Vaeira | Likkutei Sichos Vol. 1

Sunday morning, 10:35 a.m. Eastern time. Back to basically our regular time. Last night we had a special edition of the weekly class. Um, as I explained last night, schmise I was not able to do because of the Shiva from my mother. I got up uh basically finished Shiva during Shabas and we completed the share that would have been missing because as I said last night, my mother watched every single thing that I posted and she is definitely continuing to follow everything I do. And so at the very least for her, I could not let that class not be given. So we we did Schmice last night. Now we're doing vo and we are back in action. Okay, so if you're joining us from home or if you're here in the lovely Soul Words Studios in Cambria Heights, uh we are on page 119 in uh lookas page 119. As we've spoken many times, says the Reb, everything, not just the um the laws of TA, even the stories of Tyra. are also instructive because is from the word. And these instructions are applicable in every time and in every place for all generations. That's what it means. The eternality of the Torah. What does it mean that is eternal? [snorts] Eternally relevant. And everything in Tyra that insists is instructive. There's nothing that's just information. There's always some practical application of everything that we learn. And not just practical application for some guy somewhere, but for every one of us at every time. Okay. I'm going to make one second. [snorts] Okay. does haste a dean. Yes, sir. What about what about I did not see any there. I saw that next week as as yvat You want to look at it? You want to look at it? We're live right now. So, >> okay. Take a look at the safer. I actually looked at it last night. Okay. that that means even incidents that occur in the that are applicable to circumstances that don't even exist anymore. Nevertheless, they are also instructive. Everything is instructive. our general rule is that is that is true about every story in Toyota, but especially especially even more so stories that have to do with the Exodus because going out of Egypt is such a foundational concept. So any any story any story in Torah is universal and eternal, but especially stories in have to do with The is after all the mitzvah to remember the exodus is every single day is mentioned because spiritually the exodus is something that we do every single day in like the explains at length in chapter 47 of Tanya and in you look in chapter 47 the alterb that expands upon the over that every day a person has to see himself as if he has just gone out of Egypt. So every detail of the material literal story of the Exodus is applicable to each individual's spiritual exodus. You had a chance to look at the Well, we're all good, right? Okay. Yeah. Next week is uh in paras there areas for yudvat. Maybe that's what you were thinking of. Okay. [cough and clears throat] The beginning of the Exodus was the 10 plagues which broke the pride of Pare and the pride of Mitim humbled them. And that is the content of this week's para which talks about the plagues of blood frogs etc. base. Ice base [cough and clears throat] is waging them in. Now this week's para begins with the describing the the difficulty the harshness of the exile. And the the para begins with Hashem's answer to Hashem says I revealed myself to the that's Hashem's answer to's question's question was at the end of the previous para para where says, "Why have you harmed this people? Why have you not saved this nation? for the gullis was so dark a doubled and redoubled darkness that even Misheno's elevated intellect which was seal could not understand and therefore he asked Hashem why have you done harm harmfully. Why have you dealt harmfully with this with these people? [clears throat] is and then even after Misha relayed Hashem's message to the people and he told them I am Hashem I'll take you out from under the burdens of the Egyptians and he used the four expressions of redemption they they couldn't hear it why because of the kiter ruak the shortness of breath literally shortness of breath But also that's u reflective of their their mental state and their emotional state. They were just so overwhelmed they couldn't even believe that salvation was on its way. Yeah. Even this great revelation of Shemavaya like Hashem says I am which we know Havaya is. that Hashem's transcendence was, is, and will be all at the same times the source of miracles. And that was revealed to them. And nevertheless, um, it couldn't break through the exile that they were in. And they just couldn't hear Mosa. They were so, uh, distraught. Did I not flip the page? You did. You flip the page you saw. Oh, see last night I was the the page flipper and I didn't flip bunch of the pages on time. Now you're the page flipper. So now I can just relax. Okay, we're in the bottom column of 120. Did I say the word? And certainly it was not the fault of the emissary because the emissary was was Misha. The reason the people couldn't hear was not cuz Misha didn't deliver the message well. Misha was he was a a pipeline clear conduit for Hashem's speech. is on vis even's physical body was a was a pipeline for delivering Hashem's word exactly as it is as we know the difference between and all of the other prophets as by his past by other prophets in order for them to prophecy prophesize they would have to have what's called they would have to strip away their physicality which means they would go into sort of an alternate state of consciousness or a translike state they couldn't didn't remain uh lucid while channeling prophecy. Sometimes they would even lose control of their body or fall on the ground because their physical body couldn't contain the the intensity of it. And even when they did prophesize, they were only prophesizing on a level which we call thus such similar kind of like this means you know approximately. So first of all remained lucid. He remained as he is even as he was prophesizing and he prophesized with the word z means this not means something approximately like this means no this this is the very thing that hashem told me because body his physical body was an adequate [clears throat] vessel for transmitting Hashem's word as it is. Now in addition to that you have the the merit of the patriarchs which Hashem mentioned at the beginning of his speech to Misha the beginning of this week's para I appeared to the mentioning the merit of the patriarchs is definitely a big help. Like the in talking about speaks about how you know you can't begin the of yim until it's the day of yim which means dawn. So how would they announce dawn to let the kind godle