from communist imprisonment and oppression post even labavich coming to America. Pretty good situation here, but it's still gullis. The Jew is broken over what? over the fact that he's in golus and that level of causes can also bring you to in other words yeah the classic example of getting in touch with your deepest self is when push comes to shove and a terrible decree forces you to say to to make a decision a clear decision what's more important yiddish kite or my life because that's what this was is being demanded of you. But there's another version of causes and it has the same effect of causes which is getting in touch with your with with your m with your and it doesn't have to be because your situation is terrible. It can be just the fact that you're disgruntled. I'm going to use the word disgruntled. I think that's a good word over the the the fact that we're in gullus. Then I was going to explain a little bit more like well if life is good like basically all you're missing is a bas that's what you're crying you don't have carbon like that's the whole thing like life is good what do you what's the lion here um what are you because you're in galus that's a technicality you're in galus is a technical no we're going to explain I mean, it's not a technicality. It's a very deeply troubling thing. It's very disturbing to be in gullus, even a comfortable gullus. And we're going to explain going to explain right now. Benji's texting me while I'm What are you sending me? Is this to now or is this for later? Yeah. Uh, a letter to a no. to look it after the Okay, fine. I'll look it after. Thank you. [Music] Now, why in the world, tell me, would you be so broken over being in gullus if you're in a good galas and a comfortable galus? I'll tell you why. [Music] You know what a Jew wants? Every single Jew really wants that godliness should be revealed. Now you're going to tell me no that's not what I really want. I want to be comfortable and if I'm in a comfortable gullis I'm getting what I really want. It's not that's not true. what you, the real you, really wants more than anything. And in fact, if you were in a situation of Missitus Nefish, like the other era or the other model where it was life and death, you would actually rise to the occasion. But be precisely because what's most important to you is is God. So too, um, yeah, even when you're an uncomfortable gullus, you're never really satisfied because why is there why is godliness not revealed in the whole world? That that should bother you. Not it should bother you. It bo that bothers you. That bothers you. Me bothers me. You sure? This is in my humble estimation another example of the insisting that every Jew is like him. Instead of saying who's really bothered by these things what keeps me up at night keeps the up at night but me if I can pay my bills I have a nice AC in the in the summer I have a minion where I can davin maybe a kiddish club and shul like it's good everything's good when I'm sorry is not keeping me up at night and the deb is insisting no no no no this bothers you because you're a Jew. Deep down, this is what matters to you more than everything. The Reb is insisting on it. I mean, this is what does it mean? It means to get us in touch with our deepest self. It means to get us in touch with that place where the things that bother the Reba bother us. Not because it bothers the but because that's who we are. That's who we are. that what matters to us more than everything is that godliness should be revealed in the world and nothing else can bribe us. There's no candy sweet enough to bribe us that we should cease being disturbed by the fact that godliness is not revealed in the whole world. Which very often Benji points out that there's a story I'm gonna have to have you at every function that we do. um that the rebab as a child was troubled by the fact that he learned para who's a hashem revealed himself to to a so as a child he was disturbed if if hashem could reveal himself to a why not to me and he came and he told his za the sadik and there's an answer that gave him but the point is for generations that story brought out the the deep sensitivity of the rabb and what did the rabb our rabb do with that story? He democratized the story. He said it's a story about every Jew. You think that's only the every Jew, even a child. You see, it's a story about a child. Even a child can be disturbed by what? That he doesn't see Hashem. In fact, that said something that are still struggling with, which is that even though the Ram says children need bribes, that was in the Ram's time. Today, we're so close to Msiah. Children can be motivated just by the fact that they want they want Hashem. They don't need exttrinsic motivators. Yeah. Very good example where the Reb took a story about the and said it's about every Jew. And in fact, I don't know if you were purposely setting me up for the segue, but in this ice, the Reb will give another example of a story