know that he can start the avoid? They would say it sort of poetically. They would say that the entire eastern portion of the sky is illuminated until why would they mention and the Mishna says in order to invoke the of those who are buried in of course we know is the location of where the and the are buried is and that spiritual merit of the is helpful for kabanus in general sacrificial offerings and especially for the offering and furthermore the mentioning of the merit of the patriarchs. Who was the one who mentioned it? It was Hashem himself who mentioned it. So that's definitely can't get better than that. And yet irregardless of all these great advantages, we're going to list them. First of all, a revelation of Hashem's transcendent name. This is all what we're speaking about what at the beginning of this para um was able to access. And nevertheless, what we're saying is the gulus was so overwhelming. What do you say? >> It was still tough to for Israel to accept this. So, first of all, what do we have going for us? We had a revelation of base who was the couldn't get better than that. Gimmel were invoking the merit of the patriarchs. And who was invoking the Hashem himself? So these are all very strong points. And nevertheless, with all of those strong points, the Yidden were not able to sort of incorporate the idea of gula. They were just so overwhelmed. Not only were they not able to assimilate it on a level which we call vision which vision seeing is believing. It's the greatest amsus from the word emis something that you see you know to be true no matter what anyone else may tell you because you've seen it. So not only were they not able to assimilate this information on a level which is akin to vision nor in but they couldn't even assimilate it on a lower level meaning the level which we call hearing or auditory processing where you hear a report of something that you haven't seen yourself which doesn't leave as deep of an impression as something that you see for yourself but it still leaves obviously an impression of which we we call comprehension. Basically, they're seeing something. Seeing something is so powerful. Even if you don't understand what you saw, you believe it. Hearing something, you have to you have to understand what you've heard in order to believe it. Um, so it's a lower level as far as the impression that it makes on a person. But they they couldn't even attain that. And and that's why it says they couldn't even hear it. Forget about they couldn't see it, which is a higher level. They they [clears throat] couldn't even hear it. It just it was it was too difficult for them. Okay. Um what? Yeah. Gimmel. Next page. Page 121. What is this? There's a group coming. I have to go quickly. Okay. No clowning around. By the way, there's bagels and locks. Anyone who's watching live, there's a beautiful vegetable platter. There's bagels and locks. There's cream cheese, orange juice. Put Yeah, I'm going to I'm going to learn as quickly as I can with Oh, people. Yeah. Put the pedal to the metal, meaning get over here to the for learning and for food before it gets all gobbled up. Okay. All right. the Yidden couldn't really even believe Gula was coming. Um, that was at the beginning, but later on when the Makes started to shake things loose, that's my expression. Um, then there was a a breaking of the strength of the the power of the of the Gulus. So, the Monas did their they they they did their job. >> [snorts] >> And this is a teaching we were looking for a practical application. Um before we said there's a practical application of everything. So this the the the effect that the Makis had that they were able to break through when the Yidden were in a really difficult position where they were out of touch with the whole possibility of Guula and yet the Makis came and they broke the strength of the Egyptian exile and then it sort of loosened things up and got got things moving. Okay, Nick. So obviously what's the idea? It's when we're in a situation where God forbid we're like spiritually numb. [clears throat] So there's something called mak that will come and knock that loose so that we can become spiritually sensitized again. Okay. is theim. So let's say a person's his personal from the word limitations is even meaning to say he's limited. We've had this theme in over and over again that intellect is a limit. When you serve Hashem only as much as you understand, that is a severe limitation on your ability to serve Hashem. Even though you're serving Hashem and even though your calculations are based on, so it's you're doing holy things based on holy ideas, but it's still limiting because is inherently limiting. So let's say that's the person's is or let's say God forbid he's dealing with a real mit meaning a mit that's in the opposite of holiness. Okay? It could be a person who's in a holy mit meaning he's doing good things based on good reasons but he's still limited because he's doing everything only according to logic. Or it could be a person, God forbid, is in a mit of he's not doing good things. He's doing the opposite of good things and he's feeling sort of stuck in that felt by him. That that means he's not even doing things. We were saying before logic can be a limitation. This guy's not even limited by that limitation. He's way beneath that. He if only would be that would be his problem. Okay. So in either case, nevertheless comes the whatever that represents in our lives. We'll speak about that momentarily. You can break the strength of through the mak the plagues and have a personal redemption in your soul. Okay. So basically we're describing a mitime situation where you're not in a good you're not in a good state and you need makis to come and knock things loose and we're going to talk about what that means for us personally. Remember we insist that everything in has to be practical. >> [snorts] >> Okay. The first plague which broke started to break was blood. The Nile's water became blood. The nature of water is cold and wet is and in general coldness is the opposite of holiness. Why? Well, kadosha is kayedite because anything that's holy is is alive. I mean the only source of true vitality is is holiness. Unholiness is parasitic by nature because it has no life force of its own. It gloms on to the uh only true life force which is holiness. So kayos and and kadusha are are synonymous. Okay. and and and water which is cold is uh the opposite like it says in the which is a 10 are called alive and the first of the 10 is Hashem himself is called is called alive. Then he says, "Anyone who cleaves to Hashem is also called alive." Right? Those who cleave to Hashem are alive. And of course, life brings warmth. But coldness is the opposite of warmth and holy vitality or iskite. That means the first thing we need to break is the kite, the coldness. When there is a coldness to holy things, holy matters, meaning apathy, person is not necessarily antagonistic to kadusha. He just doesn't really care about it. That is actually the source of everything that opposes holiness. Apathy is the beginning of the descent. is the inasite and that's why the first plague remember the plagues are to break through the this this negative state. So the first thing that was targeted was the cult kite, the vaser, the water. You ever fall in the river, it's cold. Even in the summer, it's cold. Um, so the first thing that was targeted was the cult kite, the water which symbolizes the [clears throat] cult kite. Okay. And now it could have been any water. In fact, the med says it was in all of the waters, but the primary water that it was in what? In what water was the plague? The says the water in the river inos in the Nile River. That's where the main target was. There are two types of kite of coldness. a coldness or an apathy to worldly things which actually is a good thing that comes from holiness. A coldness or an apathy to holy matters which as we said is the beginning and the source of all negativity and there are two types of water. Remember water represents the coldness here. There's water that comes from above to below. We call it precipitation. Water rains from the heaven. That's actually good and holy coldness. Coldness to worldly things. Like somebody says, "I'm sorry, sir. We're all out of ranch dressing. Do you still want your hot wings?" And you say, "Yeah, it's fine." Oh, was coldness. He's still eating hot wings. I don't want to go crazy here. BUT HE DOESN'T SAY, "WHAT? THERE'S NO RANCH. Forget it. I can't eat hot wings without ranch." No, no, no, no. He's cold. He's cold to it. He says, "Yeah, whatever. Whatever. It's okay. So that's holy coldness, a coldness to physical things. And then base that's the water underneath, the water from below, the river water, the irrigation water, and that's coldness, god forbid, to holy matters. is gvenara base. Obviously the Nile's water was uh was the second category. We speak about this many times that e Egypt did not have precipitation. So they didn't have that humility of looking up and being dependent on Hashem. They didn't feel that dependence. their crops were irrigated by the flow of the uh the Nile and its tributaries. Okay, that's why it says about the Nile that um it says that the waters ascended to meet him. Because it's literally coming from below. Literally coming from below. And also symbolically the waters of the Nile represent lower waters. The coldness that comes from below. Meaning the coldness to uh holy matters. Okay. So we have two types of water, two types of coldness. One is a good coldness and apathy to worldly things. And then we have a negative coldness or a negative water which is an apathy to holy things. Oh, you flipped the page by the way. Yeah, you did. You're amazing. and of course as we know the river was actually an object of idolatrous worship by the Egyptians and it was the source of all evil. That's why when Hashem started to break down the pride of Egypt, Hashem began to break down to attack to target the waters of the river which represent the coldness. Which coldness? Specifically, the coldness or apathy to matters of holiness. Okay. Ice V is now what happened to the waters here? If we follow along in the story in the narrative, what happened to the waters? They became blood. Now, of course, blood represents life. Like it says, blood is the soul. The soul here means the animating life force. And all of the water in the river turned into blood. Iba Le. Um like it says that from the forest itself comes the axe, meaning the handle, the wooden handle for the axe that cuts down the tree. Meaning to say that Hashem turned the so to speak turned the river against itself using the water itself which represents coldness to turn it into blood which represents warmth and vitality and life. And now we could also understand why at the beginning it says why did the water transform into blood on the dry land? Why why does it have to add that detail that the transformation occurred on the dry land? is given as a interesting dry land means an absence of moisture. Now moisture is what causes I guess the term is cohesion, right? Water sticks things together. Like imagine take a bunch of dry flour and you add water to it now becomes dough. So the dry land symbolizes a lack of that moisture that virtue of moisture and the plague brought blood which represents vitality even to the dry land. Meaning it's a it's an extra level of of the miracle. It proves the point even more that the when did the water which represents coldness turn into blood which represents passion, vitality, excitement specifically on the dry land which is the opposite of of life. Okay. Zion is [snorts] we have the four kingdoms of inanimate, vegetable, animal and human. the le the less life force any of those categories display the farther away it is from holiness is because like we said life force and and and holiness are synonymous so the inanimate is the furthest away from kadusha gates Vegetable is the next far you know far far away and then is is animal and also in the four worlds. Okay, you have the four basic cabalistic concepts. You have the four worlds. I'll go from above to below. The highest is Atsilus and then Bria and then Yatsira and then Assa. So Atsilus actually is from the word atel which means next to or pro or proximity. It's the highest world meaning it's the most transparent world to uh to elus and then each world is a greater concealment until finally you get down to the lowest world which is the world of action where the physical plane exists and that's the farthest away from uh kadusha. So similarly you have the four kingdoms. These correspond to each other of I'll go again from higher to lower. The human, the animal, the vegetable and the inanimate. Okay. Is in water and blood represent the qualities of coldness and warmth as they are in inanimate matter. name is however you also have coldness in animal life as it's understood that where are you going to find that primarily is the animals that were made from water is is. And when you're talking about the 10 plagues, we're of course speaking about frogs. Like it says that the frogs, the the the river, the river specifically, which we said represents coldness, was swarming or teeming with frogs in just like when the fish were created in the six days