of ab which you could read it as, oh, this is the greatness of this, but the rabbi reads it as a story about all of us. And I I'll give it away. It's the story that the alterb was saying I I I mean it's more explained by in mala yfniss's birthday mimer but over there explains that even the giloyim the highest godly revelations the the the ois ofos is um an extrinsic motivator when you focus on what we really want which is just closeness with Hashem himself and we will not be bribed even by the highest spiritual revelations. He compares it to a guy who goes to visit the king and doesn't manage to go meet with the king because he gets excited about the art in the in the lobby. Imagine how foolish such a guy is. He gets all excited about the art in the lobby. Maybe there's a chocolate fountain. There's a vianese table. There's I don't know there's a jacuzzi. Whatever. He gets all excited about all the creature comforts of the palace. He never makes it into the throne room and never meets the king. Right? So that's the altar's level, right? Okay. And comes to and says, "No, no, no, no. Not just the that's all of us." Okay. Let let's let's read inside. Thank you for bringing that up. [Music] that every year. What does he really want? He wants godliness to be revealed and this touches him deeply. oftes. Just the fact that we do not have the degree of godly revelation in the world that we had in the times of the Ba Mdash and especially in light of what the sages say that if the BA mdash was not rebuilt in your days, it's as if it were destroyed in your days. So don't say it was destroyed 2,000 years ago. It's being destroyed right now. The Reba famously described uh Aayid seeing the Ba Mikdash being destroyed and who would not respond who would not scream out Kaval turn over the whole world who would not be deeply moved by such a scene. So the fact that we do not have the godliness in the world that we had in the times of the basikdosh doesn't matter how comfortable the gulus may be this is this is deeply disturbing to a Jew and it crushes him and the crushing as we mentioned caus is l gets him in touch with his deepest self with his inner where he realizes he doesn't care about anything other than God and that that's what he really wants and that's the real him or her. Now here's another thing. Let's say for him though he's so spiritually refined for him he does have access to the spiritual levels that were wholesale revealed in the times of the bas meaning to say what if he's such a sadic that even if the world doesn't have that level he has that level for himself I mean again I don't want to take liberties here so I'm really really I what do I know? I know nothing. But could be possibly maybe the talking about himself. Maybe very interesting concept. The fact that it's not that way for everyone shows that even for the people that do have access to that revelation, they're not getting the full extent of it. It's a very interesting concept that until it is revealed equally for everyone then even the people for whom it's revealed are not getting the full extent of it because it's clearly limited because if it weren't limited then everyone would have access to it. It would just be the reality. Not even everyone would see it. It would be undeniable [Music] that when the infinite light is shining, then it's infinite. Then it's everywhere. Where wouldn't it go? If it's infinite, it's going to go everywhere. So if there's any place even some remote place where godliness is not revealed is not obvious if there's one place on earth where a person walks down the street and isn't struck by the obvious truth that God runs the world then That re that shows us that even where it is revealed and even for the people for whom it is revealed, it's not fully revealed. In brackets, the Reb says, by the way, this is what the the the alterb says that if one sadic would do it would bring Msiah because what does means which would be everywhere which is a very interesting concept because you think of chva as a very personal process. I guess that's chuva. But chuva schlama is where your chuva is so complete that it's no longer internal. It changes the objective reality. So somebody walking down the street on another continent will feel the difference. The fact that godliness is not revealed to that degree, breaks him, crushes him brackets. It's a a related concept that ever points out sick sick person is the gumatria meas right is 8 v is 6 lit is 30 hey is five so we got 8 + 6 14 + 30 is 44 plus another five 49 what's 49 it's one less than 50 what's 50 sharina 50 gates of understanding. So the lowest gate is one and the next is two and three and four and five. So a guy on gate 49 is doing pretty good. He's doing pretty good. He got through all the gates except for the very last one. He's he's sick. Sick with what? He's uh like calls it. He's loves sick. He's yearning. What are you yearning? You're so close. Like I understand the guy at