of creation. So too the the the frogs swim in the water like the fish like it talks about in theor and in the medish as a roof of and in order for a scorpion to get over the river he has to sit on a frog. Frog and the frog carries him across the river meaning the whatchamacallit scorpion can't go in the water. The scorpion would drown but the frog is amphibious. That is the correct term for it. No, I don't think a frog is a fish. I know that a frog is not a fish, but the point is they all live in the water and they represent water and what third grade science class tadpoles. Very good. So, thank you. Um, the water represents the coldness in the realm of the inanimate. The frog represents the coldness and the water in the level of the animate. Yeah. Is listen a scorpion is also cold but it's not water. He's not mish the opposite of fire. He he can't swim. Alberta is but a frog is a creature of the water. The exact polar opposite of fire. Okay, we're in the very bottom of 122. You should all put your finger on the button. Get ready. You ready? Now, we're going to also understand what it says. of the flip the page. You got it. Wow. Fastest gun in the west. Now we're going to understand a big means a big about the frogs going in the ovens. It says that the frog there were frogs in his bed and frogs on his head. Hey Is what's the song? >> Oh, frogs here, frogs there, >> frogs jumping everywhere. >> What? >> I forgot that one. What's the frogs in the bed? The frogs on his head. Was there a line of frogs in the bed? >> But it doesn't mention the ovens. We have we have to write a new verse. Okay. >> Nothing rhymes with oven. >> That's the problem. Nothing rhymes with oven. Okay. We can do it. We could say >> what? Write in the chat. People should write a new verse in the chat in the live YouTube chat. A new verse about the frogs jumping in the ovens. um from to the tune of the par was frogs here, frogs there, frogs everywhere, jumping in his head and jumping on his bed. Okay, so the frogs went into the ovens is the in the invas and so seemingly what is the point of that? Who cares? Like what's the big deal? Is that a midnafish? So our sages actually learn from this the midnafish of the frogs. Can you believe that a frog has midnafish? What's missish for a frog? Well, obviously it's going to jump in an oven. It's probably not going to live too much longer after it jumps in the oven. But that's not what makes it missnafish. Missnafish means going completely out of your box. We've spoken about this so many times in doing something that's the opposite of your nature is told them swarm everywhere. They went everywhere literally even in the ovens. Hey, why didn't we see the similar phenomenon by the lice and the wild beasts? Why don't they go in the oven in the ovens? But we can understand it in light of what we've just said. The frogs which represent water, coldness. They display the ultimate self-sacrifice cuz they are water and coldness. And yet they went into the burning ovens which represents the fire which is the diametric opposite. Did he flip the page? Wow. Good job, Tess. The purpose of the plague of the frogs was to combat parro and his entire domain. The frogs represented the coldness that comes from holiness that cools the physical uh excitement. And this is why the frogs went into your ovens and your kneading troughs. [sighs] Uh they went to extinguish the warmth and the false pride of kipa because the opposite of holiness also has warmth. Remember we said there are two types of coldness, two types of water. There's coldness and apathy to worldly things. That's coming from a holy place. Then there's coldness and apathy to holiness. That's coming from a bad place. Okay. Well, there's kamimus. There's warmth. Normally, generally, warmth we associate with, like we said, it's synonymous with with uh holiness, but there's also warmth in a not good way. There's warmth in uh in kipa. So the frogs came to put that out. Remember the frogs are cool and they're jumping in the ovens. So it's like they're combating the the excitement of kippa as kippa is kite. Even though we just said that is synonymous with coldness. Nevertheless, so that there can be free choice, Hashem makes one thing opposite the other, he makes a point and and counterpoint for everything. So there's equal choice. Hashem has to make there to be an equal choice even if not exactly equal uh or like we say like a monkey compared to a man. It's not exactly equal but same enough. is that's why in kipa you also have warmth. If kipa had no warmth in it then it would be so easy to choose kadusha all the time. But no, Clippa also has warmth which is the excitement or the passion for uh Clippa is and here is the practical lesson for us. force kite. That was a long sentence, but I'll translate it now. So, what's our practical lesson? to get rid of and to leave the Egypt of the forces of evil, you have to bring warmth and energy into all matters of holiness because like we said, coldness is the beginning of all sorts of evil. And that's true even when we're talking about a relative Egypt of holiness like we said before where a person is trapped in serving only according to the confines of logic. But it's also and even more important or applicable when leaving an Egypt of unholiness meaning where a person is God forbid stuck in unholy behaviors that what do we have to do? We have to get rid of the coldness. Person could think What's the big deal if I'm not excited or passionate about holiness? I'm not doing anything bad. Who does it hurt that I don't have excitement about kadusha? [clears throat] You understand? A person says, "Look, I'm doing what I'm supposed to do. I'm a religious Jew." Okay? So, that's not my passion. So, I'm not excited about mitus, but I'm doing it. I'm doing what I'm supposed to do. You have to know this as it's not like you think, buddy. I added the buddy that you could be not here and not there. Neutral. I'm not excited about holiness. But listen, I'm not so bad. I'm not excited about evil things either. doesn't exist is because if a person is cold to holiness ultimately he will come to immerse himself in the impurity of so it's really not it's not safe for a person to say listen I'm doing what I'm supposed to do I'm not excited about it but don't worry Not only am I not excited about good stuff, I'm also not excited about doing bad stuff. I'm just sort of blah all around. We say to him, that's not really tenable. It's not going to remain that way. If you're not excited about kadosha, ultimately you're going to get excited about the opposite of kadusha. We see this all the time, by the way. people who it's it's