level one, he's in a miserable situation. He's sick. No, no, no, no. The fact that you're almost there, but you're not there, that is what breaks you. So what we're saying is the nishama, the nama will not settle will not settle for high levels of spirituality. In fact, it makes it sick. It feels weak. It feels deprived. And and you're saying, "But this is not my experience. These are not the things that trouble me. This is not what keeps me up at night." And the Eb is informing you. Well, I have a different opinion about you. And I think that this I've dug deep into your psychology and I'm letting you know, yes, this is what troubles you. At least deep down this is what troubles you. And maybe this is even what it means that gets us in touch with our deepest self. Just learning that the is telling us this truth about ourselves could be an example of that. Okay. What do we get up to? We said that. We said that gambokim where are we up to where ain't no end of the brackets right now we're going to tell the story [Music] we know what the said he heard his grandfather the say was speaking to Hashem in second person informal and saying in speaking in Yiddish, I don't want your world to come. I don't want your paradise. Even though these are lofty spiritual things. No, it's not what I want. I want you. I want you. [Music] And apparently from the way that explain explains it, the wording that he uses wasn't something that the Alba said once or even a couple of times. Apparently, this was a a regular thing. What constitutes regular? I don't know. But it means that it was happened more than a few times. Yeah. He says in a state of Vegas. Yes. Yeah. Yeah. Yeah. Alterba was often in a state of so it could have happened very often. This is one of the Reb's column by the way that something was publicized by ab. It's aim. It can no longer just be about ab. Now it's about all of us. Maybe if it wasn't publicized, but now that it's publicized, now it's about all of us. Now that told the story about the story is no longer about the it's about all of us. That our deepest desire perhaps our exclusive desire is that God himself be revealed. And therefore when the essence of God is not revealed and how much more so in gis when even the is not revealed at least not the that was in times of the bdish that breaks us apart. It really disturbs us. That's why we say three times. We request three times a day or more. May I May our eyes behold your merciful return to then godliness will be be revealed and even the essence of godliness will be revealed. That's what we're yearning for. Kasus Lamar and that's Kasus Lamar. Kasus Lamar doesn't have to be that there's an informant at the Fabrean who's going to go tell the KGB. That is one c that's certainly one causes Lamar. But there's another Kasus Lamar. You're in a comfortable gullis but the fact that godliness the essence of godliness is not revealed everywhere on earth to every single person deeply troubles you. And that gets you in touch with your deepest self. Because if you want to know where does it even come from that something like that should bother you. It comes from your atama or what we've been calling in this mimer the luminary that that level that essence of self its connection to hashem is not an incidental connection it's an intrinsic connection like we were saying before the level of masle is a very high level but its connection to hashem is because of something because it sees elocus at Shama is connected to Telos not because of anything. That's just what it is. That's just what it is. And when we're in touch with that truest, deepest self, then what are our conscious thoughts and feelings? Our conscious thoughts and feelings are that we really, really, really need godliness to be revealed in the whole world. And nothing can satisfy us or plate us until until that is true. And that brings out our deepest self. Because what's the deepest self of a Jew is that he really just wants godliness. That's all he wants. That's all he wants. And how does this come out? That facilitates that comes out. And how does the bring it out? Depends on the generation. Depends on the situation. It's appropriate to the to the to the generation and the setting and the conditions. But the the upshot of it all bottom line is it's about like I told you before Freddy Hager said when he met the Reba, I thought I was meeting a great man. I came out realizing I just met my true self. It's about meeting our true selves. About meeting our true selves. Okay. So, uh, we're up to we will continue, um, this afternoon after Mina. If you would like to join us for Mina, we're going to dive in at 6 PMA. Everyone is invited to join us. 7 p.m. we will finish the Mimer with uh, the last three chapters yud. And uh, thank you for joining us. And again, if you do want to help support this program and all the programs coming from Soulwords, our campaign is still open. charity.comst charitywithd.comrst. Thank you so much.