actually it's a survival mechanism and people are sort of for whatever reason disillusioned with with Yiddish kite or whatever whatever reason they may have where where they're just they have an emotional blockage with Yiddish kite and um it doesn't just remain that way ultimately person craves some type of excitement they they want to be passion about something and if it's not going to be about yeish kite it it ends up being about other things even very very damaging things god forbid okay so we tell him it's really not so trivial to to lack enthusiasm and excitement and passion it's actually a pretty big deal you don't put your finger on the figure we're going to flip the page in a second of upkilling aid. So the really puts in a lot of effort to cool a Jew off that he shouldn't get excited about godliness. You did it awesome. page 124. Aness that even when he sees a revealed and obvious miracle and the will come to him. The guy just saw a revealed obvious miracle and the comes to him and starts making arguments. This is the talking says, "Why are you excited about this? Do you you yourself, you believe in Hashem?" See how tricky he is? He doesn't tell you not to believe in Hashem. He's like, "Of course, of course you believe in Hashem." Everything comes from Hem. Hem is omnipotent. Hashem can do whatever he wants. And compared to see the even knows a little say this. He says and compared to hem all of the worlds are are nothing. What's the big deal for Hashem to change three letters? You can change the letters of vinegar to the lav to the letters shaman oil. You understand what we're talking about? It's a famous story Benisa about lighting the his daughter accidentally let let the she put vinegar in the shabas candles and she said oh no and he said don't worry the same hashem who told she to light to ignite to to burn will tell the vinegar to burn and always makes a big deal about that the same hashem who told what does it mean hashem told put out a memo it means that hem that The iss that make up the name of something in lashen kadesh describe its essence and its natural properties that it possesses. And so the same hashem that makes have certain properties can make uh can change that into she and have it have those properties and and and be be flammable. The same Hashem who told the vinegar to who told the oil to to burn will tell vinegar to burn. This is still the talking. He knows the gum as well. Why do you have to be excited? Why do you have to go out of your kale? That means why do you have to get so excited? You understand what the does? He comes you you just saw a miracle and you're like whoa look at that miracle and the says what you think Hashem can't do miracles does miracles all the time it's like nothing for Hashem big deal see how tricky he is he doesn't deny it was a miracle he doesn't make you deny Hashem in fact he leans into it like a little judo flip over here and and he's like yeah of course Hashem does miracles yeah of course you're excited about that you think that's a big deal. It's not a big deal. is a mocker of Tomas. Theor's intent, however, is what? To cool the person off to godliness so that he will not be um excited. So he'll feel cold and then he'll fall into God forbid the impurity of Egypt. So this is why we have to remember at all times of is the first thing the when we're fighting our own internal Egypt the first plague meaning the first the first uh attack that we have to make or counterattack because they attacked us first. Dom is blood which means warmth. Blood is warmth. It means to start being excited and passionate about holy things. That is the first point of attack when we're trying to break free from just like that was the first plague. And just like we have to do the blood, which is get ourselves excited about holy things, we have to also do the frogs, so to speak, meaning get ourselves to be more cold to not holy things. And those are the two moves, right? Go away from evil and do good. So the sum go away from evil is cooling off the excitement for non-holy things. That's the frogs jumping in the ovens. The cold putting out the hot and the getting yourself the doing good or getting excited about doing good is the dumb turning the cold Nile water into warm blood. gate and through those two moves you go out of your personal Egypt olive top column second top of the second column on 124 don't get too excited but I see somebody wrote a frog verse in the I'm going to read it after we finish this which we're almost done with. That's why first is and then go away from evil and then do good. There's a known marshall that when you want to make a dwelling place for a king, a fleshly king is first you got to get rid of the filth. and then you can put in the nice furniture. Don't put in nice furniture while the place is still dirty. First you come in, you clean it out, deep clean, and then you move in the nice new furniture. So and then that's from below to above is then there's above to below where you do the opposite order. First do good and then go away from evil. In other words, you reveal higher level revelations which actually help you in your going away from evil. That's also a viable option. They both work. That's why the order was first the blood which is the warmth in a good way and then the frogs which is the coldness to um worldly things which is so sometimes we do and then but when we something comes from above to below we go first and then Okay. Base. Cool. Although in the original story, the reason why it goes first and then sume is because like we said it was coming from above to below. Nevertheless, since we're trying to apply this story in our personal ADA, we can take from this story an indication that we can also go first and then you understand the discussion here. It's a it's a classic. It's like a classic discussion. Do you first need to It's like I'll put it this way. Um, do I need to first stop eating junk food and then start exercising or should I start exercising and maybe I'll feel good and I'll stop wanting to eat junk food, right? Well, you know, there's arguments that can be made either direction. Okay, fine. What What about both at the same time? That's too much. if you're overwhelming me. Okay. So, what we're saying is when you go from above to below, above to below, you start with the positivity. This is the the the and that sort of knocks out the negativity and automatically brings the sume with it. And that was the order that it went with the plagues because that was Hashem bringing the energy from above to below. But we can also mirror that in our own personality. Um like the said the world says that if you can't go below so then go over meaning if you can't go the normal ground path so then you you fly over it but I say just fly over it in the first place. Boom. So if from the start you just go higher. What is that? Turn the page. Thank you. Wait, hold on. We didn't turn the page yet. We're about to turn the page. Okay. Then what happens is you reveal this higher light and then automatically the darkness gets dispelled. So instead of having to deal with the darkness, it just sort of automatically gets pushed off. You start exercising every day and you start feeling good and automatically you have less attraction to junk food. Okay, flip the page. Oh, you already flipped the page. Okay, excellent. Yimo, the last ice of this. We're doing good. We're moving. Okay. And then we're going to sing the new verse from the new from the old frog song, but a new verse. Okay. Which somebody wrote in the chat? Okay. deta and pineia. Galia data is the revealed portion of the TA which means we sometimes call it nigla da the exoteric. You know the word exoteric is very esoteric. Nobody uses that word. Anyways the exoteric means the legalistic like the discussions of gam or the sharak the the rulings of Jewish law. And then there's the inner dimension of which is what we call the secrets of the if you're following. So the order is you go from below to above from the easy to the hard is but if you go according to it's the opposite order you you begin immediately with light especially in the recent generations when became available and revealed to everyone. All of the requirements, the um barriers to entry were removed. Used to be different qualifications a person had to have before they could even learn pineia satya. But now, you know, just go Google it. It's all there. It's all available to everyone. Now we learn the with everyone in a manner of spreading it out, disseminating like that means spreading it out like the famous metaphor parable of the alter about the crown jewel. You know the famous story. I'm not going to tell the whole story, but there was a there's a whole story within a story. I'll just tell the the mushall part of it that there was a king who had a son who was very sick and they couldn't find the medicine to cure him. Then some wise man said that the medicine is from a stone. You have to crush it and make a potion out of it. Okay, where's that stone? It's your crown jewel. It's the center jewel of your crown and your son's so sick. We don't even know if he'll be able to drink it anymore. Um, the king says, "Go for it. Crush it. I don't care. My crown is a symbol of my kingdom. If I don't have a son to inherit my kingdom, my whole kingdom is worthless anyway. Go ahead and take the risk." So the nimshell is the crown is the taido. The special jewel which is the centerpiece of the crown is satia sata. secrets of the toyo the the sixth son are the Jewish people languishing in exile and Hashem says even if the you know in the marshall the the like we said the king's son was so weak that he couldn't even necessarily drink the whole potion a lot of it just dribbled down his chin and ended up on the floor so even that is justified in order to save the even for the possibility of saving the son's life and in in other words what we're saying here is that whereas the secrets of Tito were very closely guarded in previous generations in order to protect them, now we just make them available to everyone. And yeah, it is a certain uh there is a certain risk entailed by doing so. But this is what we do today. We just spread out the secrets of Tory everywhere and make them available. And and what we're saying is and that's why especially in our day we do the order of blood frog warm cold. Do good then go away from evil. And in fact when you start doing good automatically you'll go away from evil. This is the deb's approach by the way. Excuse me sir you Jewish. Would you like to put on fillain? You don't go up to a guy and say excuse me sir you Jewish would like to stop eating tfe. You but you know what puts on fillain and it arouses something in him. Yeah, then eventually maybe you will stop eating. First we do good, we expose light and then um the necessary refraining from negative things will come along automatically. And this is how to get out of Egypt, your personal Egypt. And this is the way to get out of Egypt which is the way of revealing and spreading out. You start with blood with passion excitement and from that will come automatically pushing away the negativity. In other words, you don't have to first get rid of the negativity in order to be worthy of getting excited about good things. To the contrary, first get excited about good things and automatically the negativity will fall away. You see, this is the Reb's approach. [sighs] That's why you should never discourage somebody from doing good things. We spoke about it ear in another earlier about that engul what well we spoke about that even if somebody's doing a good thing that's seemingly not on his level or what do do something else first and then then you'll work your way up to that >> the campaign is that how people >> oh yeah >> yeah that there are people that's right there was a guy who was driving to Schulan Shabas which is obviously not a good thing but he was starting to learn Rambam every day and which seemingly is a weird thing why you know like f first things first and yet what we see is a person starts doing something good and eventually it'll bring to whatever else needs to to happen very good I forgot about that example but that's excellent okay so that's the way we do it and Then here's a little bit of cobalistic mechanics. But when the three utterly impure clippers, what we call shellus clippers tomus are pushed away. Those are the things that are irredeemable clippa. They're they're useless to a yid. That's why toy forbids them. So when that stuff gets cut away and excluded from our lives, then what happens to the clipas noa? The intermediate clipa, the clipa that is neutral, which can go either way. So then that will go up. That gets elevated. all the neutral things that are not holy but they're not forbidden and we can incorporate them into our and that results in the personal clawless and then by extension the for the world that just as in the days of you're going out from I will show you wonders speedily in our days and that was from the of Okay, long we just finished. Now [sighs] I'm going to take a breather for a second and then I'm going to read to you the new verse from the old song. A note? Yes. What's the note? Okay. Well, he told me that that the group is coming at 12:30. I will easily reach that. Yeah, but that second group will come after the first group, not before the first group. >> Oh, from 12:10. You want me to finish by 12:10? I don't know if I can do that. Okay. [clears throat] Frogs in the oven. Frogs nice and warm. Frogs in the heat where the bread should form. That's what it says. >> Okay. Second Sikha. It's a short Sikha. It'll take us No, there's only two Sikhas this week. This will take [snorts] us 10 minutes. Speedrun. Bottom of the first column of 125. is the four it's known, it's a known concept that the four expressions of redemption that Hashem uses correspond to four different redemptions. from the Egyptian exile and from other exiles. Therefore, the fifth expression is talking about the future redemption. which will be divided into two periods. the era of Messiah Ya Mashiach and the one of transformation meaning one millennium of transformation there two eras within Messiah first just the geopolitical change and then the you know really super miraculous is on because Hashem mentions the term of gula. which relates to the future redemption. Hashem mentions it already by so it's understood that the ultimate redemption the redemption through Mashiach began already with the going out from Egypt like the said that from from we're traveling to the ultimate redemption the future redemption. The says that said that someone's fire is like his arrow. Fire is like an arrow. sent on fire. That once you light a fire, you are immediately guilty, liable for any damage that will come from that. Just like if a person shoots an arrow, so now the arrow is flying in the air and you say, "Okay, I call it off. I'm not I I'm I'm renouncing this arrow. I have nothing to do with this." Well, you should have done that the second before you let go. Once you let go of the arrow, everything that happens from that arrow is your problem. So too, once you start a fire, you can't say, "Ah, now I'm just going to walk away from it." in flu is is an onus via is now seemingly at the time when the damage takes place he's an onus meaning it's beyond his control I don't know I was just burning leaves I didn't mean to set fire at the the whole forest it's beyond my control so why should he be liable nor the is of on fire. But legally speaking, where does the obligation take place? Just from lighting it because that's what the nature of fire is. You had the will to light the fire. And once you light the fire, we imagine it as if all of the future damage that will come from it has already happened. Even though after you lit it, you're screaming at the fire. No, no, no. Stop, stop. It doesn't matter. Once you light it willingly, all the ensuing damage that will come is considered to be berain is willful. Just like when you lit it, it was willful because that's the nature of fire. Only you can stop forest fires. Who's here? Tell them that we're still >> What? You want to be famous. Okay. We have a general claw, a general rule that good things are disproportionately greater than negative things. Get ready. We're going to flip the page in a few lines. If we say that with damage, which is a negative thing, once the person lights the fire, it's as if it's as it's as good as done. It's in the bag already. He is liable for the whole thing. So too, as soon as Hashem said, I'm going to bring you to the land, to the promised land. Good. You flip the page. Very good. Which is of course referring to this high and lofty level of Messiah. It's as if it was already as good as done. If we can say in the negative that lighting a fire person is it's as if he's already done the whole damage. So how much more so in the positive that once Hashem says at the time of the exodus from Egypt I'm going to bring you out with the in the future redemption with Messiah it's as if it's already happened. [sighs and gasps] Yeah. Where are we up to? Tess Zion. Yeah, Tess Zion. Page 126. We're almost done. What did that guy want? He's bringing his group. He's making me nervous. Oh, that's so nice. Okay, fine. Okay. Um as a revolt in mdash is given the same [clears throat] who was anro said that he personally would establish tishabove on the 10th above but then it won't be called tisha above. And it has to be called tish above because it's called tish above because you sit with the tish above on tish above. You sit on the ground with the tish above and then we wouldn't have that joke. But the rabbi had said he would make the fast on the 10th of because on the 9th of the the majority of the basikdesh was still intact. The fire had started but it wasn't um it w it hadn't burnt the majority of the the the base of mashed fragments. So you could ask a question. [clears throat] Interesting question. Light on fire [clears throat] according to what the same says that once you light a fire, it's as good as already done. Whatever the final results will be, you're already obligated for it all. So then since the beginning of the fire, the fire was lit. So according to that very same he should consider tishab when the fire started to to be as if the fire already completely consumed the ba mikdos. So why doesn't he why does he say that he would he would have established the fast on the 10th of of nor the declaring is but the explanation is like this is is norm because that rule that we have that the beginning of the damage that where he compares fire to an arrow that applies to a human being of flesh and blood and not to Hashem. Look and the reason for the difference when we talk about fire which we compare to an arrow is as soon as the arrow leaves the bow. It's no longer in the hands under the control of the person who shot me. Therefore, them on fire. Soon as he releases the arrow or as soon as he lights the fire, it's as if the entire damage has been done because there's no possible way of recalling what was sent forth. Statement. So therefore, it's understandable. But Hashem that even a arrow and even fire is never out of his hands. He can always control it for him. Even if he starts in motion the destructive process, God forbid, he can always recall it. He can always bring it back. That's why says the fast should really be on the 10th of even though because even though that's when the fire was kindled on the 10th of Hashem could always pull it back. Upkaton Bishabove the Horbin was not a done deal. Was not already a fat comple of of it could have always been pulled back in. So too in our matter that we're discussing. Why do we say that? As soon as Hashem said, "I will bring you out." Which he said when when Yidden were coming out of Mit, we're saying, "Oh, it's a done deal." As soon as Hashem says, "I'll bring you out." Even though we know that refers to the future redemption through Msiah, it's as if it's already been done. Why do we say that? We just said that Hashem could always pull it back. It's not a done deal until it ain't over till it's over. It's always in his hand. It's always in his control. He could always pull it back. Who can say to him, "What are you doing?" Nobody can tell Hashem what to do. And as long as it's not finished, it's not finished. Good Zion. So we have a question. Why do we say that? As soon as Hashem spoke about the future redemption, which Hashem spoke about it during the first redemption, the redemption from Egypt, but as soon as Hashem even spoke about it, it was already as if it had happened. It was a done deal. Why do we say that? We say with the until it was over, it wasn't over. And he could have always pulled it back. But says that in truth there's no question here. There's no question here at all. It is a known thing that when it comes to negative decrees, Hashem regrets them, so to speak, and cancels them. [snorts] But Hashem never regrets positive decrees. Um like the Gmorra says um what he say and not fulfill. So as soon as Hashem said, "I will bring them out." Meaning with Mashiach, which is a good thing, he'll never regret it. Because it's a good thing. It's as if he is compelled to do so. As if nothing obviously compels by a mention And it is, we stress that word, so to speak, after a fashion, like a man who has already shot an arrow. Obviously, nothing forces Hashem. But it's as if it was a done deal. Once Hashem says there's the possibility of gula, it's no longer a possibility. It is a certainty. Just like a person who has shot forth an arrow and can no longer recall it. Even though nothing can force Hashem and Hashem only does things that he wills, nevertheless, but since that is also Hashem's will that he will not recall, he will not take back a good thing. So, it is as if, so to speak, he is compelled to follow through with it. We're on the last page. When I'm pointing over here, it's cuz that's where my screen is. For you, it's over there. Okay. is forem it's certain that the fulfillment of the promise is dependent upon his will because the fact that the promise must be fulfilled must be fulfilled is only because that is his will. It's his will. Nevertheless, from the perspective of the promise itself, it must be fulfilled because it cannot be fulfilled under it cannot it cannot not be fulfilled under any circumstances. You understand? We're making a distinction. From Hashem's perspective, he is not compelled to do anything. But from the perspective of the promise itself, the promise is compelled so to speak to be fulfilled is. So therefore we can compare that to a physical human being of flesh and blood who released an arrow already and cannot take it back which the arrow can never come back. In other words, there's the archer and there's the arrow. In this case, Hashem is the archer, so to speak. He is not compelled. But the arrow is compelled. Once the arrow is shot forth, it can't say, "Ah, you know what? I think I'll go back." No, no, no. It's got to go. So too once Hashem has set in motion the gula which Hashem did at the time of mit already that it can it can the the the arrow so to speak the trajectory of history which culminates in the messianic redemption can never be recalled. We are it it is already a done deal. We're just watching it unfold in real time. Exciting stuff. Okay. The last of the second is [laughter] the Reb always gives us work. Okay. I was inspired. I thought this was a cool concept about Hashem and about. But the Reb is going to give us some a here to do. When you know that even in its highest form is already here. It already exists at least in potential. You just have to reveal it. It exists. We just have to reveal it. It makes it much easier to deal with all of the concealment that we deal with in this physical world. Especially when we're not only in the physical world, but we're in the physical world in a state of exile. It's a lot of concealment, but it [snorts] makes it easier to deal with that when we know that the gula is here. We just have to reveal it in the practice. And especially in the last days, in the last generations of of Gulus, you know, can get pretty difficult. Now, that's aside from the fact that we know that anything that seems to oppose is not real. It's not real. It's just a concealment. It only exists there to summon forth from us greater potentials that we would have never gotten in touch with without having to overcome these challenges. But that aside from that is there's even more than that regarding the itself which it itself is already here. even the concealments don't really exist even now. I guess that means subjectively sometimes it feels like it exists but I guess it's all in our head. We're psyching ourselves out. We should really just get into a gula mind mindset. And when you know that anything that seems to oppose is nothing but a dimminion, it's a figment of our imagination. And therefore, you're not intimidated by it. Why would you be intimidated by a figment of your imagination, but rather you go with a strong dedication to holiness. Then even the physical eyes will see how that concealment falls away. First you got to break through it when it doesn't look like it's going to fall away and then it even from the physical perspective it falls away. You see how everything Hashem does is for the good. And then see there's two levels. There's you pull it up again. You don't have to because I want to show them you're pulling pulling up the thing. Okay. Because the really there's there's a wealth right there. We're just glossing over is everything that Hashem does he does for the good. That's story. And then there's which is which is a higher level even. You see that? So it means even though it appears negative but there's some context within which it actually works out better that way. Gamu leva is where it's all good and you see it good and it's better than if it wouldn't have happened. Okay. So first is you got to sort of like accept it that somehow this is for the good and then if you do that you come to a level where you actually see that this is good. Okay. And that was from and I'm just checking the chat to see we have any new song lyrics. Um, no new song lyrics. Okay, ladies and gentlemen, boys and girls, children of all ages, that was we are back in action. Thank you for joining us. Those who joined us in real life and had bagels and locks and those who joined us virtually who did not have well maybe you had your own bagels and locks and we will see you next week, God willing. Amazing. Thank you for coming.